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We wish a good recovery to His Holiness Sathya Sai Baba, if not on this side, then on the other side, because otherwise it will blow up the flames. Thank you for joining us for these prayers and good thoughts. You can ask some of your other friends also, if they can. Today is another very auspicious day, the day of the incarnation of Lord Viṣṇu in the form of God Rāma. Who does not know about Rāma? I would suggest you read this book. This is the holy Rāmāyaṇa, written by the great saint Vālmīki. He wrote the day-by-day itinerary of God Rāma before his incarnation. Before Śrī Rāma incarnated, he wrote when, where, and what it would be exactly like. So this is called the holy Rāmāyaṇa, a holy book for those who believe in God, in Sanātana Dharma, Hindu Dharma. There is another book called Rām Caritra Mānas. That is also a book called the Rāmāyaṇa, written after Lord Rāma by the great saint Tulsīdās. He wrote in the local language so everyone could understand. This great saint Vālmīki wrote in pure Sanskrit language. It is very hard to read for many people because now the Sanskrit language has become a grandmother. Luckily, here it is nicely translated into English. I hope it is correct. We can only hope. But the person who made the translation definitely did their best to put it in our hands. I think this is worthwhile to read. If you can't buy it, then you should borrow it. Or you come here once a week and read. A few together sit down, and one should drink in what wisdom is inside. So today is Rāma Navamī. The last nine days, from the new moon till today, were dedicated to the Divine Mother, the Cosmic Mother. That's called Navarātrī, nine days of Divine Mother, Saraswatī Lakṣmī. And today, everywhere in India and in Indian communities, in Indian temples, there is a celebration, like in Christianity they make Christmas. There is a small little bit written about God Rāma as a glimpse of Rāma's life. And our dear sister Prakāś from Sydney will read a little bit about God Rāma, and then we will speak about the eternal journey. But I wish you not that eternal journey still. I wish, maybe you don't want, but the world needs you, so stay still in the world. Sister Prakash, please, can you come to the microphone? You go that side. Thank you. And put off the fan. I will always give an indication when you should put it on, okay? Okay, don't disturb the microphone. Just you stand there, they will do. This is a cobra, don't touch. The technique is very orthodox. This is a reading that Tomījī has asked me to read. It's from someone called Kṛpā Rām. "I have been asked to write something on Lord Rāma. I am thankful and honored to have been considered. I would like to admit that I was completely confused and had no clue whatsoever as to where to start and what to write. I almost refused, thinking that I am not the right candidate and not intelligent enough to write about the glorious Lord. But something within me said that the Lord does not recognise intelligence. He is the supreme lover of only a heart full of devotion. I hereby dedicate at his feet all the beauty and flaws in this article and the writer. I would also like to add that my limited intellect has no capability to write even a word on the Lord and His glories. It is his inspiration and grace that make me the instrument to spread the message. My journey began six odd years back with Śrī Rāmcaritmānas while I was in India and had participated in the chanting and ashram with lots of other devotees. Instantaneously, I became smitten with the love of the Avadī language and the sweet tunes, which were capable of emanating the devotional essence within me. I got naturally attracted to the tempo, the fervour, and the fact that so many different people, from so many different walks of life, come together and become one to sing the glories of the Lord. After all these years, I got a chance to participate in a chanting at the Sai Temple in Melbourne a few times now, and I felt the divine powers of his hand inspire me to start studying and chanting it regularly as my personal sādhanā. I am only capable of translating the words of the great poet-saint Śrī Tulasīdāsjī, which I shall do by picking some of the dohās which appeal to me about the glories of the Lord's name. Śrī Tulasīdāsjī starts by saying that the glories of the Lord's name are as infinite as He Himself. His name is immensely auspicious and is the summum bonum of the Vedas and Purāṇas. It is the home of welfare and the very stealer of inauspiciousness. The name and the owner of the name, the Lord, seem to be the same to our limited minds. But the two have a relationship of mutual love between the master and the servant. For example, it is only by calling out the divine name that the Lord comes to rescue, meaning to say the name here being the master and the Lord himself being the servant of that name. To elaborate, Śrī Tulsīdāsjī is emphasizing that the Lord comes to Rāma as the servant of his devotees who call out with bhāva." Bhāva means devotion. Thank you. "Śrī Tulasīdāsjī further adds that the name is a beautiful witness between the attribute of this reality and the Lord