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Good morning to all of you. This blessing comes to you through our webcast from the Republic of Czech Republic, from Bhagwan Śrī Deep Nārāyaṇ Mahāprabhujī's ashram in Střelky, located in beautiful nature. This is a weekend retreat with many devotees from around the world. Today is a most beautiful day. Early this morning, we had the opportunity to be together, to meditate, practice, have breakfast, and see each other, all Guru brothers and sisters. Our subject over the last two days has clarified many things for our minds: how and what we should do and practice. We speak of meditation, which we should practice every day. Yet a question is often asked: "When I meditate, after a while I go so deep within myself that I don't want to practice the mantra. Even when I repeat the mantra, I feel vikṣepa (distraction). It is like that. I would like only to be with myself in a beautiful feeling." Yes, your question is very important and very good, not only for one person but for all practitioners. We know that every good thing also has obstacles. Meditation has different levels. What we all meditate with different imaginations—that is not meditation. That is only a concentration technique. We try to withdraw our senses and our mind from the external world and try to come to our inner world, to our inner Self. But the vṛttis (thoughts) are connected with our vāsanā (desires), our ambition, our expectations, our daily life situations or problems. Whether a problem exists or not, or even good things—they all involve our mind. So when you sit for meditation, all thoughts come back to you. Now, what to do in these moments? Should we stop meditating or continue? We shall continue. This saṃsāra, this world, is a world full of noises. In this world, something is always happening. It is a living planet. It is working. Karambhūmī, Earth is working. Water is working. Fire is working. Every creature is working, and you are working too. Therefore, it cannot be that there is nothing, no movements. That is not true. Saṃsāra, this world, was created out of the noises, the sound Oṁ, the resonance which is the cause of this creation. And now, this resonance is different. Some sounds disrupt you, but others do not. What you like, others do not like. So, liking and disliking are divided between individuals. Therefore, whenever you meditate, you will have to face worldly thoughts. Even if you go somewhere in the mountains, the Himalayas, on a beach, or on a small island, these thoughts, the purpose of this saṃsāra, will not let you be free. Even the great sages, the very great yogīs who go for hours and hours in samādhi, are also surrounded by certain disturbances of purpose: ādhibhautik, ādhidaivik, and ādhyātmik. Tritāpa. Tapa means fire, tapa means heat, and tapa means the problems. The tritāpas, the first disturbances, come from different creatures: humans, animals, mosquitoes, flies, ants, snakes, scorpions, tigers, lions, birds, and so on. Life is not safe in this world. Jīva-jīva-bhakṣati: life will eat life. Animals will eat animals. But there is one word which divides the human from the animals, and that's called the human. It didn't say the human will eat animals. Animals will eat animals. But still, humans can also be eaten by other animals. So this ādhibhautik, all these different creatures, are also a disturbance for you to meditate. Therefore, from this you cannot run away. But humans have the buddhi, humans have the intellect, and humans can protect themselves from those disturbing factors from ādhibhautik. We put up the mosquito net, we make a fire, we build a house—many, many things we can do to protect ourselves. But many thousands of years before, there was no mosquito net. Life was not so easy, and that's why the human population was little. There was no medical treatment so quickly. People died from small mosquito bites, from spider bites, from snake bites, and from disease. Appendicitis, which nowadays is not a big deal to operate on, but at that time people died from it. Nowadays, there is more protection and care for human life. But still, humans are not happy, and humans are creating more complications day by day. So, it doesn't matter how deep you are in meditation; a mosquito doesn't know that you are meditating. And when a mosquito sticks in your skin, you feel it. And when you feel the mosquito stick, it means you were not in deep meditation. That's a very clear answer. Because when you are very tired, very tired... and now you are sleeping very deep, how many mosquito sticks on your skin you don't feel. Only in the morning