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Good evening. How are you? Eating was good—carrot, yes, and rice. It’s very nice. Well, today is already Tuesday. It came too quickly. This evening is a very special evening, a very special day. Just a few hours ago, one new disciple was born. We congratulate her. Gratulujeme. Thyagpurī’s sister from Debrecen, who lives in Norway, has welcomed a little one. We pray for a happy, healthy, and good life. I would like to say something on this subject. It is something you should know—though perhaps you have forgotten. Sometimes forgetting is good; sometimes it is not. We have two kinds of lives. When we come from the astral world into the material world, as soon as we enter this world, we come into contact with the four elements. Our body is created from five elements, but from the fine astral energy we are liberated. You could call that a kind of death. You like it very much there. And you are afraid to die, which means you are afraid to go somewhere again. Whether the next life is pleasant or not depends on prārabdha. Prārabdha pahale rachā, paścāt śarīra. Destiny is created first, and only afterwards the body. What does this mean? According to our destiny, according to our prārabdha, we receive a particular post, a particular accommodation, a particular set of facilities—meaning the body, whether human or animal. It is prārabdha that steers the soul in a certain direction. It is not that a human soul is very big, while an elephant’s soul is bigger and a soul in a small insect is tiny. No. Quality, not quantity. The soul is that quality known as life, and the light of that soul we call Jīvātmā. Jīva is the light of the soul; the soul is individual. If the soul were universal, there would be no individual destiny. Can you imagine? All beings born on this earth as mice, or on this whole planet all born as females—or males? No. Soul and Ātmā are different. Soul is not the Self. Ātmā is the Self. The soul is also a self, but an individual self. Ātmā is the Self, the universal Self. Yet the soul has the essence of the universal. It is said, Lord Kṛṣṇa says in the fifteenth chapter, mamaivāṁśo jīva-loke, jīva-bhūtaḥ sanātanaḥ — “I dwell in every creature, every jīva.” It doesn’t matter who—cobra, elephant, dog, buffalo, cow, human, anyone that lives—that is my sanātana, my relation, my relative, a part of me. And on the day when they attain realization, the jīva will change into Śiva. For that purpose the human body is given. Other creatures go through karmic punishment or happiness; humans have received freedom. They have a decision to make about how they would like to live, and they can make themselves happy if they wish. But again, humans are also victims of destiny. Destiny cannot be changed, but it can be directed—just as when you are driving and see a red light, a red arrow, because the road ahead is divided. Maybe there are repairs, an accident, something not good, or due to flood a big hole has opened. That arrow directing you is diverting your route. It may take a few extra kilometers, then it leads you back to the right road. If there were no sign of the diversion, you would fall into an accident. So destiny will lead you forward, but if you meet on the way a human life, a Satguru Deva, he will divert you; or a wise person, or a wise parent. At such a diversion you will find a little discomfort. You will be surprised. You will be angry. You may not want to follow, but if you do, you stay on the side of safety and come again to your path. And if you do not follow that arrow, you will suffer more. That is why there is always emphasis on one thing: Guruvākya. Obey, obey, obey your Gurudeva. That means your Satguru Dev will free you from that destiny. Otherwise, you are a victim of destiny, like other creatures. And for people who do not follow the Guru Vākya, all spiritual energy is filtered through; then mentally, emotionally, and in many other ways, problems are there. So the soul, which comes from the astral world to the physical world according to destiny—and destiny is a product of your karma, the results of your actions—now the result of your action will lead you to reaction. According to karma, destiny prepares your next life. Thus we are born as human. Now you know, it was not that you were just born with no awareness. Someone told a story. Who was that? Our dear Rādhā from Vienna—someone told her also. A dialogue between twins in the mother’s body. I think I once told you; you remember. Within the mother’s body there were twins. One said to the other, “You know, we will be born.” The other replied, “That’s stupid. Where do you get such stupid ideas? Not only that, we will be born, but then we will eat through the mouth.” “What? We will eat through the mouth? No, I don’t want to be born. I am so comfortable, nice and warm, and I have nothing to work for. Automatically food goes to the navel from the mother’s body.” “And you know, not only will we eat and drink, but we will walk.” “Are you crazy? Walk? Where? On the earth? What a crazy imagination. Is there earth? I don’t believe you. Better you sleep. Don’t bring me such crazy ideas every day.” Then he was born. And he said, “You know, I told you,” and the milk came. “Do you want to drink with me? Through the mouth, or through the navel now?” — “I am entering through the mouth.” Exactly so: from the astral world you died, and you entered into the mother’s world, my dear. This is not a joke. For a human, nine months this soul remains as if in floods of blood and hormones and everything, closed in a limited space. And we can only thank God that God did not forget us. If He had forgotten one eye, you would have been