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My respects to Bhagavān Śrīdīp Nārāyaṇa Mahāprabhujī. May his cosmic light lead us to immortality, from darkness to light, and from unreality to reality. All dear devotees of Gurudev, in the name of our spiritual lineage, the holy seat of our spiritual lineage, I bless you all. I am very happy to be again in Prague and look forward to seeing you. And finally, we are here. In the last two to three months, we have been seeing each other on many occasions. This evening's satsaṅg is dedicated to our dear sister Milena Hupšanova. This evening we will have a prayer dedicated to her immortal soul, her immortal ātmā, that Mahāprabhujī may lead her immortal soul into His divine light, that she may find eternal peace and bliss. For many of you, it was a shock to hear about the extent of what happened with Milena. Meanwhile, you know all. She followed me to South Africa. Her wish was to see the life of native Africans, to see their villages and children, and to see in which condition and how they are living. She saw many cultures, and this was missing, which she couldn't see in her life. When we arrived in Johannesburg, we had a welcoming program. It was a dance of the Africans and singing of the African songs—very spiritual. Milena was sitting somewhere in the back of the room, so I called her to come and sit in the front, beside me on the chair. She enjoyed it. The next day she went on a safari to the Orphan Elephant Sanctuary. There you can go and touch the elephants, feed them, clean them, and walk with them. You can hold; the elephant will hold your hand with its trunk, and you walk together. Or you can hold his ear and walk with him. She did all this and fulfilled her wish. When she wanted to say goodbye to the elephant, he didn't want her to go, and he stepped on her foot—not on her toes, but gently on the soles. That was an indication for her not to go away from him. Then they had a beautiful dinner, lunch in some African huts with African people, and it was very nice. The next day we went to the retreat, and on the way, the accident happened. You see, destiny is very mysterious. In life, two persons always walk with us: Jñāna or Kāla. Jñāna is wisdom; Jñāna leads us to immortality. And Kāla is death; Kāla is time. Time is divided into three parts: past, present, and future. The past is known as Bhūta Kāla—bhūta is the past, kāla is time. Vartamāna is the present. Bhaviṣya is the future. Now, humans are very intelligent and intellectual beings, but God has not given them this one ability: to know the past and to know the future. Why? Why didn't God give us that? Or Mother Nature? Perhaps we could live in peace and more in harmony. No, we can't. The problems of this life—attachment to this life, how our parents are or were, how our children are, how our work is, how our health condition is—all create tension in our mind. We are not able to master this life. We are not in a position to master this life. How do you think you can master many, many past lives? If something happened in childhood with you, with your dearest friends or loved ones, you are still not able to overcome it. So, what do you think? How would you manage the past life? Therefore, thanks to God that we don't know what happened in the past, so that we can work peacefully, relaxed. Now, the future. If we know what will happen in the future, then we will die already now from a heart attack. We will not be able to work, we will not be able to eat, we will be so fearful that many will have depression. You can't imagine what will happen. Therefore, thanks to God that He doesn't show us His future pictures, nor the past. But between these three time limitations, what is playing with us is our destiny. This is all a game of our destiny, and destiny is created individually by ourselves. And now, there, between this, many things we can avoid, and many things we cannot avoid. Though we know that we should avoid, we can't. Long ago, in Greece, a king had a child. The son was very happy. But someone who knows something about future and destiny or astrology told the king, "Yes, you have a son, beautiful and healthy, everything is good with him, but one thing is not good." But one thing is not good, and that is that he will marry his mother. The king loved the queen very much, and when the king heard this, he thought, "What a terrible sin could happen, that his son will have a relation with the mother like a wife." Out of emotion, out of ignorance, he let them throw away this child in the forest to kill him. So, the people didn't kill him. They went somewhere in the forest and left him somewhere under