Leave Your Self-Concern and Turn to God - 17th March 2024

So if there's a minutest chance, there's a minutest chance that I can live at His holy feet for even—forget about forever—but even for the shortest time, then why will I not risk everything that I have in this life for that? And what is so great here that I'll hold on to and enjoy so much? And if I'm selfish and egotistical, what is so great that's going to happen to this life? So it's not even that we have to give up something so important. In fact, whether we like it or not, whether we realize it or not, our lives are already better than they were when we were fully egotistical. We are already better than what they were. So it's not that you have to give up on something except the false, except on suffering. And yet it can seem like it is effort. It can seem like it is effort to follow His will, to trust His Grace. It can feel like it is effort also sometimes to just be grateful to Him for every moment of our existence. It can feel difficult, but we must make the effort because we don't know how much lack of gratitude will put us where, lack of love will put us where.

And I'm not saying you must operate out of that fear, okay? But just saying that out of reverence, out of love. Because for me it is difficult to imagine—if the Christians have the notion of hell, it is difficult for me to imagine anything worse than being separate or living in the notion of separation from Him already, you see. So in my eyes, most of us are already living the worst possible hell. I don't feel that it has to get any worse. So whatever we've been crying about, all this, just to see like, I know it's all made up, the story with the production and all that, it's all made up. The actors are very sweet with the acting, I know all that. But I'm saying that if representation, which may be just scratching like the surface, 1% of how it must have really been to live in His presence—well, to live when He was there, and He is an embodiment of that, you see, who lives in my heart.

Just one of the beautiful embodiments of this one. What is that that lives within ourselves? What is that? So much beauty, so much joy, so much love can happen even upon seeing the picturization of the life of Ram or the life of Krishna or the life of Jesus. You've got it throughout 'The Chosen' also, so any of His lives. And for me, it's the same one, you see, it's the same one. And if just a picturization of that can bring so much love and joy to our hearts, He is the one who lives in our heart and we have a chance to be with Him always. And even if I don't have a written contract that that's how it's going to play out, what other options are looking so attractive right now? I'm going to bet whatever is left of this life on Him, on Him alone.

There's not so much left. I remember the last 50 years. Like sometimes these kids say, '50, you know you're 50, you're going to be 50 next year. Now the next birthday you're going to be 50.' Like 50? Where did this 50 go? Doesn't seem like 50 at all. So the next 10, 20, 25, whatever is left, cool like that. I don't know how it seems to all of you, but at least here it sounds like half a century has gone. This is the whole game of Maya. This is the whole game of Maya. They give you something every day so it'll never make you feel like you're wasting your life, you see. It will say, 'Today you have to invest today at least because this is important, you see. Think about yourself, think about some nonsense thing which has no effect on anything at all.' And it will seem like a worthwhile investment to resolve all these non-existent things in our head for just today. We're not going to waste our life. Everybody feels that we're not going to, but every day we do this. Every day something, something, something, something, and soon the years pass by like this.

This is gone. I was a young boy when I got into spirituality, slightly younger, but where is all that time gone? Every day I feel like what I'm finding today, what I'm finding today is so pristine. Who is this one who lives in our heart? What value do we give to Him? What love do we give Him? What honor, what reverence do we give Him? And if you're new to Satsang, then firstly you must answer whether there is such a one. But those of you who can answer, 'Yes, there is such a one,' then you have more difficult questions to answer. Then why are you allowing the mind to take away time? Every day there will be something. You think the mind will run out of things to trouble you with? Every day it won't. Forget 50 years, 100 years, it can go on. Have you ever spent a day with a mind that said, 'Today you're fine, today I have nothing'? No, there's never a day like that. It always has something to trouble yourself with. And it doesn't, of course, say 'trouble yourself with this.' It says, 'Ah, but what about this? But what about that?' All this 'what about you' nonsense.

So we look back at our life 10 years back and say, 'What nonsense I used to worry about. What nonsense.' So imagine that you're 10 years older than you are today and just look at the nonsense you're worrying about today and just throw it away. Because not for nothing, who is sitting in your heart? And what happens when you worry? You forget about that one. Is it possible that Krishna or Jesus was sitting here and we will still be so much in self-concern? But I'm telling you that it is true. At least prove me wrong. I keep saying prove me wrong or prove me right, but prove me either way. But you can't, because you can't say, 'Is it really that important?' Tell me one thing you heard that is more important. Tell me one thing that can be more important than the fact that He lives in your heart.

