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Oṁ Sacchidānanda Oṁ Sacchidānanda... Kiñcit jagat yam jagat. Īśvara, Parameśvara is everywhere. This world—what we see, what we can touch—all this exists in the presence of Brahman and the entire universe. Offer everything to God, and know that nothing belongs to you. It is given to you. You have the right to use it and live with it. You have no right to abuse it, destroy it, or harass others. According to this mantra, the ṛṣis say: "Oh my bhaktas, oh my devotees, oh my children, oh human, you should know one thing: there is only one who is the creator of this world. There is only one who is the protector of this world. And there is only one who is the liberator, or destructor, or dissolver of this world. And there is only one who is able to free the souls in this world. He is the mighty one everywhere. He is omnipresent." Do not think that you are doing. Do not think that you did. And do not think that you can do. Do not think that you will change the entire planet. Whatever is happening, it has happened and will happen only through His power. Therefore, keep in your mind and heart the name of that Almighty One constantly. Gently remember Him, practice mantra, practice His name. Understand and know that everything is His. According to the śāstras, the scriptures, whatever you are doing is a ceremony to God. Our life is a ritual to God. Our life is a ceremony to God. Therefore, according to the rules and regulations given to us through the śāstras, we should perform those karmas according to our dharma, our duties—our dharmic and karmic obligations. While performing these right duties in your life, follow right nourishment and right behavior, which I often speak of: ācār, vicār, vihār, and āhār. These are four things. Ācār is behavior: how we should behave in this world—with prema towards animals, prema towards nature. What should be our behavior? That is our ācār. Vicāra is the thinking process: how we should think, what we should think. Which kind of thinking is dominating in you? Healthy or unhealthy? Selfish or negative? Vicāra. Whatever you are doing, you should use your vicāra. For example, you are going for a walk and there are two paths. Now you have to think which path you will take, and according to your thinking, you will take that path. So whatever we are doing or would like to do, we have many options, and for that option we have to think. It is your thing, what you think, what you would like to think. There is nothing which can happen without your thinking. Āhār is nourishment: whatever comes in touch with our body has an influence. It affects our body, our mind, our emotions, our consciousness, and so on. So you should know what you are eating and how it will influence you. Vihāra is where you are going: where you should go and where you should not go. If you observe this and go to the right places, you will be happy. If you go to the temple, there will be a different situation. And if you enter the cave of the lions or the tigers, there will be a different situation. So, before you go somewhere, you should have vicāra, utilize the vicāra. Thus: ācār, vicār, āhār, and vihār. The ṛṣis said this is very important. While doing all this, while following these four principles as your kartā, via your obligation, pray to God to live a hundred years healthy, movable, and capable. So still we have a long way, a hundred years. If we will not live a hundred years... this is not a guilt, but it means we didn't follow these principles. Somewhere we made a mistake. We didn't understand and utilize ācār, vicār, āhār, and vihār. Likewise, your whole life should be dedicated to Parameśvara. Understand it like this: according to the śāstras, doing your own dharma and dedicating this life to God. By living like this, it is like a prayer, a ceremony, a pūjā to God. Whatever you are doing, feel it is not for you. Everything is to God. "Everything I have given into your hands, O Lord. Lord, if I will be successful, if I will be the winner or loser, it is in your hands, Lord. Come to thee. Remove all my sorrows." Otherwise, whatever you are doing, whatever bhogas you are enjoying, do not say it is for you; it is for God. So it is appropriate: whatever you do and enjoy, whatever you get joy from, do not think that it is for you. It is for God that you live it. And for all that which you desire in your life, do not say that it is for you; let it be for God. If you do it like this, the karma will not tie you. Now, let us say someone can argue, "Okay, I kill animals and eat meat, and I will say, 'It’s not for me,' so what?" And now someone will say, "Excellent, I can kill animals, I eat their meat, and I dedicate all of that to God." Who says? I must say, "B too?" If one says A, you must also say B. So there are people like this. Then God says, "You did not follow ācār, vicār, āhār, and vihār, because before a saint, those shall not kill. Be kind." And killing animals is not a kindness. So God has given freedom to humans to do whatever they like, and God told them, "If you will remain here and do accordingly, everything will be forgiven. But if you do outside of this, it will not be forgiven." So this is the way: though you are doing, you are not affected by that. Karma tvoji nare nalipyate. O human, then you will not be affected by karma. O čoveče, tada neđeš ita anyathā na astin nahi. Otherwise, there is no other way; there is no other way to be free from karma. Whatever we will do will be counted as our karma. Therefore, it says: "Kartā is akartā, and akartā is kartā." Though he or she is doing, but is not doing; and though he or she is not doing, but is doing. Kartā bhartā, who is doing, has to pay back. Therefore say, "Nāhaṁ kartā, Prabhudeep kartā, Mahāprabhudeep kartā hi kevalam." God takes upon Himself the destiny of the devotees. God takes upon Himself the destiny of the devotees.