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To survive, to fight for life, to find food—we are also struggling for our life. We also fight for our life, but between other creatures and humans, there is a difference: humans can think. Humans can give a definition. Humans can decide, and humans know what is bad and what is good. Śubha or aśubha karmas are more counted for humans because humans know. This jīvātmā, as soon as it manifests on this planet, then has a very deep relation to this planet, because life is depending on these five elements: space, air, fire, water, and earth. After that, this jīvātmā, searching individual relation—parents, sisters, brothers, neighbors, colleagues, friends, and so on. Slowly, slowly, we enter into such a situation that we are bounded, surrounded by this moha. Life is not equal. Life is not forever always like this, happy. Sometimes happiness, sometimes unhappiness. Sometimes it's very unpleasant. We can't see, we can't endure the pain. We would like to go away, but at the same time we are afraid. We lost the knowledge of the universe, and we created the knowledge of this material world. We know that we are individual, but at the same time, we can't imagine our life without these environments: mountains, desert, forest, meadows, ocean, lakes, ponds, rivers, creeks, as well as the other creatures, birds, animals, and our friends. We don't like them, but we can't live without them. Sometimes people say, "I don't like so many people," because there is some kind of feeling to be alone. But at the same time, you don't want to go away. There are parents going somewhere and have... Three, four years, or five years, a small child doesn't want to go. The child wants to go back. The parents tell him, "Come, come." He says, "No, I will not come." They said, "Okay, then stay here. We are going." When the parents are gone about 100 meters, the child begins to cry and runs behind them to join them. Similarly, the situation is this: sometimes we don't want to live in this world, but also we are afraid to be alone, and we cannot go away. We have fear from death, meaning we don't... know how it will be, which kind of pain we have to go through: unbearable pain. But what to do? It's beyond our limitations. We can't simply... we can't. And we are afraid: where will we land? Where will we come after this life? Different cultures, different traditions, different philosophies, different beliefs or religions have a definition of what will happen after death. But every religion tells that after this, you will come to some so-called svarga, so-called heaven or paradise, or nirvāṇa, mokṣa. These are the words which sound beautiful or go to the naraka because of the sins. These are horrible words, but what is the reality after that? No one can say. Therefore, in India we used to say, without dying, you cannot see the heaven. If you want to see heaven, you have to die. And after death, if you don't see heaven, it's your problem. Now, it means we have to believe. We have to believe those people who got a realization, who followed the life, who got experiences, who brought this knowledge here on this planet. May we call them God? May we call them incarnations? May we call them holy saints? Different things. So the bitter truth, one that we should know, and that bitter truth is we will die one day. We will die. What happens afterwards? That we only can say the karma, that we only can say the destiny, good karma or bad karma. Now it is said that this attachment, or this love, this relation which we created on this planet with this planet, is so dear to us that if you want to leave, to go away, it is painful. At the same time, we know that we are not forever. And ever on this planet, who came in this world will go. It doesn't matter, even if it is a king or a beggar or a fakir, a holy saint. Even those incarnations whom we adore, they also left this world. They have to go from this world. So who are we? Easier will... be to love, but not to suffer for that love. We love our nature, our environment, but at the same time, we should be prepared not to suffer. And that is not easy. Very easy to speak. For me, it is very easy to speak, and for you, it is very nice to hear. But when reality comes, it's different. Suppose you ask me now, "Swāmījī, please now die." I will say, "Why?" I will say no. I have some duties still. I want to do this and this and... that. Since the creation began, the duties were there. We came with such a hope, and we will die with such a disappointment. Is this not wonderful? Or terrible. So one saint Kabīr Dās said, "Who is successful in life?" He said, "Jab hama paidā huye, jag hasay hama roye." When I was born, all people were smiling, happy, but I was crying. When