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We are gathered once more for the anniversary of Mahāprabhujī, to pay our respects. We all know who Mahāprabhujī is. Through that divine play, the līlā amṛta, there is a universal law: whoever comes into this world must one day depart. Nothing will go with us; we must give up everything. What we think belongs to us does not. We came with empty hands, and we will leave with empty hands. When we are born, our fists are closed; when we pass from this world, our fists open, and we take nothing. All who come must go, be they a king, a beggar, or a fakir. We do not know when, but sooner or later we will go. Before that departure, it is crucial that we attain our salvation, our realization. Realization is not easy to obtain. It is like a pigeon sitting on a roof, or a bird on a tree branch. As you approach to catch it, it flies away. It is not easy to catch that pigeon. But if you try, you will succeed. The meaning of the pigeon flying away is that we may die before attaining realization, which would be a great pity. What will accompany us is our destiny, our karma. Karma will not leave you. It can be good or bad destiny, and creating good or bad destiny is in everyone's hands. It depends on what we do, think, and what habits and qualities we cultivate while in this world. Therefore, the saints said: purify, purify, purify. It is said that all who come must go. Even a God incarnation cannot stay here forever; they too must depart. However, their coming to and departing from this world is different. A normal being is born due to karma. In Christianity, they call karma 'sin'—it is your sin that you are born. In Hinduism, it is somewhat different. Yes, it is your karma that you are born, but it could be your good destiny, your good karma. You are fortunate to be born human. We have no rights over human life; we cannot always expect to be reborn as human. This body is merely given to us. It is like a cloth that will, sooner or later, grow old and be torn. This body is an instrument for us, as everyone has their body. We call this world a prison—a prison of karma. We came to this prison because of our karma; we came as guilty ones. God incarnations come with free will, as helpers and liberators. Their coming and going are by their own decision. Of course, they lived in a physical body, and this body has its dharma: the natural desires of moving, sleeping, and eating. So, we and holy persons may look similar. When they depart, they become one with Brahman. Brahman is that omniscient, omnipresent, one-without-second. The entire, endless universe is the body of Brahman. He is inhaling, expanding, and exhaling. He is one, Ekohaṁ, and now He multiplies Himself within Himself. He inhales within Himself, retains within Himself, and exhales within Himself. This is very hard to understand. The Jīvanmukta, the liberated one who becomes one with Brahman, is everywhere equally. There is no more distance. They are in this corner of the universe and, simultaneously, in the other corner. They are here and billions of kilometers away. But we, with our consciousness and knowledge, are limited and bound by space and time. Though they are one with Brahman, whenever and wherever we think of them, the light of their nirguṇa and saguṇa forms comes to us. If we think of them positively and well, their good qualities come to us. If we think negatively, then negative qualities come to us. This is because He is the one who takes away the sins of others. But when He takes sin away, where does He put it? There must be a place where He puts it away or neutralizes it; He must be doing something. Therefore, those who speak negatively, think negatively, and criticize find that those sins go to them. Thus, it is said: if you do not like God, it is your problem. Liking and disliking is your affair, but at least do not shout at Him; otherwise, the consequences will be harsh. Generally, in the law of karma—what we call sin or virtue, good or bad, good luck or bad luck—it is said that negative qualities go to those who think ill, and good qualities go to those who speak well. That is the law of karma. Therefore, it is said: do not act negatively. Patañjali, in the Yoga Sūtra (Patañjali lived before Christ Jesus, and before that, in the times of the Rāmāyaṇa and the Gītā), said, "Satya, satya"—where there is truth, there is victory. This word is found under the emblem of India, and I think in Czechoslovakia as well. It means you should not lie, and you should not steal. These are all teachings of Patañjali, akin to the Ten Commandments. These are the teachings of the ṛṣis, and the same things are repeated and will be repeated by new incarnations. Why do they say, "Do not steal, do not think ill, do not fight, love your neighbor"? Because you will receive good qualities. Otherwise, you will take on negative qualities. You can experiment: be nice to your neighbor, and you will receive happiness from them. Be nasty, and you will see the difficulties you encounter. You get an immediate result. Therefore, today we contemplate Mahāprabhujī and His nirguṇa and saguṇa forms. Light enters our heart and is always protecting us, because He is one without second. There is no distance. The only distance we have is because we create too many distances. We have distance from the second floor to the top floor. We live on different floors: one floor is the legs, the second is the trunk, the third is the head. Always try, when you work on something, to use the upper floor—the head—but do not lose connection with the second floor, the heart. So, be in the heart but work with the brain. That is viveka, buddhi. We have distances between our body, mind, and consciousness, but they are one. That is why we pray, wondering, "Does He listen or not?" He does listen. It is said in the Upaniṣads: He has no ears, but He hears everything. He has no legs, but He is faster than anyone. He has no eyes, but He sees everything. You can hide nothing. This is the one who is one with Brahman, and that is Mahāprabhujī. I pray to Mahāprabhujī to grant us His nirguṇa and saguṇa form, light, energy, and give us śraddhā buddhi—good intellect, true intellect, so that we may serve all creatures. To serve all creatures is to serve God. I bless you on this occasion and pray to Mahāprabhujī for His divine protection and light. Wherever you can, you should come to satsaṅg at a center near your place. We have many places for satsaṅg. Never go to kuśaṅga (bad company). If you cannot go to satsaṅg, you can watch a video; we have many satsaṅg videos. This way, you will be happy. Now, this year is nearly past, and soon a beautiful time is coming—what we call Christmas. It is a festival to open the heart, to forgive everyone. Jesus said, "Father, forgive them, for they know not what they do." So forgive. A sign that you have forgiven someone is to give a present. At least in our material way of marking the calendar, a new year begins very soon. I wish you a blessed Christmas, very happy, full of good luck, prosperity, success, good health, and a happy New Year. God bless you. Jīpna and Bhagavān, I keep you here.