And if it doesn't feel like a fact to you yet—and it didn't feel like a fact to me for many, many years while I was searching, and if you met some of my friends from those days, it didn't feel like a fact, it just felt like something I had to believe at that point—but in Satsang, you have all the tools. They've been made available to go from just having a notion of this reality to it becoming a fact. And we must use those tools fully. I don't feel like there'll be anybody in this universe who will want to know the truth of this but will be left without the truth. Whether the outcome happens or not is His Grace, but I think His love and His mercy is at least that much that if someone truly looks for Him, the right tools, the right method is bound to show. No one will be left just like, 'Oh, at this particular point in my life I wanted to sincerely look for the reality of God but I was never led to the right path.' I don't feel like anyone can make that claim. It's only the mind that keeps doubting and saying, 'You see, now in today's world is the ulta problem, like there's so many and all seem right, what should I do?' Do one. Anyone. Mostly that's also mind saying, 'Okay, but then that, but then this, then that.' Do one sincerely with full heart.

So Hanuman Prasad Poddar Ji also explained to me today something which I needed to hear really. So he said—so you know the story, right? When I started sharing Satsang, I was and I still am a foolish, naive teacher. So he said it came to me one day that why don't I just guide everyone to not believe the next thought? I just came to Satsang almost like who was the one who shouted 'Eureka!'? All you have to do is not believe your next thought and you'll be free. Just don't. Only from this bunch was there, okay. And it just didn't work because I kept saying, 'Don't believe your next thought, don't believe your next thought.' So one child was there, there were very few members, this was probably 10 years ago, 9 years ago. She was with me and she was one of the very few ones who used to come many days. It was just Jyoti from Spain. So she was with me and she would sit opposite on a dining table. I would be there with my computer, some of you would join on that Ustream or whatever platform, and she was there. And at one time she had to go back because she says, 'I have to go back because my brothers are threatening to come and get me.'

A child was there, there were very few members. This was probably ten years ago, nine years ago. She was with me and she was one of the very few ones who used to come. Many days it was just her from Spain. So she was with me and she would sit opposite on a dining table. I would be there with my computer, some of you would join on that Ustream or whatever platform. And she was there, and at one time she had to go back because she says, 'I have to go back because my brothers are threatening to come and get me otherwise.' Yeah. So I said to her, 'Okay. Brothers? Okay. And are they big?' You know, as if if they were not big I would have taken the chance. But she said, 'Yes, they are.' And she was stronger than me already. So I said, 'Yes, yes, okay, you can go.'

So while she was going, we were saying bye. She was sitting like this, she was holding my feet, and I said to her, 'Just all you have to do is remember one thing: don't believe your next thought.' And she said—she hardly knew English well and you know all of these things—she said to me, 'That is the one that irritates me the most.' I said, 'What? You heard this continuously every day for six months, and I used to have said something almost every day to you. And now when it is time for you to go, we are saying goodbye, now you're telling me that that is the one that irritates you the most? Why didn't you tell me before?'

So actually, he explained to me in today's that this path is very difficult. The path of negation is very difficult for most. And he gave a beautiful example which settled it, you know. He said that—so let me take it with all of you—how many times in the last one week have you seen the moon? Yeah, not even once. Most of you will say zero or one or two, three, whatever. Now suppose you had an instruction that to be free, don't look at the moon. Then what would happen? Okay, you'd be okay, make sure you don't look at the moon. Yeah, what will happen? And he said ordinarily most people don't look at the moon anyway, but once you hear the instruction 'don't look at the moon,' then there's a new worry now in your head which is like, 'I better not look at the moon. Is this water reflecting the moon? I better not see it.' So that becomes the thing.

And this is what I saw happen with a lot of children also in satsang, because they started thinking a lot about not believing their thoughts. Thinking and believing thoughts about not believing the thought. And he's absolutely right. So he also said something very interesting today. He said that to empty our mind—in different words—but to empty our mind is difficult for most. And it struck me because I realized that maybe I'm imposing my perspective on everyone. And it came to me to say that those who are living inside the temple already may find things a lot simpler than those who are walking towards the temple. So if I say, 'Don't believe your next thought, just let it go, remain fresh, open, and empty,' it may not be that easy for everyone to follow as it seems to be now, by His grace, if things are more apparent here.