you say, "Oh, God." So it means we are still experts in sleep, not in meditation. Ādhibhautik, ādhidaivik, and then... the illnesses, mental illness, physical illnesses, many, many illnesses. And of course, mental illness, it is said, is the biggest punishment of your sins, to be mentally ill, a mental case. This is not a discrimination towards those who have these mental problems, but God protect us, and God may help them to become healthy again. Ādhidaivik, ādhyātmik, and also from the different energies, spirits, what you call... you have some protection from angels. We call devas, you call angels, goddess. Or from different energies that can be negative or positive. Therefore, ādhibhautik, ādhidaivik, and ādhyātmik. These are the three tapas, three disturbances. And we have to become first free from these. And they will attack you all the time. It's not easy to get rid of that. But Gurujī said in one bhajan: "Tinoī Tapa Pāpa Miṭajāve, Tinoī Tapa Avichala Sukha Pāve, Paramānanda..." "Śrī Dīpa Nirañjana Sabhā Dukkha Prabhu Dīpa Nirañjana Sabhā Dukkha Bhakti Śrī Mantra Se Govemanamanjana Isimah Govemanamanjana Śrī Dīpa Nirañjana Sabhā..." We become free from those sins which cause the three tapas, so these three tapas are removed from you. It means this problem is solved. You know, when there are no mosquitoes, no scorpions, and no snakes, and you are secure, now you are so happy and relaxed. And you look from the window down, there are the tigers and there are the lions, but you know that you are in a beautiful, secure house. Tigers, lions cannot enter in. You are enjoying looking, and then you are sleeping. Can you imagine you sleep beside the tigers? Yes, you can sleep twice. The first time and the last time. So when your bed is between all these creatures, you cannot sleep. You cannot sleep, so there is a protection, divine protection. "Tinoī tāpā pāpā mita jāve. Avicala sukha pāve." Avichal, chal, and achal. Chal means movements, changeable. Achal means steady, unchangeable, everlasting. Avichala sukha pāve: you get the avichala sukha, paramānandan. Param means the highest and ānanda means the bliss. Then you enjoy or you realize the supreme bliss through what? Through this mantra, dīpa nirañjana, śabdukha bhanjan, through this mantra. So in this saṃsāra there are problems. Tritāpa is very active. When there are no mosquitoes, no animals, then you have mental problems, you can't sleep, you create the problems. And there are some people who are known as troublemakers. There are troublemaker people. When they can't cause some trouble to someone, they cannot sleep. So before going to sleep, now they have some nice opportunity to make trouble, and they have a telephone. So they telephone someone and tell certain things which will create trouble. Then say, "Thank you, I sleep." It means these people's Viśuddhi Chakra is completely out of order. And Maṇipūra Chakra cannot resist those pressures from the outer world. And that's why they have stones in the stomach, and they must throw the stones out. Some people say there is a heaviness on my heart. Can I tell you? It means the Anāhata Chakra is blocked. There is a rock on the Anāhata Chakra. And therefore, their vṛttis are always searching for negative points and trying to disturb others. Sometimes, the people who are mentally not in order can't see that others are happy. If someone is happy, then you are allergic. If your neighbor is happy, your colleague is happy, your friend is happy, you are jealous. This means this is illness. You can't see others' development. You can't see that others are happy because you would like to be the one who's dominating and above, and everyone will say, "Oh, you are, thank you, you told me this, how are you," and this, and then your ego is like you put the bean, soak it in the water, and the next day it's blown off. Troublemaker. I don't want to tell you direct names, but many of you who are sitting, they are on the telephone only chatting and trouble making. That's it, and so this trouble comes back. This comes back, and after a few years you see on their face, completely, the face design is changed in a negative way. There is no smile. There is no charisma. You should call it charisma. There is no radiance, no prakāśa, no auras. It's like a sucked-out or a dry sweat skin, a dry plum. Why? Because your good energy is destroyed through your negative talking. Do not take others' problems on you, and do not become responsible for other problems. They find me and say, "Do you know Swamiji?" I say, "No, I don't know." Oh God, I say, what is that? You know? I say, I don't know. Is it terrible? Did