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Part 1: The Concept of Dharma: A Discourse by His Excellency Gauri Shankar Gupta Ji Now, I would like to introduce you to our junior yogī, great bhakta, wise, very wise, our dear Arjuna. You can guess from where. Where in the country are there two Mahāmaṇḍaleśwars? So, maybe the third one is preparing, Kṛveśya. And he is the son of our Maṅgalpurī. Many of you know him. Let us have a surprise – let us see what he has prepared for us. Jai! Jai Arjuna! Prasad! Thank you! If we see this in oneness, as Gurujī said, one in all and all in one, there will be no fighting, no wars. There will be peace, harmony, understanding, and love. Then there is another family – our own self. It is said: “Tū kāyā nagar kā rājā, man indriye tumārī prajā, mat kar tū iskī gulāmī, rājā ātmā indriya ye nagrī hai ṭhagon kī, aur ṭhagte haiṅ dam pilāke, hośyār rehnā bande, mat jānā bhūl ṭhagā kī, tū is kāyā nagar kā rājā.” This body is described as a city, as a kingdom, and you are the king of this kingdom. Mind and senses – these are your people. But do not become their slave. Be careful, brother, stay alert. Do not let yourself be cheated, for this city is full of cheaters – the negative qualities in our body. They will place such temptations before you: jealousy, anger, ego, greed, desires. And they will cheat you; you will lose your kingdom. So the biggest family is this body. Everything – each and every organ, every cell, the emotions, the intellect, the viveka, the mind – these are invisible principles. You remember last time His Excellency spoke about the mind and intellect. The mind, which is not visible, governs us. We do not see our mind, we do not see our intellect; we do not know where they live in the body, yet they control us completely. Like invisible forces in the universe, they guide and control. In the last century, people used to say, “Be careful, the big brothers are watching.” You never know from which world they watch us. All the astral elements – we may call them angels, devils, goddesses, or unknown forces – but all are tied in one principle, and that is called dharma. So I ask His Excellency if he can tell us, because his experience is very great. And you know, we have seen his book – many of you have his books. Your Excellency, we request you to speak something about Dharma. We welcome His Excellency, Gauri Shankar Gupta Jī, Ambassador of India. The floor is yours. Good evening, everyone. First of all, I must express my profound thanks and gratitude to Swamijī for his blessings for all of us. It is because of his blessings that we are all together and rejoicing this evening. I would also like to express my profound thanks to Swāmījī and all of you for inspiring me to write this book on the issues of life and existence. When I came here the first time in May 2010 and spoke to you during my first talk, that very moment I was inspired by Swāmījī and all of you to write something on these issues, which ultimately culminated in this book. So I am only a means to write it; the credit goes to Swāmījī for inspiring me. Today, we will speak about the topic which has been given to me by Swamījī – Dharma. In Sanskrit, we call it Dharma. The ‘a’ is added in English, but the actual word is Dharma. Now, what is dharma is, in fact, one of the most difficult words to define in the entire Indian writings. “What is Dharma?” – this is one of the most difficult to understand and define concepts in the entire Indian philosophical system. We will try to analyze it from various angles. First of all, we always have a lot of dilemmas in our life to decide what we should do, what we should not do, what is the right thing to do, and what is not the right thing to do. What is moral, what is immoral, what is ethical, what is not ethical. It is not only us who face this dilemma. This dilemma has been faced by some of the greatest saints of ancient times. I would like to start with the Indian epic called Mahābhārata. I am sure all of you know about it. This epic is the greatest lesson in defining and understanding dharma. Let me give you three or four examples from this epic, and then we will move onward from there. In the Mahābhārata, the origin of the story starts from King Bharata, who had a son called Śantanu, who became the emperor after Bharata died. Śantanu had a wonderful son called Devavrata, who was absolutely learned, a great warrior, and a man who was absolutely righteous in his behavior. At one stage, king Śantanu went hunting in the jungle and fell in love with a young woman who was the daughter of a fisherman. He wanted to marry her, so he went to her father to get his permission. And the father of the young girl put very difficult conditions, and therefore Śantanu was in great danger. The Mahābhārata starts with this dilemma. We call it Dharma-saṅkaṭa in Sanskrit. The fisherman said that if Śantanu wanted to marry his daughter, whose name was Satyavatī, then her son or her child should become the next emperor. That put Śantanu in a big dilemma because Devavrata