So then he said, what is the other approach? He said that if emptying the mind is difficult for you—and he also said that those who are doing it, very good, you have to have that warrior mindset and just do it, you know, go at it—but since it's very rare to be good at it or to resonate with that, what should the rest of us do? He said that instead of trying to empty the mind, you fill it up with God. Make every narrative about God. You remember when Swami was here, when he was leaving? I don't know if you were here, but I told him, 'Okay, you can't remain empty, you can't let go of your stories, you can't let go of your narrative. Do one thing: change the central character of your narrative to God.' The one who is central in your story to God. I explained to him in the explanation, but that itself, to fill ourselves up with God, to fill our narratives, to fill everything in our life up with God, itself can seem like such a difficult project. And for most of our brothers and sisters in the world, to remain just empty without that support may seem even more difficult than that.

So it was very useful to hear that perspective. We must endeavor to really fill our life up with God, make everything about Him. And he said that is a very beautiful path because even the stories are beautiful. So he was talking about the Krishna Leela, like there is sweetness in the stories. So he said something again very beautiful. I mean, he's clearly a sage, I mean one of the brightest sages that, brightest lights that at least I have come across. And what obviously prevented him from becoming famous and well-known is like a clear lack of charisma. Like anybody's grandad. He's like, comes from a community very similar to mine. You just imagine him being my Nana or Dada sitting and talking all of this, and it's very difficult to understand, and all his mumblers, and he's probably old, and you know, all those things are there. But if you really notice what he's saying, it is stunning.

So he said that the beauty of immersing yourself in God's narratives, making everything about God, is that not only is there sweetness in it—you see, you taste a sweetness—but those narratives also eat up everything else, which I found is really beautiful. And it's a fact that if you listen to about Jesus's life, or any of the saints' lives, Teresa's life, it's also so stunning. About Ram's life, Krishna's life, all of our sages, Ramakrishna, Jnaneshwar, Tukaram, you name this beauty, it's there so much everywhere. Listen to the stories of their lives and we feel elevated, so beautiful. And in that elevation, you let go of that self-concern and self-interest. But he used a word which is interesting, something I gave some of you the other day, maybe in the park when we were talking.

But when you approach a sage like—even now, he left his body in 1971, it's how many years? Fifty-something, fifty-four years something since then, fifty-three years. And then, but when you listen to someone like that, you cannot approach it from a perspective of already knowing something. You must listen to it head bowed down as a beginner on the path. And that is always my approach, and I feel like that helps me grow and deepen so much. Because if I take on a perspective of knowing something, of being a master and then sharing satsang for years, and so many people have come to me and all that nonsense, useless thing which doesn't mean anything—if you approach anything from that perspective of already knowing anything, then you can't meet these sages. That's impossible. You must approach them as a tabula rasa. Without that tabula rasa, you can't meet anyone. You can't really meet a sage, a philosopher, anyone who has really gone deep into anything, you see? Because the mind is just trying to put everything in the mold of the constructs that you already have. He's very lazy, he doesn't want to create a new mold. Like, 'Okay, I already have this mold, so it's like this, so it's like this.'

If you are really subtle about this, you notice that you're trying to force people, trying to force it. 'So it's like this only, ah this,' because you understand it seems like too much effort to let go of previous understanding and meet new understanding. So we just try to make everything fit into our mold. You must not do that. You must have this ability to become fresh, to become empty, and keep our pride aside. Because if we approach it with pride, then we'll be looking for how he is saying the wrong thing. 'But my Guruji says like that. See, it can't be like this because I know this, in this it's said like this.' Then you can't meet a sage. And who are you making happy with all of that? Your own pride.

So when I meet a sage like this one, the one for example, and these are the two most recent ones, just: I don't know anything. I'm starting off as a beginner. Just help me. That this God has sent you some grace, help me God so I can fathom, so I can assimilate what the sage is trying to share. It's very important. If you get into this construct, it will stop growing, will stop flowering. I don't know, some of you find it weird because sometimes I'm just like, 'Wow, did you hear this? Wow, so beautiful.' And some of you are saying, 'Why am I going to this guy? He's saying wow to such a simple thing, this even I knew before. Is he the right teacher for me?' I don't know, maybe probably I'm not. But I'm just like that because it just touches me somewhere that we can be in the company of a sage who lived, who left the body fifty years ago, and we can enjoy, we can learn so much in a single day.

