TV Channel

Part 1: The Guest of Understanding: On Receptivity, Dharma, and Community One could say that understanding is "standing under." You become the guest. You allow whatever is offered to you to come, whereas when you are part of the household, you go and help yourself from the fridge. You look around and take this and that. But that also cuts off many possibilities, for there may be things you have never thought to cook or eat. When you are a guest and simply let things happen, suddenly a wonderful new thing appears before you—a new concept, a new dish. That is when you stand down, when you let someone else offer you what they have. In the same way, you can have understanding. In many spiritual schools, there is the concept of bowing frequently. Why? Because when you bow down, you can receive understanding, for it can come from above. You acknowledge that someone can give something to you, and you stand ready to accept it. You are not taking it as if you already know the answer; that would be standing above. It is like a small child reaching up to a basket on a shelf. They reach up and take, and something comes out—it is not their choice. When they look from above, they take only what they want, what suits them. But how do you know what suits you is best? As a child, you do not know, and as spiritual children, we too must be open to simply take what comes from the basket, to sit down and wait so understanding can come to us. This is not easy, and it is the same when dealing with ourselves. We may make a mistake or do something unexpected. Do you judge, or do you look at yourself? With understanding, you look at the whole situation and try to comprehend. Sit and observe what happened and try to discern why. Was there a reason from before? Was I reacting to a past event? Was it wrong, or was it an expression of something latent coming out? Understand why you do things. If you are being lazy, understand why. Why have I not taken care of myself today to do what I intended? Try to understand. Everyone around you has a long history; their whole life is behind them, influencing their actions, their being, their personality. Perhaps they have something very special to offer you through their behavior. It may not be something you consider positive. It may be a lesson from a negative point, but if you are ready to accept the lessons present, you can receive many special things you did not expect. It is a beautiful place here, thanks to Richard and this whole atmosphere—the air, the trees, the nature. What a wonderful place to practice. Yet it does not really matter. People often feel they need a very special place to practice, with this and that. It only needs to be this much: that place you make special for your practice. That specialness comes from the atmosphere you create inside. While it is wonderful to be here among the trees, if you do not have such a place to sit, who cares? You will close your eyes anyway. What happens inside is what is important. But this type of place is conducive to fostering that inner feeling of nature, harmony, and peace—it gives you a boost. It is wonderful. Take the chance here. Like last time, it is a great group of people. Take the chance to be together. In Hindu philosophy, there is the concept of satsaṅg—good company, truthful company, people on the same path who nourish each other. Take the chance to have satsaṅg as much as you can, whether once a week, every two weeks, or on Pūrṇimā, the full moon. Take that chance to be together, nourish each other's spiritual journey, and enjoy it together. It is one thing to walk alone, but to walk as a group and do something special is something else. From the understanding you gain from each other, you get much more flavor, more experiences, more methods to cope with things that arise. That is the benefit and greatness of satsaṅg. So take the chance as a community to be together whenever you can, to support each other, to discuss spiritual matters and things important to each of you. And also, listen. I always wonder: it cannot be an accident that we have two ears and one mouth. We should listen double and talk half. When we listen, it is great for us and for others; we can share each other's experiences. You heard Mahāmaṇḍaleśvara Svāmījīśrī's words? Understand. When you accept, when you listen with your heart and mind, clarity comes; you are understanding. When doubts come, you do not understand—you misunderstand. It means you missed it; you could not be under that divine umbrella, the divine light of God. You are standing beside it. If you are beside the umbrella, not under it, you will undoubtedly get wet. So do not miss anything. Misunderstanding can bring much suffering. It