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It is very difficult to overcome the attachment through which we are bound to this planet. However, it is the nature of the jīva that wherever it manifests in a form, it begins to develop relations. The first relation is with the five elements through which our body is created. There is a relation to this planet, our temporary home. We are all, including every creature, citizens of this planet. Every creature has, by birth, the right to live on this planet according to the law of the universe and the law of this planet. Every creature has its svabhāva, its habit and nature. When a creature attacks us as humans, we think it is terrible. No, it is the svabhāva, the nature given to that creature to survive, to fight for life, to find food. We also struggle for our life, but there is a difference between other creatures and humans: a human can think, give definitions, decide, and knows what is bad and what is good. Śubha or aśubha karmas are more counted for humans because humans know. This jīvātmā, as soon as it manifests on this planet, develops a very deep relation to it because life depends on these five elements: space, air, fire, water, and earth. Afterwards, the jīvātmā searches for individual relations: parents, sisters, brothers, neighbors, colleagues, friends, and so on. Slowly, we enter a situation where we are bounded and surrounded by this moha. Life is not equal. It is not forever happy. Sometimes there is happiness, sometimes unhappiness; sometimes it is so unpleasant we cannot bear it. We cannot endure the pain and would like to go away, but at the same time we are afraid. We have lost the knowledge of the universe and created the knowledge of this material world. We know we are individuals, but we cannot imagine our life without these environments: mountains, desert, forest, meadows, ocean, lakes, ponds, rivers, creeks, as well as the other creatures, birds, animals, and our friends. We may not like them, but we cannot live without them. Sometimes people say, "I don't like so many people," because there is a feeling to be alone. But at the same time, you do not want to go away. Parents go somewhere with a small child of three, four, or five years. The child does not want to go along and wants to go back. The parents say, "Come, come." The child says, "No, I will not come." They say, "Okay, then stay here. We are going." When the parents have gone about 100 meters, the child begins to cry and runs behind them to join them. Similarly, our situation is this: sometimes we do not want to live in this world, but we are also afraid to be alone, and we cannot go away. We have a fear of death, which means we do not know how it will be, what kind of pain we have to go through, or if it will be unbearable pain. But what can we do? It is beyond our limitations. We simply cannot help it. And we are afraid of where we will land, where we will come after this life. Different cultures, traditions, philosophies, beliefs, or religions have a definition of what will happen after death. Every religion tells that after this, you will come to some so-called svarga, heaven or paradise, or nirvāṇa, mokṣa. These words sound beautiful. Or you will go to naraka because of sins; these words are horrible. But what is really a reality after that, no one can say. Therefore, in India, we used to say: without dying, you cannot see heaven. If you want to see heaven, you have to die. And after death, if you do not see heaven, it is your problem. It means we have to believe. We have to believe those people who got a realization, who followed the life, who got experiences, who brought this knowledge here on this planet. We may call them God, incarnations, holy saints—different things. The bitter truth we should know is that we will die one day. What happens afterwards? All we can speak of is karma, destiny, good karma or bad karma. It is said that this attachment, this love, this relation we created on this planet is so dear to us that if we want to go away, it is painful. At the same time, we know we are not forever on this planet. Rājā Raṅka Fakīr, who came into this world, will go. It does not matter if he is a king, a beggar, a fakir, or even a holy saint. Those incarnations whom we adore also left this world. They had to go. So, who are we? It is easier to love, but not to suffer for that love. We love our nature, our environment, but at the same time, we should be prepared not to suffer. And that is not easy. It is very easy to speak. For me, it is very easy to speak, and for you, it is very nice to hear. But when reality comes, it is different. Suppose you ask me now, "Swāmījī, please die now." I will say, "Why?" I will say, "No, I have some duties still. I want to do this and this..." Since creation began, duties were there. We came with hope, and we will die with disappointment. Is this not wonderful, or is it terrible? So the saint Kabīrdā said, "Who is successful in life?" He said: Jab ham paidā hue, jahāṁ se ham roye. When I was born, all people were smiling, happy; I was crying. When a little baby begins to cry, no? We do not know why the baby is crying, but he is crying. And if the baby does not cry, they make him cry a little so that his voice will be good. It is a "let the baby cry" for a few minutes. I do not know. People say it like this: I was too little. I could not say how much I was crying. But you know how much you were crying, no? Jab hama paidā hue, jag hase ham roi, aisī karnī kar chalo. Do such deeds, such karma, such work, such relations, such behaviors, aisī karnī kar chalo. Ham hase, jag roi—that I am happy, satisfied, I am smiling, that I fulfill my life's duty. And people are crying, not because they are unhappy in that way, but because, oh God, such a great person left us. We wish that such a great person could live a few years more with us. But when he was a small child, no one knew whether he was a great person or not. It is karma. It is your work which will make