What is the option two for this day? So my whole day went in satsang like this and watching Ram. And what is the option? Sometimes I just feel like I'm spamming, looking and saying, 'What is there to share?' What could have been an option two? I could have picked up something to worry about. I could have picked up some nonsense thing about something. Way back yesterday when he said, 'I mean, this life has been given to you so that you can find God.' I said, 'You know, I never thought of it.' I thought that this life was given to me to find God for no other reason. It meant just that. That memory of being depressed and wanting to leave, it just came back so strongly, you know. But why I never thought that this was given to me for this reason and no other reason? And then suddenly it became—I mean, I started being depressed, but the depression came back again because of the same constructs.

Father, what is Krishna, what is Ram, and all this is going crazy. Very beautiful.

Yeah, because it's all there. And you told me this also, let me translate: those who make differentiation, who make distinctions between aspects of different so-called gods, they are stupid. Let's not be stupid. So don't let's say we will drop all this nonsense. So whether it is Jesus for me, or it's Ram for me, or Krishna, whoever it is, go to God. Don't waste time on all this nonsense. Don't believe your next thought. Just follow this instruction that I have, which is: there's a shining light in your heart. That light is shining. Today we heard that the meaning of the word Ram is that shining light. Yeah, I was stunned when I heard that because all the prayers, all my blessings to all of you have always been to find that light of spirit within, light of Atma Gyan. That is literally the meaning of the word. I'm surprised I never knew that, and I don't know if all of you did, but it's so beautiful.

I'm telling you that my thing is God changes the past based on what is best for us. Because we wanted to emphasize on this light of Atma so much, He said, 'Okay, Ram means that.' How come I never heard that before? This light in your heart, just make sure that you retain or it's shining for you, it's not becoming dim, it's not becoming hidden. That's all. And I'm well aware it's one of those instructions just like 'don't believe your next thought.' I just say that's all. It may not seem like that in execution, but keep your intention at least, otherwise it will just get overtaken by self-concern over and over again.

To visualize it, huh?

To visualize it? Yeah, okay, okay. But ask yourself: in whose light is that visual seen? Firstly, it's very good that you notice the visualization. Most may not realize. So that's why I keep clarifying that it's not really a perceivable light, not in the way that this light is perceivable. It's just a deep sense in your heart of that light. It's like an intuitive sense. But okay, even use that, maybe even use that. Find out in whose light are you perceiving that light?

I don't see light, then I pray to God and I would like to have an image. Yes, image. Yes, image. And that's why in the prayer, because that is what mostly represents something without form or that—but it makes a little bit like, what is the aspect of God or the name of God that you love the most?

I can't find this God. Yes, just God. Because if I think it in a Christian way, then there is coming up this man sitting, judging. This childhood education comes up and this rebellion also. So when I look at Krishna, yes, young Krishna, like a baby.

To have an ID or something, an image, yes, an image. And that's why in the prayer, because that is what mostly represents something without form or that—but it makes a little bit like, what is the aspect of God or the name of God that you love the most? I can't find this God. Yes, just God. Because if I think it in a Christian way, then there is coming up this man sitting, judging, this childhood education coming up, and this rebellion also. So when I look at Krishna, yes, young Krishna like a baby, that love comes up. There is not one I could say. Okay, we went to this Hanuman place where I could feel this devotion and I was so attracted. And so I'm changing. I would like to have one God or one image I could really put here in my heart.

Who is that Swami Ji who died in '71? He's the one who started the Gita Press, you know, Gita Press is very famous. Hanuman Prasad Poddar Ji. He's very—so he said somebody came to him and said, 'Have you got Bhakti? Did you meet God, basically?' So he said that it's best for me to keep quiet on this question. 'Okay, but why would you keep quiet?' He says, 'If I said yes to you, you will start doubting, saying in those days, from a business family, he doesn't look like he's found God. So that doubt will come. But if I said no to you, you would say, "Oh, he's just being humble," you see? So either way, you're going to end up doubting, and I don't want to create any more, you know, in your Antahkarana, create any more doubt within you. So I'm just going to keep going.'

