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The soul that comes into this mortal world is, in one way, caught in this body. It neither wants to go out of it nor likes being in it. We are caught in such circumstances in every life, as is every creature. But they do not possess the kind of knowledge that humans have. And inhumane is that human who thinks only of the self. This does not mean thinking of oneself in a selfish way, as always being preoccupied with "you." This is a different matter. We think about our ātmā, our soul. But where is the soul? We think the soul is in the body. We think the ātmā is within ourselves. But have we seen what the soul looks like? What is the definition of the Ātmā? How should we see its color? How does it look? How does it touch? What is that? We make our own stories, we think, but still we do not know. You are sitting, let us say, in a park and writing something about Ātmā or Jīva. The Ātmā and Jīva are passing by you, standing and looking at you, and going. Perhaps you could not see that Jīva. But it was passing. So this is a very big question. Does it exist, or does it not? Is this whole game only within this body? That is all? There are many, many, many people who believe only this: when this body is gone, has died, everything dissolves. That is all. But still, there are some who think about all this and believe that after the death of the body, they will not come anymore. Or that they will come again as a human because they are a human. Another belief is that they will merge into God. And God is just light. That is all. Some hold two kinds of beliefs. If I love God, it means prayer, worship, adoration, etc., so that I will come to—in Christianity, it is heaven. We say Svargaloka, and the yogīs say it is Brahman. In Christianity, it is said if you are a sinner, then you will go forever to hell. Have you seen hell, or have you seen heaven? Have you seen the Brahmaloka? There is such a question. So it is, someone said, you can see God only after death. Many are saying, "When you die, you will see God." And when you die, you do not see God? You cannot come back and say, "You told me that I would see God. You sent me somewhere and finished. I died, and I cannot see you. I cannot reach you. That is all." So there is a theory and a practice. So neither this side nor that side, but it is there. It is there where you are, so you have to experience the practice and see for yourself personally. Then He will come, but it is not so easy. Many people think, "Okay, I will go there, I will practice, that Master will give me something," and then after a few years he says, "No, I got nothing, I do not get anything." You know that one story that someone told to someone? You can see God only in the forest. And he said, "Will I see God?" And he said, "Yes. One day you will see God, but in the forest, in the mountains." So he goes somewhere in the mountains, in the forest. Nothing to eat, nothing to drink, and the person said, "Take care. God will come, but if you are sleeping, it is your bad luck. So do not sleep. Keep your eyes closed. Do not pay your attention to different things." It is written in the holy Rāmāyaṇa that the great Tulsīdās, who wrote the Rāmāyaṇa in the folk language, speaks about God Rāma. Mostly, that Rāmāyaṇa was written by the great saint Vālmīki. And Vālmīki’s story: Vālmīki was a kind of bandit. He was not doing any work, and he had what they call a gang. They were ten, twenty together, sitting somewhere where people were going and coming, and they caught the person. Whatever the person had, they took it away from him, and then they said, "We will kill you." The person said, "No, please do not kill me. Take everything that you want." The bandits said, "You are not giving us a donation. We took it from you, and we will kill you." They did this for many, many years. Sin, a lot of sin. But sooner or later, something good comes. God sends the messenger, or God comes Himself as a messenger. So, one ṛṣi came—some think it was Nārada, some think differently—and he came as a sādhu, and the bandits attacked him. He said, "Please, take everything. But do not kill me. Why do you kill me?" They said, "Because you are not giving us a donation." That