an olive tree—a small, fresh-born child, hot weather, and no water, no one who can take care. The child was screaming, crying. Any animal could have killed him. He could have died. But it is said in a beautiful poem: to whom God wants to protect, no one can kill him. Not even one hair of his can be damaged by anyone, even if the whole world is against him. So the destiny of God is a mysterious thing. One shepherd found him, and that shepherd took care of him, and he grew with the shepherd. And there was in Greece, again, some lady, oracles. And I don't know, but I think they called her Sophie, who cared for the future. And she told that boy, "Don't come near to me, you are a great sinner, because you will marry your mother." A young boy, about 18 years old, very desperate. He went there to find a happy life and to know his future, so he decided one thing: "I will run away. I will not take a particular destination." He stood there, closed his eyes, and he was turning, whirling—like you know the whirl dance, you know that? The whirl dance from Turkey. There was a great saint in Konya, Mavlānā, a great saint in Konya who was called Mavlānā; he was a great wise man, a Sufi saint. He said, "Come to me as you are. It doesn't matter who and how you are—sinner, good man, ill man, happy man—come to me." And he was dancing in the name of God. He was just moving. They were moving and moving for one hour. If you move, you will fall down. There are dancers who are doing this dance for one hour; they will turn because they are in such an energy, in such a devotion. Because they are in such energy, in such devotion. That young man was turning and turning until he forgot which direction his face was in now. Then he stopped and ran in that direction, then opened his eyes. He went a few kilometers. Again, he turned and turned, praying to God, "Lord, please don't lead me to my mother." But finally, it happened. That queen, when she saw that young man, fell in love, and he helped her to fight the enemies. And he married her, and then he realized that it is his mother. You know this, who was that? Oedipus. That is a destiny. Sometimes you can avoid it, and sometimes you cannot avoid it. Yes, he could have avoided it. He could have avoided it if he would have followed the suggestion, the instruction of some holy man, and stayed there. But he thought, "I will do it myself," and that brought him there. So, we don't know when, where, and how. How, when, where, and how this body will fall on the earth, and we will not even be able to move a small finger. And that will come. We know that we are not immortal. This body is mortal. Sooner or later, we will all go. Only thanks to God, we don't know the time, place, and situation. Therefore, one bhakta said: "Govinda, mein yaha prārthanā hai ki bholo na mein nāma kabhī tumhārā. Ye nāma terā dina rāta gāvu, Govinda, damo dharma dhāveti." O Lord Kṛṣṇa, Govinda, it's my humble request, prayer, that I never forget your name. Let me sing day and night this name of Thine. Krishna has many names, and Krishna has no names. All names of God—Jesus, Buddha, Rāma, Muhammad, Allāh, Mahāprabhujī, and so on—are names of the Divine. Because Krishna said, "It doesn't matter through which way you will go, through which door you will go, finally I will be there." It means God. Not that the name is important, but that God which you believe, you should be sure about that. My Lord. My Lord, at the end of my life, when I renounce this body, I have only one wish: that you are standing in front of me. It means in my thoughts, in my feelings, that there is no māyā, no house, no property, no money, no wife, no husband, no children, but only one, God's name. You are standing in front of me, O Kṛṣṇa, smiling and playing your sweet flute, while listening to the sound of your flute and looking to Thee, my Lord, I give up this life. That is your mantra. That is ajapa. You have heard about Mahātma Gāndhī. He was the god Rāma's bhakta. What is the proof of that? The proof of that is the last thing he said; that was the last thing he said: "Hey Rām." He didn't say "Hey Kṛṣṇa," he said "Hey Rām, Oh Rām," and he gave up his life. And even now, today, every day in India, there where Gandhījī died, there is an eternal flame, and every day, with a fresh flower, it is written, "Hey Rām." That is the mantra; that is Ajapā. Some people say, "Oh, devil." Some say, "Oh, my good luck." Oh, my good luck. Some said no, some said, "Oh, God." It's a very interesting thing how you hear from the people. That's your inner call, what is within you. So sooner or later we have to go, but how and when and where are hidden to us. On the