born one-eyed. Or He might have placed both eyes behind—then which direction would you go? So who are you, that you can give a healthy birth to your child? Who are you, that you will be born healthy? There was Someone who took care of you and gave you everything. Very rich. God sent you very rich onto this planet: two legs, two hands, eyes, ears, nose, mouth, the whole body, brain. And you say, “I don’t believe in God”? And do you know what God says when you declare, “I don’t believe in You, God”? God smiles. “Innocent child. When he needs me, he will believe. When he needs ice cream, he will come to you.” So the first birth is from the astral world into the mother’s womb—and that was also destiny. It is a great fortune. It is great that we were born completely healthy, physically and mentally. Every limb balanced and healthy. If a child is born with one hand long and the other hand short, still doctors cannot give you a long hand like the other—plastic surgery, yes, but not as God does, Mother Nature. That was our destiny. It is said: father and mother can give you birth, but not destiny. Destiny is written in our kismat, the book of destiny, as we call it. There is one story—Oedipus from Greece. When he was born, a prophet told the king, his father, “You have a very good son. But his destiny is that he will marry his own mother.” Neither the mother was happy, nor the father. So the father told the shepherds, “Throw him into the forest; animals will eat him or kill him. Kill it. Zabijte ho. And feed the fish.” The shepherds felt pity. They went to the forest, placed this small newborn child under a tree, and went away. Jisko rākhe sāñiyāṁ, māra sakaiṁ koī, bāla bāṅkā kara sakaiṁ, chāhe jagvairī hoi. Even the whole world cannot harm one hair of that person if God wants to protect him. Jisko Guru rākhe, usko kaun chākhe. Whom Gurudev wants to protect, no one can kill or damage. Then the child grew. He became a young man of about twenty‑five. Once he went again to that prophet—accidentally. The prophetess said, “Go away, don’t come near me, you are a sinner.” “Say why?” “Because in your destiny, you will marry your mother.” “Oh God! Pro Boha! Now I know why.” So he prayed to God, “Please do not lead me in the direction where my mother lives.” He ran away. But he thought, “God, how shall I know if I am running towards where my mother is?” So he closed his eyes, turned and turned, then stopped, opened his eyes, and looked in that direction. But destiny led him, and the end was as was foretold. It really happened. He did not know it was his mother, and the mother did not know it was her child, and they married. Later I found, it ended in suicide or something similar. I don’t know the whole story—it’s an old Greek story. But the point is: mother and father can give you birth, but not the destiny. Therefore, be careful of your destiny. One mother gave birth to three sons. One became a saint, one became a king, and one became a beggar. Different destinies. So these nine months in the body of the mother, the soul goes through many experiences—good and bad, pain and pleasure—yet it still does not want to come out, but it is born. Release from that world of the mother’s body is the second birth. You have forgotten everything that was there and who was with you there. And now you are here. Now you identify yourself here. And when we speak of the astral world in spirituality, the soul of the spiritual one will go to the light and become one with Brahman, or it will go to hell, or to svarga. What is that? It is, therefore, a Tattva Darśī Guru Devaka Anubhava Paramparā. Tattva Darśī Guru Dev—we have many gurus, but that Satguru Tattva Darśī, knower of all elements, Anubhava Paramparā, his experiences—his experience is endless. Blessed are they who can have such a guru‑deva, who can meet such a master. Then this life is successful. And yet, you know, we don’t want to die. It doesn’t matter if we talk about Brahmaloka, Svargaloka, the heaven, or Gandharvaloka with its beauty—where there is no old age, no problems, very nice—still we don’t want to go. A little pain: “Dear doctor, dear doctor, please, I have a pain.” And the doctor says, “Well, unfortunately… it is like that, and it can happen that you have to die.” “Please, doctor, please. Make something, save my life. I don’t want to die.” It doesn’t matter that heaven is very good; I have no necessity to be in heaven. I want to be here. Attachment, ignorance. Ignorance is a form of attachment, and attachment is another form of ignorance. Where there is ignorance, there is suffering. Therefore, there are different births. Just as Holī Gurujī writes in his book: when at first my eyes looked upon the physical divine form of Mahāprabhujī, I saw him and Kṛṣṇa was manifested. He placed his hand on my head and told me, “My son, remember that day when I came to you in the dream and gave you the divine name.” That was my new birth. I saw his holy lotus feet. My tears were falling so much that I could not breathe, and I was washing the holy feet of Mahāprabhujī with my tears. Akiyā sataguru charaṇoṁ meṁ lagī. Guruji, what did Guruji say? Dīpa Nārāyaṇa Bhagavān kī āṅkheṅ Satguru charaṇoṁ meṁ lagī — then my eyes, my look, found shelter in the holy feet of Satguru Deva. Śrī Dīp Dayālu Mahāprabhujī, Śrī Dīp Dayālu Mahāprabhujī, Śrī Dīp Dayālu ke caraṇ kamalo meṁ. In the holy lotus feet of Mahāprabhujī, holy shelter at his lotus feet, my kismat jāgī. My dormant destiny awoke. How? How beautiful it was! So listen in the bhajan: Akiyā sā Dīpa Nārāyaṇa Bhagavāne kī deva purīṣa Mahādeva, Satguru Svāmī Madhavānandajī Bhagavāne, Sanātana Dharma Kriyā, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsa…