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Today we begin with a very important topic, a crucial one for our spiritual development. Spiritual development has multiple effects and also depends on various aspects. Simply meditating or praying is not enough; praying at the right time with the right words is also very important. Every word has its meaning. It is like when we call a person by their name, a specific individual comes. For some time now, questions have continually arisen about the souls that have departed from this physical world. What is going on with them? Where are they at this moment? What can we do? Will we meet again? This is a very important topic for humanity, and I would say, not only for human beings but for all living creatures. When a family member dies, it affects not just the family, but all relatives, friends, colleagues, and acquaintances. It is the same with animals, because they also have relationships and feelings. They also wonder where their relatives, children, or parents are. Just as a person feels pain when someone dies, so do other living beings. Therefore, it is very important that people truly understand what Ahiṃsā means. Hiṃsā is injury—physical, mental, emotional. Ahiṃsā means to harm nothing. Wherever Hiṃsā stands, there is no true human quality, because human beings possess wonderful knowledge and intellect. Animals may not understand, but there is a natural feeling of ahiṃsā in them; they only attack when hungry or threatened. A person, however, can exercise self-control. Therefore, being a vegetarian and following Ahiṃsā comes first. Secondly, this is a created system. Brahmā created this world as a Karmabhūmi, a workplace for all living beings as a process of development. It is like going to training or to school; after the period of study, you return. One cannot sit at the university forever as a teacher; space is needed for other students. So one is born, and one dies. But we do not accept that, or we accept it but do not understand it, or we understand but cannot overcome the emotional gap. We go to places where we were with loved ones, memories arise and weigh heavily on us. It is the same for other living beings. When one thinks too much, it becomes difficult for the soul to clear its path and continue onward. Liberation is not only dependent on this world. Death means nothing; it is liberation. Death has its processes. Someone may die suddenly in an accident. No accident was foreseen in Śikṣā, but some negative energy intervened. The worst is suicide. If someone takes their own life, they face a thousand times more difficulties in the astral planes than here. Some people think they have nothing left to do, that they are only sad and unhappy. These are just thoughts. There are different kinds of sins, but the greatest sin is suicide. Unfortunately, some people do this because they do not know the result. After death, we know nothing. A great curtain lies between us; we cannot see through it, and therefore we believe it is good. Nothing is good. A person who is born into a family certainly has a father and a mother. These two persons are very closely connected with our soul. Then come blood relatives like brothers and sisters. Here comes the Dharma philosophy. We all know what Dharma is. Dharma has two meanings. One general meaning is religion, the religion to which one belongs, according to which one should lead life. The spiritual significance and paths of every religion are the same. The second important dharma is duty or purpose. That is your true Dharma. Everyone who is born has a specific cause, a mission. Whoever knows this Dharma—that my mission is this—finds life becomes easier because you know your task and are doing it. When you act according to your Dharma, you feel happiness, joy, and contentment, just as after a day's work you sit peacefully. This is our Dharma. What you do is called Karma: activity, actions, doing—physical, mental, emotional, through your words. Such a family duty, Dharma, carries on for up to 27 generations. After 27 generations, you are completely free from this Dharma. That means the genetic heritage goes up to 27 generations. Until that time, you try to fulfill your Dharma; you may become free earlier. The first main dharma of one who is born is that we should liberate our ancestors. It is like when one person retires and another takes over the responsibility. Your successor can either improve things or ruin everything. When what our parents began with great effort, love, and expectations is not carried on or honored, then we have not fulfilled our Dharma. To realize nothingness means your ancestors are also not free, you are nothing, and those to come will also not be free. For example, if someone decides to have no children and the family lineage ends, it does not mean that in the astral plane, in Pitraloka, you are liberated. You absolutely need someone to perform certain ceremonies and prayers for you. Therefore, a system was created that if someone does not have children, according to Dharma they should adopt a child. The purpose is not merely care in old age or liking children. The underlying thought was that someone would continue the prayers. Alternatively, if you do not marry or have children, you can achieve spiritual realization, Self-realization. Through your development, you can liberate seven generations of the past. And if your siblings have children and continue the line, another seven generations will be automatically liberated. That means 14 generations inherit your spiritual power; they become free of debt. A question arises: from which side? When a girl marries, is it from the father's side or the mother's side? It is always from the parents. There are two kinds of souls: one with qualities and inheritance from the father's side, and one from the mother's side. Two souls cannot merge into one; it comes from one side or the other. Thus, it is the seventh generation. The debts, Karma, are accounted for when one does not properly follow Dharma. Therefore, a primary duty of a child is to liberate ancestors through offerings, ceremonies, prayers, and mantras. There is a certain time of the year for this. In our Hindu tradition, this time is called Śrāddha. In the West, in Christianity, there is All Saints' and All Souls' Days in November when people go to cemeteries. In Hinduism, the cemetery holds no great significance. One goes only once to accompany others and a second time for oneself. That is all, because the body is not the reality. In the cemetery, there is no soul; you have only cremated or buried the body. The earth becomes one with earth again. Going there and praying is a sign of profound ignorance. On one hand, blessings are given during the funeral ceremony, and the soul is said to ascend. On the other, one still believes the soul is buried. Therefore, it is not important to go to the cemetery; it has become a social custom. The grave-maintaining system originally belonged only with the saints. Samādhi is a part of this. Every part of the body of a Holy One is sacred, whether the body is dead or alive. Even when buried, the vibration and energy remain. To preserve this energy, a kind of Samādhi is created, and