First, we do the—sent to me in which he was saying that he was talking about Mahatmas like sages. So he said, 'You know, these Mahatmas, they are like this, but I know you and I say like this. You say I am one Mahatma, but you don't know—all of you don't know anything about me. I'm very—I'm far from it. Like, I'm nowhere near a Mahatma. So many foolish, stupid qualities.' All this stuff I found very refreshing. We live in a world today where teachers are just like, 'Baba, like, please, Baba.' I spoke to this Baba, you know, he used to be in the police. So in Rishikesh for many years, he ran an ashram there. So I just asked him, 'Did you organize for the pandits or did some other Baba send them? I just wanted to say thank you if it is you.' So he just looked at me and said, 'Baba.' So then you're just like imagining the soundtrack of his movie: 'Baba, Baba, Baba.' In this world where this kind of humility is completely missing, everybody is like, 'Oh, probably for them...'

It doesn't matter how we look to the world. It doesn't matter how we look to each other, how we look to the world. The only thing that is important is how we look to God, because we can't hide anything from Him. Not the slightest thing is hidden from Him. No difference if the seven and a half billion people of the world, everybody is impressed with you, they think that you're God walking on this Earth—it makes no difference. This dream is going to get over for us. All that matters is: are you connected with Him in your heart? Can you feel His light? Can you feel His love?

So beautiful, you made this beautiful point that the way is very difficult in the world to convince anyone that you love them, right? Even after so many years, many of you will still, in your bad days, doubt whether I love you. So it's very, very difficult. He says, what is the best way to communicate your love for someone? Just sacrifice. Just sacrifice something that is valuable to you; make it valuable to them, then love will come. So he says that sacrifice leads to love, and that love leads to true joy. But we don't do that, including me. I'm just expecting everyone to sacrifice for me. We are hoping, 'Oh, if you love me, you would do this for me.' We have to be the one. We have to leave the—the sure-fire way to love is through sacrifice. If two fruits have come to your hand or something, then give the better one to your brother's child.

Okay, I feel like most of us are good because we all tasted the—like if you compare the joy of, suppose you got something new and some friend of yours or some sibling or something really loves that, then you say to them, 'Okay, you take it,' or 'Try it out, you keep it for a few days.' And you feel so much happier having done that than having just tasted it for yourself or kept it for yourself. This experience I've noticed since I was very young: there's much more joy in letting your friend play with something, letting the others around you enjoy something. To see the joy on their faces gives you much more joy than you could get by tasting it for yourself or keeping it for yourself.

Very colloquial, we have seen this in Punjabi. They say you share—you need sugar, and one who eats alone eats... yeah. So the small—we can talk all big things and write a treatise about Advaita Vedanta philosophy, but if we don't have love and kindness and compassion in our lives, what is the point of all of that? Compassion is compassion; it's very important. Love without compassion—so what blocks us? It blocks us, only these stupid thoughts: 'What's right? What's fair? What's good?' Basically, 'What about me?'

When it comes to work, so much conditioning. Yes, of course, just follow your heart. If your heart says stop, it's fine. But if your heart is—the spoken word is often... I just feel like if somebody wants to exploit me, exploit me fully. What is it? You be with me. What will you take? This is the worry: somebody will be unfair. What will you take? A little money? Okay, take it. Clothes I have in my cupboard? Take them. I have a bed? Take it. What else? What is that exploitation? Can you take away God? Who can take this? Body is here, take it. Okay, come, what else? Nothing of value. Can you take away the love that is here? No. Can you take away God's light? No. Like children fighting about toys—meaningless, valueless.

In the past, I've had all kinds of issues and like that. The kids have come and told me, 'But can't you see that boy is taking you for a ride? He's taking you for a ride!' I said, 'I love going on rides! What ride will anyone take me on? What do I have so much that somebody wants?' Don't waste your life on these things. This is how Maya works, you know? Every day something: 'Oh, this one stole something from you. This one took some—this one didn't return your money. This one is this, one is so ungrateful. This one is like that, this one is like this.' What will we get out of all that? And what will we resolve? Nothing of value can be taken from you. What is the value which is going in all this? It is time.

Because we don't know what circumstances our next life will have, whether we'll ever turn to God, after how many lifetimes we return, when will we get a Guru, when will we get guidance to Him? We don't know any of those things. How many of our brothers and sisters are even told about the fact that God is reality that can be discovered in their heart? They have not met anyone who can seriously tell them that. Everybody says it's there at the way they say it, you know, that they are just speaking notionally. But how many of our brothers and sisters in this world truly come across someone who comes and says, 'Come, come sit, God is here'? Very few. And all our time will go in this stuff, and then we don't know when we'll get the chance again.