with form. In other words, the name is a supreme guru who acts as a bridge between the attributeless Lord and the Lord with form. Śrī Rāmacandrajī redeemed one austere woman, Maṅgalyā, but his name has reformed the minds and intellects of millions of wicked human beings, including the great Ṛṣi Vālmīkijī, who wrote the Rāmāyaṇa. Rishi Balmikījī was a murderer and robbed people. Over the years, through his sins, by muttering the Lord's name—that too unknowingly—he muttered it in reverse order, addressing Rāma as Māra, which means dead. Shri Ravachandaji killed a few wicked demons for the security of Ṛṣi Viśvāmitra. His name kills the pain, but his name kills the pains' false, and his devotees, in the same way as there is no scope of darkness once the sun rises. He broke Lord Śiva's bow, but his name is capable of breaking all the unbearable delusions. Of the entire cause, the Lord beautified the Dāṇḍaka forest by making it his resting place. His name rests beautifully in the hearts of countless. He emancipated Jatāyu and Jaṭāyu, gave shelter to Sugrīva and Vibhīṣaṇa, and gave enough strength to the armies of monkeys. His name, on the other hand, has emancipated, sheltered, and strengthened various types of devotees. The poet's saying also adds that the strength of his name alone is enough to dry up the entire vicious cycle of birth and death and attain the ultimate freedom. In the Kali Yuga, the human mind is so weak as to remain ever engrossed in sin. Thus, meditation, sacrifice, and worship are not possible. The only way to attain freedom from the cycle of birth and death is the repetition of His holy name. Sri Tuttadāsī says that in such a dreadful time, his holy name is the only boon-giving tree which destroys all the calamities of the ever-changing world. It acts like those parents who always protect and maintain their loving child. Whether his name is taken out of love, hatred, anger, in need, distress, or any other sentiment, as we have seen in the example of Toṣadāstrī himself, it has no other course but to only do well for you. To yourselves. Knowing all these above-mentioned glories of the Lord's name, Lord Śiva himself has picked the name Rāma from amongst the millions of Rāma's līlā. Lord Śiva constantly meditates on the holy name and attains the immensely sacred status, in spite of being adorned by inauspicious attire. We all know that the religions impart the same core values and the same essence. For example, Guru Nānak promoted chanting of the Divine Name as the most important spiritual practice. Sufism also promotes the chanting of the Divine Name along with losing yourself in union with Him. It means love. The Bible also promotes repeating Hail Mary as the easiest and most effective discipline. To conclude, as a personal note, I would like to add that the Rāmacharitamānasa has seen me through the moments of my isolated struggles and personal pain. This book has the status of that one companion in my life when I was all alone and trying to struggle my way out of the dark. And like they say, when the Lord is with you, there is nothing else left for you to do. He will take it from here." Thank you. We don't have today our Kīrtan singing, the Prasād Purī and Sarasvatī, but we can change a little bit. Yes? I'm not a good singer, so my voice is like a broken bamboo flute. Shri Rām Jaya Rām Jaya Jaya Rām Shri Jaya Shri Jaya Jaya Rām Shri... Yes, go ahead. You sing. Shri Rām Jaya Rām Jaya Jaya Rām. This was a glory to God Rāma, okay? We now come today to our subject, the eternal journey. You must know. You know about the eternal journey? You have been traveling. Anant Brahmāṇḍa, endless universe. Śāstra Sūrya, millions, thousands and millions of the sun systems created by one creator, Svayaṃbhu, Śiva. No one has created him. He manifests in the endless universe. But universal consciousness is called Śiva. Shiva means consciousness, Shiva means liberation, Shiva means blessing, Shiva means beauty, Shiva means truth, Satyam, Śivam, Sundaram. In that eternal consciousness, there are three principles: space, consciousness, and Shakti, energy or power. Bhagavān Kṛṣṇa says very clearly in the Bhagavad Gītā, "Arjuna, from time to time I manifested myself through my Yogamāyā, Yogaśakti." Whenever Viṣṇu, Śiva, Brahmā, all the incarnations come on this planet, they come through that divine Śakti, the mother. There are two kinds of incarnations, Nitya incarnation and Nimit incarnation. Nitya means everyday, always. That is in the Rāmāyaṇa, Tulasīdāsa said, which you just heard about it, or your sister Prakāśa read. Chalta firta tīrtha is the sense, like you have here a mobile house. So sense which is moving on this planet and giving the blessings and the knowledge of God, ātmā jñāna, self-realization. Nimit avatāra is only time to time in very special situations. Whenever the dharma is suffering, the devotees are suffering, non-believers, negative energy, and negative thinking are increasing, then the nimit avatāra incarnates. Yadā yadā hi dharmasye glā nirbhavati bhārata. In Bhagavad Gītā, this śloka, so whenever dharma, righteousness, is suppressed and adharma comes out, where there is no understanding, no love, no feeling of non-violence and so on, then he manifests. But in the very beginning of ages, what we call yugas, manvantaras, kalpas, these are billions, trillions of years. And there is also counted the life of the sun, our sun, the moon, and everything. Vedic mathematics and about yugas, you should read. You will find it on Google. They have written, yes, people have written exactly. So that endless space and consciousness are both kept together, united with one power, one energy, that's called Śakti, Yogamāyā, yoga. That's yoga: balancing, harmonizing, and uniting in one. When that Śakti yoga is gone out of your heart and brain, then you become destructive. The wise person means not some great philosopher or something like this. You are also a very wise person. As long as you have love in your heart and understanding, non-violence, you are great. As soon as in your heart takes place jealousy, hate, conflict, greed, and so on, you are not anymore wise. Then it comes in the numbers of what we call satanic power, devils. In that endless, in ānanda, endless, in the womb of the mother, universal mother, there is fermented power, energy that awakes. And that's called Nāda sound. The Vedas tell, "Nāda Rūpa Parabrahma." If you would like to know how God looks like, Parabrahma, the Supreme, then it is in resonance form. That resonance. The resonance which is coming out of these instruments is that original resonance of the beginning of the creation of the endless universe. The sound we call Oṃ. That Om, that is supreme, and everyday yogī meditates on that resonance, on that Om. From this, that is called a manifestation of the Śreya Bhūṣiva. Ekoham bahuśyāmī. There the first desire, first wish, first tendency, first feeling develops in that. What? I am one. Now I will multiply. With these vibrations, this resonance, oṁ, numerous solar systems, stars, planets, moons, everything is created. Among them, we are also. We are also. From that resonance awakes, comes, appears Jyoti, a flame, light, beautiful light. That is called Jīvan Jyoti, the light of our life, the flame of our life. All the stars, moon, sun, everything is illuminated by that light. That's called Swayamvo, Śiva-jyoti. So your life, your soul, your ātmā, not the soul, is that Śiva-jyoti. You are Śiva. All you are Śiva. So our origin is there. The seed is from there. Now this tiny seed grows into a huge tree, large, and this tree creates billions of seeds every year, all the grains. So it is said, all of us, not only humans, each and every entity which is alive and moving is carrying that resonance and that light of Śiva, God. So now we are individual. As a soul, we are individual. My soul, your soul, their souls. But as an ātmā, as a reality, we are one. There is no two. Those who have read the Bhagavad Gītā will say again, God, Bhagavān Kṛṣṇa said to Arjuna, in elephant, in dog, in buffaloes, in everyone, I am. Arjuna, see me in everyone; I am in everyone. If you see that light of God in everyone, then you will not do something bad to them. Because when you cause pain or troubles to others, you are causing thyself the pain. You are that one. But as a soul, an individual, the soul is a bundle of karmas. The soul is a bundle of karma. In every incarnation, in every birth, it doesn't matter which kind of soul it is, whether in a human body, a dog's body, a fish, or anyone. By every birth, life, getting qualities, impressions, you know this about the snowball, you know the example of the snowball. There was snow, but there are some who have been in high mountains, and so the snow is coming from Europe. You make snow, take it in hand, and make a ball. Then, from the heel, from up, let the ball roll down until it comes down; it will be so big. Catching more and more. Similarly, we are rolling in this universe, in this life, and every life, every birth, we get some good quality or bad quality, pollution. So it is. Each and every individual in this endless universe, fluttering on the waves of time, from time to time stops somewhere, experiencing pain, pleasure, happiness, unhappiness, collects some karmas, and as a rucksack or backpack, you can travel further. God has no storeroom anywhere. He makes you as your own storeroom. So we are like one big balloon phenomenon of our own. Everything is within us. What you would like to know, to realize, is in you, nowhere outside. Endless journey, eternal journey, sometimes manifesting, incarnating on some other planets, sometimes on the moon or anywhere, and sometimes on this planet. Every planet has different systems. We have here different systems. We are connected with the five elements, our oxygen, and this and that. We can't live without this, but on other planets, you are not visible. If you are not visible, it means you are not living. No, you are living. When your dear one is ill in the hospital, very old or young, it doesn't matter. Now the doctor said, "We can't save his or her life." We go as relatives, family members. We sit beside, we hold the hands, we touch the head, everything, and we say, "Make your journey to the light." But we can't see how the soul goes out. Only we can feel the heartbeat become slow, the brain waves become slow, the eyes are... that's only we can feel. Where have they gone? In which direction have they gone? In which form? We do not know. And thanks to God that we don't know, otherwise we would suffer more. Because she or he has to follow that particular path. That means your destiny. There's a beautiful poem I always use in my satsaṅg often. One writer was sitting, or one saint was sitting under a tree, a beautiful tree. It was, we call it the autumn season, where the leaves fall down and new leaves come. There are many places that are not evergreen, like in Sunshine Cove, which has never been in Europe. And if you come in November, December, you will be, God, you will be frightened. All trees completely naked, not one leaf on them, and they look very dark, like a bird. All these needle trees, they are green, which you call, "Oh, Tannenbaum, oh, Tannenbaum, we green sin." Yeah, oh, this is a German song, but they know it on Christmas. You are not only green in the sunshine, but also when it is snowing. So a man was sitting under a tree, and a strong wind was blowing. The tree had only one leaf on the top; the other leaves fell down. And a strong wind came and took that leaf out. Went far, other side of the hill, don't know where. That writer is writing a poem, a beautiful poem. The leaf broke, separated from the branch, a branch of the tree. Wind has taken away, blown away. This separation, when it will come again together to unity, because it will fall down somewhere far distant. So our roots, our base, our roots and our base and our foundation with our ancestors on this planet. But the wind of destiny, when the time will come, the leaf is ripe, yellow, and it's time to fall. Destiny of the wind will come and take us away. We don't know where this soil will go. Again, this one makes the eternal journey. We say, "When will this leaf come back again?" Will it come to the same branch in the same place back? In a different form, yes. It will become a good fertilizer. It will be recycling, and maybe in some form it will come to this tree again, and somewhere some leaves will come, and maybe some essence comes there. Do you believe in recycling? Yes? We must have an organic... we should have paper bags, we should not use the plastics, we should not use this. We should use environmentally friendly materials. True? Why? Because of recycling. Okay? So if you believe in recycling, my dear, what's the problem in believing in reincarnation? Okay? Clear? Say yes or no. Yes, because we know now more about the recycling problem, or no recycling problem. And we have forgotten about reincarnation, because in this materialistic life, we are too much connected to the material world. We make everyday mistakes and such. A businessman buys one flat, repairs it, and sells it. He will not count his work only, and what he paid. He will put something more, and he said, "No, I tell you the truth, please." I cannot. I can't afford it. I bought it for 5 million dollars, but now, you know, the market went up, and this inside said my price is 8 million. But okay, if you buy today, I make it, let's say, 7.8 million. So this is how a businessman, we are thinking, always making something, doesn't matter if it is a business or anything. Every day some dust comes on our hands, meaning karmas. And so, according to this, our destiny is created. And this destiny will take us; we don't know in which direction. When this soul, the individual soul, again incarnates, it is not sure. You cannot choose today that you would like to be born again in this family and as a human. Forget it. Forget it. But of course, you can be born as a human if you will do very good karma. This life is rare for a soul to get human life. Life is life. Destiny is destiny. The soul needs only to come somewhere again. So we cannot see where the soul has gone, because it has gone as astral energy; we don't see it. We see only the physical. This room is closed, windows closed, doors closed, everything is air-packed, and this flame we blow off. Where has the flame disappeared? Where has the flame gone? Similarly, when the salt goes out of the body, it is gone. After a certain time in the astral world, the decision will be taken by Dharma Rāja, the king of dharma, and Yama Rāja, the king of death, and our good or bad destiny will be counted, and it will send us there. We hope, we believe, we play, we will come back as a human and do better karma than this life, so that slowly, slowly we come to enlightenment. We are sitting near, not near, nearly at Sunshine Coast, true, and from here is about 350 meters far is the beach, and there is ocean. Did you ever see this ocean? Who didn't see this ocean, body? Sorry, if you will say you have not. Then one great saint, Kabīr Dās, said a very nice poem, "Pānī mein mīna piyāsī, moi dekhat āve hāsī re." Paani mein meen piyāsī, moi dekhath āve hāsī re. In the water, fish is very thirsty. Kabīr Dās said, "I must laugh full of stomach that fish is in the water but thirsty." So you are here living on the Sunshine Coast, and you have not seen the ocean. That would be the condition now on our planet, and at a certain height from our planet, all kinds of liquids, no