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Good evening. Welcome. It is nice to be with you, nice to see you. We are already more than twenty-four hours together—how nice. Since we last met, we have had many good experiences. In our last meeting, we had several interesting, good experiences. Spirituality is a very rich food, which is not easy to digest. Junk food you can digest easily, but it is not healthy. Solid food, full of good nutrition, gives us good health, happiness, and long life. This means spiritual development. Once, a master came to a village and stayed there for a few days. Every day, the village people used to come for satsaṅg. Satsaṅg is where we speak about positive things, where we speak about the holy saints, where there are no dualities about spirituality. Every religion is respected. Every holy saint is acknowledged. There is no duality of nations or cultures. It is where we speak about God. God is God. There are not two Gods. The names may be different, the forms may be different, but God is God. There is an individual God, in which we believe in a form, or the astral form of God—individual in individual. That one has no name. He has no eyes, but He sees us. He has no ears, but He hears us. He has everything, but we do not see that. In the Bhagavad Gītā, in the twelfth chapter, Arjuna asks Bhagavān Kṛṣṇa what is better: to believe in or worship the personal God or the impersonal God? Kṛṣṇa said both are good. Both are the same. But as long as we are in this physical form, in this material world, it is easier for us to have a personal form of God—one to whom we can talk, whom we can see and touch. That means a very personal God. But the impersonal is the ātmā, our ātmā, and then God. The ātmā is one. So there should be no duality. Where there is duality, there is ignorance. Where there is non-duality, there is oneness; there is knowledge. God has created everything. Therefore, God is the father of all creatures. From the smallest creatures, from the very tiny bacteria, there is also the light of God. So see the light of God in all. Every creature has hunger, thirst, pain, happiness, love, comfort, and fear. So, not only humans, but every creature. To have mercy, to love them, means to love God. If you are concentrating only on one form of God and you do not respect any other creatures, be sure God does not love you. This is the difference between spirituality and religious dogma. So we love God, but first we have to love God in everyone. Then He will come close to us. So, satsaṅg is where doubts are clarified. It is not a physical form. Physically, we are all different. We all have different desires, different wishes, different thinking. This is temporary, but our inner self is one. That is love, peace, harmony. So, one master came and gave satsaṅg every day. Two people came to the master and asked, "Can we have a mantra from you, Master?" The master said, "Come tomorrow at nine o'clock." They came at nine. One was a businessman, a rich man, and one was a farmer—a good farmer, happy, healthy, relaxed, with no tension, nothing to lose. Who is in trouble? Who has money? Who cannot sleep peacefully? Those who have a lot of money have alarms, watchdogs, many things, and sleeping tablets. A man who is just normal, surviving, a poor farmer, does not need all this. But nowadays, people have competitions. The master told them, "Come and sit down. First, I will make a test. I will see if you are a real disciple or not." So the master gave them one seed each—a mung bean seed. Just one. He gave one to the businessman and one to the other man. "I am sitting in satsaṅg; I will talk to you later," he said. The master said, "This one seed I give you, take care of it. Keep it safe. Do not lose it. Whenever I come, you should give it back to me. Then I will give you the mantra." They said, "Okay, Master, yes." The rich man put it in a box with some cotton inside. The box had little holes for air, and he kept it in its place. The farmer thought, "You see the mung, the soya? When will the Master come? Where and how will I keep it? I have so many mung beans in my house. I am harvesting." So he made a nice place, one square meter. He put a net out, and as it was the season to plant seeds, he put the seed in and grew one plant. It was good soil, good water, a good sunny place. In two months, it grew and gave a lot of fruit. He got one handful, two handfuls of mung. He put it in one pot. He said, "It is Gurujī's property. I should save it." The next year, seeding time came again, and the master was still not there. So he put all the seeds in one hectare of land and harvested one ton. The next harvesting time came. The master did not come. So he had a big field, and he put all the seeds in the field. He harvested tons of soya seed and put it in a big storeroom. Then the master came to the village, gave satsaṅg, and for two days the bhaktas came. Every day they were coming, but now they came to the master. The master said, "How are you?" "Very happy, very