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Dīpa Nārāyaṇa Bhagavān Kī Jaya, Devī Svara Mahādeva Kī Jaya. Dharma Samrāṭ Satguru Svāmī Mādhavānandajī Bhagavān Kī Jaya, Sanātana Dharma Kī Jaya. Good evening, dear Bhaktas, and blessings to all spiritual seekers around the world. This blessing is coming from the beautiful Croatian coast, the Adriatic coast, with its beautiful sea. For the last three days, we have also had good weather, and four days ago, we had the most beautiful weather. It means we had a very good lot of rain, and now the sun is shining. It is said that a yogī should, from time to time, stay in some spiritual place or in the company of spiritual people. Our Yoga and Daily Life retreat is very significant. And luckily, we have nearly eight retreats a year. Yoga in daily life is designed for better health: physical, mental, social, and spiritual health. If we achieve these four solid pillars of our life — health, physical, mental, social, and spiritual — then we can make spiritual development. Spiritual development is not something which is given to you, and then you will be spiritual. You have to develop it within yourself. And health also cannot be given to you. You have to achieve, you have to realize. In both ways, we need very individual attention. And babies who are younger than three years should go to bed. Thank you very much, mothers and fathers. Because at four years old, they love to listen to satsaṅg. Now, from time to time, we need motivation. And especially for that motivation, we have retreats. You know, when a person is practicing every day at home, sometimes one neglects exercises because of tiredness, because of weather conditions, and there are many things. But when one comes once or twice a week to the group, then it’s easier for you to practice. And you practice exactly and systematically. Individually, when you practice at home, in the forest, or on the beach, you always choose those postures or exercises which you mostly like and which are mostly easier. It means you are out of discipline. Then we do not have enough success. So, when we practice in a group, whether you like it or not, you have to practice Mārjārī. Whether you like it or not, you have to relax. So, doing all on the same level, after your yoga class with friends, you find more peace and balance, but if you practice alone, you may not find it, because the mind is very restless. And there are many excuses. Now, there is another problem. When we are in one group, then there are certain people who cause conflict — maybe not purposely, maybe unintentionally — but with liking and disliking. Therefore, when one comes to a seminar, one must come with a clear understanding of why one is going. If one day the food is not as you like, you will not die. You should be happy that today I need not eat; it is good for my health. Thank you. So try to see in everything your benefit, and to create such a harmony. Now I am talking, you are sitting. Can this mother go with the child, please? Thank you. Who is the mother? I don’t know, her father. If you are thinking negatively here now, though you don’t speak, it’s already sending the vibration, a negative vibration. But you know, once I read two lines from Paramahaṁsa Yogānanda. Many of you know, many of you don’t know. He said, “Every thought which you send out of your brain goes into the space and comes back to your brain.” It influences you. It comes like a boomerang in Australia. They have a kind of weapon they used for hunting, but now it’s not for hunting, only for sport. And if you can throw it exactly, then it will come back to you. You can hold it, and then again throw it. It will go far, and it will flutter in the air and come to you again. Similarly, our thoughts, what we are thinking — in modern psychology they say, negative thinking means poisoning oneself. It harms others less, but harms more thyself. Then why should we do it? Though we are sitting here in satsaṅg, and if we have some personal problems without any reason, then you send negative thoughts; they will torture you. Karma. There are four ways to do karma: tan, man, bachan, or dhan. These are four. Tan is the body. Whatever you do with your body, good or bad, it comes back to you. This is counted as karma. If you give someone bread or a flower, it is counted as good karma. If you give someone a slap on the cheek, that is counted as negative karma. You go to a negative place; it is negative karma. So everything that happens through our body, consciously or unconsciously, good or bad, it means it’s your action, and action has a reaction. And maybe the reaction is stronger than the action. And that reaction is so strong, you can’t believe. Then, mind. First you think, and then you act. So when you think, you have done it already. We can keep our body under control, but thinking is not easy to control. There is a very nice mango fruit, and you just look, and already you have a wish to eat. What does the wish mean? Thinking. Then you walk there to buy that mango, and then you eat it physically. But mentally, you have already eaten. Mentally, you have already stolen. It is said, when someone brings eating, and you look at it, oh, very nice eating. Before whom food is brought, you have already eaten. One should never do this. And sometimes it happens, the person doesn’t know. But when you say, “Oh, very nice,” thinking only, now the appetite of that person is gone. And that particular favorite food of that person, he rejects it all the time, inside. That we call najar lagnā. Najar means look, lagnā means attack, so sometimes that is called a bad look. That goes through your thinking. Dṛṣṭi doṣa. So, dṛṣṭi means looking, doṣa means the sin. So this dṛṣṭi doṣa attacks both. Therefore, it is said, your treasure, your eating, your meditation, should be on one side, safe, not in front of all. Fourth one is also, but I will not tell that now anymore. Because that can awaken in someone some kind of feeling. So, it means dṛṣṭi doṣa, looking. So, when you look at