you hear? Yes, I hear it's terrible, but what? Is it terrible, you know? Stefan and Bhaktānanda, they were fighting today. It's terrible. Now, what is your problem if they were fighting? Or, you know, Swamiji, they were both sitting and drinking coffee in your room. Why not? His room is not my room. There are mosquitoes also inside. It's their room. Spiders also live there. It's their room. How can we say it is my or your room? Your house is not your house. There are many mouths under the house. They said, "It's our house," and there are many ants. And the baby is born in that house. They said, "We have birthright. It's our house." So others' problem. Don't put it in your subconscious and create the problem, and transport this problem to the second person, to the third person. It means you are the sinner now. You are the sinner. That problem which you describe reflects on you, and you become responsible. Or you are that person who will clarify this problem there and finish it. Like a fire, when the forest begins to burn, don't be that one who carries more fire to the other trees and to the other trees. But try to put off this fire where it is. Then you are the greatest one. Therefore, ādhibhautik, ādhidaivik, ādhyātmik, these three tapas are sitting within you. And these three tapas are like a fire. It will burn you. You will come nowhere, and in this life and in the next life, you will suffer. You will suffer. That's it. Therefore, during the meditation, when the thoughts come to you, they are healthy. Let them come. God gave you intellect and vivekā (discernment). These thoughts are there to be answered. This problem is there to be solved. These thoughts are there to be enjoyed, or to live life with these thoughts. They are different thoughts. Therefore, with your intellect or your vivekā, answer these thoughts. Let them become part of your life. Then these thoughts will merge again into the calmness, the ocean and waves. You are the waves, and God is the ocean. You are the ocean, and thoughts are the waves. No ocean, no waves, and no waves means there's no ocean. Therefore, these are the vṛttis. You are fluttering on the vṛttis during the meditation also. You smile, you understand, you are very generous, you are with open heart, open mind, and you are that border, that beach. Where the waves come and again flow back, that's it. And you are so soft and gentle like the sand. The waves come and they disappear in the sand and again purify and go back to the horizon. So if there are negative thoughts, they come. And you understand, and you say, "Doesn't matter, it goes back to them who did this, that's all. It's not your problem, not your matter." So, this is during the meditation: welcome all the thoughts, and when there is no more thoughts, then be sure there is something wrong with you? Then find something to stabilize yourself again. A healthy person will always have thoughts. Then you come to the śūnya ākāśa, cidākāśa. You come above this physical level. Ādhibhautik tapa will not disturb you. But ādhidaivik, ādhyātmik, these two are still there. The mental and the astral energies, the astral forces, they are there, who will protect you there, and there is that, your mantra. So during the meditation, the mantra must be repeated with a mālā or without a mālā. The mantra is the torchlight for you to go through that jungle in darkness, where there are many, many wild creatures which can disturb you. But it is a torch light which will indicate the path, and as well as many others will be disturbed and disappear, the creatures you will pass safely. So as deep you go in meditation, it's very pleasant. You feel like you are floating. You feel like you are in the air. Your body becomes light, and sometimes you feel that you don't breathe anymore. But don't make a mistake. Please breathe further. You should breathe further. You think you can't breathe and you are not breathing, but you are breathing. When you are feeling that your breath stops, then you should a few times deeply inhale, open the eyes, look left and right, and then again go into your deep meditation. Otherwise, you can have psychic problems, you can have heart problems, you can have problems with your Viśuddhi Chakra, and you can have problems with the Maṇipūra Chakra. These three chakras: Maṇipūra, Anāhata, and Viśuddhi. These three chakras are very powerful and meaningful. And these problems, Viśuddhi, Maṇipūra, and these chakras, they can have a lifelong problem with you. Mūlādhāra and Svādhiṣṭhāna are only temporary. Yesterday, the Bahādur asked the Birbal, "What is most enjoyable?" And what was the