you great. It is your practices which will make you great. It is your relation to the people which will make you great. And it is your behavior, your ego, your selfishness, your jealousy, your greed, and your harsh words—that will make you small. There was a dictator, a king. Everyone from the village and surrounding villages had to do whatever he wanted. Everyone used to come and say, "Yes, your highness," because they were afraid of him. He had one dog he loved very much. One day his dog died. It had to die; it does not matter if it was human or a dog, one day it had to die. The king organized the funeral of the dog. The people of the village and surrounding villages all went to the funeral of the dog, because if he noticed someone was not there, my God, there would be a problem. They all went, not because of the dog, but out of fear. After some time, that king died and his funeral was there. No one went except his family members. They were carrying him. You see why they did not go? Because he was a negative person. He was a dictator, selfish, angry, greedy, and his behavior was very unfriendly. People do not like this. We have our voice; sooner or later, our chance will come. Therefore, there is a thing called attachment and a thing called love. Attachment creates fear. Attachment creates confusion. Attachment creates disappointment. Attachment creates uncertainty in you and others. Attachment creates jealousy. Attachment creates anger. Attachment creates selfishness. Attachment will lead you to suffering and create darkness for you in the future. No one will like you then. But where there is love, there is freedom. Where there is love, there is beauty. Where there is love, there is happiness. Where there is love, there is kindness. Where there is love, there is friendliness. Where there is love, there is mercy. Where there is love, there is understanding. Where there is love, there is unity, because love is detest, is not attest. Attachment leads to unhappiness, and detachment leads to happiness, moha. Therefore, in one bhajan, Brahmānandajī Mahārāj said: Aisī karī Gurudev dayā, mera moh kā bandhan tod diyā. Moha kā bandhan todh diyā, mere chanchal chit ko modh diyā. Aisī karī Gurudev dayā, mera moha kā bandhan todh diyā. That is what my Gurudev has done. What a blessing of my Gurudev, that he broke or cut off all the bandages of moha, attachment. Moha is ignorance. Aisī karī gurudeva dayā—that was the mercy of the gurudeva. Mere moha kā bandhan toṛe diyā—all the bandages of attachment he cut off. Moha kā bandhan toḍe diyā, mere cañcal citta ko mor diyā—and he gave a direction to my restless citta-vṛtti. Chanchal chitta. Chanchal means restless. If you want to catch a fish with your hand, you cannot, because the fish is so chanchal, it goes quickly. If a child or person is very tricky, that is called very cañcal—clever, but stupid clever. Sometimes our behavior is so chañcal. It means this person is still not complete, not a wise one. Some screws are still loose, so we need a screwdriver to tighten them. It is said: when a pot is full of water and you put it on your head, you can walk easily and the water will not fall out because it is completely packed. Barasato jabke nahi—that which is complete, filled, has no movements, water does not spill out. But if water is falling, splitting out, it means the pot is half empty. When the pot is half empty and you are carrying it, it creates waves inside, and soon your head will move and water will fall out. If it is a horse, it does not scream like a donkey, which screams loudly. It is a donkey; it is not a horse. So one who is cañcal, tricky, selfish, is still empty, paripak nahī hai—still not ripe. A ripe fruit on the branch has a different taste than one plucked half-ripe and chemically treated to make it ripe. It has no real taste. This is our moha, our attachment: we do not want to go away. Though we may not like the people surrounding us, we still do not want to die. It is not easy to die. It is not easy to go out of this body. Those who have good karma, good deeds, may know before death—some days, months, or even years before, like Mahāprabhujī told exactly the time and day and where. It is not easy for us to do this. And if we come to know this, we would seek so many consultations with Swāmījī, with the doctor, with psychiatrists, with parents. Can you imagine going to someone and saying, "I will die in ten months"? The other person will listen and think inside, "My God, something is not in order." Thanks to God that He did not give us this knowledge. But there are people who get this knowledge, and they know: I fulfill my duty. I will be here in this world, and I will be in the other worlds. I am nirākār, no form. I am like the sky, everywhere, omniscient and omnipresent. Chidānanda rūpaṁ śivo'haṁ, śivo'haṁ, śivo'haṁ. So one becomes Śiva-svarūpa. This jīva becomes Śiva. This is the aim of our life: that through prayers, meditations, tapasyā, detachment, and kindness, we realize that this Jīvātmā becomes Śiva one day. Śiva-svarūpa ho jātā hai. And when the Śiva-svarūpa is there, then all problems and fears are gone. So, śubha-karma, aśubha-karma. You heard this morning's stories about Yama and how the messengers of Yama come, and the Jīvātmā knows this then. When all your limbs become weak, when all your energy is gone, though you close your eyes and think you are in a coma—maybe you are in a coma because you are shocked—what happens? At that time one sees who is coming to take him or her. It is not easy. "For what did I send you into this world, and what have you done? This is your deeds. Here is your record. Sorry, do not blame me. We are only the messengers of Yama. According to your deeds, you have to have this punishment and go with us." No one can help you at that time. Even your very dear ones, family members, sitting beside you, holding your hands, touching your forehead, saying, "You, my dear, be peaceful. God's light is there"—but one who sees there is no God's