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Dhanya dhanya kul gām dām ho, jahāṁ sattva guru avat hai, dhanya dhanya kul gām dām ho. Kālī Kālī Āvat Hai Bhau, Jahāṁ Satguru Āvat Hai, Unkī Mahimā Kyā Keh Gaun, Khīrā Bharaṅg Bandh Jāvat Hai... Sun Sakhī Satgur Gharāyā, Kālī Kālī Arṣāvatāhe. Sun Sajjan Satgur Gharāyā, Kālī Kālī Arṣāvatāhe. Kālī Kālī Arṣāvatāhe, Kālī Kālī Arṣāvatāhe. Kālī Kālī Ārṣāvatāha, Kālī Kālī Ārṣāvatāha, Kālī Kālī Ārṣāvatāha. Suno Sarkīsat Gurgarāyā... Kālī, Kālī, ārāśāvatāḥ, jīva bhava palaṭāvatāhe, bodha vijñāna sunayaśravaṇamai, jīva bhava palaṭāvatāhe, bodha vijñāna sunayaśravaṇamai, jīva bhava palaṭāvatāhe, prāmī, jīva bhava palaṭāvatāhe. Parasa vācana kañcana kī akṣaṇa me loha bhāva mitha jāvate he, sunu sakhī satgur gharāyā. Kalī kalī arṣāvathe, sunu sajjan satgur gharāyā. Kalī kalī arṣāvathe, kalī kalī arāśavat hai mhārī, kalī kalī arāśavat hai mhārī... Kali Kali Arashavat Hai Suno Sakhi Satgur Gharaya, Kali Kali Arshavat Aaj Sajjan Satgur Balaya, Kali Kali Arshavat Jais Kareer Mille Chandan Sangh, Malayagarh Javat Jais Kareer Mille Chandan Sangh. Satyāgrahāya Kālī Kālī Ārā Sāvatāhe Sunu Sajan Satyāgrahāya Kālī Kālī Ārā Sāvatāhe Kālī Kālī Ārāśāvatāhe Mahārī Kālī Kālī Ārāśāvatāhe Kālī Kālī Ārāśāvatāhe Kālīkālī Ārāśāvatāhe, Mahālikālikālī. Arashavatahe, Sunusakhi Satgur Garaya, Kalikali Arashavatahe, Aaj Sajandh Satgur Bhalaya, Kalikali Arashavatahe. Na Tattāliṅga Vāsanā Chutti Kāla Nikata Nahi Āvataḥ, Na Tattāliṅga Vāsanā Chutti Kāla Nikata Nahi Āvataḥ, Kāla Nikata Nahi Āvataḥ. Śrī Dīpa Svāmī Merā Gharāyā Lāla Nanda Bālī Jāvata, Śrī Dīpa Svāmī Merā Gharāyā Lāla Nandajī Bālī Āvata. Sun Sakhī Satguru Gharāyā Kalikālī Arāṣāvat Kalī Kalī Arāṣāvat... Hey, hey... Good evening, dear ones. Blessings to all of you from Mahāprabhujī, Devpurījī, and our Gurujī. Happy to see you again, and welcome all here in our beautiful ashram. It’s an Anuṣṭhāna program, a Mantra Anuṣṭhāna. And at the same time, there are other programs. But whenever we are in the ashram, we have Anuṣṭhāna. This is the easiest thing, because there are many disciplines and you are very disciplined. A disciple means one who follows the discipline. Kali Yuga Karma Pradhāna. In this Kali Yuga, karma is pradhāna. Pradhāna means the main thing, the dominating principle. The principle of karma. Niṣkāma karma, sakāma karma, both kinds of karma have an effect on our body, mind, our soul, and our consciousness. Every yuga has karma. The karma philosophy is very clear: action and reaction. That’s all. Where there is a cause, there is an action, and where there is an action, there will be the fruits. If you eat good food, you will be healthy; that’s the reaction, a good reaction. If you eat unhealthy food, you will be ill. So it’s very, very clear. But there are not only the karmas about eating and drinking. There are four main ways we cause our karmas: dhan, man, bachan, and dhana: body, mind, words, and through our social power, position, maybe the power of your money, your position, your wealth, and so on. It means you think that you have a high position and you can harm others. Your higher position, your higher education, your knowledge are given to you so that you may help and serve, not so that you may harm and destroy. Jñānī se jñānī mili, kari jñānī kī bāt. When the wise meet the wise, they talk about wisdom. Agyānī se agyānī mile, ke gumba ke lāṭ. So if a fool meets a fool, then it is either boxing or kicking with the legs. When a fool meets a fool, they either box together or kick each other with their legs. And they destroy themselves. Tan means our body. Our body has the same system, like this tree. The trees also have five elements. We also have five elements. These trees are influenced by weather, and we too. This tree needs fresh air, light, and water, fertilizer, space, and so on, and we need that too. We are a mobile tree which is moving, and the tree remains in its own place. It is said that the saints, the trees, the lakes, and the rain are considered holy. But these trees do not have any option to do differently. They accept life as it is. They endure the situation and lead the natural way. That’s why a tree has a longer life than ourselves. We should have longer than them, because we live a very unnatural life. Whatever happens through our body—eating, drinking, thinking, working—is preparing our next minutes, next days, years, or life. Karma is that which comes back again to that person. In the record of the Dharmarāja, each and every action is recorded from every creature. Automatically, those souls enter this planet, our Mother Earth. Automatically, their life is recorded in the records of the Dharmarāja. Dharmarāja is the lord of justice. So our computers are far behind still. But the computer of the Dharmarāja is very highly developed. You can’t imagine how it is. So there are two, Dharmarāja and Yamarāja. Dharmarāja is the lord of justice, and Yamarāja is the lord of death. And the Yama has to follow the judgment of the Dharmarāja. If your life should be comfortable, and your death