answer? "Go to the toilet." But when he was finished, that's it. But your Viśuddhi Chakra, Anāhata, and Maṇipūra, Anāhata and Viśuddhi, this will have a lifelong effect. So those who cannot digest, and are criticizing, talking, blackmailing... You will have problems with the Maṇipūra. Maṇipūra means this will reflect on the eyes first. Your Maṇipūra is connected very much to your eyes. This is the light, the fire, and it is also connected to your voice, the sound, and the vocal cords. And therefore, Maṇipūra is the seat of the sounds. And what kind of sound do you produce from Maṇipūra? Negativity will reflect to your indriyas (senses) in a negative way. Whatever kind of sound you produce positively, it will reflect to your indriyas positively. It is you who is directing, governing, guiding, and controlling your senses and yourself, the Maṇipūra Chakra. We don't know very much about this, or you don't know very much about this. Please deal with your Maṇipūra Chakra very carefully. If you are using your Maṇipūra Chakra to make someone unhappy, creating problems for someone, then... That anger of others will reflect on your Maṇipūra Chakra, and the result will be this: you will be that person who gets very easily angry. Very easily you get angry, and you get depression because your Viśuddhi Chakra is more or less blocked; it can't neutralize the energy. Best to neutralize the energy of the Viśuddhi Chakra as well as the Maṇipūra Chakra and to merge your heart to infinity. Chant Oṁ. As soon as you will chant Oṁ, your depression and your anger will disappear. So when you come to the astral level of your meditation, you feel very divine, very light, and no thoughts, very little thoughts. You think there are no thoughts, and when you think there's no thoughts, this is already a thought that you think there's no thoughts, so vṛttis are there. You can't finish even after death. You can't finish after death. This is a big question. Now you have to arrange and bring in order everything you did from birth till the last day of death. Now make tidy your room. Yes, my dear, what you ate, your desires for eating, what was in eating, from where the eating came, how it came to you, your drink, everything, and what you have done to other creatures, what have you done to the other humans, what you spoke, how many you brought into conflicts, and how many did you free? How many you helped? This whole jungle stands in front of you, and there's nobody. No one is there for whom you were fighting lifelong, to whom... you were jealous lifelong, to whom you were as enemy or to whom you were loving somewhere. Only you and you have to go through this jungle. That time is your mantra, which will show you the light. It is that mantra which will help you. And there you will see what is Mahāprabhujī. Now you don't know who he is. That time you will know what is Gurujī. Each bit of his mālā, which he repeated billions of times, is for us. He left behind a great treasure, and that was his mālā, his meditation, his prayer, which all the bhaktas, the devotees, are inheriting. Like the property of your parents your children are inheriting, and like this, the spiritual heritage which grows day by day, your each mālā bead unites to that cosmic light, to that cosmic resonance. And therefore, during the meditation, you must use your mālā and meditation mantra. So when we come to that level above bhautika śarīra (physical body), ādhibhautika, then you come to the mental level, ādhyātmika, ādhidaivika. There, you have no more control, you have no more decisions. There is some higher force which will decide and which will protect us. The most terrible thing is this: that though we leave this physical body, everything is there, feeling is there, memory is there, vision is there, suffering is there, pain is there. All of it is there, but the body is not there. So if someone thinks, "I don't like this world, and I will die," that is not a solution. You can't run away from this. Suicide means another big sin. A big mistake. Never, and never, and never think of dying or suiciding. Otherwise, you have to wait a long, long time. You are on a waiting list to get again some body to incarnate again, even animal or any forms. No, no. And therefore, at the higher level of meditation, it is said that meditation which doesn't have mantra is like a dead body which has no soul inside. It's just a statue which has no prāṇa, no soul inside. So meditation is the beauty of our life. Meditation is the highway for us to achieve our goal. So when you come to the śūnya ākāśa, when you come to the cidākāśa, your body is relaxed, no pain, that's