Kabir Ji said—a great sage is saying—you don't get the opportunity again and again. And he is one of the greatest sages anyone can ever come across. Why would he be lying to us? 'Oh, yes, yes, he must be just trying to scare us.' But they're just presuming that a great sage would lie. Can you imagine? Those who abhor lies, fakeness, is telling us a lie open-facedly, saying that you will not get this opportunity again and again? People doubt Jesus. The one who is telling you that to lie is a sin, he himself is going on lying? 'I am before Abraham, I am,' you see? He's lying? This is stupidity, stupid. The one who teaches us morality, that one himself is lying—is the presumption we make.

So when Kabir Ji says, 'Don't waste today, don't waste now for tomorrow,' he says this opportunity won't come again and again. Or he says this is a—we must take it seriously, we must take it literally. At my father-in-law's funeral, the priests in the—they played this, and I was finding it so ironical. So we must not wait for it to be played at our funeral and then for the others to learn from that. Our life should become an example of how to use that opportunity, not how to waste an opportunity. Otherwise, it's all presumed that Kabir Ji was lying. And what is this that money has? Talk.

So one man came and said to Jesus, 'I really want to just follow your Father, Master, Teacher, whatever.' He said, 'And just show me the way.' So he said, 'Okay, go sell all your possessions or give up all your possessions, all your money, and come, then follow me.' This man did not come back. Age-old problem. People have refused to join the Son of God for money. Two stories she wrote: 'You children, and you lost all your money, and then you would still not come because you would say that, "No, I was going to give it in charity."' And he says, 'You know, you really lack freedom of spirit.' And she said a prayer, really. And the second one is said that supposing you had everything, you even had a house and everything, and somebody offered you more, and then you started running after that more even though you didn't need it. If you spent all your time, it would go in that; you will not come to God's mansion.

I said this is really the condition we have. I mean, it's just some or the other excuse you're going to make. And then she said there was that story of the rich man who—he offered, offered, and he didn't come. I mean, the rich man could hear, but he was more—it was more about position in society and respect. Then he got stuck with his wife. I mean, like, he didn't—woman, I don't know what—then she said to that, 'I want to live with my grandchildren,' and every, every, every form of attachment. But I'm telling you, even in a life like that, full of work and things like this, God creates a space for Him. He creates a space if our intention is to be with Him. Nothing gets in the way. So don't feel like money stops you. What you really want—if you want only Him, He'll start with today. Start with today. Don't disconnect from your heart.

If you notice that you have that problem, it is not only are we stupid, then we are actually presuming stupidity on God's part also, you see? So it's like, 'But I was supposed to pray to Shiva, but I ended up praying to Krishna, so the money will not go to the right account.' Because God is like just a, you know, bank teller who doesn't know—you have to tell him the right account? No. But if you really look at it, we are presuming that God doesn't know what our intention is. So we just like—that's why the story, it's an old story that I think even my Dada used to tell me about the one who, instead of Ram, got into so much pain and started just saying 'Mara, Mara' and that God took to be 'Ram.' So He's giving us more benefit of the doubt rather than just saying, 'Okay, you were meant to pray to Krishna, you're praying to Shiva.' You think God is there doing that? 'How dare you say Jesus in the same prayer?' You think God is sitting there? And where this conditioning comes from? All this conditioning comes from these kind of pundits who wanted power and wanted to be seen as important. So then they became these like, you know, 'You can't do like that, you should do like this.'

In the words of any true sage, nobody has said about all this grammar and pronunciation and all that. It's good, it's good to have it; I mean, it shows our diligence. But the method is not at all comparable to the intention. Keep your intention for God. God knows you. Look at it really: that I wanted to pray to Shiva, but actually I ended up saying 'Sh, sh, sh, sh, sh,' I forgot the rest. So then I will not find a place at Shiva's feet because I didn't say 'Shiva,' I said only 'Sh'? No. But that's what we do. What does it make a difference whether we say Krishna or Jesus or Allah? So this is how the mind makes us lose. And then if you do it for like three days, everybody starts becoming proud of chanting Ram. 'You should try it, you know, you're still stuck on Krishna, you should do Ram.' It takes three minutes to become proud of something. No, it is true that some places carry a certain vibration or current. It's not mandatory to follow.