a little baby begins to cry, no? We don't know why the baby is crying, but it is crying. And if the baby doesn't cry, then they make it cry a little bit so that its voice will be good, no? So it's a "let the baby cry for a few minutes, don't worry." I don't know, people say it like this. I was too little, I couldn't, I couldn't say how much I was crying, but you know how much you were crying? No, do such deeds, such karma, such work, such relations, such behaviors that I am happy, satisfied. I'm smiling, that I fulfill my life's duty, and people are crying, not because they are unhappy in this way, but... People, we are crying because, oh God, such a great person left us. We wish that such a great person could live a few years more with us. But when he was a small child, everyone did not know if he or she was a great person or not. It is karma, it is your work. Which will make you great? It is your practices which will make you great. It is your relation to the people which will make you great. And it is your behavior, is your ego, it's your selfishness, is your jealousy, is your greed, and is your... harsh words that will make you small. There was a dictator, there was a king, a dictator, and everyone from the village and the surrounding village, they have to do whatever he wants. And everyone used to come and say, "Yes, your highness, your... yes, your..." Highness König, no, "Seine Hochheit" sagt man in Deutsch, yeah. Because they were afraid of him. He had one dog, he loved his dog very much. One day his dog died. You have to die, doesn't matter, human or the dog, one day have to die. So the king organized the funeral of a dog, and what happened? All the people of the village and the surrounding villages, they all went to the funeral of the dog because, if he would notice that someone was not here, my god, there would be a problem. So all went to the funeral of a dog, not because of the dog, but out of fear. And then, after some time, that king died, and his funeral was there. No one went to his funeral, no one except his family members. They were carrying him. So, you see why they didn't go to his funeral? Because he... He was a negative person, he was a dictator, he was selfish, he was angry, he was greedy, and his behavior to the people was very unfriendly, and people don't like this. We have our voice, we sooner or later our chance will come, and therefore there is a call attachment, and there is a call love. Attachment creates fear. Attachment creates confusion. Attachment creates disappointments. Attachment creates uncertainty in you and others. Attachment creates jealousy. Attachment creates anger, and attachment creates selfishness. Attachment will lead you to suffering. And attachment will create for you a darkness in the future. No one will like you then. But where there is love, there is freedom. Where there is love, there is beauty. Where there is love, there is happiness. Where there is love, there is... a kindness where there's a love, there's a friendliness. Where there's a love, there's a mercy. Where there's a love, there's understanding. Where there's a love, there's unity, because love is the test. Attachment is not a test. Attachment leads to unhappiness, and detachment leads to happiness. Moha. Therefore, in one bhajan, Brahmanandajī Mahārāj said, "Aisī karī Gurudeva dayā, merā moha kā bandhana toḍ diyā. Moha kā bandhana toḍ diyā, mere cañcala citta ko moṛ diyā." That have done my Gurudeva. What a blessing of my Gurudeva, that he broke or cut off all the bandages of moha, attachment. Moha is ignorance. Aisī karī Gurudeva dayā, that was a mercy of the Gurudeva. Mere moha kā bandhana toḍ diyā, all the bandhas of the attachment he cut off. Moha kā bandhana toḍ diyā, mere cañcala citta ko moḍ diyā, and he gave a direction to my restless citta vṛtti. Cañcala citta, cañcala—cañcala means restless, you know. If you want to catch a fish with the hand, you can't. Because fish is so cañcala, it goes like this quickly. If one child or some person is very tricky and like this and like that, that's called very cañcala, clever but stupid clever, that's it. So, sometimes our behavior is so cañcala, it means, it is said, this person is still not complete, not a wise one. Some screws are still loose, so we need a screwdriver to put them in, tighten the screws a little. It is said, when the pot is full of water and you put it on your head, you can go and walk easily, and the water will not fall out. Because it is completely packed, which is completely filled, it has no movements. Water does not spill out, but when water is falling and splitting out, it means the pot is half empty. When the pot is half empty and you are carrying it, then it creates waves inside, and very soon even your