 It's seven years now. If it were seven days, I would speak something sweet and that will be a bomb and a solace for you. Now that it's seven years, I say cruel things, okay? They're not cruel, it's just that's the way of life. If we do not get the way of life, we will become unfit to live life. If we do not understand the ways of life, we will render ourselves unfit to live life. So, you know very well, every day a lot of people are dying. As we sit here in Satsang, in two hours how many people do you think would have died in the world? What's the estimate? Somebody who's a doctor or an undertaker, you must know. What are the numbers like? Let's say a few thousands, all right? I don't know, it could be more than that, isn't it? In twenty-four hours I think a few million people are dying, yes? A couple of million at least must be dying. In two hours a few hundred thousand are dying. And every one of them who die will be dear to somebody, yes? Maybe one person, two people, five people, ten people are crying right now about that one person who died, yes or no? So, do we say, oh, it's nothing anyway that I live them alone? That's not it, that is callousness. I'm not talking about that, but still to understand that this is the way life is structured. But you have structured your thought and emotion in a different way, which is bound to break at some point. Either it's going to break because you die or somebody else dies. If both of you have to live forever, then we cannot tolerate this. Can you tolerate a whole lot of people who are attached to each other, they never die? Can you tolerate this? It will happen invariably. The only thing is we wish that everybody has a complete cycle of life and die. That's our wish. But what is a complete cycle of life? Today doctors are saying if you live for another fifty years, we will make you live for five hundred years. Of course you won't remember what happened four hundred years ago, but it doesn't matter, we'll make you live five hundred years. Only thing is, you must have tubes and pins and needles and connect it to you wherever you go. But you live for five hundred years, you know they're saying this? Some of the doctors are saying, now they can manufacture extra spare liver, spare kidney, spare heart with stem cells and keep it ready for you if you have the money. Even now it can be done. Only thing is like yesterday or day before I was talking to a doctor who was very involved in this, he said, see we can grow a spare liver for you right now. But only thing is we cannot fully control that it is, it may be it is possible that your liver have teeth. How is it your liver biting you from inside? Really this is exactly what he said, that your liver may develop teeth, actually dentures because in the stem cells we cannot control that. Your heart may happen but it may have a nose and it wants to breathe, not only just beat, then you have to open up a small hole for it to breathe, like this. I'm saying you can stretch it, but nobody is talking about never dying, okay? Instead of fifty years we said hundred, instead of hundred we said hundred and sixty with yoga. Now they're saying five hundred we will do with spare kidney, spare heart, spare liver, everything done. Even if you live for five hundred, will you die gracefully I'm asking. Even at five hundred the same struggle will go on, isn't it? Post-ponement and much more will, struggle will happen along the way. So many surgeries have transplant. It's a good business model but it is not a way to live. So we wish that everybody gets to live their natural lifespan. But what is natural is not for you and me to decide, isn't it? For whatever reason? When life is here, we do everything possible to preserve it and nurture it. But for whatever reason, either because of an ailment or a car crash or a bullet or a hangman's nose, which way life left the body, it doesn't matter. For whatever reason, the moment it leaves the body, you respect the decision of that life, that it chooses to leave the physical, always. If you do not respect that, you have not understood the fundamentals of how life happens. And anyway, this is not even about life. This is about having lost what is yours. Somebody lost a home, they're crying about it for seven years. Somebody lost a million dollars, they're crying about it for fourteen years. Yes or no? Yes or no? So the question is not about your brother, the question is not about another life, the crying is not about life at all, the crying is about what you possessed has been lost. So this is what I was telling him, the child is still four years. First thing is learn to not possess because it's not even yours. It's never been yours. It is you who is claiming, this is my brother, this is my son, this is my this. As a relationship, you can say, okay, this is my somebody. But you believing this is mine and if you lose it, you're broken, is not compatible to the way life is structured. This may not be acceptable for you, how cruel can Sadhguru get? It's not me, this is the way creation is. Either you see it and be in tune with it and make maximum out of life or you don't see it and cry about everything that happens. So this is the most important thing that you do as a child in India. The only reason, now they have for different reasons, the only reason why they wanted to have a son is because in your old age he will remind you about your spiritual responsibility. He will remind you about your mukti, your liberation and if you don't get it in your life, he will facilitate it even after you're dead. Just for this one reason, everybody wanted to have children. So I'm saying that is your fundamental duty to one who delivered you, who brought you to life to remind her about the nature of life and tell her what is the most important thing. You are not the most important thing in her life. She has to find her ultimate nature, that is the most important thing.