saint said, "My brothers, you can take everything, and you can kill me, but for whom are you doing this? I am doing it for my father, my mother, my wife, my children." He said, "Do you know what karma is?" The bandit said, "I do not know what that is." So he explained karma: "What you are doing is all karma. This karma will give you its fruit. Are you doing this for your parents, family? They will not take the karma." The bandit said, "Of course, my father will suffer the karma, my mother will suffer, my wife will do it, etc." The ṛṣi said, "No. Go and ask them." The bandit said, "Very clever boy. I go to ask them, and you will run away." He said, "Well, I will not run away. You can tie me to the tree." So, on the trunk of the tree, they tied him. That bandit told all his friends, "Take care that he does not run away." That bandit was the boss of all. Now he is going to ask the parents, the families. All the other bandits found a chance to run away from him. No one was there, only this ṛṣi alone sitting there. So he went to ask his father. The father said, "My son, who will do, will get. So it is your karma, you will have to go through your karma. It is your duty. I am your father, so you are feeding me, that is all. So, father, you will not take my karma on you?" "No. And even if I want to take, I cannot." To the mother also he went. The mother also said, "My son, I can, but I cannot. It is the law of karma. It is very right. Who did that will get." He went to his wife, and his wife answered the same thing: "You will suffer." He got so much fear. The word of the saint goes into the heart like an arrow. Even if you do not believe, you cannot say no, and maybe you cannot say yes, but you cannot take it away. You will not throw it away. Again and again, you will think of this—the spiritual words of the wise ones. He was frightened. He got a little fear. He never knew what fear is. He comes back. The ṛṣi is there. He is still tied. He is calling his friends. No one is there. He said, "Where are they?" The ṛṣi said, "They just ran away. When you went away, they disappeared." So what does it mean? "I did it, and I was forcing them to do it. Will this karma be on them or on me?" He said, "Of course, on you. They are not responsible. If you do not understand now if it is true, then remember Jesus said at the time of the crucifixion, 'Father, forgive them, for they know not what they do.' They are not guilty." Now, this bandit said to the ṛṣi, "Tell me how to get rid of all this karma. I will kill you now." Still, the ṛṣi said, "Then there will be double karma on you. Then please help me, how to get rid of the karma?" He said, "Only... one, there will come the incarnation of God, Rāma. So repeat this mantra." The bandit said, "What is that?" "It is powerful." "What is that? Is that a weapon?" He said, "Yes. But I have enough weapons." "That is only for your life. But you will get a weapon. It will go to the Brahmaloka." "What is a Brahmaloka?" He said, "You will get everything, then you become my master." The ṛṣi said, "I will free you," and freed his hands. This was terrible. "Give me the mantra." He said, "Rām. Rām." Now, he cannot pronounce Rām. If you change the word, then it is called Māra. Kill. Die. If you take the other direction, you write G-O-D. God. And if you change the other side, what becomes? Dog. The ṛṣi said, "Rām." And he said, "Maram." Because in his mind, in his thoughts, in his actions, he tortures and kills. So he said, "Say Rām." He said, "Marām." "No, Rām." "Yes, Marām." So the ṛṣi said, "Okay, then continuously. Rām, Rām,... Rām, keep repeating it." Everybody repeat loudly, "Rām, Rām... Rām, Rām..." Rām Rām... Rām Rām... More loud, go ahead. Rām Rām... Rām Rām... Rām Rām... Rām. No fear. So, there are certain... You know, there is one little animal which you call a tick. Black, I do not know, in the forest, be careful, you should get injections. Otherwise, you can get a very bad disease. That tick is also on animals, on the goats, on the sheep, on the cows. Now, if you want to pull it out, it will not pull. Even its head will break. It remains in the skin. But it will not give up. So if such a person, who is cruel and this and that, does not want to change, but if he understands exactly, then he or she will take another way, another path. With a bite so strong, you can pull it, but it will break the head inside. Except for our techniques, we put some drop of oil, or there is some instrument to pull it out. So that bandit sits there. The ṛṣi said, "This is your mantra." And the ṛṣi went away. That man sat there and was chanting. While chanting, he went into samādhi. Because he did it with his body, mind, and heart, he surrendered everything in each and every cell of his body out of fear of this sin. And now, the interest to get rid of the sin, and there is only one way: this mantra. Again, sit in meditation. Rām Rām... Ants made their house on his body, and he was covered with earth. He went into samādhi, and there were holes where snakes were living inside, but he became the receiver. All the time was this voice, "Oṁ, Rām, Rām, Rām." He became Trikāladarśī, knower of the past, present, and future. And he became Vālmīki Ṛṣi. And he wrote the holy book, the Rāmāyaṇa. He wrote the story of Rāma. Exactly where, what, how, day by day, he could see in the future when and how Rāma would appear. 152 thousand years, not one hundred, one lakh—how much is that? Yes, 152,000 years. It is God Rāma’s time. So after that, Tulsīdās wrote, and Vālmīki wrote everything in Sanskrit. And Vālmīki wrote everything about Rāma in Sanskrit. So wise he was. He became Vālmīki. And so, after that, Tulsīdās wrote some poems, new ones, and the Rāmāyaṇa. So Tulsīdās asked one day, "Hanumānjī? Hanumanjī, you are a great devotee of Rāma. Please, can you show me once God Rāma? You said that you see God Rāma every day. I am dying to see him. Please, just once, a glimpse to see the face of my Lord." Hanumānjī said directly, "I do not dare to show you. And Rāma will, I do not know what He will tell. And His light is gone, coming home. But by trick, I can show you." Hanumanjī said indirectly, "I will show Him." "Yes, please." "On the bank of the river, every morning, the Sarayu River, and Rāma comes to wash Himself in the river. He is bathing in the river." "I see. When?" "That time to this time, He will come, He will bathe, and He will go." Hanumanjī said, "I will be hidden. And I will give you a hint." Hanumanjī is sitting somewhere on the other side of the river, on the tree. People are coming and bathing. And Tulsīdās, what he did, he asked Hanumanjī, "What is it that Rāma likes more? What can I do? What does He love?" Hanumanjī said, "Make the paste of the sandalwood to make the tilak." Hanumanjī said, "Rāma will come and be ready to be the pestle of the sandalwood. You can make Him the tilak. You will not only see God, but you will touch Him." "My brother Hanumān, thank you." So Tulsī Dāsjī is sitting there, and on the stone, he is grinding the sandalwood. Rubbing. With two hands, happy my Lord will come. Rāma will come, and he is doing. Sometimes bhaktas are so much in love and devotion, they forget everything. Rāma and Lakṣmaṇa, though both brothers came, they were bathing in the river, and both Rāma and Lakṣmaṇa came and stood in front of Tulsīdās for some time, seconds or minutes. And Tulsīdās was making the paste. So Bhagavān Rām, He took the paste and He made the tilak and went away. After a while, Hanumānjī came. "Rāma. You lost the chance. I told you. God came." "No, no,... I do not see Him." "He was standing in front of you, and He took the paste." "Was He? That is it." So Tulsīdās, Tulsīdās is writing a poem. Ātā to Tulasīdāsa, speech of Tāībāsanī. Chitrakūṭ ke ghāṭ par bhāī santān kī bhīḍ. Tulsīdāsa chandana gate tilaka kare rāguna. Hari Oṁ Tulsīdās. On the beach of that, on the bank of that river, many saints and sādhus are bathing, like in the Kumbha Melā, and Tulsīdās is making the paste, and the king of Ayodhya is taking the paste and making the tilak. So be aware, be alert. You should know. Be aware. So when we make prayer, many of you are closing eyes and making prayer to Mahāprabhujī. Somebody will come and take a photo and go away, and he is not here. So when you pray, you do not know. In whom, what kind of beautiful vision can it give you? So, Darśan. Mīrābāī said, "O Gansyām, O Kṛṣṇa, O Gansyām, O Kṛṣṇa, O Gansyām, please give me your darśan, that I can see you. Not only is