is not others' mistake but our own, because we misunderstood. There is a story about this. There was a master who gave satsaṅgs daily. Satsaṅg is the best way to emerge from misunderstanding and ignorance. Knowledge is understanding; ignorance is misunderstanding. The master would say, "Viśvapraṇī merī ātmā hai." O disciples, you should know that each and every entity is myself. You should see that all are myself, not apart from me. Ātmā soi pramātamā—the Ātmā is the supreme one. It means God is in everyone, directly or indirectly. The students took this very seriously, following ahiṃsā (non-violence), taking care of every creature. When mosquitoes bit, they would shoo them away gently. "In everyone is God." One day, the master sent a disciple to a village farmer's market, a walking distance of five kilometers, to buy vegetables or fruits. When the disciple arrived, villagers warned him: "Mahārājī, Svāmījī, be careful! A mad elephant is coming. Do not go down this street." He said, "My master said, 'Everyone is God.' So in the mad elephant is also God. I trust my master; he would never speak untruth." He walked toward the elephant. The elephant turned, took the young sādhu in its trunk, and threw him far away. He fell into a swimming pool like Richard's and was injured. People said, "We told you!" He returned to the master and said, "What you said was not true. You said God is in everyone. I trusted you, and look what happened—I broke my leg and arm. Is this what God does? I do not trust you." The master said, "My dear, you misunderstood. God is everywhere, but you must understand the prakṛti—the nature—of that being and the sthiti—the situation. You must use your vivekā (discrimination), your intellect, your heart, and deal with wisdom. In the tiger is God also, but that does not mean you go and hug the tiger. You must know it is a tiger; its nature is different. The snake is also God's light, but its nature is different from a small bird's." We misunderstand the śāstras (holy books), the preaching of saints, and our friends. When we do not understand, conflict arises, and we fall back into darkness. This can affect our life, job, home, partners, and children. Thereafter, it is called dharma rakṣita rakṣita: if you protect dharma, dharma will protect you. Dharma means nature, principle, duty. The dharma of our eyes is to see and protect us. If you do not protect your eyes, they cannot protect you. The dharma of the ears is to hear. The dharma of fire is to give heat, but if there is only an illusion of flame, it cannot give heat; there is no dharma. Similarly, there is a dharma of nature. The dharma of a tiny seed, like a fig seed, is to carry the light of God and, given proper season and soil, to grow into a beautiful plant with leaves, blossoms, and fruit for all to enjoy. That fruit, in turn, has the dharma to provide seeds to continue. Dharma, artha, kāma, mokṣa. There is a dharma of husband toward wife and wife toward husband. When they misunderstand or cannot balance their dharma, conflict arises in marriage. The dharma of parents toward children is to give proper education. Children do not need your money; they need your wisdom. They do not need toys; they need your love. According to dharma, it is not advised to give your child to a babysitter. A babysitter may be kind, but a mother will take the child on her lap, tell a story, and turn off the television. In India, we say, "Blood is thicker than water." In that blood is your dharma. Similarly, there is a dharma of the neighbor. We say in India: Pahalā sukha nīrogī kāyā—the first happiness is good health. Dūjā sukha ghar meṁ māyā—the second happiness is comfort and material wealth, not too much, but enough that you are not starving or suffering. Sāyā itanā dījē, jismē kutama samāy meṁ bhūkā na rahū, aur sādhu na bhūkā jāy—O Lord, give me just enough that I can comfortably care for and feed my family, and if someone comes to my door, they do not go hungry. Money is not bad. Those who say money is bad are often seeking it themselves. Nowadays, without money, we can do little. Soon, we may need money even to breathe. Once there were no mineral water bottles; now everyone carries them. If we continue polluting, we will need oxygen bottles, and they will cost money. It is good that health consciousness is awakening globally. We should try to use organic, natural, recyclable items—washing powders, soap, plates, cloth. What is the population of the Gold Coast? Half a million. If each person uses one gram of chemicals daily in various forms—for clothes, hands, shampoo, kitchen, floors—that is five hundred thousand grams. Where does it all go? We "use and throw," but throw where? You cannot throw