should be peaceful or suffering, that depends on karma and the judgment of the Dharmarāja and then the work of the Yamarāja. For Yama, for death, it doesn’t matter how you die. The main thing is that you die. So, Kali Yuga is karma pradhāna; the powerful, major thing in Kali Yuga is now the karma. But there is always a way to come out. There must not be only one. Therefore, a great saint, Tulsīdāsjī, said in the Holy Rāmāyaṇa, if Kali Yuga is the karma pradhāna, then Tulsīdāsjī shows a very good way. Kali Yuga kīval nām ādhāra. Kali Yuga has only one hope, the strength, the foundation. Kalyug keval nām ādhāra. The name. Name means name of God. Your mantra: Kalyug keval nām ādhāra. Sumira sumira nara hoi bhava pāra. O human, repeat and repeat and repeat. You will cross this ocean of ignorance, or this ocean of the māyā. Therefore, Tulsīdās said, from all creatures on this earth, the one biggest lucky one and the biggest chance has is the human. Bada bhāga manuṣyatan pāvā, fortunate ones are those who got the human body. Bada bhāga manuṣyatan pāvā, sumira sumira nara hoja bhava pāra. O humans, repeat the name of God, and you will cross the ocean. Otherwise, life is going equally to all. Animals also live their life. The trees also live their life. But God gave us something special. That is what we call intellect, compassion, mercy, dayā. And therefore, Tulsīdāsjī said again in the Holy Rāmāyaṇa, the strength of the humans, and to achieve the self-realization of God for the humans, follow one thing, and that is called, "O humans, the roots of the religion," meaning the principles, the dharmas. Dharma means not that kind of religion, what we call Christians or Hindus or Jews or Buddhists or Muslims and so on. Dharma is the universal principle. The tree of the Dharma gives us beautiful shade. Under this tree, billions of creatures exist. Not millions, billions. Which we cannot even see gives good, beautiful leaves, blossoms, fruits, and keeps its dharma to accept all the four seasons. The dharma of the tree is to be here. The dharma of fire is to give heat. Dharma of our eyes is to see, Dharma of our ears is to hear. Therefore, it says, "Dharma Rakṣita Rakṣita." If you protect your Dharma, Dharma will protect you. And therefore, human Dharma is to have mercy in the heart: kindness, understanding, love, humbleness. That’s called a saint, a saintly vow. When this quality is lost, then that heart becomes the heart of an animal. There are then rākṣasas, asuras, or what you call śaitānic energies, that make their residence there in the heart of such a person. That one becomes destructive. Therefore, Tulsīdās said, the roots, the base of the dharma, is the mercy. Pāp mūl abhimān, and the roots and base of the sin is your ego, abhimān. A great Rāvaṇa had a lot of knowledge, wisdom, and everything, but it was his abhimān, his ego, that destroyed him. When the ego comes, then you cut the branch of the tree on which you are sitting. And when the branch is cut, then you will fall down before the branch will fall down. The axe will cut your own feet because of the ego. Therefore, Tulsīdās said to himself and to us also, "Tulsīdās, Tulsīdās, don’t give up your mercy, your dayā, as long as you have life in your heart, prāṇa. After, we don’t know what will happen to our body." So Kali Yuga is a very troublesome Yuga. Many things happen which should not happen, in every creature and also in the vegetation, and waters, and oceans, and so on. Therefore, mantra anuṣṭhāna. The mantra is in every part of yoga. The entire system of yoga is developed out of the mantra. Every philosophy is created out of mantra. Every holy book’s core seed is mantra. Every religion is a creation of one mantra. And every life creation is out of one mantra. Nāda rūpa para brahmā. The form of the supreme is the nāda, the sound. That sound you may call love, or kindness, humbleness, you can also call God. Only one word, God. In ancient languages, in Sanskrit, and in various other languages, there were no titles. It’s very, very compact. That one word contains the entire universe. So let’s say God. We don’t say engineer God, professor God, manager God, director God. So, and so, and so only God. Similarly, there is only one word: yoga. And then we can say bhakti yoga, karma yoga, dhyāna yoga, kriyā yoga, mantra yoga, and so on. So there is only one, and that is from that divine world, that name, that power in that. So everything comes from one. And everything will go to that one, and that’s why our beloved Holy Gurujī Swāmī Madhvanānjī used to say, "One in all and all in one." So the name of God now doesn’t matter, which God you mean. There is only one God, but from time to time, in different parts of the earth, He manifests or incarnates, or some come as messengers of God. So God does not make differences. Differences are in the human’s mind. What we call on this earth, there is a division. The lines of the border are in the human mind, not in others. Human stands on their own path. So as long as Dayā is there, mercy is there, your spiritual