day when you will be above all these sufferings—above your jealousy, above your attachment, above your anger, above your doubts, and above your fear—then you will become a Trikāla Darśī. Then it will open for you; your consciousness will be widening. It will widen into the past as well as into the future. There is a beautiful, peaceful lake, and you throw a stone inside. The waves, like a disc, are expanding. So it depends on you, how your heart and your intellect are suffering. Then, when you achieve this goal, when your kuṇḍalinī śakti begins to awake, then all this jealousy, anger, fear, māyā, everything is like dust, or like toys. You are a ball. You are above that. Cosmic Self, nirmoha, without any moha. Moha has two meanings. Moha means ignorance. Moha means darkness. Moha means suffering. And the products of moha are all our inner negative qualities: kāma, krodha, mada, lobha, and head is the moha. And the second moha means attachment. And that attachment, when you are attached to something, then you don't want to give up. If someone tries to take this, inside, you are suffering, jealous. Why is he looking at my things? Why is she looking at my things? Oh my God! The sleepless nights, like an owl has sleepless nights on the full moon day. Eyes are open, and there is only one treatment for sleepless night: yoga nidrā. So you cannot sleep; you create a picture in your mind, but this is you, not the other. Your māyā is playing, your ignorance is playing. When this is purified—because you know sooner or later it will finish—then what will happen? Still, you will suffer. Don't go from this world while suffering. So, Tatvamasi nirmohī: I am nirmohī. There was a story about a nirmohī king, and that story I will tell you next time, because it's too beautiful a story. And when I tell you the story, you will cry, and you will laugh, and you will be thinking it over. When I tell you this story, you will cry, laugh, and think about it. So, nirmohī, kartā hume vandanā: I am praying, I am greeting. The one who is not connected and who is praying. I am praying to myself, I am greeting myself, which means that God is thyself. And thyself is that God. We are all essence of that cosmic Self. So when this consciousness is widening, your fear from the past life disappears and becomes clear. When there is a psychic problem, you go to the psychologist, and the psychologist tries to explain it to you and takes away from you this fear. Similarly, without moha, without emotion, without anger, without hate, without jealousy, without revenge, with oneness, equal vision, and love, you accept, you forgive. And then, all of this is melted or dissolved from you. The curtain of ignorance moves away. The very heavy, thick fog disappears suddenly. And you go to the past. Bhagavān Buddha said, "When I got my enlightenment, first I traveled to my past, how my consciousness was developing, and I went till to the stone of consciousness." And from this stone, I came again to the human. And then I expanded my consciousness into the future until I came only to the enlightenment of Buddha. Buddha means enlightened one. His name was Siddhartha, but his intellect was enlightened—Self-realization. And there you are playing your divine Līlā, Līlā Amṛta: Krishna Līlā, Rām Līlā, Jesus Līlā. But we don't understand, because we have fear, we have pain, and we are limited. One. Therefore, we have to face the destiny. And once even you are enlightened, you have to face the destiny. Finally, the car will be the winner. It means death. It means that time will come. You have to give up the body. Now, how do we have to give up the body? That's it. So, some become the victim of the car, and some become the hero of the car. Mahāprabhujī said that death cannot come near. He feeds the Kāla because even he, the self-realized person, kills the Kāla, eats it, and provokes it. But this self-realization, you cannot buy, and you cannot hurry up. It is a slow process, a lifelong process. Abhyāsa, abhyāsa, kaunteya, abhyāsa: O son of Kuntī, Arjuna, practice, practice... And sometimes it is happening purposely, that one doesn't have to suffer. And so the accident happened with our dear Mīlenā Muktāmaṇī, whom we miss today here. You know her humor, her talents of language, translations, and her loving heart. Today, we miss her very much. We know that one day, sooner or later, we have to go. We know that one day we will all have to leave. But we are still mortal beings in this body. For her, it is easier. But for us, it is not. We lack it. But we pray for that. We pray for her soul to dissolve in cosmic light. She will remain ever in our hearts and in our thoughts.