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What was the last mantra from yesterday? It was checked off, but perhaps we desire a little more. Yet, without desires, we cannot live at all. I believe I spoke yesterday, Friday, in Satsaṅg about karmas and nityakarmas. I also spoke about it in Prague over the weekend and here as well. Not karma, not with karma. That must be done. Karma does not mean we have to do our daily tasks. For example, you shave every day. You go to the bathroom every day and shave. Or we wash ourselves every day. We go to the restroom every day. We cook every day, eat every day, clean every day, brush our teeth every day. We sweep the floor, air out the windows, and so on. So, going out, shopping, buying something good to eat, cooking again, inviting friends—that is Nitya-Karma. And then there is Naimittika-Karma. Naimittika-Karma is when you pray for someone, you buy or shop for someone, you wash the laundry for someone, and so on—actions done for someone. You pray and so on. That is never connected with negative karma. And then there is natural karma. The natural karma is again what your body needs: you must eat, endure, move, breathe, be with people, love your family, your partners. So this is the natural. But the negative aspect is that there are these stories. I believe it is written somewhere that someone always wants his neighbor to be beneath him, that he has more money, and his neighbors only greet him every day, "Sir, how are you?" and so on, while they themselves remain quite poor and have no power over him. That is unfortunate. It is just like some political countries and politicians who want other countries to remain under them. That is what it is. Or we divide lands into large pieces, as happened in former Yugoslavia. It was a magnificent cake, a cookie, a beautiful land. But everyone wanted their piece of cake, so the knife and fork divided it into several parts. This is the "how." One can also share, but with joy and consent, with tolerance, just like Slovakia and the Czech Republic. I believe this is the first time in history that so little blood has been shed. Desires are like telling others what to do, criticizing others, thinking negatively about others, scolding others. So these are the negative things. It is such that you see how you love yourself. If you know that someone is angry with you, how do you want to feel? You should have the same thought when you think of someone else. Or if someone cuts your throat and then cooks and eats your flesh, how do you feel? It is exactly the same when you take the flesh of another animal. You killed the other animal, took the flesh, and ate it. So do unto others what you would have liked done for yourself. Perhaps even more, better. Then it is absolutely positive. But hardly has the sentence ended, then discussions begin again. And so it is. As soon as one steps outside the room, everything begins again: the flies, the mosquitoes, the geese. If you want to swim in a lake where there are so many mosquitoes, there is often a case where wild bees attack. When people run quickly and fortunately find water somewhere, they dive into the depths. But for how long? They come out, and the insects are there, and they will again and again sink back down. You hold your breath and come out, and they become sluggish again. That is so. How long will you stay in the meeting room? The Rākṣasas are waiting out there. They say, "We are relaxed, calm. The prey will soon suffice." Or, as often seen on Sundays in church, many women go into the church while some gentlemen wait outside to go to the pub afterwards. I say, yes, we know, the pastor still has to read a bit more, one more chapter, one more chapter of the apostles. And then all the women will come out. Anyway, I already learned this in Austria, in the country. Often, it's about how long we stay inside. That is so. There is a story about a merchant, a businessman, who was clever and not at all a believer. But he always had the right timing; he had done or accomplished something. Once he also went into the satsaṅg because people had said one should go, so he went. Then someone said, "Well, if you meet a Svāmījī or a master, you must have an initiation and a mantra, because that is very important in life." So he said, "It does not act." Thus, he also received a mantra and mantra initiation, and the Master bestowed his blessings upon him. Thus, he is firmly bound in the chain as well. Everywhere he went, whenever the topic of the Guru came up, he said, "Of course, I also have a master, a Nugra, a Sugra." So Nugra is the one who has no master, and Sugra is the one who has a master. A snake that is Nugra bites, and a snake that is Sugra does not bite. There are two types of snakes. There are many snakes that do not bite. They are Sugra, and they also have masters. That is another story. I will tell it next time. I can show you both, the Sugrā and Nugrā snakes; they are short and good. He took the mantra, initiation, participated in ceremonies and everything. The Master said to practice like this every day. And he said, "Yes," but he said, "That is the Master’s duty, to say it every day. It is said once, the master’s blessing is enough. I said, blessing and mantra, I have received in my mantra and I know what it is." His mantra, his practice, was only business, action, always. If he hadn't turned 100 dollars into 100 million, he wouldn't be able to sleep at night. Then he would need three sleeping pills—such a good businessman. But no one is immortal. One day he died. And then they said, "Now we will take him to hell." So the Rākṣasa came, dressed in black, with black coffee, holding a stick—how do you say—like a fork, thirteen-pronged in his hand. The chains were thrown around his neck and tightly bound, and they said, "Drag him away." So he came and said, "Look, here is your good karma and here is your bad karma." He said, "Say, I am surprised. Do I have good karma? Tell me, where? I see everything; it was only dark on the board of my biography. Where is the good