tissues on your neighbor. Similarly, we cannot do that to Mother Earth. We may speak a lot, but we must change ourselves by using more natural things. I remember when we were small, we had no toothpaste. We would take a little earth, mix it with water, and brush our teeth with it, or use a neem tree branch. We did not have periodontal disease. Very old people still have good teeth, while now, with fast food culture, teeth rattle, hair falls out. We must use things that help the world. Pehlā sukha nīrogī kāyā, dūjā sukha ghar meṁ māyā—that you have wealth to offer to someone. Tijā sukha, istri agyakārī—the third happiness is an obedient wife, though in modern times we would say an obedient partner, with both husband and wife having balanced, mutual understanding, inner respect. Cauṭhā sukha santāna ājñākārī—the fourth happiness is children who follow your guidance, not under your thumb, but with respect, knowing that when parents speak, it is final. But we must be true parents. Nowadays, there are few parents; people are just surprised to have a child. In the old days, people prayed, fasted, performed ceremonies, cleansed the body with Haṭha Yoga and Āyurvedic kriyās, ate certain foods, and prayed, "God, bless us with divine light." It is said: Tīna sajavata deśako—three are the glory of a country: satī, sant, aur śūr—a truthful one, a saint, and a hero. Tīna lajāvata deśako: kapaṭī, kāyar, karūr—three are a shame for a country: kapaṭī (deceptive, backbiting), kāyar (coward), and karūr (one without love, like a butcher). Many people have hearts burning with jealous ego and revenge, brains boiling, leading to high blood pressure. Those with peace, meditation, and love are tranquil. Then come children, health, wealth, mutual understanding, harmony. Then ghar meṁ gai—a cow at home for organic, fresh milk, curd, butter, and buttermilk. Of course, in Gold Coast cities, not everyone can have a cow, but we should support farmers. If possible, buy a cow collectively and pay a farmer to care for it and provide milk directly. You cannot imagine how good fresh milk tastes. Commercial milk is manipulated, causing allergies for some, though milk is our prime food—the first food after birth. Then comes anna—grains like corn, wheat, barley—when teeth grow. There are sixteen saṃskāras (ceremonies) for a human, from before birth until the end of life, including funeral and śrāddha. Then, a good neighbor is crucial. Otherwise, a neighbor with a loudspeaker or radio all day is a horror. Neighbors should be like family. We must maintain such relations in society to lead our lives without misunderstanding, supporting each other. Community or society means oneness, union. With one finger, you may break it hitting someone, but five fingers together have strength. A whole village is strength for a suffering person. If someone has a problem, all should try to understand. Otherwise, those without knowledge, with hearts of stone and boiling brains, create one ill fish that spoils the whole pond. We can create this. If someone acts poorly, we should not react. Gandhijī, like the Bible, said if someone slaps you on one cheek, offer the other. It means: let the other's anger vent; I have no strength to give a second slap. If you answer a slap with a brick, and I answer with a stone, there will be fighting, no peace. War and guns cannot bring peace, but love, kindness, and understanding can. For that, we should all work. That is all for today. If you have questions, you are welcome. We still have an hour. Halvā? They made nice halvā. Halvā is a sweet dish. Do you have any questions for me or for others? When people have nothing to eat or drink, they end up not eating. Some may be preparing something, but it is done with love. Part 2: On Fasting, Discipline, and Faith There is a certain practice where some people offer training for two months, eight weeks, or six weeks. They put you on a specific fasting diet, observe you, and give instructions. First, they take away all solid food, then liquid food, and then they gradually remove everything else. They train you in such a way that you supposedly do not need to eat anything and require very little to drink. There are people giving such training nowadays. I know someone in Austria, one of the disciples, who did this. But after two or three months, she gave up because it was so boring. Everyone else is eating, and she is just sitting. Everyone is shopping, and she comes home to a clean kitchen with nothing in it. So, someone asked Mahāprabhujī, Gurujī asked Mahāprabhujī, "What about this? What kind of sādhanā is this?" Mahāprabhujī said, "Did Kṛṣṇa eat?" He said, "Yes. Did God Rāma eat? Did Jesus eat? Yes." All these, even what we call God incarnations, they were also eating. Therefore, those who do not eat cannot be higher than that. So, that is one point. The second thing: those who live in the Himalayas or in caves have a small dhūnī, a fireplace. They keep a little wood constantly burning. They also make their hot water, sometimes milk or chai. They have little movement, so they do not need much food. Is that training? A handful of rice is enough. Mostly, they are meditating. In prāṇāyāma, when you are training in kumbhaka according to the classical explanation of rāja yoga or prāṇāyāma, there are only three kinds of prāṇāyāma. They are called pūraka, kumbhaka, and rechaka. There are two rechakas: antar rechaka and bāhya rechaka. Pūraka means inhalation—training in how to inhale. Kumbhaka is the retention of the breath, either inside or outside. Rechaka means exhalation. That is all. Nowadays, there are more techniques: Nāḍī śodhana, anuloma, viloma, bhastrika, kapālabhāti, ujjāyī, brahmrī, and so on. These are different techniques of breathing, but in reality, there are only three prāṇāyāmas: pūraka, kumbhaka, and rechaka. Now, kumbhaka, the retention of the breath inside, is held according to your capacity. When you reach your limit and feel you must exhale, you train yourself to hold it for two or three seconds more. What happens? It creates heat in the body. Then you exhale and hold the breath outside. You know you must inhale, but you train yourself to wait one second more, two seconds more. Again, it creates heat in the body, and you begin to sweat without breath. This is how they maintain body temperature through prāṇāyāma. When it is cold, they do bhastrika and hold the breath. It creates heat in the body. This means the Manipūra Chakra, Khara Śakti, Prāṇa, Jāṭharāgni—the digestive fire—becomes stronger. They try to eat what are called root vegetables, which have more minerals. In old times, they called it Jāmī Kaṇḍa. Jāmī means earth, and kaṇḍa means roots. There is a particular kind of Jāmī Kaṇḍa that is big. If you can find it, with this one you can live for two or three months. They cut a little piece, like small slices, and put it in the dhūnī, in the fire. In the hot ash, it is baked. Then they eat just this little slice, but it is so satisfying that your hunger is completely satisfied for a long time. It remains in the body and creates a little stool and a little mala in the body. But you should know where this kaṇḍa is available. Unfortunately, now people have destroyed the forests. Another final point is that they have dedicated their lives only to God and to meditation. But still, they have troubles with ādhidevik, ādhibhautik, and ādhyātmik—these three kinds of tapas from animals, mosquitoes, snakes, and different creatures. Therefore, they have to keep a fire. When there is a fire, snakes do not come; tigers do not come. Even elephants do not come when the fire is there. So, it is a kind of protection. With mosquitoes, when there is a little bit of smoke, they go away. This is also a protection—to have a fire and smoke, especially at night. This also gives them a little warmth. They go for bhikṣā, walking down somewhere to get something, and many times some people bring them something. So, do not think that they are not eating at all. They are eating like this. Perhaps out of billions, maybe one or two. Lākho me lāḍe nahī. Hundreds, thousands of yogīs, but you do not find many like that. In millions, maybe. Arab gharab. But when billions come together, you might find one. So, we should not aim for that, okay? We love this part of life. If we go and do that, we will get pneumonia, and there is no internet, telephone, or ambulance. This is a slow, gradual training. It is extreme, so one should not be an extremist, because Mahāprabhujī said... We will read in this little Amṛt book: Mahāprabhujī said that torturing the body is not loved by God. Take care of your body. Keep it clean. There is a story: A Master was sitting near a lake and took some water. First, he washed his hands, and the disciple did the same. Suddenly, a scorpion fell into the water. The Master put his hand under the water to take the scorpion out. What happened? The scorpion stung the Master's hand. Again, the scorpion ran and fell back into the water. So, the Master took it out with his other hand and put it on the side. Again, it stung his small finger. After some minutes, it was back in the water, suffering. So, the Master tried to take it out with both hands. The disciples said, "Master, why are you doing this? Let me just give it mokṣa, a vibration." The Master said, "No, no, no. Its nature is to sting, and my nature is to protect, to save it." There are many scorpions in the world, you know. They stick to everybody like elastic, very nasty bees or mosquitoes. From our side, we say, as Jesus said, "Forgive them, for they know not." And we avoid the situation—deśa and kāla, as I spoke before. Where are you, and what is the situation? Bachāo me hi bachāo hai. Protection is a protection. That is it. Many people have such a nature; you cannot change them. One man had a beautiful dog with a beautiful tail that was always curled. But the man did not like that the dog's tail was always like that. He wanted the dog's tail to be straight. So, what did he do? He bought a bamboo with a hole inside, about 40 cm long, put it on the tail, and tied it to the dog's body. After a few days, he thought the tail would become straight. After one month, he took the bamboo away, and the tail curled back again. So, some people are like the tail of the dog. And we do not want to cut the tail of the dog, you know. In India, we used to say in Rajasthan, "Mūrakh kī mūṅch" or "Kutte kī pūṅch." How many times have I told you that here? There are some people always doing this with their moustache. So, Gurujī says, "Mūrakh, you know, this is a stupid one all the time." So, mūrakh kī mūṅch—the moustache of a fool—and kutte kī pūṅch—the tail of a dog—they are always like this. So, just take it as it is. Anyone more? Fasting has many meanings. First of all, it is healthy. The whole week we are eating, so one day we give rest to our digestion, to everything—the digestive system—to digest all. So, if you are fasting twice a week, fasting every Monday (that is the day of Lord Śiva), it means: on the weekend you ate a lot, now on Monday you give rest to your stomach, if you want to see it that way. Or fast on Thursday so that you have a good appetite for the whole weekend. So, fasting is good for health. Second, fasting develops willpower and discipline. Sometimes God tries to test us, to see how strong we are. On a fasting day, your friends will invite you for lunch and say, "Come on, there is good pizza, or good Indian curry and parathas, come on, samosas." "Oh, just a little one, you can fast tomorrow." You say, "Okay, I will fast tomorrow." That means you broke your discipline. So, the key to success is self-discipline. Then, on this particular day or in this particular mood, there is a special energy. When you are fasting, your body and your consciousness are capable of receiving this positive energy more. And when you fast for a longer period in this way, it is called saṅkalpa anuṣṭhāna; then your wish is fulfilled. Many times people say, "Okay, what is your favorite fruit?" You say cherries. So now, for 25 years, I will not eat cherries. This is my sādhanā to fulfill this or that for someone or something; your wish comes true. But you need discipline. One day, someone gave you a cake, and inside was a cherry. You ate it, and you broke your vow. So, there are many spiritual connections: purification of the body and mind, consciousness and energy, developing discipline, and achieving higher goals through this saṅkalpa. Now, if there is discomfort for your body—for example, on a fasting day you get a headache, or your blood pressure goes very low, or you are a pregnant woman, or someone taking medicine for diabetes who has to take medicine and eat a little—in that case, we should not fast. We can replace the fasting. How can we replace it? You can throw that much food and grain to the birds, or feed your dog better, or some fish in a pond. But nowadays, you feed the fish, and another person will be fishing. So, that is another problem. Or go and give the food, or five dollars, to some needy person. There are many on the street. In this way, you can replace your fasting. But on a fasting day, you can drink your coffee, your chai; you may have a piece of fruit; you may have a glass of juice. In the worst case, you can have a piece of fruit with a few nuts. If you take more than that, then it is no longer fasting. Anyone more? Yes, you have to make your saṅkalpa; you have to make a vow: "I will do this for this." You permit yourself. Yes, if it is your husband, then he will change, or someone will change. Well, a husband can change if the wife has to change. In the beginning, when I came to Europe, I was in Vienna and had a yoga class. Some diplomatic ladies came to the yoga classes. After two months, one lady asked me, "Swamiji, is it possible?" I said, "What?" "That I practice yoga, and in fact, it influences my husband?" I said, "What do you mean?" She said, "Since I practice yoga, my husband has become more peaceful." I said, "Yes, because you became peaceful. You were always the saw for the nerves." She said, "Yes, yes, I changed a lot." I said, "That is it." There is a little psychological story about one couple. There were two young friends who knew each other for about five or six years, and then they married. After five days, his wife withdrew from him. She had somehow changed. It went so far that husband and wife, when they got up in the morning looking out the window, he said, "Good morning, you go to work." Then he said, "Bye-bye." She was in the kitchen and did not answer. When he came home, he said, "Hello," and she said, "Yes." That is all. So, they were together only because of society, social life, and so on. When they were home, they were like strangers. But then, they were celebrating their 50th—a golden marriage jubilee. The husband was very kind. He said, "Well, you know, we are 50 years married; let us go on holiday somewhere on the beach." So, they drove the car and stayed in a hotel. The man went to the manager of the hotel and said, "You know, sir, tomorrow we have a golden wedding day. Can you, at breakfast, give us a little nice umbrella in the garden and arrange a nice dining table?" He said yes. "If some flowers..." "Okay, okay, we will do it." Now they are sitting at breakfast. She is sitting there; he is sitting there. She is looking there; he is looking there. Then the husband said to her, "My dear, you remember, it is 50 years we were married. This is our golden jubilee." She said, "Yes, I know." But he said, "You know, these 50 years were hard for us." She said, "I know. But what could we do, or what was the mistake?" She said, "You are." He said, "Okay, what do you mean that I am?" "You are the selfish one, always." He said, "What do you mean that I am selfish?" He said, "When I first came to know you, and we had breakfast and lunch, you know, always when you cut the bread, the first part, the crunchy part of the bread, you took it. And you gave me only the soft one, like a sponge. I thought tomorrow he will give me. But you were so greedy. You went into the kitchen and cut only two, put it on your plate, and gave me the soft one. But I had hope that after marriage you would change. I waited five days more, but you did not change, so I gave up. Till today, you did the same thing. Look, you have that part of the bread on your plate." He said, "Oh, and you know what I was thinking? How greedy you are. Always, you gave me the hard things, and the soft ones you were enjoying. I was expecting that one day you would say, 'Darling, you have the soft one today.'" He said, "Is that true? Is it true that you wanted to have this part of the bread?" He said, "Yes." Then he took the plate. "Let us change," and they changed plates. "Today is a real wedding." So he said, "No, no, it is not a real wedding. Today is a real honeymoon." That is it. So sometimes, with a little misunderstanding between husband and wife, something comes between them. So, we have to make a step forward. Mahāprabhujī said, "If you are five meters far from me, then I am also five meters far from you." Now, who is going to make one step? Otherwise, good wishes. Let us pray and take it as it is. I wish, anyhow, the person whom you mean will change. A blind person says that there is no sun, but there is a sun. And one who was seeing but later becomes blind then says that there is no sun. Some people believe in God, and some do not believe. And some people believed in God for some time in their life, and then they said, "No, God is not there." So I said: when a blind person is there, a blind person will always say there is no sun because he cannot see. So when the blind says there is no sun, it does not mean that there is no sun. And one who has seen the sun but is now blind and says, "No, I do not see the sun; there is no sun," it means that for him the sun is not there. So, if you believe in God or you do not believe in God, God does not lose anything. There is a God. So, it is scientific. Today, people do not believe in this, and they say there is no God. So, Gurujī told one story. I have had many satsaṅgs like this. There was a beautiful park, and one yogī was sitting and meditating under a beautiful, big tree. That big tree was a tree that had small berries. There was an artist who did not believe in God at all. He was a professor of science or something like that. He had many titles—doctor, doctor, and so on. In the afternoon, he went for a walk. He had a hat on his head, a nice walking stick, and his moustache was a little decent. After walking through the park, he saw a man meditating. That scientist said, "Now I do not believe in God," but he said, "Oh, God." So, it is proof that he believes. "What a stupid man. If he had studied something, he would have become a doctor or scientist or professor or something. Just saying, 'Dear