head will go like this, and water will fall out. If it is a horse, it doesn't scream like a donkey, which is screaming like this loudly. It is a donkey. It is not a horse. So one who is a cañcala, one who is a tricky one, who is a selfish, still empty, paripakva nahīṁ hain, still not ripe. A ripe fruit on the branch has a different taste than one which they pluck half-ripe and chemically treat. Make them ripe has no taste, so moha kā bandhana toḍ diyā mere cañcala citta ko moḍ. So this is our moha, our attachment, that we don't want to go away. Though we don't like these people surrounding us, still we don't want to die. It's not easy to die. It's not easy to go out of this body. Those who have good karma, good deeds, before death, some days before death, or months, or maybe some people know the years, like Mahāprabhujī told, exactly time and day and where, it is not easy for us to do this. And if we come to know this, then, you know, we will seek so many consultations with the Swāmījī, with the doctor, with the psychiatrists, with the parents. And can you imagine we go to someone and tell, you know, "I will die in 10 months"? Please, the other one will listen. Oh yes, sorry. Inside, we'll think, "My God, something is not in order." Something is not in order, so that is what, thanks to God, that he didn't give us knowledge. But there are people who get this knowledge, and they know that I fulfill my duty. I will be here in this world, and I will be in the other worlds. I am nirākāra, no form. I am like a sky, everywhere, omniscient and omnipresent. Cidānanda rūpaṁ śivo'haṁ śivo'haṁ... So one becomes Śiva-śavarūpa. So this jīva becomes Śiva. And this is the aim of our life: that through prayers, through meditations, through tapasyā, through detachment, through the kindness, we realize that this jīvātmā, this jīva, becomes Śiva one day. Śiva śavarūpa ho jātā hai. And when the Śiva śavarūpa is there, then all problems, all fears are gone. So, śubhakarma, aśubhakarma. Aśubhakarma, you heard this morning stories about Yama. And how the messengers of Yama come. And Jīvātmā knows this then. When all your limbs will become weak, when all your energy is gone, though you close your eyes and you think you are in a coma, maybe you are in a coma because you are shocked. What happens? That time, one sees who is coming to take him or her. It's not easy. For what did I send you into this world, and what have you done? This is your deeds. Here is your record. Sorry, don't blame me. We are only the messengers of Yama. According to your deeds, you have to have this punishment and go with us. No one can help us at that time. Even your very dear ones, family members or any members, sitting beside you, holding your hands, touching your forehead, saying, "You, my dear, be peaceful, God's light is there," but one who sees, there's no God's light; there is Yama standing. Don't see that one sees, or you have such a beautiful karma, beautiful deeds, and all these angels or goddess Apsarās and devas, they are standing in your service, asking for your order, get permission, and take you with great respect, what we call escorting you, they... escorts you to that divine world. Karma, therefore, karma or dharma, karma or dharma, these are the two wheels which are constantly moving. And the second two wheels are called the cause and result: the cause of your deeds and the fruits, the result of your deeds. And this between is karma and dharma. Now it... It depends on us what we want. I like it. I don't like it. This is just our cultural education. This is just a cultural education. Africans have different traditions. The Japanese and Chinese have different traditions. South Americans have different traditions. Europeans have a different tradition. Indians have a different tradition. The Australian Aborigines have a different culture and tradition, and Maui has a different one, okay? This is just for a group of the people, but the truth, the reality, is the difference in this. So, best would be to respect. Best would be to respect all these cultures and traditions while keeping and respecting your own culture too, so the unity in diversity, that is what we are searching for. All of this karma, the main thing is the karma, and that we... we have to solve ourselves, so the best thing is to overcome these karmas. First is Śiva, Śiva bhāva karma yoga, yoga karma śuklaṁ. But if you have no Śiva bhāva, if you don't have this devotion to do the karma, you cannot be successful. If someone... he tells to do this, yeah, okay, I will do it. Then that was not a Śiva bhāva. Śiva bhāva is you are doing spontaneously out of love, not out of greed, not to show the people that you are poor. One always works, you are doing all the time. Some people... are