nice. But then remember again, Guru Dev, Guru Kṛpā. No saint in this world did not go through the divine prayers and the guidance of the master. Some had a living master, and some just prayed to the master as God, what you call, or a light or someone. Without that, you can't. If you are developing only intellectually, okay, you can inspire millions of people. But that was not the aim of your life. If you close your eyes and go within thyself, you are in darkness. You missed it again. You missed the human life again. On the first evening, Friday, I told you not to respect the time means a sin, that you are not respecting the time which God gave you. And your time is only your time. Your time is not the time of your husband or your wife. Your time is not a time for your children, or so your colleagues. Your time is only your time. And when your time will end, the time will come for changes. No one can hold you back. No one can take you and say, "No, no, I will not let go." Even you can close your beloved one in the bulletproof glass box, air packed is very easily. He will go out from there. That's therefore you can't hold it. It is your time, and your time you can share with someone. How you pray for someone, you give. Your understanding to someone, you are a human. Forgiveness is a human quality. Understanding is a human quality. To be kind is a human quality. To be merciful is a human quality. To solve the problem is a human quality. To love with the heart means to understand, is a human quality. So this human qualities you can share with others, then your life can go bigger. When you give your time to someone, I told you one story, I will repeat again. There was a great ṛṣi, and thousands of years old. The ṛṣis were many, many thousand years, yes, we... I would like to be a thousand years, but when I ask these girls, "Do you want to live a thousand years?" they say, "No, Pitā, I want to die today. Why? My boyfriend left me. I will die." You see, that's it. We don't want to live so long, no. So the ṛṣi, he got only one child, one son in all days, and the ṛṣi was very happy. The wife was very happy. A great ṛṣi, and he was a great astrologer, so with great joy he made the horoscope of his son. Everything was the best constellation, divine constellation, divine child. My God, but there was one point: his life is only seven years. After seven years, he will die. Unhappiness in happiness—he was very sad. Look, there he is, very wise, very great, but he was very sad also. So if you are sad, don't worry. Even so, great sages were sad. So what are you? You are not even mosquitoes compared to them. One day, the great sage Nārada came by. And great Nārada was coming while singing God's name. "Nārāyaṇa, Nārāyaṇa,... Nārāyaṇa." And Ṛṣi was so happy that Nārada came. Nārada came and said, "Bless you, bless you, Ṛṣi, bless you." Great, great. Looks great. Oh, you are great. Everything is in order, I think so, but you look a little sad, ṛṣi. What happens? On your face, there is no smile. And the ṛṣi said, "Yes, this is a problem. Well, but destiny leads. We can't go against nature and destiny, accepting. But," the ṛṣi said, "better God should not have given me the child." Then I will just say, "I can't get children," and hurry home. Nārada said, "Well, I don't know if it's possible. But I can tell you one technique that your child will have a long life." Oh, ṛṣi, please, praśna, praśna, pañca praśna. Oh, please, please, sir, please, my dear. Tell me quickly, Nārada said. Ṛṣi, bless your child, and I also bless him and teach him that he gets blessings, how he should bow down to everyone, touch their holy feet, everyone's, and when you will bow down, they have to give him blessing. And when you give the blessing to children, then you must bless with this: "Long live." This is the blessing of the parents, the blessing of the elderly people. Anyone, for all children, is like their own children. What you wish on Christmas or on the birthday: "Happy birthday, long life, happy life." But only once on the birthday you should wish? Every day, when the child goes in the morning and bows down to everyone, everyone says, "Long life, long life, long life, yug yug life, yugas and yugas." This was an immortal blessing of Gurujī. And as many times you will sing, and as many people will sing, definitely my life will become longer. And teach him Abhiṣeka to Lord Śiva. So this small child every day used to go with his father to the Śiva temple and make abhiṣeka with the water. "Oṁ tryambhakaṁ yajāmahe sugandhiṁ puṣṭivardhanam, urvārukamiva bandhanān mṛtyormukṣīya māmṛtāt. Namaḥ śivāya." Like we saw yesterday