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Why don’t we say "our eternal journey"? But then you have to go with the body. Will you? Are you ready to go to the eternal, endless space with the body? Yes, we can prepare. So the prāṇa goes through and through. Oxygen and everything is maintained. It is all preparation. So there are some ṛṣis who are in eternity, and they can go through the rock. Matajī, will you just disappear in the rock? Still, we have our two lectures about the soul. We have to understand. We have to understand our being on this earth as a complete being. It is said: "Baṅgala Ajaba Bana Mahārāja, Jisme Nārāyaṇa Bole, Jisme Nārāyaṇa Bole, Par Guru Binā Bheda Kaun Kholē." You understand, I speak always in Hindi also. Yes, you understood? Bangalore. You know what is a bungalow? Not Bangalore. The house, a beautiful villa, a beautiful castle, a beautiful cottage, a beautiful hut, a beautiful bungalow. Okay, so this house in which the Nārāyaṇa bole. Nārāyaṇa is Viṣṇu, Bhagavān Viṣṇu, not Kṛṣṇa, not Rāma, the Nārāyaṇa. In that bungalow, in that castle, Nārāyaṇa bole, the God Himself is speaking within this castle. It’s not you who is speaking. It’s not me who is speaking. Who are we? We don’t have that strength to speak. We are only a puppet. But there is a bungalow, and within that, God himself is speaking. Even in the bird, every creature has its own language. When, for example, five or ten thousand birds are flying at once. How many? Maybe 100,000 birds flying. Do they scratch together? The birds are just like a cloud. But how can they manage to fly with no accidents? Can you imagine? 100,000 cars in the clean desert, let them fly or drive, how many accidents will there be? When we look into the water, in some places there are so many fish there, small fish. And they are also like some crowd, flowing something, water in the water. Thousands of little fish, do they all scratch together? How can we say to be a human we are intelligent, and others? When there’s a crowding, people, thousands and thousands at once, they have to run. How? Many will fall down, and if you want to see the crowd, go to the Kumbh Melā. So, how many? In the same way, the ants—thousands of ants—but no one is fighting or making an accident. They are coming, and even they are talking, the two. Did you see two ants talking? They come and they tell something, the other goes back, and that goes further. We don’t know what message is giving. So, in each and every entity, the Nārāyaṇa, the God, the Viṣṇu, He is within, and according to their... Language, God is talking. It is God’s language, according to their understanding. Bangla, this Bangla is "ajab," means wonderful, a wonder. And after the wonder will be a fool. Either is a fool or a fool, this man. "Arayana" bole, in which... God Himself is speaking. Jisme Nārāyaṇa bole, Guru bin bheda kaun khole. But without Gurudev, who can give us the information of that bungalow? What is within all, everything is going. So, the eternal journey of the soul is here. And when this soul departs from this mortal world, these five elements will dissolve, join, or merge into each element. So it means this body doesn’t die. The body does not die. Only space in the space, air in the air, water in the water, earth in the earth. Yes? And fire in the fire, air in the air, so these five bodies, they are all coming. When it comes to, let’s say, the question of the big, big, big countries, big presidents coming, so Russian president, American president, Indian president, and the UK’s governor, when they come together, how many helicopters are in the air, how many secret police are there, how many cameras are there, everything. And when they go, suddenly everything disappears. Who is there? We don’t know. Gone, all. And so the ātmā comes, jīvātmā, that everything is arranged, organized by the supreme power for this, your soul, your jīva, that is protected. In every expectation, you are protected by that supreme power. So first is the Body, the five elements, the five kośas, five bodies of the nourishment, energies, etc. Then Gurujī has written one beautiful bhajan, beautiful bhajan. And in that bhajan, Gurujī describes this body as a coach, like a coach or a chariot. And in this chariot, there are what are called the ten horses. The ten horses are pulling our chariot, our body. Our body is pulled, moved, etc. with the ten horses. Five horses, which are called the jñānendriyas, and five horses, which are called the karmendriyas, and all these ten are controlled by the mind. The mind is controlling all our senses. Within that is one advisor of God. God has also an advisor in which sits this jīvātmā, and that is called viveka, not