matter in which form, are originated from the ocean, you see. When the sun is shining a little warm, you can... Look, you will see like a smoke is coming out, the steam from the ocean. So, this example, please. Now, the ocean and steam is coming out. What is different between ocean and steam? No different, but we change the name. When the steam rises up, then we call... Clouds, we will not say, "Oh, lot of steams in the sky." It lost the form, now become the clouds. And this cloud is carried by wind somewhere in the desert, and now from the clouds the rain is falling. Do we say cloud is falling or the steam is falling, it's raining though, so now it has changed the form. Raining, each drop which will fall on the ground joins again together, the steam, and also they are very fine micro-drops in the clouds. And when many, many of these drops come together, they become one big drop. And many, many drops again come together, and it begins to flow, the water. And a lot of water will come again together, and it becomes one creek. And many of these creeks will flow and join one big river. And finally, the river will flow back to the ocean, to the origin. And so this is an eternal journey of this jīvātmā, not a soul or not an ātmā, but jīvātmā. The soul is the self, that's like a universe itself. Jīvātmā is an individual, but the jīvātmā is a carrying light of this ātmā and karma together. So slowly, slowly we incarnate in the human form, and we come to good company, to some good wise persons, to yogīs, to masters, and we learn. And again we try to join, and our aim is to come back to that origin. Our origin is that beginning, na, the rūpa, the resonance, one of the whole entire union. So this is an eternal journey, an endless journey. The end will be there when we become one with Brahman. When one drop will fall into the ocean, and you say, "No, no,... I want to catch it." You cannot catch it. The drop is gone into the ocean. So when you will get self-realization, you are merged into the cosmic self. Then there is no more karma, there is no more destiny. Thus, you are in your divine self, one without second, oneness. So, which river you join, which creek you join, which clouds you are, do not worry. The worry is only one thing: how I will come to my origin. Do not count all the difficulties of the journey. My main aim is to come to my self-realization. All these things that are in this material world will remain here; not even this body will go with us. In our body, our human body and many other creatures' bodies and so on, we have ten doors, and the soul goes out of one door. Those who have bad karma, and this soul is going to the lower form of life, then at the time of death, it will make code or urine. It means it went to the lower chakras, the lower form of the reptilians. Then there are another eight doors, and this one is the mouth. When one dies, then suddenly opens a big mouth, and then you find a dead body. But there are two reasons: either salt went through the mouth, or there was no body, and just the jaw couldn't keep the muscles together, so it was opened. That means not that salt went from. The second time, you should know how it went. Then there are another two doors. These are both ears, and so many times you will find that some blood comes out of the ear. Nāda, sound. Then two more are the doors. These are our eyes. One opens wide. Then there are two more. These are both nostrils. The tenth one is when one goes to the supreme, to the cosmic self, the cosmic union. Then the soul goes out from the sahasrāra cakra. What do you call this? What do you call it in English? When a small baby, you see, here is a phantom. That's Brahmanāgraha, and that we can awaken through Kriyā Yoga. That way we can make it through the Kriyā. When salt goes through the left nostril, then you will see dark blue light. It goes to the emotional path, the moon. And when, if the breath goes to the right nostril, then you see milky light. And that goes through the, how do you call it, the right nostril, the sun. There is one book written by a scientist, a psychologist. Maybe some of you have read it; otherwise, you can go and look in your bookstore somewhere. It's called Life After Death or Life After Life. And that person has interviewed those people who were declared clinically dead. But after one minute, two minutes, it came back again, alive. And so he interviewed those people from different religions. His long years' work he did, beautiful work. Believers, non-believers, what we call atheists or religious believers. Different cultures, like your aboriginals, the American Indians, the Mexicans, Incas, the Maya cultures, Africans, the Indians, the Maoris, and so on, Europeans, those people who were declared as a clinical death and then again they came alive. And they are telling that book is very, very interesting. And when you read, then you will believe really, because it is written by this scientist. And they were telling how they felt a lot of pain after the accident, but suddenly they went out of the body and there was a great joy and happiness, a great release, a great release. And show the light, dark blue light, or milky light, or