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One becomes an engineer, another a doctor. You will address the doctor as such; if he goes to the hospital, you will call him an engineer, but they will say there is no engineer here. And one becomes a śānta—a peaceful sage. Thus, whatever karma one performs determines the future of the jīva; that is the destiny of that karma. Within the garbha (womb) resides the prārabdha (destiny to be experienced). First, the prārabdha is created, and within the garbha of that prārabdha, the future remains concealed. When birth occurs, the nature of the actions performed is revealed to you. Through devotion to Gurudev, by serving all beings and protecting all beings, we directly manifest the Ātmā and Paramātmā. A wrong notion has been implanted in the human mind through certain words: that human service is the greatest religion. The greatest dharma is to avoid discrimination against any being. It does not mean serving only humans while killing animals, saying "cut them, kill them." Since such words came into use, people have increasingly started eating meat. Compassion... It is said there is life even inside trees, and after research, our globe is called a living planet, meaning this earth itself has life. The way humans are playing with this nature, the consequences will be terrible. The more you apply chemical fertilizers, synthetic fertilizers... When you bury them in the earth, you do a great injustice to it. This is human ignorance, human ego—because of this, the fire broke out in Jaipur. This is a form of retribution, a great punishment from prakṛti. This is the wrath of prakṛti, given by us. It is not that after this, earthquakes cannot occur, but human beings have not yet awakened because humanity has forgotten that "I am a human." Yesterday, a devotee gave a good example. From Ahmedabad in Gujarat and from all places in Gujarat, shops... In front of the shop, there is a water pot, and on top of it a loṭā—drink water from it. They offer water to those who come and go. From twelve to two or three o’clock, the shop remains closed; everyone goes for their meal. This is a slight rule of the Uḍraka, a set time. At twelve o’clock, even their servants and others go for their meal. Set. I couldn’t find water anywhere. In front of the shop, I saw a water pot. She said, “Set jī, I am very thirsty; my prāṇa is leaving me. I am so thirsty, please give me water.” Set said, “Sit down, someone will come soon, then we will give you water.” After ten minutes, he said, "Set jī, I am very thirsty, please give me water." I said, "No, wait, someone else will come and give you water." He said, "I am dying, please give me water." I said, "No, when someone comes, they will give you water." Then the person said, "Set jī, for a few minutes, you yourself become the person, you yourself become the human for a few minutes." In the same way, we are human... Our great sages have said that a contented person is always happy. Who in this world is truly happy? The one who has contentment, and whose body is free from illness, is happy. The one who has money but lacks contentment is unhappy. Such a person is the greatest sufferer and a beggar. The one who is the greatest is not the one with the most money; being free from desires is not that easy. Padarva Yao Fuspa Jiyāṁ Baitho. There was calmness. Above, Beṛā Jī had arranged a seat for you first. Bhagavān Śiva and Pārvatī were going somewhere; it was the winter month of Māgha. It was dark, and water droplets were falling like mist. In our Marwāṛī language, we call it māvaṭā, meaning rain, and a cold wind was blowing. A few sparks are visible, those sparks are shining. Pārvatī says, "Prabhu, what is that? Are there some sparks or flames there?" Bhagavān Śiva says, "Pārvatī, this is the cremation ground. Today, someone has passed away, so the site is for the last rites." The jī says, who is this who said that he is a great renunciant yogī? What is he doing, still baking bread? Pārvatī jī became sad, thinking, O Lord, there is darkness in Your kingdom. Why would she watch those who cheat, those who deceive, those who adulterate? Look at the joy and bliss of those people. How much you have given, and yet, renouncing everything, your devotees worship day and night. You have not given even the means to make a single roṭhī. What kind of līlā is this of Yours, O Prabhu? I cannot understand. There is darkness. Your exclusive devotee does not even have the means to make one roṭhī, yet he... Someone is roasting bread on a burning funeral pyre. Bhagavān Śiva says to Pārvatī, "This is a renounced yogī of a certain kind; he is free from any kind of..." I do know this much, that no matter how renunciatory one is, there must be some sādhanā. You give them the sādhanā; I will see how they do not take it. Bhagavān Śiva says, "Pārvatī, if you truly wish to see, then stand here, crushed by the thorns." He was simply engrossed in roasting his bread, and when such bliss arises, nothing else in the world seems appealing. Mahātma Saldājī Mahārāj says, "Now I am absorbed in the bliss of Rāma, the bliss of Rāma; I am detached from all the attachments of the world." He did not even look up and says, "Who is it? Who are you?" Bhagavān Śiva says, "I am Śiva, a yogī, a Śiva-devotee yogī, chanting Om Namaḥ Śivāya day and night, Om Namaḥ Śivāya, there is no other matter besides Śivāya, that is why it is Śivāya." The yogī says... You have