intellect, but Viveka, and there, viveka is the light in that coach or in that bungalow. There’s a light of the jñāna, like this. Same, this we have to go through our sādhanas of these kriyās to understand our body. When a doctor, when the surgeon studies... Studies a lot of studies, then that one has transparent looking through in the whole body. When they know now what kind of operation has to be done, that surgeon has complete whole pictures there in front, yes, and we will calm down, relax. Sleep, and like that, in his issues, the surgeon will come. Everybody has to be very careful, and just they open and they take out this thing and put it in something and pull it in and throw it out. That is so. That is a guru. That surgeon is a guru of that master because he is mastering all the organs in the body: every muscle, every nerve, every bone, every gland, etc. Similarly, only you, my dear, you are that one; your ātmā, your jīvātmā, your soul, is sitting in this body. First, understand this body. Understand this body, and then it is said—very easy to say, but it is said—overcome, control between two: the hunger and thirst. And we all are sitting here, including Parepo, who is talking today. How many times do you put something in your mouth? Maybe one grape, or maybe one nut. And if nothing is there, then chewing gum. So all the time, moving the mouth. And that is one of the causes of disease. If you know that I will have breakfast at 8 o’clock, good. You have a breakfast, and you know it will be lunch time, so from morning seven o’clock till twelve, except a glass of water, nothing is put in the stomach. Then his stomach is so happy. Intense time is... So relaxed, the liver is so happy that he knows how now, which kind of hormones is there to send in. This year, the heart is very relaxed and very good, and the kidneys, they have very pure qualities of moving. Water through and through, we can live more than 200 years, but it’s boring. Some people say it is boring. I want to again come as a little baby and enjoy, little baby in the lap of parents, okay? Similarly, the water, so endure, endure. That kind of situation, so what we eat, what we don’t, we think only what is good and tasteful, that’s all. But maybe for the other party, so first we have to make that tapasyā. You can do the tapasyā at home too. No one forces you to eat. Nobody will force you. Your wife will not bring the stick and beat you to eat, she will tell the husband, you know. She will not force him, and neither will her husband force the wife. So first is the control over our two kinds of nourishment, liquid and solid. Understand that, and then we will understand our indriyas, how our senses will properly guide our life. After this is what we call our... Emotion, many, many different kinds of emotions, and that emotion can awake the jealousy. Jealousy. This quality is coming with us. You know, we are watering our field, the field of the corn or the grain. But in our garden, we are watering our nice vegetables. But with vegetables, we are watering the vegetable plants. Plant, but beside it grows the weed. You are not feeding the weed, but it is coming. We are taking it out, but again it comes. So, in our beautiful, our beautiful qualities, with this we are feeding that the weed of the, of the, the some. Behaviors, the qualities. It’s very interesting. A small child, this girl, she’s two years old. Hardly can she speak, and she wants to come and hold my hands. There are other girls; she’s four years old, and when she sees that she’s holding Swamiji’s hand and walking with Swamiji, she thinks, "Why not me?" We see, you know, we see that there are few girls or few boys, there are little children, and my heart is always bumping. In which way can I make all happy, that they are all... Happy, so that jealousy is a weed growing within us all, my dear. So this jīvātmā is now occupied with jealousy. So this is an emotion. Anger, hate, jealousy, many, many. This is an emotional level. Emotion. And these emotions, what makes with us? That emotion which one cannot digest, which one cannot understand, and which one cannot fulfill, one cannot have this. Then, this is a kind of bomb in the body, burning, and a particular part of the body is being attacked. So, in the brain, in the eyes, in all glands, the thyroid glands, the pancreas, the kidneys, the liver, the heart, etc., the backbone, many, many, many things. Where is our weakness? Which part of your body is more sensitive? These qualities will attack us very much. Now, in yoga, oh my god, so in yoga, it is that techniques and yoga exercises should not be done like acrobatics, not like competition, no competition, no torturing the