my body thirsty, but my eyes are very thirsty. Please, let my eyes get that water of the darśan. Please, let my eyes get the water of that darśan." And it is said, "Pāṇī pīkar pīyās buḍhau." If I am thirsty, I will drink water and I quench my thirst. But how can I fulfill that thirst of my darśana? "Mandir, mandir mūrat terī," in every temple is your statue. Mandir, mandir, but still I cannot see your face, my Lord. So that is a beautiful bhajan. Beautiful bhajan. Therefore, we have to understand what human body God has given us. And that is within us, but we cannot see it. "Do not make a trick when my eyelid goes down blinking. You are there, and when my eyelid comes up, you are not there. Please do not play with me, to hide in front of your eyes, my eyes. Mandir, mandir, mūrat terī phir bhī nahī̃ dikhe sūrat terī." In every temple is your statue, but I cannot see your face, my Lord. Oh my Lord, you are living in every heart. But I want to see you. So the Ātmā and Jīvātmā, so Ātmā and Ātmā is the Jīvātmā. And that Jīvātmā is in this beautiful, beautiful, beautiful palace, and that is the palace of the human body. But do not damage this palace by doing wrong actions, wrong desires. Concentrate and preserve thy energy, your devotion. So that Rāmāyaṇa that was written 152,000 years ago. Hanumanjī also was born at that time, and that Vālmīki wrote the Rāmāyaṇa at that time. It is available in English, and you should read that one. How beautiful it is. Well, therefore, this human body—it is written somewhere, I do not know in which scripture—humans should not take in their mouth dead bodies, skins of the flesh; otherwise, all your good karmas will go away, only when there is nothing to eat. And nothing to eat? Now, you are dying in that situation to save the human body which God has given you, then you may eat the meat, otherwise not. So the human body is a temple. Yes, you are a temple, and also in what we call... In Vāstu Śāstra, in Vāstu, there is exactly made a fog picture, and that is made as a woman’s body. The mother’s body, and according to that, the mother’s body is made the form of the temples. And in the temple, and in every temple where the statue of the God is put, maybe the Devī, Śakti, Kālī, or Rāma, Kṛṣṇa, Buddha, etc. According to Vāstu Śāstrī, when we make the temple, and where there is the God statue there and it is also worshipped, that sitting place of the God or goddess, Divine Mother or God, that place is called Garbhagṛha. You can see in every book, everywhere, every temple, Garbhagṛha. Now, what is a garbha? A garbha is the womb of the mother. And who is in the womb of the mother? Is that God? That soul which is coming and residing there for a while. And therefore, mother, the woman, the female—it does not matter, humans or the animals—where the soul is developing; that is a temple of God. We worship that, respect that. And so that in the temple, God is always in garbha-gṛha, and only that one priest or pūjārī should go there. Does not matter who is who. With distance, respect. There are many, many rules. You people were with us in Rishikeśa in the Himalayas, and we were in the holy temple of Badrināth, Viśāl. So, there are three different places where people should stay, or maybe some so-called V-I-P, they can come till there, and then some holy sādhus or the... Swamis, they can come close, and that who was with me in Badrinath last year, was there someone? Yeah, thank you. So I let them come in that place where only holy saints can sit. So I said, "They are all holy saints. Let them come in." They respected me, but even me, they let me put near the door. But not step in, only the pujārī, the priest. That respect where the garbha-gṛha is. So in that way, when you respect and adore your wife and give the baby, the child, because that child is a soul, ātmā. So for a human, there are nine months. There are two ātmās inside. Or sometimes it is three ātmās: the twins and the mother. In that time, we should show more respect and worship. You must not say every day, "My God, my wife, my God." You do not have to do it every day—my wife, my mother—but at least respect her, because there is that Ātmā. So, the human body, we are talking about the human body, only from this physical