karma?" He said, "Look, there is an orange dot, the radiant one." He said, "Aha, this is my Gurudev." He said, "Well then, but still, you have more bad karma than good. And it is such that, in reality, we must gradually peel away your skin and use salt and salt shakers and so on. And if a little too much blooms, then we will spray Tabasco on it. But do you have any wishes beforehand? Because you have a small amount of good karma. It is nothing great, but..." He said, "How long can I hold on to or have these desires?" He said, "Well, you can do that for about five hours. Because he only had one hour of initiation, and he did it for me in five hours. But in the presence of Gurudev, it was a minute or five." The merchant said, "It is not from you, but please, could you fulfill one of my wishes? I would like to meet my Gurudev for just a minute. Five hours bore me, but one minute of Darśan, because it is said, Gurudev Darśan, then it is enough." So they bound him again with chains, chains around his legs, and heavy weights, and they beat him. He had a black cap with something like black tassels, for sure. One walked ahead with the stick and so on. They truly accompanied him like bodyguards. They are the Yamadūtas, the messengers of Yama. And the Guru, who sits in his hut somewhere, has been set free in front of his āśrama, because negative energy cannot enter the āśrama. The Yamadūtas also have no entry; entry is forbidden. It is written in the divine protocol that the Daityas do not come near a Sādhu or the like. So, they stayed seated there. He goes to the Master and said, "Master said, 'Oh, how are you? I haven’t seen you for such a long time,' and so on." He said, "Master, I have now finally considered and decided on one thing." The Master said, "What?" The Master always says, "Dedicate the body, mind, soul, and consciousness to Gurudev, as the holy scriptures teach." "I dedicate my life to you for eternity. Please do not look back at me. I am staying here." He said, "Well then, stay here." But he said, "But that, Gurudev said, who is sitting there?" Because he needed glasses, since he was old. "Who is sitting there?" He said, "These are the Yamadūtas. The Rākṣasa, the Messenger of the Dead." He said, "What are they doing here?" He said, "They came to pick me up." "Aha. And where were you?" He said, "I was somewhere in the cave, and they showed me all my bad karma." "And how did you come here?" He said, "Master, the only positive thing in my life was that I once spent a few minutes with you and received a mantra. You gave me a special mantra because I brought you much prasāda." And the Master said, "Very good." So, he looks in another direction, and the Yamadūtas say, "Come on, come." He says, "No, I cannot. I am sitting next to the Master." And he looks back there again, and they wait for the sun on the clock. And they say, "The boss, Yamarāja, the king of death, when he meets us, he will be angry. We have to carry so many striving souls into the cave. Our time is very precious. Please, those who say, come." And he says, "Go away." And he tries again to somehow give a sign to those who should come, that he should come, and he says, "No, I will not come." One messenger quickly ran to the God-King and said, "What shall we do?" He said, "Why?" "The one who wanted to have his wish fulfilled, the final desires. And we were so envious and said, 'Okay, he may express his last wishes.' And he wanted to see his master." And the king said, "Forget that now. You have lost him to me forever. And where is he? He is sitting there. He is not coming, he said. Yes, surely, he will not come. And I have no power to bring him back here. So tell it to others, come back, and go to the other side." So they went to the other farmers, businessmen. The other businessman was also his uncle, so wise. And they also captured him. And then they placed him on the charcoal, burning coals, thorns, and stones, and beat him. Karma, that is it. You can say, "Mom and Dad, no one is coming, no one is listening." It is as if you were deep down in the cellar. Two years ago, there was a great disaster in Austria, where people fell into the mine. Many, many people tried with machines and everything, but they found it nowhere. They were definitely down there somewhere, shouting, "Help us," and so on. But who can hear? No one. And so after death, no one hears you, no one. It is only your karma. You are sifted left and right, and there are only those, that is that. The cave is something like that. Lifelong one is tormented in the cave, the pigsty. Now the jogger gave me a film where a pig’s kidneys are being operated on alive here. What is being operated? How is it done, can you show? Say it now, how was it? Alive, alive. They bound the pig in a book and cut him open without anesthesia or painkillers, removed the ovary, sewed him back up, just because the pig supposedly grows or gains weight faster that way. And so they do it, quite brutally and without any feelings. Yes, like in a shock, quick and with the hand inside and taken out—how are the roots of the grass, from the water? And they cut off, took away, stuffed back in, sewed up, and said, "Hush, away with you." You didn’t even say thank you once. That is also a way of life. This is the sheath. It is nowhere else. It is here. And so the other merchant ended up there as well. And they said, "This much you have good karma and this much you have bad karma." He said, "How much good karma do I have?" They said, "Yes, about one percent." He said, "That is wrong. I have done so many good things in my life. How does it come to be in your scriptures, everything that I have done wrong?" He said, "No, that is not true." He said, "That is true. I am absolutely certain that I have done only good things 99% of the time. And when it was bad, once I scolded my wife. That was bad. Nothing else." They said, "No, you have much bad and very little good." He said, "No. Who is your lawgiver?" He said, "God. So I want to speak with him, not with you." You told him directly then. They went to God. He