body, no, it’s not that sport for body building, etc. Who is growing the muscles more and more? You will see after 80, 90 years what will happen to your body. I have one disciple now, he has passed away, and he was also a professor in physical training, sports, and that. And he also had all these muscles. Now he was about 75 years, and he was sitting all the time and kicking his muscles because muscles need nourishment, the blood is not that much there, and muscles became like wood. It’s not an easy life, but a yogī is like butter. Yoga exercise when we... Are doing? There is no computation and no challenge. Those soft exercises, they are coming to our glands, our muscles, our organs, our joints, ligaments, etc. That is, that’s why yoga is the science of... The body, and that which shines: the body, mind, and the soul, that’s all, will dissolve in this body and go to the divine. So this man is... you cannot, you should never say that, "I am never jealous." Please, sometimes I am also jealous, yes, because... I’m sitting, and someone is making such a nice yoga posture, and I cannot see him, yes, but yes, there are certain... there is something in the anatomy which was not giving me the support, that part of the body, something, you know? I try now, now, how... Many years, let’s say 40, 51 years to make perfect paścimottānāsana, yes. And so many are there doing just like this and like that. Well, I wish I could, and when I think like this, "I wish I could," then in that feeling is a very fine... Very fine, some kind of energy, or that can be covered or compared as a jealousy: "I cannot, and other can," like this, like this. So there are many ways in our body which we cannot, but yoga is doing this. Now, yoga said that postures will not give you liberation. Hari Om. While sitting in lotus posture for 24 hours will not give you liberation, it will give you a little bit of different problems. Then you have to help to stretch your knees, but no liberation. Similarly, the prāṇāyāma. The prāṇa is purifying the impurity of our body. It means all the joints, lungs, heart, blood, circulations, etc., etc. And the prāṇa is purifying those kinds of qualities which we have in our mind, the impurity in the mind. The mind is not visible, the mind is not physical, but there is a mind that always has fear, for example. What is fear, anxiety, no sleeping? This, there is a blockage, and this prāṇāyāma will clean everything. But that kind of prāṇāyāma, when it comes, yogīs have taught, is called kriyās, different kriyās. One kriya is not for all. Maybe that kriya which you do is not good for you. So it’s the kriya which is penetrating through the whole brain activity, giving that energy and prāṇa. So even our psychic condition, our emotional condition, all this, prāṇāyāma can relax and open everything. It begins to flow again all where the canalization is blocked. When purification is blocked, it becomes stench. Then it comes to mosquitoes, then to other kinds of germs, many illnesses, etc., because it is blocked, and there will be illness continuously boiling. And then, when... We let clean through and through, so automatically, with the water flowing, it becomes clean and pure. And so is the prāṇāyāma. That kind of prāṇāyāma which goes through our lungs, we said it cleans the body, the nerves, nāḍī śodhana, nāḍī śodhana. Now, how do you understand nāḍī śodhana? To clean the nerves through prāṇāyāma, my God. Doctor will say, "Stupid, don’t do this." Can you, in your nerves, give the air inside? We cannot. Even when we give the injection, we must see that there is no air. Am I right? And if there is some air remaining in the injection, and then this goes through into the brain, so many, many troubles can occur. How do you say, give the definition? Nāḍī śodhana prāṇāyāma: we are cleaning the nāḍīs. How are you cleaning the nāḍīs in this way? But there are techniques in the lungs. It goes through the lungs, it goes to the heart side, and it goes then to the blood and so on. It means the purifying through the lungs, and that the oxygen comes into our body and our nervous system becomes automatically clean. It cleans definitely our blood, cleans everything when we do the pranayama, one week intensive pranayama. But what is intensive pranayama? Intensive pranayama is not that you are doing 20 hours, shh, shh, shh. That’s also not guṇamaya, God. The heart will be suffering. The lungs will be suffering. So it has the techniques of the prāṇāyāma. Therefore, prāṇamaya kośa, the body of the prāṇa. And this is that when we go outside, to the park, we go in the forest, we go in the mountains, we are getting clean and clean and clean. More air, which makes what we call then