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The purpose of life is to attain Self-realization and to be liberated from the cycle of birth and death. At the moment of birth, as soon as we open our eyes and feel the touch of the material world, we begin to forget our past memory. We forget the promise we made to God, for which He granted us this human life—what we vowed to do and what we vowed not to do. This jīva, wandering through the universe, has experienced many, many lives of miserable situations, enduring pain and various circumstances. We could not say yes or no because we lacked the talent, capacity, or power. We were imprisoned, limited by our abilities and confined by other creatures. We never know how, where, or when we will die or be killed. After all this, we do believe in God. And He, in His mercy, blessed us with a human life. Do not take this lightly. If you think you can do everything you want, that is the greatest ignorance and the biggest mistake, for we are only aware of the present. We have forgotten our promise to God, or to our destiny—it does not matter who governs the cosmic law above every soul. We are definitely guided and governed by a divine consciousness. We are always within His vision; we cannot hide anywhere. He sees through everything transparently, and He was merciful enough to grant us human life. It is said in a beautiful poem: mother, father, friends, husband, and wife—you have had them in every life, regardless of the form of that life. But the Satgurū Dev is found only in human life. This is because we, as humans, possess intellect and intelligence. We both desire and deserve to gain spirituality and Self-realization. Yet, the temptations of this worldly existence have blinded us, and we have forgotten our aim. Whatever we do and think is ours, whatever we enjoy, is temporary. What happened in the afternoon becomes like a dream. What was yesterday or the day before is a dream. Our imagination for tomorrow is merely a fantasy. We do not know about the next second; how then can we know about tomorrow? Therefore, the joy derived from joy is lesser than the sorrow that follows that joy. Human life is beautiful, but it is also a struggle. For centuries and centuries, across many yugas, the soul has experienced countless changes. Blessed and awakened are those who contemplate and extract the best from human life—so that there is no more such life, but only Truth, Light, Love, and Happiness. This does not mean we should simply renounce everything and neglect all duties. That is not the intent. Live life, fulfill your wishes, your obligations, your dharma. But the main point is: for what purpose did we come? What was our promise to God? What will we do, and what are we doing? Therefore, especially in this Kali Yuga, the great Tulsidāsa Jī said in the Rāmāyaṇa: Sumira Sumira Hoi Bhavapara Sumiran Karle Mere Mana Teri Bitti Umar Hari Nāma Bina. Sumirana means to repeat the name of God again and again. Your mantra will lead you. Your mantra should become ajapa. Ajapa mantra means that those who have realized this mantra carry it within their subconscious, conscious, and unconscious levels—awakened. The last sound from the mouth of a person who has attained perfection in ajapa mantra is that name. Like Mahātmā Gandhi: his iṣṭa devatā was God Rāma. This God Rāma is not the Rāma that the Hare Kṛṣṇa people refer to when they say "Hare Kṛṣṇa, Hare Rāma"—they mean Balarāma. They do not mean God Rāma and Sītā. They do not mean that son of Daśaratha. But the Rāma, son of Daśaratha, is the incarnation of Viṣṇu. Gandhijī's last word was "Hey Rām." That is a sign of ajapa-japa. It does not matter what he was doing; he was repeating the name of God Rāma. God Rāma was in his consciousness, and he loved to sing the song: "Raghu Pati Raghav Rāja Rām, Patit Pāvan Sītā Rām." Raghu is the dynasty, the Sūryavaṁśa or solar dynasty, in which Rāma was incarnated. So, the son of the Raghu dynasty king, Rāma—Patit Pāvan Sītā Rām—you are the helper, the remover of sins for all, the meek and the lost. And the lord of Sītā: Raghu Pati Raghava Rāja Rām, Patit Pāvan Sītā Rām. And then he said, "Iśvara Allāh Terā Nām." You may call Him Iśvara or you may call Him Allāh. You are both. The dualities in the human mind regarding religions are the biggest problem in the world. In the name of these dualities, we fight and commit many wrongs. If we realize the reality, there will be no problem. We know that we, all creatures and humans, inhale the same oxygen, drink the same water, live on the same planet, have the same color of blood, the same bodily system, and the same mechanism. Similarly, we are born and we will die. Finally, we all must pass through one gate. It does not matter who is who—king or beggar, holy saint or sinner—we must go through one gate, and that is death, the final gate. Therefore, love God without duality and see God in everyone. Then you will not fight. Prayers and mantras are meant for humans to realize this. Never neglect your sādhanā, your mantras, and your prayers. That is what will go with you. Ultimately, all that we are doing has no sense. How many politicians fight to do something? After five years, they are nowhere. After some years, when they are old, they are nowhere. One comes and does something, then another comes, and that party says, "This was all nonsense; we have to repair and redo." See the difference. So, everything you do—you build a nice house, and your grown children will say, "No, this wall is not good; we want to break it." How many times are walls broken in one house? Everyone has different feelings and different ideas. Therefore, what is real, and what will remain with us and go with us, is our spiritual sādhanā. Life is flowing. You cannot live your life—you cannot enjoy your life, as you call it. Life is a river. You can bathe only once in that water. You dip in and come out. The second time you want to dip in, the water is gone, far away. That water is gone. Yes, you are sitting on the riverbank, but my dear, the water is gone. What you saw is gone. So, that reality of your life, that presence, is gone. But what is now? Sometimes, as water flows, an island appears in between, causing a separation, but eventually, the waters flow together again. Unity will finally be there when the river merges into the ocean. Therefore, sādhanā, prayers, mantras—that we may... It is so nice to see you again after a few weeks, and again after a few days. It has become like that river. You know, one day later, you will say, "Yes, Swāmījī was here." It is gone. Hari Om. All the best. Take your prasād, eat, and practice, practice, practice.