light, there are the Yamas standing. You do not see, but that one sees. Or, if you have such beautiful karma, beautiful deeds, then all these angels or goddesses, Apsarās and Devas, are standing in your service, asking for your order, getting permission, and taking you with great respect—what we call escorting you. They escort you to that divine world. Karma. Therefore, karma or dharma—these are the two wheels which are constantly moving. And the other two wheels are called cause and result: the cause of your deeds and the fruit, the result of your deeds. And in between is karma and dharma. Now it depends on us what we want. "I like it, I do not like it"—this is just our cultural education. Americans have different traditions, the Japanese and Chinese have different traditions, South Americans have different traditions, Europeans have different traditions, Indians have different traditions, Australian Aborigines have different traditions. This is just for a group of people, but the truth, the reality, is different among them. So, best would be to respect. Best would be to respect all these cultures and traditions while keeping and respecting your own culture too. The unity in diversity is what we are searching for. Karma, pradhāna hai—the main thing is karma, and we have to solve it ourselves. The best thing is to overcome these karmas. The first is Seva. Seva bhāva karma yoga. Yoga karmasu kauśalam. But if you have no Seva bhāva, if you do not have this devotion to do the karma, you cannot be successful. If someone tells me to do this, I say, "Yeah, okay, I will do it." That is not a sevābhāva. Sevābhāva is doing spontaneously, out of love, not out of greed—not to show people that you are poor, that you always work, that you are doing it all the time. Some people do it to attract the attention of others, so they see that I am doing it. That is not pure karma yoga. Pure karma yoga is when you are doing in such a way that no one notices how much work you are doing. Do not expect thanks or anything from your doing the seva. Second is bhakti. Without devotion, without pure bhāva, you cannot do karma yoga. Mantra—constantly repeating your mantras—will purify your karmas. Prayer from time to time. Prayer is a big dose; we cannot have a big dose all the time; we do not have such strong immunity. So there is a Sandhyā time for prayers: early morning, early noon, at noon, afternoon, evening, and before going to sleep. When will we work? If we pray all the time, when will we work? You will work all the time. In Islam, there are people praying five times every day. Even at the airport, where many people are sitting, a good believer of Islam will take his small cloth, go to a corner, even behind a chair, and make his prayers. That means that person has love for God. You are praying, and somebody will think, "Somebody will see me, my God, what will they say?" So, are you depending on what they will say? What can they say to you? Either they will say you are religious, or they will say you are fanatic, or they will say you are crazy. That is all. If they think you are crazy, you are not crazy. Let them say. If they say fanatic, you are not a fanatic; let them say. They are free to think. And if they say you are religious, let them say, "Yes, we are religious." Some would say spiritual. Doing good things, never think bad. That is it. After prayer, meditation. When you pray, you have a direct consultation with God. When you meditate, you are sitting in the lap of God. Devpurījī, our Grand Master, used to say God takes upon Himself the destiny of the devotee. So when you are praying, He is taking care of everything for you. Then comes Kriya Yoga, mantra. Ajapa mantra you have to achieve—neither your lips moving nor your tongue, spontaneously moving. Ajapa. You need not practice consciously; it goes automatically. Each breath in and out is full of devotion. Not only devotion to one God. If I have devotion only to one God—let us say we are singing here, "Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya"—another one comes and sings, "Jai Hanuman Ghusai," and a third comes, "Jai Jesus, Hari Om Jesus, Hari Om." No, you see, that is it. So let it be. You should know what you are doing. So love God with a pure heart. The complete realization follows through the love of God. Not only devotion to one God, because there is only one God. It does not matter which language you speak or which religion; finally you have to say God. You believe in different Gods. I believe in different Gods. So God is God. Therefore, there is only one God, the universal God. Some believe in the form, some do not believe in the form. Number one. Number two, you should have devotion to all people, meaning respect and adoration. You should have love for all nature, devotion to nature. In everything, you feel the light of God. Whatever you touch is divine. You touch the dust, the sand; it is divine. This consciousness will awake. You are in a super consciousness already. Then you are not afraid. It does not matter whatever happens; you are not afraid. Therefore it is said then: Abham mast hua Rām rasī ke, Rām rasī ke, Mo'e lage duniyā ke sabhī rasī ke. Now I am so happy, divine, because I taste the juice of God's name, which I see in everyone. Otherwise, all is a test laid for me in this world. So śubha-karma and aśubha-karma. Śubha-karma has a positive effect on you, and negative karma has a negative effect on you. Both śubha and aśubha also have an influence on our environment, the surrounding world. Therefore, yoga practice will be successful when you really cross the border of selfishness, that attachment which is selfish attachment, and love all equally. You see what happens? You will be very happy. Otherwise, someone will like you, and someone will not like you. Someone will like you as long as you are good to that person; others will not like you. So make it so that everyone will like you—and that is not easy. That is not easy, my dear. We have to work lifelong.