X, oxygen, that goes in our body, so that this kind of prāṇa, and... And prāṇāyāma will remove a foreign building, a body. So this energy which came through jealousy, or anger, or hate, or greed, becomes either fear, anxiety, etc., and this can again be cleaned up through the prāṇa, prāṇāyāma. In our food, eating is something everybody can do. Fill the stomach. Everybody can fill it. But are you getting that kind of nourishment called prāṇa? And so Ayurveda, name it, name it,... itself is great. Āyur means our life. Life means how long life. We give the blessing. When the Master gives you the blessing, it doesn’t matter if it is a man or a woman, we call it āyuṣbhava, āyuṣmanbhava. Āyuṣbhāva means long live. What do you bless the children with when you have friends? Are you blessing or not? Maybe I bless you, but I bless you for what? But in Sanskrit, āyuṣmān dīrghāyuḥ. Dīrghāyuḥu. Long, long, long healthy life. That’s called Āyurveda. So, āyur is life, veda is knowledge. That you should have that knowledge, and which knowledge? That kind of nourishment which gives you that kind of energy, and that should be life-living energy, not a dead energy. So, the eggs, the meat, and alcohol. It is not a living. It is the date. It is dead, and how long? Where is it conserved? And then you are getting... we don’t know which chicken, what kind of head, maybe liver. The chicken has a liver, okay, yeah. Do they have the lungs? Yeah. The cow has certain organs in the body. Does a... Snakes have organs in the body. The heart, they have it also. So, do you know that this animal has cancer? Animals have cancer also, and it is killed, but that cancer remains in that flesh, and that goes into your body. So now the meat has increased so much, so much, and the people who were vegetarian and healthy and good, but because of what we call the modern society, high society, in this way, that means to be a good society means that... You should eat the meat and drink the alcohol all the time, to eat the meat and alcohol which my God. Eating the meat, and half of the people get up and go out of the restaurant, that’s it. But now, opposite, turn up upside down, so how many? Cancer hospitals we have everywhere in the world. In India, there was hardly even the knowledge known to the people that it is called cancer, but now it’s new, similarly or nearly that was like in Europe or in America, and in these. Countries have cancer now, but who lived in the forest? In Africa, they had a very nice life here; they did not have so much cancer. Now cancer appears. Therefore, Āyurveda—it is life. Āyurveda keeps us alive. It can awaken you from death to life again; what is called the Sanjīvanī. So what this means is, there is one herb called Sanjīvanī, and today is the day of God Rāma's incarnation, called Rāma-Navamī. Today, Rāma was incarnated. And you know how Hanumānjī brought the herbs to wake up Lakṣmaṇa? Now, what is this stupidity? Some people, some Indians, are saying that Āyurveda is 500 years old. We said, "Give them a lock here." God Rāma was incarnated 152,000 years ago. There is evidence of the incarnation of God Rāma. At that time, Hanumān also brought the Sanjīvanī herb. That time there were Āyurvedic doctors. But not only this—in the Satyuga, Dhanvantari brought Āyurveda as Amṛta. So, people are... and also someone writes that yoga is also five thousand years old. Yoga. When Śiva came, there was neither your father nor your mother; nobody was there. I don't know how they came, and there began the question. You know, people ask, "Who was first, the chicken or the egg?" Yes? The answer is Śiva. Okay? At that time, neither the mother, nor the egg, nor Śambhu, nor Śiva had come. When he came, he brought a meditation posture, and he brought yoga. That's it. So we have to understand the tattva in our body. Then we understand, then we meditate after the cleaning. If you cannot clean your body and your mind properly, you cannot meditate. It is only closing the eyes. As long as sleep doesn't attack you, you are sitting straight. And then we said, in meditation like this, you know what happens? The jīva says, "Which direction should I go now? Which direction?" Therefore, this is number one. Number two: karma. We shall understand karma. Karma, that which is called action, is movement. The space is moving. That sky which we see far away, we think the sky is blue, but as far as we go, the blue is further and further away. There is a blue color, but it's blue; that's why Śiva was blue. Viṣṇu is also blue. Anyhow, we don't go in that way. So, in the endless universe, it is also moving. There is a moving energy inside, which we can't see, but it is moving. Our earth is also working, also