temples or churches are built. A complex feeling arose among ordinary people who also wanted graves. As compassion, it was allowed, but they have not understood. It is like a snake is gone, and someone strikes only the snake’s trail. There is no snake. So going to the cemetery, offering flowers, and lighting candles is complete nonsense. The proper way is to pray in a divine place—a temple, church, or home altar—and offer flowers or light a candle there. This helps the departed souls. When one is born, one automatically receives five debts, Ṛṇa, that must be repaid. These are: to the mother (Mātṛ-Ṛṇa), to the father (Pitṛ-Ṛṇa), to teachers and priests (Ācārya-Ṛṇa), to the gods or elements (Deva-Ṛṇa)—fire, water, air, earth, space—and to the spiritual master (Guru-Ṛṇa). We constantly take from these; what do we give? We do not even pay a small tax. Therefore, through mantras, singing, dedication of time and energy, you repay your debts. For example, the mantra: "Oṃ Śānti Rekṣam Antarekṣam... Vanaspati Śānti..." Or: "Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭi Vardhanam..." You dedicate time from your soul. Through your feelings and power, you draw energy back and possess nature without destroying it. Creating atomic power plants is very against nature; it destroys. You only take and give back poison. Therefore, you are indebted. As long as you have not repaid your debt, your soul cannot be liberated. We learn from everyone and should give something back. Parents gave us life; we should pray for them and liberate them. That is why the system of parents and children was created, so they help each other. This cycle of birth and death continues. It is important to have prayers for departed loved ones. We may be sad, but also happy that the person has successfully lived this life and moved on. The crucial question is whether you will be successful. The others have already succeeded. Therefore, you should work, pray, meditate, and strive spiritually according to your Dharma. It is your duty again to guide your children to understand this Dharma. If you do not, it affects your children, future generations, yourself, and your ancestors. Something lies in nature, and something we can learn. Animals teach their young perfectly—how to swim, fly, hunt. How does a predator know to seize prey by the neck? They observe their parents. Human children also observe their parents. If parents are not strict in teaching, children go outside seeking joy, where no one gives good teaching; they may learn about drugs and crime. Children who receive proper upbringing, whose parents understand and pass on Dharma, are happy and will lead a happy life. Such parents, even departed, are happy their children act according to Dharma. We should pray and dedicate ourselves in the name of our parents. There are plenty of opportunities. In Hinduism, it is important to help helpless living beings—feeding fish or birds, or in winter when animals struggle to find food. Feeding them is a great virtue, our Dharma. Feed them, don't eat them. Do not feed fish to later eat them; that is sin. When you feed, you feed with love, as a giver. You should give and take nothing. Our spirituality is not only dependent on praying and meditating, but also on how we conduct daily life. Otherwise, one may pray eight times a day, but at mealtime have selfish habits; then all prayers are meaningless. Spirituality and power decide strongly. This life on Earth is not eternal. The next number is our number. Be ready. What will happen then? Who will repay your debts? With what Karma do you return? Before coming here, from the astral planes, you may have thought: "I will carry out the four Puruṣārthas: Dharma, Artha, Kāma, and Mokṣa." Which have you realized? Perhaps only Artha, prosperity, which can be selfish if you shared nothing. Dharma: feeling and performing your duty—you probably haven't done that. Artha is material life, enabling you to give. Kāma is the continuation of family or liberation from karma. Mokṣa is the fourth goal, attained through Dharma, Artha, and Kāma. Because life is short and you were unable to do all, you pass the responsibility to your children or students. Do not say, "It's not my fault, the children don’t follow me." Nevertheless, it is your fault; it was your Dharma to bring that to them. Life's process is complicated. It is not simple to just pack your bag and say adios. When someone says, "I don't care," that is a very negative word. Unfortunately, compassion is now very little. It is even your Dharma to show the right path to your neighbors, children, and surroundings. A humanity has been created. We should understand and pray at the right time with the right words, and give and do something sufficient for them. Whenever you wish to help departed souls, do so according to your Dharma, through prayers and by giving gifts. To whom? They need something. Helping innocent beings is very important. You can also help people. This is a powerful process of development for our spiritual power. Often, you may strive greatly, but not according to the expectations of your ancestors, the Pitṛs. They may not be satisfied. The relationship between parent and child on the astral planes is not as emotionally intense as on Earth; here we have an emotional world, but there it is more about proper Vijñāna-Yogas, discipline, principles, and Dharma. That is our process of development. A spiritual person does not necessarily look a certain way. It depends on several factors. It is like everyone asking why a government doesn't do something. But a government has many facets, relationships, and pressures. It must keep various countries and interests happy. Such policy is complex, considering multiple perspectives. It is like driving a car: the best driver is aware of all four directions—back, sides, and front. It is not simply turning the key and accelerating. So it is in life. It is not just being born, having a child, succeeding in school, and saying goodbye. It is a great Dharma. That is why it is called Dharma-Ācārya—one who teaches Dharma. Dharma protects those who protect Dharma. If you protect Dharma, it will protect you. If not, it will not. This is a very important part of our spiritual development. Spirituality and yoga are subjects for a lifelong engagement. In Yoga, it is said the past is past; be aware of the present and cautious of the future. Your future will be as your present is. But according to Dharma, what comes from the past, we should reflect upon and honor our ancestors. The more you give freedom and pray, the happier they will be. They might say, "Now my child, act according to my guidance." Otherwise, who knows if you will come together again in a physical body? Like a leaf fallen from a branch, blown away by the wind, the distance may never close again. But spiritually, with feelings and in the astral planes, you are constantly united. The difficulty is that with our physical consciousness, we cannot communicate with them. When we try, we communicate only with our own feelings. We say what we want, but they may say it is nothing. These are communication errors. Helping in the name of others, doing and giving something, is very important. That is our Dharma.