said, "No, you cannot come to him. We will ask him." They went to God and said, "There is a man who makes so much noise and injustice. He said he would rather speak directly with you." In that time, God was Śiva. He said he was naïve. He said, "This is a weather, okay, bring him just for one minute, okay, consultation." And he came there. God said, "You are that," and said, "Yes, Lord. So you have so many bad deeds and you have so many good deeds. Actually, you must now go to hell." He said, "No, sir, that is completely wrong. Why?" He said, "Lord, what you say is also wrong." God says, "What I say is also wrong?" "Yes, you say to yourself, have said, then why? You said, if a god sees, even for a minute or a second, that one is liberated. And I have been seeing you for half an hour now, yes, discussing with you. And you, God Himself, do you see as if in hell? No. What will the other living beings do then, the poor ones?" God has said, "You are right. Keep going there." So, the Yamadūtas have reverted back to the royal Yamas and said, "We have lost a few more cases." The Yamarāja king said, "Today is not a good constellation. It is not a wasted day to stay here." And so it is, treasure of the song. And so it is with karma. One gets accustomed; it is good, little by little, not with karma, never with karma. And this natural nature karma, the nature of the body, must be nurtured and maintained. Bad karma, worse means constantly thinking negatively about someone, constantly scolding or speaking ill of someone, being jealous, destroying someone with hatred—that is bad karma. Either killing someone or having someone killed, that is bad karma. But it’s a small thing whether you want to go ice skating today or you have wishes to go horseback riding, or you have your desires—you know, that’s how it is. Such desires are sufficient. Or today you wish that your wife would lead you a little towards the snow-capped mountains. And that is how it is meant to be. Otherwise, we cannot truly live at all. We create karma every second. Inhaling is karma, exhaling is karma. Opening the eyes is karma, closing them is also karma. So every kind of movement is karma. Thoughts are also karma. One should know what belongs to my daily life so that I can lead my life more comfortably, feel well, be happy, and also make those around me happy, and so on. And that I pray to God, if anything negative happens in my nitya and naimittika karma, then forgive. And for that, we do prayer, mantras, and meditation every day. And I pray for all five—the Mātṛ, Pitṛ, Deva, Ācārya, and Guru—that we may be able to express our gratitude to all of them. Yes, anything else? So, where were we? We are neither a multitude of elements, nor a collection of senses; such distinctions are mere illusions, a source of conflict and suffering. I am not this body, I am not these indriyas either, but I am entirely different from my body and my feelings, my indriyas. And this is, one should think, everything that is seen here in my life, everything I see, what stands before me, is all that is only my saṅkalpa. These are my saṅkalpas, my wishes. And everything that stands before me, in everything I am entangled in, wrapped up or entangled? Entangled. All of this stands before my ignorance, my Ajñāna. My ajñāna is the cause of my suffering. And my suffering is the cause of my desires, my vichāra, saṅkalpa. How should I continue to think then? The next vichāra, the next is, for example, all kinds of pottery, whatever is made from clay. The cause of all pots is clay, the earth. There is a flowerpot, there is a tea bowl, there is a saucer, there is a food bowl, there is a water jug. There are various kinds of vessels and containers, but they are all made from one, and that is the Earth. And so it is that the cause of both, of your ignorance and your saṅkalpa, also your desires, is only one. The sūkṣma, the subtle, the fine-subtle, your existence, your Self. Avināśī, the Immortal, who lives within you. It radiates from him; it is through his presence, through him, that all this comes before you. And to understand it in this way, Śaṅkarācārya further said: I, who am the One, alone, the Only One, I am only the One, I who am the One, am entirely subtle, invisible, nirguṇa, sūkṣma, subtle. And I, the knower, I know that I am. I as the knower and I as the seer. I know it, I am the witness and I am the cause. I am the indestructible, the subtle, the Self. And I am the Undying. That is who I am. There is no doubt about it. He says there is no doubt that I am the one. I am the knowledge, the new, and I am the object that is ever true. I am that. Everything comes from me. There is no doubt. And that, that thought or Vichāra is like this. Namely, Ātman and Ātman Viveka. Ātman and Ātman Viveka. Now he says, what is the Ātman and what is not the Ātman. Breathe. Use your Viveka, just like a Vivekī, a person who possesses Viveka, a person who has this realization—how does he think? And one who has no Viveka, how does he think? Also the body, indriyas, feelings, manas, ahaṅkāra, all of that. And they are all created; they come from your saṅkalpa. And your saṅkalpa arises from your ignorance. But at the same time, the saṅkalpa and everything that stands before you, that also comes, is created by Him who sits there. But still, he is immortal, eternal, all-knowing, omnipresent. And the Ātman is knowledge itself. And as he thinks, now what does one say? Ātman is the cause of conflict? Ātman is nothing active. There is no Kriyā in Ātman. In wind, the element of air, there is movement, there is air. In fire, there is burning, heat. In water, there is moisture or cold. The earth is hard, tangible. And everything that has energy, moves, travels—that is the Kriyā. Okay? Do you understand what I mean? Kriyā. But Ātman is Kriyāhīn. Ātman has no Kriyā. Śiva has no desire. It is only the Śakti that moves between itself. That is it. Ātman and Prakṛti, Anātmā. Ātman is devoid of action. Ātman has no activities; Ātman has no desires. Ātman is only Ātman, surviving, I am myself, that is all.