moving. The earth also has a period when it should give the seeds to sprout, and when Mother Earth preserves the seeds in her womb. Everything has a function as action. Moving the earth is also karma, and similarly, we all are also moving and doing actions—that is karma. So where there is action, there is a reaction. You put the seed in the earth; it will sprout. So you did put it in, but it came out again. So they are called action and reaction; that is karma. Our body has many, many, many karmas. All blood circulation in the body is also karma. The heartbeat is karma. Digestion in intense time is karma. The function of the glands in the body is karma. The liver has a karma. The organs, the heart also has this function; it is a karma. The kidney has a karma. God has given whatever is in our body. He places it very nicely. He was thinking, "What and where should I put these organs or this function in the body?" Nothing is in the body which is not functioning. On that side also, our intellect, our desires, etc. Now, there is a saying in Europe. If you talk about a desert, they don't understand. In the Sahara, they don't understand, or in Africa where it's only very hot and there's nothing. In Europe, they said, "The snowball—you are growing like a snowball." Now, we in Rajasthan have no snow at all. And when I came to India from here and there, there is a snowball. What is it? How is a snowball growing? So then, understand: we make a little ball, and from the high hill, we roll the little ball, and it gets bigger and bigger and begins rolling. Similarly, this jīva, my dear, is on an eternal journey. The souls are rolling as soon as we come into this material loka, into this saṃsāra. It doesn't matter which kind of creature it is; getting the karmas here and now, it's rolling round and round, round and round, on the earth, above the earth. Everywhere, these souls are moving like the... clouds. Because one, one drop, a very fine drop. The cloud has also very, very fine drops, like a gas. An aeroplane goes through the clouds, but it doesn't hit anything. Otherwise, the aeroplane will go in. They are far apart, but there are these fine, round drops of water, which we can say is water, but it's a cloud. And the clouds change the atmosphere, and many, many good drops come together, become a big drop, and that runs down, coming down. Similarly, the soul is again coming down, back to the origin. Where is our origin? That is the endless universe. So again, this soul, on an eternal journey, round and round to these our lokas. There are fourteen lokas around in our sunlight: seven below and seven above. Within these seven lokas, this soul is traveling. But when it comes to mṛtyu-loka, we are in the mṛtyu-loka, the mortal world. Whoever comes here will have to go. Whoever is born will die, and who dies will be born. And this is the circle. So, this Jīvātmā, this soul, on an eternal journey, round and round like a blind person in a big hall, searching for the door and putting the hand on the walls, moving, moving, moving. And when he comes near the door, he begins to scratch his head and walk around, and again puts his hand there. The door is gone. Behind again, going and walking and walking... and walking, and comes close to the door, half a meter. Scratching under the armpit and again lost the door. Similarly, this is an example. So we come as a human in this world, and then we are searching for the door to mokṣa, liberation. But when the chance comes, we take the hand away and scratch somewhere, meaning desires. That kind of desire which moves us in the other direction. And so, the eternal journey continues. But then, it is okay. If we come as a human, then okay, we will be good. But if all humans who died will again become human, it will be... every tree in the whole world. Even if you hold one tree, one person will not be enough. Trees... so all this we don't know. After we even go, where will we be born? There is one beautiful poem from a great saint, Trikal Darśī. He was living in a village, outside of the village somewhere. Very simple persons. As simple you are, that wise and higher you are. So, at that time, in the times of the kings, the king had his secretaries, or someone called the collector, who was collecting the tax—the tax collector. And what should they collect from the farmers? They had no money. So they collected; they took all the crops. When they're harvesting, the collector comes and takes away everything. All he leaves for the farmers is that they can survive one year, till next season, that they have the corn. That is all. And so, all farmers. So the one tax collector, he comes and takes everything away. Even so, hardly could