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Many blessings and greetings to all our international brothers and sisters joining us via webcast. Today is a most beautiful day. According to the winter season, there is a lot of snow here and the sun is shining—a rare combination of snow and sun. Snow and a full moon also have their beauty. Nothing is permanent; everything changes. Snow comes, shows its beauty, and disappears. Spring arrives with its strength and beauty, then it too disappears. Summer comes, full of blossoms, flowers, meadows, herbs, bees, butterflies, and birds, and it disappears. Autumn arrives, full of fruits, harvesting, and farmers. Mother Nature gives us everything and then disappears, and winter comes again. Christmas comes, the new year begins, and today already begins the constellation of Mahāśivarātri. Many countries have their own languages, and many do not speak English. I am proud of those countries that respect and maintain their own language. It is very important to maintain and protect a country's culture, language, and spirituality. I understand many of you do not understand English, so the best suggestion is to come to the program where it will be translated. We received a message from Czech and Slovak bhaktās who do not understand English at all but are watching the webcast and asking for translation. Technically, this is not easy, as international bhaktās may not feel comfortable following my lectures. Still, we will try to develop technology so you can choose your language. If you speak only Czech, you could select Czech on your computer, and it would become only Czech, though my voice would not be there. Again, there would be conflicts. This is a problem of the whole world, but we all speak one language: the language of devotion, of divine love. For that, we do not need any language. When it is raining, it does not matter which language you speak; you know it is raining. Similarly, God is God. Thank you for your understanding, and I congratulate you for belonging to a nation that protects its spirituality, culture, and language. This is not discrimination against English or any other language. Every language is good, but the best is your mother tongue, your country's language. Please protect your language. Yesterday we spoke about yoga, and today we speak again about yoga. Yesterday I clarified what yoga is and how old it is. Now, why was yoga developed, and why is this life given to us as humans? You may remember last year my lectures were on world peace through yoga and meditation, to solve conflicts in human society. This year, I have mentioned a few times that we must now come to a little higher level. Definitely, conflicts have existed from the beginning of creation in this universe. Night and day are not the same; night is different, day is different. Yellow and green are different. There is a difference in everything, and where there is difference, there is conflict. But if this conflict is taken positively, it is not a disturbing conflict; I would not call it conflict but differences. However, if you see the difference with negative thoughts, non-acceptance, and your own ego or pride—perhaps about your country, language, culture, education, or religion—then it becomes a negative conflict. That is a disturbing factor in the world. These disturbing elements, these conflicts, can be solved through negotiation—not in a business way, but by speaking the language of humans. The human language is very simple: speak with the heart and brain together, not only the brain or only the heart. When we speak, we should try to understand that my religion is as important to me as another's religion is to them. For instance, if I say it is night and another says it is day, both are right. There is a night and there is a day. But why is the system of night and day created in this universe? Why are male and female created? Why are positive and negative there? Why are Āsurī Śakti and Devī Śakti there? To understand: yes, everything is needed. Beautiful rose flowers also have very strong and dangerous thorns. Why did the creator create thorns? Instead of thorns, he should have put only rose flowers. That is not how it is. You have to go through the thorns to come to the flowers. Last year, it was said: ask the five questions to become clear in your mind. 1. I am human. What does it mean for me to be human? 2. What makes me human? 3. Which qualities belong to humans? 4. How to develop these qualities? 