God, God, where is your God? There is no God.'" He felt pity in his heart and thought, "I should go to him and give him some good advice. He should begin school or go to school; it seems he has learned nothing." He came there and said, "Good afternoon. What are you doing here, if I may ask?" He said, "I am meditating, praying." "Meditating, praying? To whom?" "To God." "Did you see God?" He said, "No." "Do you know there is a God?" He said, "Yes." He said, "He is stupid; there is no God. That is why you did not see Him. If God were there, you would see. There is no God. And if God is there, then He is stupid like you." Then the yogī became angry. "What? You said God is stupid? What is the proof? I want to know the proof." He said, "Oh, that is not hard. I can tell you many proofs, but just one proof I will tell you immediately." He said, "Yes, please tell me." "What do you mean?" He said, "God made so many mistakes. God made a mistake." He said, "Yes, God made many mistakes." "Which one? I will show you now. Look. You are sitting under a tree that is nearly 30 meters high—a big tree—and it has such little berries on it. And look in the garden of the neighbor: he has pumpkin plants. These plants cannot even stand up; they are vines, and they have such big pumpkins, about 20 kilos. That is your God? He should give big fruits to big trees and small fruits to small ones." The yogī said, "That is all, sir." "What do you mean, 'That is all'? Salt and sweet. If you understand, understand it. If you want to learn more, come to my college. I will teach you more about science." He said, "Just one minute, sir." The yogī went into his house. "Be merciful to your child. Give him your blessing." A small berry fell from the tree onto the head of the professor. The professor was doing like this. The yogī said, "What happened, sir?" He said, "Oh, nothing, this little fruit." He said, "Do not say nothing. What answer will you give? A 20-kilo pumpkin would have fallen on your head." Scientists, we must research this. God will never make a mistake. We think God made a mistake. It is a mistake on our part. No. Either you respect and know God, or the mistakes are in you. It is our ignorance that we see the mistake. And whoever wants to find a mistake can find a mistake in everything. Ask someone: "Can you tell me, among the many people and poets we have come together, is there any mistake of God?" Not a mistake, but God forgot. And how can He forget? So, one boy stood up and said, "Yes, I know what God... many things He has forgotten, and we think it is a mistake. But I can tell you in my poetry." He said, "What?" He said, "Sona mein sugandh nahi aur nahi chandan ke phool, gana ke phal nahi ye bidana ki phool." Clear? Understand? Gold is such a beautiful metal, but there is no smell in it. If gold had a nice smell, how good would that be? And the tree of the sandalwood does not have beautiful, big flowers. When the sandalwood itself has such a beautiful smell, how would the flowers be? But there are no flowers. Or nahī gānā ke phal. Gānā is the sugar cane. How sweet is sugar cane? Very sweet. But it has no fruits. If the cane itself is so sweet, how sweet would the fruits be? So, whoever wants to search for mistakes will always find something. So, people who want to say there is a mistake, then it is a mistake. There was one man always finding some mistake in his wife. Always something. Now she served him soup. And he said, "Is your hair in the soup?" She said, "There is no hair." And he was searching so long and crossing his head till his own hair fell in. He said, "Look, here it is." So, there are people who want to find mistakes. They are mistaken themselves. It is their boiling brain and heart, like a stone heart. That person has nothing. That is called, we call, Pagal Kutta. You know what is Pagal Kutta? A rabid illness, a dog who has rabies. So, Pagal Kutta bites here and there and does not give peace anywhere. And the mad fox everywhere spits wherever it goes, infections coming. Therefore, thanks to God that we do believe in God. One day, one man came and said to Mahāprabhujī, "Mahāprabhujī, I do not believe in God." And Mahāprabhujī said, "And? God does not lose anything if you believe or not. A dog does not believe, a monkey does not believe, a kangaroo does not believe, a possum does not believe, but a human believes. So now you can judge yourself where you belong." So, we humans, we know there is a God, and we do trust. And whenever you pray, and the people who do not believe in God, at least they believe that they do not believe, and that is also a belief. Okay, thank you. Today is finished, and now you will have a nice prasāda of halvā. We will have one peace prayer.