bright light, and tell someone, "The grandparents made someone, the parents made someone," or sometimes they felt some angels are guiding them. We call devas and apsarās, and you call angels. How our eternal journey will begin and where it will go will depend on our entire life's work. So one bhakta, one devotee is singing a beautiful song to God. He expresses his wish. What should we ask God? Money, partner, study, pass examination, good health. What should we wish? He said nothing. He doesn't wish anything. He wished only one thing: when he saw that in the world no one is mine, everything I will lose, it was given to me. Now, when I die, I will have to give it back up. So practice detachment before that. Otherwise, you will be suffering. A story comes between, I remember one story from the Upaniṣads. There was one ṛṣi, one yogī having a small hut in the forest, a little water creek, and a beautiful small garden and forest. So he was made, and one hunter came with his arrow, running behind one deer to shoot or kill the deer. That deer was a female. She was pregnant, but she was running out of fear, and she jumped the creek to run away near the ashram or hut of the yogī. When she ran, she jumped. She lost the baby. Now, that yogī took this dear baby and gave it goat's milk, and took care of it, and the baby begins to grow beautiful, beautiful. He loved it so much, like his own child. But one day the yogī died. He died, but his thoughts, his feelings were in the deer. And in the next life, he came to her womb as her child. Vāsa, vaha vāsa. Where is your hope? There, your destiny tries to lead you, because there you create more karmas. So that Bhakta tells to the God Kṛṣṇa, Govindamīrīya Prārthanā Kabhī O Govinda Kṛṣṇa, this is my prayer to thee, O Lord, that I never forget your name. Doesn't matter what happens, anything can go away from me, everything can be taken away from me, but my Lord, not Thy name. Govinda, merī yaha prārthanā hai ki bholo nām kabhī tuma. Ye nām terā dinarāt gāū, namo dharmādāve. Bless me that I don't forget your name. May I remember and chant thy name night and day, that your name is on my lips and in my heart. Lord, I have a wish. My Lord, only one wish. At the end of my life, when I have to give up this body, I have one wish. Oh Lord, you are standing in front of me, and what are you doing? Bansi Bajate, you play your beautiful flute, Lord. Man Ko Lubhate, that my entire being, my mind merges into the sound of thy divine flute. Dehant Kale. Kale means time. Dehant Kale, Tum Samane Ho. Bansi Bajate, Man Ko Lubhate. My Lord, what more? While chanting or remembering or repeating this name, thy name, I give up this body and merge in which name? Govinda Damodara. And so, the one who is awakened, who has love awakened in the heart to life and to the further eternal journey, will never give up that mantra, the name. I am ready to give everything up, renounce everything, but not one thing: my devotion to you. That is for me everything, the one in all. Then you will see that you are, and you see everything. Your body is there, your relatives are unhappy, your money is there, but everything is meaningless. Attachment will be for a while. Did you ever eat pizza? Yes? Did you eat pizza? When you order a good pizza with a good almond-tala cheese, and then you cut the slice, you know it's growing. That is attachment. But keep on pulling, pulling... Then it will be finished. So that is our attachment to this material world for a while, but then you will go. So, always we say, my dear, follow the light and divine sound, resonance, that you come to the eternal peace, everlasting peace. So our eternal journey is many, many times we came on this planet, and we went back, and we went. So let's hope. Let's hope and begin. Still, it is not too late to concentrate more and develop our spirituality. Doesn't matter which path you follow, which religion you follow, which master you follow, it's okay. Because there's only one God. We all pray to only that one God. There's one Ātmā. In the Bhagavad Gītā, Bhagavān Kṛṣṇa said, "Arjuna, it doesn't matter through which path you go, finally you will meet me there at the end of your destination." So he means, Krishna means the God, that God which you believe. So don't fight my religion and their religion, and their god and my god, and his gurus and these gurus. You must have love for all masters, all gurus. You know our Sai Baba is ill, and you can't imagine how much I feel touched by that. I didn't meet him physically, Master, my guru, but they are all one. That we have to realize the oneness. Otherwise, you are fighting: "I am a disciple of this, and I am a disciple of that, and I will not sing bhajan of this Master, I will not sing kīrtan of this Master." That is, the disciples are fighting. So become a Master, not a disciple. But it is not easy to be a disciple. But I tell you, it is more difficult to be a Master than a disciple. So I hope today was clear. Wish you all the best. And I pray to our Divine Masters, the divine energy, and mothers and fathers of the universe, to bless you with good health, happiness, a healthy, long life, spiritual development, and divine consciousness.