in the Avatārpuri. It was a beautifully made video from Avatārpuri. We knew he was in, but we could understand we were happy. So that boy got blessings from so many. And on the day, with seven years just completing, his father told, "Now, 24 hours you should make Śiva Abhiṣeka." And then came the date, the king of death, Yama Rāja. Yama Rāja is the king of death. Yama was sending his messengers to bring the child, so the Yamadūtas came. But they couldn't enter into the Shiva temple. They are waiting. And he is looking and making, "Oṃ tryambhakaṃ yajāmahe." And the Yamas were waiting and doing like this. Nervous. Boss will punish us for what we are doing. They were waiting and waiting, and he didn't go, and he didn't go. So the Yamas went back empty-handed, and Yamarāja, the king of the dead, said, "What have you done? You didn't bring the child? Kill him!" They said, "We can't. He's sitting near Śiva." You can go and see. He said, "I can't go to Śiva also." And they said, "Let's go and deal with the Dharmarāja." Dharmarāja is a king of dharma, the king of death, king of dharma. The king of the dharma is called Dharmarāja, and Dharmarāja has the records of your... life, so you can say the Lord of Destiny, the Lord of the Destiny, has in his record. And they went there and said, "Dharmarāj, we want justice." He said, "Yes, show us the record of this boy." And he showed the record of this boy and said, "Well, he has seven years of life, but..." What means "but"? It's not fair, unjust. He said, "No, no,... but he has so many blessings, so many blessings. And Shiva's protection, we can't do. But we have to do, or change in your book, change in the record, or allow us to take him back." Dharamrāj said, "No, I can't change the book." Otherwise, I am not the dharma. No protection. You can't change the records, like in government records. Dharmarāja and Yamarāja went to God Viṣṇu and said, "Lord, we have some problems which are created by Nārada." He said, "What?" This is a problem. His life, seven years of life, tear it away and just write "life." Life, seven, put it out. So with the rubber, they put the seven number away, and "life." So his life was prolonged so long that the ṛṣi became a great saint. Still, he's alive, and his name is known as Martand Ṛṣi. And Martand Ṛṣi, you can read in the Purāṇas the story of the Martand Ṛṣi. And that is the power of the blessing, that you can share your good times with others to help. Don't share your times with others to kill or make unhappy or fight and destroy. Don't be the troublemaker; otherwise, next year you will be born with the tongue which has two parts. You can't speak; you will only do like... this, that's it. Who's criticizing? Who's destroying others' energy, others' wealth, others' this? Their tongue will be torn in two pieces. Therefore, repeat the mantra, and in meditation, it is that mantra which will constantly help you. And in your mantra is the power of the Lord. And the power of the Lord is there, then negative energy like Yama cannot approach you. You are safe. Therefore, ādhibhautik, ādhidaivik, and ādhyātmik—all three tapas are dissolved, they go away, and you become thyself, realizing that you are the immortal. And that is the glory of the mantra, and that's why you should, you must repeat your guru mantra. And the mantra should be positive; the mantra should be sāttvic, not a magic mantra, not some tantric śakti, bhakti, tukti, kruti. Kutti kīrti mantra, śuddha sāttvic mantra, śuddha sāttvic śakti guru mantra, that will lead you and protect you. Then your meditation will lead you to the Bīja Samādhi. Bīja Samādhi means there is still a seed inside. Savikalpa Samādhi: there is Vikalpa and Savikalpa. So, Savikalpa Samādhi still has a desire, and Icchā is still there until your Bīja mantra will go, and after that you come to Nirvīja Samādhi, Nirvikalpa Samādhi. There is no more Saṅkalpa there. It is only vikalpa, nirvikalpa, no saṅkalpa, no vikalpa, then your consciousness will have a reflection of the Ātman. Then your consciousness will have a clear border, which is opened to the Brahman, like Schengen opened the borders of the Czech and Slovak, Hungarian and Austrian, opened the border. A reflection, the first reflection, and therefore, Mahāprabhujī said, "Chetan Kachil Kashwamin Dikladi Adewa Puresan Chetan Chilaka, Chilaka,... Chilaka." So, this was the answer to the question. Your question, if we should continue repeating our mantra during deep meditation, does the mantra disrupt, or does the mantra help and guide? Mantra never disrupts you. Mantra will ever guide you and bring you to your final destination.