body what we have is indescribable. A surgeon, a doctor understands where what is flowing: the blood, the energy, the nerves, the glands, hormones. How many? This whole cosmos is here. You need not go anywhere, and that is why in our Kriyā and what we are chanting last times. Where we are sprouting from our navel, that is what we call the solar plexus. From there. So what happens in human... Please take care of the human body. Respect your body. Do not just put alcohol inside. In a diesel motor, you should not put petrol, and in a petrol engine, you should not put coal, like in a locomotive. So it has that karmic, what a human is. Once there was a conference in Melbourne, about the world religions, which was established by Swami Vivekānanda, and every religious person was giving a talk, and there one Muslim, a Mullah, he also had a talk, and he said, "In the Holy Bible, there is a written... If you kill one human, it means you have killed all of humanity." You see? But what is happening now? That is it. So we have to understand, so purity first is purity. Purity. Do not take anything impure in your mouth. Do not touch any other energies. You are the Divine Śakti, Divine Mother. And you are the Divine Holy Saint. Both are Divine. The body is very holy. Then how is your soul? How is your ātmā? Know thyself. That is it. And that is why, what we said, I am Ānanda. Feel thyself that I am blissful. Ānandā Ānandoham Ānandoh Ānandam Brahmānandam Ānandoham Ānandoh Ānandam Brahmānandam ... Yāmam Rādho, Yāmam Rādho, Yāmam Rādho Rādho Mā. I am bliss, I am bliss. Bliss, bliss am I. I am bliss. Ānandoh, ānandoh. Ānandam brahma ānandoh, ānandoh. Anandam Brahma Deep Narayan Bhagwan ki. So there was another beautiful story, or not beautiful story. So there was, I think they said, a Sufi saint, it was, and he was repeating mantra Soham, Soham. And mantra Soham means, "I am Ātmā, I..." I am Ātmā, Ātmā I am, and they do not believe. They do not believe in Ātmā. They said only one, the Supreme, or Allah, or something. So that one saint, he was chanting, "Ahaṁ Brahmāsmi, ahaṁ brahmāsmi, ahaṁ brahmāsmi." I am the Brahman, and they said, "No, you cannot be the Brahman. That is the supreme Allah." But he was saying, "Ahaṁ Brahmāsmi," so they were torturing him. Many times he said, "Do not do this, this... this." But he was a saint. So it is said, finally they crucified him, like Jesus was crucified. And they told him, "Stop, we will not crucify you." But he said that "Ahaṁ Brahmāsmi," you cannot kill, you cannot do anything, you cannot burn anything. So they hanged him, and blood was flowing from his body. But what happens? In every blood drop from the body of that Anal Haq, in every drop of blood... Ktorá stekala z jeho tela, bol "analhak." "Analhak" znamená "aham brahmāsmi." So every drop of the blood was having sound "analhak." So then they said, "He is... We will not grave him. We should burn him, otherwise he will become some ghost or something." So they burned him. While burning his body, sound was coming, "Analhac, analhac." Everything burned. They were waiting till there was some piece of fire. So the fire calmed down, but from that ash, sound was coming, "Anal Haq." Then they all surrendered; they bowed down to him, and the sound disappeared. No, no, sound. Yeah. The sound disappeared. Anāhata, anāhata. Look in some scriptures; we should look somewhere, definitely. Yeah, anal haq. So, my dear, we have within us, but wait, many people are practicing many, many years and then they just give up and go away, till the last milestone, half a milestone left, and your buddhi, your mind, your heart. Someone can blackmail you, and you give up and go back. So wait and wait. Not only one step goes in, but both steps should come in the gate. Ahaṁ Brahmāsmi. Till then, I will be yours. Gurudev, I will be Thine. Sing: Devadhi Dev, Devi Svarma, Devaki. So, my dear, I wish you all the best and am looking forward to the next seminar, and we are going for the first time. So the people are very tired in other parts of the world, Swamiji. Webcast is too long. Wish you all the best and many blessings to all. Deep Nama Bhagavān Dev Puruṣa Mahādeva Satguru Svāmī Madhvanājī Bhagavān Satya Sanātana Dharma Kī. Oṁ Śāntiḥ Śāntiḥ...