you doing to attract the attention from others, so that they see that you are doing? That is not pure karma yoga. Pure karma yoga is when you are doing in such a way that no one notices how much work you are doing. Don't expect thanks or anything from your doing the seva. Second, bhakti. Without devotion, without bhāva, pure bhāva, you cannot do the karma yoga. Mantra, constantly repeating your mantras, that will purify your karmas. Prayer, time to time prayer. Prayer is a big dose, you know. Therefore, we cannot do, have a big dose all the time. We don't have such strong immunity, so there is a sandhyā time for prayers. Early morning, early noon, at noon, afternoon, evening, and before going to sleep, when will we work if we pray all the time? When will we work? You will work all the time. You see, in Islam, in Islam there... are people five times praying every day? Even they are at the airport, there are many people sitting, but a good believer of Islam, he will take just his small cloth and go in the corner, even behind the chair, and make prayers. That means that person has... a love for God, and you are praying, and somebody will sing, somebody will see me, my God, what they will say. So, are you depending on what they will say? What can they say? Either they will say you are religious, or they will say you are fanatic, or they... will say you are crazy, that's all. So what happened if they tell things? You are crazy? You are not crazy. Let them say. If they say fanatic, you are not a fanatic, but let them say. They are free to think. And if they say the religious, let them sing. Yes, we are religious, sometimes wouldn't say spiritual, doing good things, never think bad, that's it. Prayers, after the prayer, meditation. When you pray, you have a direct consultation, meditation with God, and when you meditate, you are sitting in the lap of God. Devpurījī, our Grand Master, used to say, "God takes upon himself the destiny of the devotee." So when you are praying, he is taking care of everything for you. Then comes Kriya Yoga, Mantra, Ajapa Mantra, which you have to achieve. Hot jivvā hale nahī, bin japya jap hoi, ajapa jisko kyā japye. Hot jīvā hale nahīṁ, bin japyā jap hoī, ajapā jisko kyā japye. Neither your lips moving nor your tongue spontaneously moving, Ajapa. You need not practice consciously; it goes automatically. Each breath in and out is full of devotion, not only devotion to one God. If I have devotion only to one God, let's say we are singing here, "Om Namaḥ Śivāya, Om Namaḥ Śivāya," and another one comes and sings here, "Jaya Hanumān Ghusāya," and a third one comes, "Jaya Jijās, Hari Om Jijās, Hari Om," no, you see, that's it. So let it be. You should know what you are doing. So love God with a pure heart. The complete realization follows through the love for God. So not only devotion to one God, because there is only one God. Doesn't matter which language you speak, any religion, finally you have to say God. You believe in a different God. I believe in a different God. So God is God. Therefore, there is only one God, the universal God. Some believe in the form, some don't believe in the form. Number one. Number two: you should have devotion to all people. It means respect, adoration. You should have love for all nature. Devotion to the nature. In everything, you feel the light of God. Whatever you touch is divine. You touch the dust; the sand is divine. When this consciousness will awake, oh, you are in the super consciousness already. Then you are not afraid. It doesn't matter whatever happens; you are not afraid. And therefore, it is said then. Now I am so happy, divine, because I taste the juice of God's name, which I see in everyone. All else is a test place for me in this world. So, śubha karma, śubha karma, śubha karma have a positive effect on you, and negative karma has a... negative effects on you, both śubha and aśubha, also have influence on our environment, the surrounding world. Therefore, yoga practice will be then successful when you really cross the border of the selfishness, that attachment, which is selfish attachment, love all equally. You see what happens? You will be very happy. Otherwise, someone will like you and someone will not like you. That's it. Someone will like you as long as you are good to that person. Others will not like you, so make it so that everyone will like you. And that's not easy. That's not easy, my dear. We have to work lifelong. Thank you. Bless you all, all the bhaktas everywhere around the world, and especially our very dear karmayogīs in Jardhan. And in Jaipur, daily they are all karmayogīs, looking forward always to have more work. So don't worry, I'm coming, and I will create for you more work. Śrī Deepan, Om Śāntiḥ Śāntiḥ.