the family survive, and they were all saying, "Please, please, leave for us a little more. Leave anything for you?" And when not, then he was giving... we were sitting on the horse and giving pipes in what we saw my paycheck. So they went to the master, they went to the Swāmījī. And that tax collector was a very good, like... a disciple. So farmers were complaining, and this man, the tax collector, was so angry at these people, so angry, and was beating, etc., etc. So that time, the kings were also not good. Then came the democracy, and now, in the democracies, at least we are more free. And this well, that master said to this district collector, "You should know your karma. What are you taking on you?" He said, "Gurujī, don't worry, these people are..." Like this, then they should be treated like that. "Guru, they don't worry. Tell me, what can I do for you?" He said, "Don't torture these people." "No, no, Gurujī, this I will know. I know what to do. I am doing." And he goes away. One day, he died. Everyone will die. The farmers were very happy that he died. One day, this master was going to a little village to bring bhiḳṣā, food for eating. And there were stone mines in Rajasthan. The mines are still there. And at that time, there were no trucks, no trains, no cranes, nothing. So they were pulling the stones out using animals: the buffaloes, the horse, the donkeys, the other animals, the camel. So that camel was born. That tax collector became the camel. Now, young, very strong, very good, young. So, one person bought that camel to bring the stones from the mines. So, the camel has to sit down to load, and after that heavy load, he has to get up. So, one day, this greedy man loaded two, three stones more; it means a hundred, two hundred kilos more. Now this camel can’t get up. The master of that camel, the owner of the camel, he had a stick and was beating him on the buttocks, and again he said, and he tried to get up. Again, his knees... you can’t get up. Swāmījī was walking, passing by the mines, and looked there. What happened? Why is the animal crying? And he saw this man was beating him. He went down and he said to the owner of the camel, "It is a moment, please. You put so much load on the loader to do, he cannot get up." He says, "Obviously, don't worry, my stick will let him get up." He said, "Well, I will talk to him. Please, take three stones out." And Swamījī speaks in the ear to this camel. The name of the Swamījī was Sagram Dās. So if you go to India, Rajasthan, there you will see who was the saint Sagram Dās. And he wrote so many beautiful poems in the Rajasthani language. You should ask in the Khattūbhe and Māṭājī; you are going to ask your Lālā Rām. So, he said, "A camel, now you should get up. You didn’t listen to me. You tortured the farmers. And that karma is on you now. My dear, don’t try not to get up. Do all your strength to come up. Otherwise, you will get a stick on your buttocks." Such a big, very beautiful poem there. So, according to that saint, he knew which body this soul went to. So, the trikāla-darśī—trikāla means three times: the past, present, and future. That master knows where your soul will go and where your soul is now, where it is and where your soul is now in this body. So karma will not give free anyone. Even Rāma said, in a certain situation, "This was, I think, my karma from past lives." As a Kṛṣṇa, to everywhere... Jesus, how was Jesus passing his life? How was that? Was that karma? That why should we be tortured? Why should we cry? Why should we be? God sends us not for suffering, but God gave us that help to them, those who are suffering, to bring them out of their sufferings. So don’t think that next life you will be a human; maybe you become a buffalo, you may become a donkey. You may become a reptilian. When there is more sin, many, many sins, then it will go, become like a reptile. So, the soul in different forms. And so, we have to bring ourself, what we call, we have to come to the heaven. And that heaven, which is endless, there is no hell, so that is called Brahmaloka. We become light into the light. One drop falls into those, so after that, the soul makes the journey. The soul makes the journey. Now, this we will do, the trend, little talk techniques, but you will see how that your journey, or soul, is going with the speed, high speed, you will be. So we shall try to do this, okay? It is because everybody has a fear. I’m sure you don’t want to go out, and I’d be will not let you go out, okay, without your permission, and you don’t give the permission? And I don’t get the permission somehow, so we will do this meditation with these techniques, and we all shall try to imagine now when