5. What is my mission in this world? Mission means my dharma, and our dharma is to remove conflict, not to create it. Conflict begins when you take someone's rights away by force or by temptation. If you change someone's belief by force, you create a psychological conflict within them—a conflict between two beliefs. What is correct? My parents taught me this, now someone else comes and says that is wrong, I should do that. Therefore, for this, we must use human qualities with love. It does not matter who is who, human or animal; every one of them has fear. Even a small ant has fear, feels pain, and if you close it in a small bottle, it becomes very restless and scared. Whether a little creature or a big creature, if you kill them, they know you are killing them. Can you understand and imagine someone closing you in a room, then coming with a big knife, hanging you with one leg up, and beginning to cut your whole body while you are alive? This pain is indescribable. Every second one dies, every second until the animal is killed. That animal dies so many times in pain that the human heart does not allow it. That is why God created humans out of His mercy. Humans are the divine messengers of God. It does not matter which God you believe in, nirguṇa or saguṇa, but God is only one. There is no different God for Hindus, no different God for Christians, and no different God for Muslims, because God is God. Consider this: one woman is sitting nicely on a park bench. One man says, "Look, that is my daughter." Another comes and says, "Look, that is my sister." A third says, "See, my wife is sitting there." A fourth says, "My mother is sitting here today in the park." Another says, "My grandmother is here." Another comes and says, "My great-grandmother is here." Only one woman, one person, has different relations. Similarly, every belief, no matter which one you have, points to only one God. But what relationship have you created with that God? How do you see the grandmother's relation and the daughter's relation? Day and night are different. The husband-wife relation and the mother's relation are completely different. So similarly, God is one only. That one beautiful woman sitting there is proud of herself; so many people are admiring her. Some are calling, "Great mom, grandmother," and someone is saying, "My daughter, hello, my darling." What a beauty! There is no conflict until the small child says, "My grandmother, hello, grandma," and her husband says, "Don't say that, she's not your grandma, she's my wife." And so is the conflict in the world. Now, the poor grandmother or poor lady becomes unhappy, sitting in the park very sad because her own family is fighting. Similarly, God, that universal mother or father, whatever you call it, is very sad. How my children on this martya-loka are fighting among each other. Conflict. In this last one and a half years, as I have put questions in my satsaṅg lectures, now you shall analyze yourself through meditation. What is the conflict in you? You can solve it very easily, but the problem is you are not able to give up. You are either emotionally bound, culturally bound, bound by nationality, bound by religion, bound by family ties, or your ego and pride do not let you surrender. This means conflict is not in the world; conflict is within you. That conflict is in me, and only I can solve it. No one else. For that, we must learn to surrender: to give up pride, give up ego, give up those qualities that make you feel very big while in your eyes others are small. That is a sin, oh man. At least you should not make a difference between human and human. This kind of conflict can only be solved through prayers, through meditation, through inner dialogue. Have a dialogue within yourself. Therefore, now not only ask what it means to be human for me, but think: "I am a human, I cannot do this. I have all the human qualities, and I will stabilize peace, clarity, harmony, and oneness within myself." That will reflect outside. Otherwise, a greedy person who thinks only for oneself will never be successful in life. It is like a person who cannot speak but is eating ice cream. He cannot say how nice it is, but inside he knows and is very happy, though that ice cream may not be healthy for him. Similarly, we do something and think, "Others don't know," but you know what you did, what you are doing, and what the result will be. It is not that someone made a mistake or was shouting. Conflict begins in us. I went into the world to search for the bad one, but I did not find anyone who was bad. When I searched my inner self, I found I was the bad one. This is the meditation called self-inquiry. Self-inquiry meditation is to solve inner conflict and the world's conflicts. Therefore, be ready. Be ready to accept criticism, negative critics. Yes, everybody will say, "Oh, beautiful. Oh, how nice. Oh, you are successful. Oh, you are the winner. Oh, you are the good champion. Oh, you are good at this, that." That feeds our ego, and our ego gains more and more kilos, like potatoes underground expanding with good water and fertilizer. We become full of ego, full of selfishness, and full of attachments we cannot give up. That which you think is good and you enjoy costs your blood. A hungry dog finds a dry bone and begins to bite it. The bone is very hard and dry, but through biting, the dog's gums begin to bleed, and the dog sucks his own blood, thinking the bone is tasty. He does not know it is from his gums. Similarly, that attachment which you think is you and you like it is that bone you are holding in your mouth. Therefore, "hat chhod man chal saṅg mere, tō ātmā jñāna batāvat hai." Therefore, Gurudev said, "Give up, give up your fixed ideas and come with me. I will give you the Ātmā Jñāna." We cannot have Ātmā Jñāna while we possess these kinds of qualities. For that, we have to be born again and again. To come from the astral world into this physical world is not easy, my dear, and it is not in your hands. The decision lies with your destiny. The driving force is your destiny. Destiny is the result of your karma. Karma is the result of your desires. Desires are not only for eating and sex; there are many desires: to have nice black hair, to go to the hairdresser every week to make it nice black or blonde. But after one week, the truth, the reality comes out. Again we try to put color on it. How long will you do this? This is a desire. So desire means not only eating or sex; this is another last of the last of nature. It is nature, but unnatural desires are our problem. The desire for money. Money did not create Śiva. Śiva did not have a money printing press. We made money to control human emotion. It is a clever, nicely thought-out way to move humans to be creative. Therefore, money is a piece of paper, but in such a way, can you not get more? You try and try, but you will get only a little money. Why? To make humans more active, creative. But on the other hand, that money creates conflict in us, and that is a factor of that conflict. We went too far; we cannot control it. Similarly, desire is the cause of karma, or ambition you could say, is the cause of karma. The cause of destiny is karma, and the cause of this kind of life is our destiny. We come to that root. It is not in your hands. After death, when you go somewhere—I do not know where you will go—but give me your address or telephone number at least. I will give my email. You cannot say, "I would like to be born again in beautiful Moravia in the Czech Republic, where honey and milk flow." It was like that. Now petrol and gas flow. That's it. And then you have to come into a mother's body. It is not so pleasant, not so beautiful: nine months in the womb. It depends on that Vidhātā, that creator, whether he will give us healthy eyes or not, a healthy nose or not, good ears, a good face, beauty, five fingers. Maybe that Prakṛti, Mother Nature, will give only till here, the head. Then you will always have to put it in your pocket to hide. Can you understand? Thanks to Mother Nature, in nine months she gave you such a beautiful body. Everything is there: perfect canalization, ventilation, heating, central heating, also air-conditioned. Beautiful electric wires inside. No engineer in this world until today can make such a beautiful body in nine months and put a soul inside. You say, "Ha ha ha," but these nine months are not easy. You are closed in a small, minimized room all the time, sometimes up and sometimes down, with rivers of blood flowing through the mother's body's hormones. It is not easy. We can only thank God that we will have a happy, comfortable, and good birth. Birth is also not easy, neither for you nor for the mother. We thank God that it is like this. Look, touch your head. How it is very good. It is similarly like this. This is of nature. Yes, mother and father can give you only birth, but not destiny. And therefore, it is said: O Vidhātā, O my destiny, when you wrought my kismat, when you wrought my destiny, O writer of destiny, why didn't your pain stop? That's it. Through which situation do you have to go, my dear? To be happy. How many times are you disappointed? How many times is your wife angry with you, boys? She's looking at you. Or how many times is your husband drunk and angry? Many, many families are unhappy because of alcohol. Children grow up full of fear. Parents fight because of alcohol. This situation you had, my dear, is all very, very difficult. What a life! Humans create such conflict. Humans are perfect beings meant to live on this planet like a divine self, like God Himself, just to distribute love, light, and love. You are an incarnation of love. You are not an incarnation for holding guns and shooting people. You were not born to make beautiful guns and weapons to kill creatures and humans. We went too far, and therefore world peace. Solving the inner conflict is the way to world peace. And therefore, meditation. Who am I? What is in me? How many times do I protect my feelings? How many times do I lie? You know, when you ask a person a question and the person is lying, you can see it directly in the eyeballs because psychologically the eyeballs are not steady; they go like this or like that, or the head goes like this. So you can understand if the answer is the truth or a lie. That's it. Therefore, these conflicts existed at all times. The great sages also went through many conflicts and difficulties, so they tried very hard to find some words. All that the Ṛṣis gave us, the words are without title: unchangeable peace. You do not need to add any title for peace. Just peace, Śānti, Prem, that's all. Does love have a title? In friendship, and back, Dr. Love? Professor so and so, Love? No. Happiness. They put such words like beautiful, precious stones, jewels, sparkling, shining. Love, happiness, contentment, freedom—all are by birth the rights of all creatures, not only humans. Meditation is the way to that part.