not seen; your coldness is like a dry bread, the kind of bread made by guesswork. Bhagavān Śiva says that I am a question arising from your tapasyā, and I have come to give something. The yogī says, when did I ask? You have come to give, but when did I ask? Ask for it, ask. The yogī still has not looked upwards. He says, if you really want to give something, then go away from here. Those who are millionaires, billionaires, go there and give something. Bhagavān Śiva, Vāsava, have become invisible, and so on... So He said, "O Pārvatī, I have told you that one who becomes detached, who transcends all vāsanās and desires nothing, is called a satisfied man. A satisfied man is always happy. Even with wealth like elephants, horses, jewels, and mines, one is not truly satisfied." Even Kubera himself is present, the great soul, the renunciate yogī. What can be said about Bhagavān? Who is the lord of the kośa, the master of wealth? Kubera is the lord of the kośa. If not Kubera, then who else? Kubera himself is present, yet they still spend their days in distress. Just look at Lakṣmī and Kubera. When the heart is completely devoted, it does not care for distractions; days pass by in such absorption. Even Kubera is present when days are spent in such absorption. If there is carelessness, let it be of this kind—let it be immortal, like a sweet that comes from eating. Let it be such that it destroys the bitterness caused by worldly matters. When a human being truly understands what their duty is, what the human dharma is, then naturally... Call it kuṇḍalinī śakti, call it dhyāna, call it samādhi, call it mokṣa—only then do they begin to attain it. But some religious people coined the phrase that human service is the greatest dharma, which is the greatest mistake. It is not human service, but our ṛṣi munis... He said that serving the mother is the greatest dharma. When the Mahābhārata war ended and the Pāṇḍavas went to Pitāmaha Bhīṣma, Bhīṣma was lying on the bed of arrows. At that time, Bhīṣma regained consciousness and said, "What have I done? This is our greed, isn’t it? This is exactly Bhīṣma, our..." The greed within us is our Bhīṣma, and Duryodhana represents our ego; Kṛṣṇa is our soul, Arjuna is our mind. When the Pāṇḍavas approached, Bhīṣma would say, "Grandfather, now please impart some knowledge to us." These are the words of Viśmik, referring to the same principle that Bhagavān Mahāvīra gave a concrete form to the principle of ahiṃsā, the vow of not killing any living being. It is said that even the air that comes out of our mouth when we speak causes harm to those subtle life forms, and the Jain scriptures also state that even the smallest... There is a difference between grazing and stepping on grass; do not walk on small blades of grass or place your feet on a pregnant woman’s belly—this is equally sinful. See, this is called compassion, and what are we doing? When Bhagavān Buddha used to walk, his gaze remained downward—that is called sadness, a type of silence. Silence itself has various forms in yoga, within our sādhanā. Some people practice silence, but they do so with such intensity. Oh, then you should not speak at all. No, this is not silence. What we have is external silence; our tendencies and senses are outwardly directed. Give, and let the object within also remain completely calm, as our citta is. This is distinctly differentiated, which is why Patañjali says, "Yogaś citta-vṛtti-nirodhaḥ" (Yoga is the cessation of the fluctuations of the citta). If citta and mind were the same, Patañjali would not have said this. And Patañjali lived two and a half thousand years ago. It is also mentioned in the scriptures of Īśāṃsī. Thus, our yogīs, through the practice of yoga, through samādhi, through consciousness... Through the rūpī yantra, He observed the creation of the entire brahmāṇḍa, conducted research, and focused more on the welfare of the human race, the mind, citta, and even the consciousness within the citta, and... When I say nirmāṇa, at that state, the wise people call it nirmāṇa. Then I thought, where did my beginning take place? It was from a stone, but my consciousness moves on. Buddha Bhagavān says: stone, coal, metal, and after that, the tree, its... The creatures of the ocean, the flora, the animals and birds, insects and butterflies, then moving through beasts and humans, all the way up to Īśvara—my consciousness has traveled from here to there. Now, a very good Mahāśiva Purāṇa cassette has been made; you must have seen it. If not, you should definitely watch it. When Brahmā Jī manifested on the lotus, Brahmā Jī contemplated: my... Who is the doer, who is my father, where did my origin come from? So they kept moving forward, but they could not reach Viṣṇu’s navel. Then, feeling disappointed, Brahmājī returned to sit again on the lotus. The very first disappointment Brahmā experienced was about where his origin, his root, actually lies. Whether or not you can be my father, you cannot be, can you? Then Shiva, the Shiva-jyoti that manifests, says, "O Viṣṇu, I am the doer of Brahmā and also your doer. I have manifested you." And when Brahmā jī creates the universe, then their... So the second disappointment happened to Brahmā Jī; at that time, he fell into depression. This depression and disappointment have been ongoing from that time until now, halfway through the age. The ṛṣis and munis, through meditation, and these three nāḍīs—Brahmā, Viṣṇu—are what we...