the soul goes out in different customs, in different religions, in different cultures. Everywhere, humans have their ceremonies. There is some, still they are doing the same. There are four kinds of funeral. One funeral is that which is a grave in the earth. Yes? Second, they put in the water, river or the ocean, that fish and these animals will—there are some turtles which also—that’s called jala samādhi. Jala samādhi means your body is buried in the water. Under the earth, gela samādhi; they put some stone, and then they throw it, let it, you know, down in the river where it is flowing, or somewhere in the ocean, go far, and it goes deep in the water. Second. And a third is burning. So, this is: burn the body, and the ash—some depend, some put in the flows in the river, some in the ocean, and some in the mountains. Every country, every city, they also have a particular place where they put this urn, what they call the ash there, with respect to the human. And the Parsi religion, they put the whole body in the field, in the forest. So the animals come and eat. Like in Mumbai, a big, big, big city, very big. But it has a special building made for them, a high building with space. When they died, then this dead body, they took all the cloth, and they just put it down. And there are moving this gaya, and what do we call this? Vultures, yeah? Different kinds of vultures, and they are already there. So, these are now what I am seeing. There was another, that may be in some Indian islands, Maoris and so on, and pigeons and so on. There they were, eating that, yes? And you know, humans were killing humans. Yeah, yeah. And when he died, when they died, then they come together, and that was different. Different traditions. The best tradition is the fire. Are you? But who am I to decide who should do what? This is their culture. So but still today, humans have certain culture that we adore our soul, and we make the ceremonies, we put the candles, etc., etc., because we wish that our ancestors come to the Brahmaloka, or what you call the heaven, or... What we call in the are, they do come back or not? You cannot. They come back because your attachment, because your love, because your memories, so it comes in your dream. You see your dream: your parents, your mother, your father, etc., etc. So this is so, my dear. But who is doing for animals? And there are. You know the monkeys? When a monkey dies, all the monkeys or the gorillas, they all come and they sit there. And every gorilla or every monkey, they come and they see this, give the kiss, and go. Every monkey, yes? Yes, and elephants too. And there’s another monkey, it’s called the hugging monkey. When I was in Brazil, in the rainforest, there was hugging. The elderly monkey, which was evening, came and sat like this, and all the other monkeys, in the evening, they come and hug like this, and then sit like this. You see love? That’s all. That feeling, that’s God’s miracle. So we know, we don’t know where you will be going after this. Therefore, one mother said, when she was married, "I make a vow and pray to God: any child which will come to my womb will not go anymore in other than that, boom." It means I will do that. Such a gifted education goes to the liberation, to the Brahmaloka. There are many, many stories. It is not a fairy tale, but many, many real stories. Similarly, are you doing it or not? Otherwise... which energy is coming to you? Which energy is someone going to you? Which energy are you giving to someone? How is that so? Purification is very, very important for humans. Understanding that, we have to be careful, and this life is only once, so that for khānā, pīnā, bhogṇā, paśu be paramāsudanā—eating, sleeping, creating children—even the animals are also very active and experts. Oh man, if you are doing only this, then you know you have no access further. You will be in this era of the earth, this mortal world, traveling here and there. There is a cutoff. Where is gone from this body is... his connection is cut off. We are crying, we are celebrating, we are making some kind of meetings. We give the grave, we give the candles, we give the flowers. We do, do everything, but they are saying what? "Are you doing? I’m not here. I am already somewhere else." River water, you can swim only once in the river, which is a river where flowing. You can only dive only once in that water, very deep in water, and you come out, and the second time you cannot, because that which is already gone 20 meters far, you will be deep in, but in other water, not the same water. But as you understand, these are the examples. So let’s see, we will have now some practice. And webcast is for evening again at 7:30.