development is very much here. As long as dayā is there, you have the human heart. When dayā, the mercy, is there, automatically will come love, understanding, light, wisdom, that becomes what we call the holy heart. In that heart are all the holy qualities. It doesn’t matter who is who. In the holy river Gaṅgā, everything is flowing in. Everything. People are putting canalization now inside. All dirt, everything. But still, the Ganga maintains its dignity, Mother Ganga, Holy Gaṅgā. When the other water enters into the Gaṅgā, we don’t say, "Oh, this is other water." No, it becomes Gaṅgā. Who will enter the Gaṅgā will become Gaṅgā, and the same from the Gaṅgā, if you try to separate and go out, it will become again dirty canalization. Therefore, satsaṅg is the Gaṅgā, divine Gaṅgā. Satsaṅg is the divine Gaṅgā, which is said. In one bhajan from Lālā Nānjī, he said, therefore, those who come to satsaṅg, they are bathing in the holy river of wisdom, the knowledge. And all different yogīs, bhaktas, and saints come to the satsaṅg. And they tell their anubhava, their experiences. Not that kind of experiences, oh, I was there and eating was very good, and there it was very good drinking, and there I was good dancing, and there was people were not nice. Not this kind of experiences. Anubhava is in the meditation, as I spoke yesterday, Lakṣyatī and Vāchartī. Lakṣyatī, who made the sādhanā and had the divine experiences. Who doesn’t practice, who doesn’t meditate, who doesn’t follow the principles? Then they have no experiences. They have only worldly experiences, and then they will describe their worldly experiences in a different way. Someone likes something, someone doesn’t like it, that’s it. And that is just dry, again. It’s because of dry intellect; there is no juice inside. Sādhanā, practice, practice. Abhyāsa, abhyāsa, O Kunti, abhyāsa. Practice, practice, O son of Kuntī, Arjuna, practice. Therefore, it is said, that’s very important, so anuṣṭhāna, the mantra is that mantra which is divine sound, nāda, within us. But all the techniques, all the wisdom, all the philosophy, all the science, everything where there is knowledge, any kind of knowledge. Which you study, you learn, you make your diplomas and many things, still you don’t know what will be in 200 years, which kind of diploma will be there. So at that time, this diploma will be only different things. So knowledge is always new. This will become a dilemma. Why did I study like this? I could have studied like that. It is said water should flow; if it remains stuck, it will become dirty. When you will not meditate, not pray, not practice, then whatever little you learn will become stink in you. And that stinking thing will make others ill. But when the water flows, clean, beautiful. And therefore, a sādhu should also travel and preach. If you stay in one place, then one day you will be a sādhu, the second day you will be a friend, and the third day you will be a person of society, and the fourth day you will be different. All incarnations of God, even they were traveling and traveling. They were walking or using animals; donkeys, sometimes. Jesus was riding a donkey, and Śiva was riding the Nandi, so they are different, why not? Jesus traveled throughout all of India on foot. There is even evidence of where he resided there. So travel, work, exercise, and do something. So mantra is one, because everything is created out of that one sound, and that content is in your mantra. There are different kinds of yoga. There are different kinds of yugas. And in that yuga, there were different kinds of philosophies. And now it’s bhakti yuga. That bhakti yoga should be the main thing. And therefore, the mantra is put into the bhakti yoga principle. And in the bhakti yoga is the practicing of mantra. And you have five different kinds of techniques to get perfection in mantras, five different techniques on how to achieve perfection in mantra: Likhit, Vācik, Upāṃśu, Mānasik, and Ajapā. These five techniques you should go through practicing. If you do only one, it’s better than nothing, but it’s not enough. You must do something completely, perfectly. So practice abhyāsa. And therefore, in one bhajan, it is said, O Lord, please bless me, give me, bless me with bhakti. Karu me charno ki sevā, I make sevā to thy shelter. I worship thy feet. Janam dhar viśurune. Even if I have to be reborn, I should not be separated from Thee, O my Lord. So bhakti, devotion, the mantra. So today, about mantra, we will speak again in the next meeting. Now you have dinner time, and the children are hungry, and there are many Hungarians, so I wish you a very good appetite. In one and a half, now six thirty, seven thirty, in one hour we will meet again here, and the webcast will be tomorrow morning again, about ten o’clock. Where we will speak about different techniques. We will have satsaṅg on this place where we are. And because of the light difference and light, we will not be able to maintain or manage the webcast. We meet via webcast. We wish you all the best. Bless you.