good." The master said, "How is my soya? Bring it to me." The businessman ran home, got his box, and opened it in front of the master. What did he see? A moth had entered the box, eaten the mung, and died inside. The master said, "Give me this mung." "It is eaten, Master. It is not my mistake. You see, I kept it in my box, but you came late. It was your mistake. I preserved it properly." Then the master asked the farmer. The businessman was thinking, "He has so much mung harvested. He will bring any one seed as a dear." The farmer said, "Master, I cannot bring your seed here. If you want to have them, please come with me." The businessman thought, "Mung is not something so big that animals will become very big, that he cannot bring it here." But the businessman also went with him. The farmer opened the door to a big hall where he had stored the mung. "Tons, Master. Here is your mung." The master said, "You are the real disciple. You will get the siddhi, you will get mokṣa, you will get liberation. The other one is lost." So, getting a mantra from the master is not only, "Oh, I have a mantra, and I will eat my mokṣa." You have to put it in the field—the field of the heart. Clean your heart. There are many thorny bushes. There are many stones. So clean the heart: the thorns of doubt, the stones of obstacles, the ego so you cannot believe. Clean your heart, then put the seed—the mantra—in your heart. Give it timely water—the water of devotion, prayers, love—and repeat it. Every day, take care that no one blackmails you. Otherwise, many insects will come and destroy that mung plant. Very soon, after a few years, it will be harvested. And you will distribute it to more people as spiritual knowledge. So, getting a mantra is not just, "I want a mantra, can I have a mantra?" If you want to have a mantra, then you should practice; otherwise, it is lost, and time is gone. To understand what mantra means: spiritual life is beautiful, very comfortable, joyful, fearless, full of happiness, and certainty that God is within you and God is everywhere. For that purpose, to realize the state of consciousness, we shall live a healthy life, eat healthy food, be part of a healthy society, and practice healthy habits. We practice yoga for our good health, so that we may be healthy, happy, and have a long life. So that we can live happily with our family and happily follow our religion. Yoga does not matter which religion you have; you can practice it. Yoga is a part of life. We need food every day, so we need practice every day. If you want to be healthy, happy, and comfortable, then practice yoga every day—two hours every day in the morning. Get up earlier and do your exercise, and the whole day you are free. Otherwise, you cannot practice; there are a lot of obligations. So do it in the morning. Out of twenty-four hours, dedicate two hours for yourself. For what are you born? For whom are you born? So, practice. Tons of theory are nothing compared to a gram of practice, some philosophers say. So practice makes perfect. We offer surrender to Gurudev. There was a very great poet living in Rajasthan, in a beautiful city called Udaipur. It is a tourist place. All tourists who go to India mostly go to Rajasthan. Rajasthan is colorful, with many, many beautiful spiritual places. That poet, his name was Uday. He was a disciple of Holī Gurujī. Holī Gurujī introduced him to Mahāprabhujī, and he went to Mahāprabhujī to have darśan, to personally meet Mahāprabhujī. When he saw Mahāprabhujī, immediately he saw the Divine in him. In his vision, Mahāprabhujī is God, and he wrote one beautiful bhajan on the spot, spontaneously, at the time he met Mahāprabhujī. He was an artist, a poet. What he saw in Mahāprabhujī and how he described who Mahāprabhujī is—this is what happens when a bhakta meets the master. Then that devotee must have such a feeling. Then you should accept the mantra and say, "Yes, this is my master." Then you realize that you have a relation from many, many lives. So definitely, one day we will meet that Master. It does not matter where, when, or how, but it will come. Either you go there, or he comes here. He met Mahāprabhujī and said in this bhajan—while you were singing, "Text please, give me the text"—he said in this bhajan, which you just sang. These are very big letters; I cannot read, it is too big. So, it is said: Śrīdīp Nārāyaṇ Mahāprabhujī is an incarnation of God. Jagjīv jinke nāmche—all the jīvas, the creatures in this world—hote sadā bhav parhe—they can cross the ocean of ignorance. Miljais and the Gati, who will generate śiṣṭāri, they will get liberation, who will put the dust of their holy feet on their head. Can I have the text? Yes, but the cave is large. So I cannot... Thank you. Other side. Yes, Jagjīmsā. They will get liberation, those who will put the dust of Gurudeva on their head. Guru kī anuvā kṛpā, say, bhakta kī kālāī, say—and by the blessings of Gurudeva, bhaktas, all things will become successful. Day and night, remember Gurudeva and practice your mantra. Through that, you will get the blessing. Through that, the worldly troubles will not attack you; they will not come close to you. He is supreme, the Parabrahman. He is the creator of the world. He is the incarnation. He is the creator of thyself. Be the creator. Believe that He is the creator. Through the blessing of Gurudeva, kāma, krodha, and lobha will not come near. And this māyā of the saṃsāra will not come. Through the blessing of Gurudeva, it will always be away. The beautiful, beautiful face of Gurudeva—always keep in your vision the form of Gurudeva. You will not be caught in the māyā of the saṃsāra. Those who drink the water of the holy feet of Gurudeva, death will not come close to them. The light of Gurudeva will be in the heart every time. In the heart of Udaya, the poet, that every day the light will appear in my heart, that he said. And so, Mahāprabhujī's līlā and Mahāprabhujī's divine self. The mantra which we have is coming from Mahāprabhujī. Think over how many thousands of kilometers distance. We have no address, and we have no thought that we will meet. A million people, but why did just you come? Think over. There must be something, more than something, that we do have—that relation from your past lives, past and past, that we meet again to walk further on the path, to complete our path. It is the mercy divine of Gurudeva that we could meet again. What brought me to you and what brought you to me, it is the... We have no business between us. But there is something more than that. And that is something awoken in our consciousness. With that feeling, when you practice mantra, it will come. But it will not come immediately in two years or three years. How many karmic layers do we have? One after the other layer. You know, you have here this one, what they are making from the grape juice they stick. It does not get done once. How many thousand times? Deep in and out, deep in and out. Every time you do one layer, it becomes so big and beautiful. So we have layers upon layers. Within there is our soul. So, how are you going to clean this? Further, you put it in pure water. Keep on dipping in the water—clean, clean water. It will take time, but again, each layer will be washed away. So, with our mantra, our prayers, our devotion, we dip into that pure consciousness. We have many karmic layers: how we live, how we eat. Many, many things are there. But now you find the path, and now you will continue to come to the purity. Practicing yoga is different from spirituality. Spirituality and yoga are different. Do not practice yoga as a sport, only for your body. The body is only for a long life to practice spirituality. Otherwise, the body will disappoint you and misguide you. This body will await a lot of desires and be confused. You will lose the path again. So inner purification: kāma, krodha, mada, mātsarya, moha, and ahaṁkāra—these are the most dangerous desires. Kāma is passion, krodha is anger, lobha is greed, lobha is attachment, and kāma, krodha, moha, lobha—all are taking us away from the spiritual path to the worldly. And ahaṃkāra, ego, proudness—so opposite to this is dharma, artha, tyāga, vairāgya, and viveka. These are the healthy desires. Dharma: do good things. Dharma means pure, like a pure soul, very pure. Dharma artha: the wealth, money, through which you can do good things. Tyāga: renunciation. Viveka: intelligence. Jñāna: knowledge. So these are the good qualities. Tyāga—it is not easy to give up, to renounce. So, when you meditate and use your mantra, first do your āsanas and prāṇāyāmas, then you meditate. Immense happiness, contentment, peace, love, and certainly the ability to love. You have never heard about this. You have never seen this. It will be something different, but divine. Joy—and we are born for that. We are not born like a tire of a car, all the time rolling. We are not like animals. We are human, and we have humanity. Every morning when you wake up, think, "I am human. What does it mean for me to be a human? What makes me human?" How to awaken those tendencies to become a human? Your day will be so beautiful. You will feel different from other creatures. And it will bring in you love for all creatures. You will feel that, yes, I am born for giving love. I am here to take fear and pain away from other creatures. If someone in the family is sick, how can we manage the panic attack and how can we help them correctly in a correct way? Well, it depends on what kind of illness it is. So, call the doctor or ambulance, and you can see what kind of illness it is. So if you know what illness it is, how are you helping? Expectations—what do we do about them? They often make us unhappy, especially expectations we have towards our closest people: children, family members. Thank you. Love us. Expectations lead to disappointment. Therefore, no expectations. It is our mistake; we could not give the proper education to the children, so they are out of your hands. Society is developing this way. So it depends on yourself to give proper education to children when they are already very small. When they go to kindergarten, they are lost. So always parents are guilty, not the children. One parent has to be with the children until they are grown. And not divorced. How to deal with our past? How to forgive others and forgive yourself? The past is past. Prayer for that future is still not here. The present is here, so be happy and use in a good way your present. This is given to you as a present. That is why it is present. The past is gone, but the present is still here. How to manage your emotions that are taking you? Take a cold bath. Yes, stand under the cold water. No, no, I cannot anymore. Yesterday, you stopped your lecture on the very interesting point about meditation. You are going to continue, yes? Question. So you said mantra. You said that you received a mantra and wanted to be against your religion. If a person is following one religion and has some spiritual exercise and goes, how will the mantra be accomplished with that religious exercise which it has? If you said that mantra has nothing to do with the religion that a person practices, then if a person practices some spiritual exercises from this religion, how can mantra and these spiritual exercises be complementary? How can they help each other? There is no duality. If your religion is good—doing good, having the name of God, love for all—that is good, very good. But if your religion is doing differently, creating criminals and terrorists, then it is not good. Every religion is very good. Yes, did you understand? Yes, I understand. So, I think my religion is good, so I will be staying, yes, yes. And you can practice mantra, no problem, yes. And your religion is very good, and you should keep to the religion, yes. Religion is different, mantra is different. You know that you have an obligation in front of your religion. If you exercise the spirituality, how you are guided—also you have the teachers who guide you—so you have some obligation to do something different, but it is somehow the same. As long as you do not feel oneness, you better not remember that. You live here, and you drink water from here. Now you are in Afghanistan, and you say, "I do not drink Afghan water." Then die. So water is water. It is from Afghanistan, another from Georgia, another from China, another from America. Water is water, but still, if you do not feel comfortable, do not do it. You are asking. He comes in the body of a donkey to work. Well, in general, I apologize. I am very interested in this; it concerns me personally, our family, our people. Why do children remain without their parents? That is, their parents die. The parents could have saved them, but a tragedy happens here. Moreover, this is repeated in the second sentence. One parent destroys the other, and the children remain without their parents. A question that really, really troubles me, and I searched for the answer to this question in many, many books. I read about karmas. The question is: why are children losing their parents? And it happens in my family for many generations, and it repeats. It is when some tragic tragedy happens, and the parents die, or even parents kill each other. So I was reading a lot about karmic ties. About that, when people like to eat a lot of meat, they are born like tigers, and other people that are very lazy are born like donkeys. But why do children lose their parents? This is the question that really bothers me, and I cannot find the answer. Not even that. The parents are divorced? They really died due to some tragedy in my family. It happens generation after generation. Well, the first thing is education. Now, in this modern way of living, the ethics, spiritual... and if we see the karma, then the karma is of the whole world, this Kalībrā. And if we talk about karma, then it is the karma of our whole world, and it is the karma of Kali Yuga. We cannot blame one person, but we do hope it will be better. You should take steps to give proper love and education to your children. "I do not have children." You do not, but I am talking in general. So that you educate your children and tell them they should not be influenced by negative things from outside. If one is carrying black glasses, it means that we should all have black glasses? If one is having a black dress, we must not have a black dress? So this so-called fashion—fashion has destroyed the beauty. Everybody likes this. This is not good. Feel comfortable. Take comfortable dress. You must not go half-naked. I have a question: when one of the family members has cancer and other family members start panicking about it, how should we deal with it? Tell them you will not get it. Cancer disease is because of so many pesticides, so many chemicals. That is why I was telling you, please give me the original seeds, all kinds of fruits and vegetables, and grains. I would like to have these seeds, which are not genetically manipulated. And you should protect these seeds. Good evening. Adio. Adio.