someone, your eyes express with which kind of feeling you are looking. That’s it. So, we have many feelings. But with these feelings and through your look, through your body expression, face reading, it tells everything. That means you have already done karma, you can’t hide it, it is already in your record. Even you don’t know — you know, you drive a car at a speed of 180 kilometers, and there is a limitation of 100 kilometers. And the camera is there. You don’t feel they made a photo. But then the bill comes. Then you know, yes, you did. Similarly, karma is constantly recording. And these cameras on the traffic light, maybe they are sometimes not on. And you know, traffic police, they often tolerate. If they wouldn’t tolerate, the police department would be the richest one. How many drivers are there, the sinners? Similarly, our department of karma is very rich. While looking, you can do many good karmas and many bad karmas. Before eighteen minutes, when a small baby was brought to me, it came into my hands. You know what kind of feeling I had? And you all, what kind of feeling did you have? No? Did you feel something? What? Love. What kind of love? Mother love, father love, pure love, without anything. Instead of that small, nice, fresh-born child, now some young lady comes, and I will take her in my hands. Even my dog doesn’t agree. He said, “No, no, no.” So what you see is how the eyes are looking and thinking. And that both karma is recorded. Now, why couldn’t you think in the same way when the small child was with me? But we have a dṛṣṭi doṣa, we have impurity in our thinking. Therefore, in one bhajan, Mahāprabhujī said: “Paramaguru Swāmījī, merā janavā sudharyā āj dubatī jag me.” And then the second line: “Nirmal nainā” — nirmal means pure, nainā means the eyes, so their look, their eyes are pure. Then it’s good. Food cooked by a mother or father has another love, a speciality, compared to the food cooked in big restaurants. So, that food — lucky are they who have a long, long time to enjoy the food cooked by mother or father. But generally, more love is put in by the mother. Luckily, father cooks only occasionally. But that is also very tasty. You know, when the father can cook, you can’t imagine his joy, his happiness, and he said, “Finally, I have a chance today.” And you know what he does? He uses all the spices which a mother will use in one week or ten days, just to be sure to make it nice. So also, your wife or your husband, because there is a family feeling and there is no bad thinking. When your mother is cooking, preparing nice food, she is not looking, “Oh, it will be nice.” She doesn’t do like this. She says, “Love, I must do it like this. It will be tasteful, and they will enjoy it.” This is the difference. A very gentle, very small difference, but it is very powerful. Dṛṣṭi doṣa. And then comes the verbal. Vachan, the words. The words that you speak can be the best remedy in the world. One word can bring peace. It is said, if you are injured by a knife, the wound will heal, but if you are injured by someone’s words, the wound will remain lifelong. So, in the world, there is one story between one family, and this family, which was known as the family of the Pāṇḍavas, the Pāṇḍavas and Kauravas, but they were real brothers, and then both had children. Both brothers. So, the father of the Pāṇḍavas, Pāṇḍu, he died. And the blind king Dhṛtarāṣṭra, he was the eldest son. But being blind, they said the king cannot be blind, if it is possible. But the ambition, the longing to be a king, was great in that blind one. And he was so sorry and angry at his destiny. Why am I blind? My rights went to my brother. I should be a king. You know the whole story. Once they were staying somewhere in a palace. And they made some tricks. So in front of the entrance, there was a beautiful path to walk. And sidewards there was a little pond, and they made the pond beautiful with flowers, like a carpet. So you couldn’t see in the water; it was only like a carpet. And Duryodhana, the son of Dhṛtarāṣṭra, he just walked, and he thought, “It’s a beautiful carpet.” So he wanted to walk with his shoes on this beautiful new carpet, nice design, you know. He stepped in, he stepped on, but it was a water pond. So you know what happened? He fell in the water. The wife of the Pāṇḍavas, Draupadī, was standing on a balcony somewhere, and she laughed at the mistake or foolishness of Duryodhana. As I would not say stupidity, a mistake. Ignorance. But she did not laugh only when he fell in the water, and she was laughing. And while laughing, she said, “The son of the blind is also blind.” And that went into that man’s heart like a knife, and the whole Mahābhārata was a revenge of Duryodhana. Towards the word, what one word spoke, the Draupadī. So, even verbally, your actions have such a big reaction, causing such a great war. Therefore, directly or indirectly, do not tell someone something that can feel hurtful. Okay, if you are best friends and someone is doing something, you can say, out of friendship, “Are you stupid? What are you doing?” That’s okay, but saying-saying has also a different meaning. So, it is said: “Bāṇī esī bolie, man kā āpak hoi, auraṅ kūṅ śītal kare, āpuhṅ śītal hoi.” Speak such words, such a language. Man kā āpak hoi, that everyone is just delighted. Auraṅ kūṅ śītal kare, everyone becomes happy and peaceful. Āpuhṅ śītal hoi, and also it makes you happy, calm. And Mahāprabhujī said, “Speak such a language that each word which comes out of your lips is like a nice flower falling, beautiful flowers.” Gurujī said, “Every word you speak, everything you write should be like pearls.” And that’s why we have this small booklet called Pearls of Wisdom. And selected pearls. These are Gurujī’s words. It’s beautiful. So tan mana bachana. So, through the body, mind, and words, the fourth is called dhana. Dhan means money. Dhan means prosperity. Dhan means wealth, and there are different kinds of dhan. May you have property. May you have social position. May you be a more learned person. If you are a politician, at that time your ego is stronger than your position, and out of your position or money power, you can often hurt people. So position, young age, physical strength, your desires, your money — you can do bad things many times, and these bad things come to you. Your inner computer is very perfect. This webcast here, we have it through the wireless connection. Sorry, sorry, sometimes disturbances are there. But the computer which God made to record our karmas has no disturbances. Sometimes I say to Mahāprabhujī, please put off the computer. Mahāprabhujī said that computer is eternal. Tell me, for what? I say thank you for nothing. So, anything that happens through your being, physically, mentally, verbally, or socially, is counted as your action. It is said, your work is your ID. So how you work today, how you work after, how you were working this morning, or how you were helping people here — helping hands have more value than just folded hands. So, just to come and sit and go is not a seminar. Don’t say that I have paid money, so I have the right to sit only. Yes, you have rights, but you know, money is not everything. Kindness. You have a chance to help your neighbor who is sitting beside you. You have a chance to give your neighbor a little place and a little bit of turn, right side or left side. Someone has no yoga mat. You have a golden chance to offer half a place to sit on your yoga mat. Someone is in a hurry to go to the toilet, but you have a diamond chance to wait for that person to find their shoes first. That’s it. Little, little things, but they have a great meaning. The person to whom you showed the way first will never forget you; they will always remember you. And if you say, “No, no, I was the first one,” just wait a minute. That person will also never forget you, but in which way? That’s it. So karma, our chance, and mostly karmas are valid in human life. Animal life, they do also have karma, but their life is that they have to go through the destiny, that karmic destiny which has happened in other lives, as humans. So there is a natural way of animal life. They are influenced by nature, as we are also. But then, since the human developed, it is the humans who are going back to the other life. It is the human who is becoming a victim of the old slaughterhouses. Who eats will be eaten, who beats will be beaten, and who protects will be protected. Who loves will be loved, so there is always a counter, and we have to count with that counter thing. That is how you can develop your spirituality. That’s why we call it yoga in daily life. Not only to practice āsanas and prāṇāyāmas, and prayers and meditation, but how to live life. That is how you live, that will count how holy you are. How good you are. Therefore, the retreats are very, very important, and we have a chance to see our brothers and sisters. We see, after so long a time, “Oh, how nice to see you.” Satguru Satsaṅgī Ārī Olu Olu Āve Sa Nen Barjā Olu Āve Barjā. Sonamukhī will sing nicely. Sonamukhī. Yes. You know, when the Sonāmukhī comes near Aśokānanda, he gets the effect of the Sonāmukhī. Dīpa Nārāyaṇa Bhagavān Kī Jaya, Diviśvara Madhiva — Dharma Samrāṭ Satguru Svāmī Mādhavānandajī Bhagavān Kī Jaya. So, therefore, karma has its cause, action, and fruits, or result. The fruit, you can say, is a reaction. So, why you are doing it must be for some reason. And now you are doing this. Now, what kind of result will come? That will be the fruits of that action. And if your action was good, then the response will come good. And if your action was negative, the response will come negative. So, if you believe in karma or you don’t believe in karma, it is like that. So we are here as human beings to purify our phenomena, to become one with the Supreme, or to return to where we came from. Definitely, there is life again, and again life will go and will come. Now, the question came: Dear Svāmījī, how does one live the right life of a yogī, which is based on non-violence, and at the same time be cured with medicine, considering that medicine nowadays is experimented on animals, and animals are suffering? The answer is, as you know, we should all strictly be against it. There should be no experiments on animals. That’s it. And then a sharing about forgiveness: I would like to thank my mother, my parents, and all those who hurt me during my early childhood, who later probably created certain forms and patterns of behavior in me that then caused me to be what I am today. And this process of forgiving has started in me recently, especially during Kumbha Melā and after Kumbha Melā, and even before that, I started to think about these things, especially towards my parents and the things that were happening in my childhood. I am working really hard on that. We have to heal them somehow, and all of us carry these wounds throughout our lives, and we think that someone else should heal them. We have to detect them first. In order to find out and heal these wounds, first of all, we have to find them; we have to detect them. And then to understand why it happened and how it happened, and actually to find out that the things we think somebody else did to us, that person actually did those things mostly unconsciously. For some time, I was thinking that there should be someone who could hear about these wounds, and that you actually pass those wounds to someone else. But actually, that one was also wounded by someone at some time and doesn’t even know what to do with his or her own wounds, not to mention something about our wounds. So, for some time now, I’ve actually been praying for kṛpā. Every day, so that those wounds get healed, so I can be capable of forgiving everyone, and also that those whom I hurt are ready to forgive me, so that I can be able to bear them by myself. And so I can be full one day. At that time, I hope I will be able to bear the rest of my life. So, I am praying to you, Svāmījī, to help me in this. Thank you. If you have any questions, you are welcome.