was one of the most talented and greatest warriors ever seen on this earth, his own son. So Śantanu said, “How can I deny the kingdom to Devavrata because of something which is not even known – whether Satyavatī will give birth to a child and what kind of child he would be?” So the entire epic of Mahābhārata, which is the biggest written epic anywhere in this world, starts from there. Śantanu was put in a dilemma: on one side, he wanted to have that young lady because he loved her; on the other hand, how could he deny the kingdom to his son, who was a learned and great warrior? Of course, he could not resolve this dilemma. It was Devavrata, his own son, who came to his rescue, and the dilemma was resolved because Devavrata took two great vows in his life, which made him called Bhīṣma. He followed his father to find out what the problem was and discovered that he loved Satyavatī. So he went to her father, the fisherman, and asked why they could not marry. The fisherman put the same condition to him: that neither Devavrata nor his son could become the next emperor, but the offspring of Satyavatī and Śantanu should become the next emperor. So Devavrata took a vow there: first, that he would not take the kingdom; secondly, that he would not marry, so the question of his child claiming the throne would not arise. And then Satyavatī and Śantanu got married – and from there the real Mahābhārata starts. So this is one of the greatest dilemmas in the Mahābhārata. Let me give you two more examples. When it was almost decided that there would be a war between the Kauravas and the Pāṇḍavas – the Kauravas representing the evil forces, and the Pāṇḍavas representing the good forces – then the question arose: whose side will Bhīṣma and Droṇācārya fight on? Droṇācārya was the revered teacher of all the Pāṇḍavas and Kauravas, and Bhīṣma is the same person, Devavrata, I was talking about, who had become much older by that time. They were great warriors and people of right thinking. Now, on the one hand, the Pāṇḍavas were the right people, fighting for righteous things, and the Kauravas were fighting for evil. Therefore, rationality and reasoning dictated that these two people, who are real-world people, who have knowledge of all the Śāstras, should fight for the Pāṇḍavas, not for the Kauravas. And they were put to a great dilemma: how should they decide, what should they decide? And what did they decide? They decided to fight for the Kauravas, knowing fully well that they were fighting for evil. But why did they decide so? They decided for one single reason: Bhīṣma and Droṇācārya both had taken a vow to save the kingdom of Hastināpur, which was the kingdom at that time, and therefore they had to fight for the king, whoever it was. But both these revered people had to face a dharma-saṅkaṭa again – a great dilemma in their life, about what they should do in those moments. Let me give you the third example, which I think everybody knows. We just now heard some beautiful ślokas from the Bhagavad Gītā. Now, what is the Bhagavad Gītā? It is also a discourse by God himself, Kṛṣṇa, to resolve a dilemma of Arjuna. Arjuna, a great warrior, a man of great learning, is standing in the middle of a battlefield. Arjuna says, “I am not going to fight this war.” He goes, “How can I kill Bhīṣma Pitāmaha? How can I kill Droṇācārya, who are people of great learning, who must be revered and respected? How can I target my arrows against them?” And he said to Kṛṣṇa, “I am not going to fight.” And the entire discourse of the Bhagavad Gītā is the result of this dilemma – to tell Arjuna what is the right thing for him to do and what is the wrong thing for him to do. So not only do we always face these dilemmas. I am giving you examples of some of the greatest characters in history who have faced this dilemma in their life to decide what is wrong and what is right. Let us take some examples from our own practical life. For example, somebody is married, and he or she falls in love with somebody else. He or she does not know what to do. They become in a kind of dilemma, a situation of dilemma: what is right, what is wrong for them to do. Similarly, there is a manager of a big industrial unit. One of his employees is not a good worker at all, and he wants to dismiss him. But he knows that if this guy is dismissed, he will have no money to feed his family; he will be on the roads, and they will be starving. So he is in a state of dilemma once again. Even some of us were in a dilemma yesterday when the weather was so bad. Swamiji was already here despite all the difficult weather. Some of us were wondering whether we should go or should not go – including myself. So there are a variety of dilemmas in life we face. Every single day we are confronted with these dilemmas. And this is what we call how to decide on that. That decision is given by the concept of dharma. In a given situation, what is right for you to do, what is your duty to do, what is moral and ethical to do – that is dharma. The word dharma comes from the Sanskrit word dhṛ. Dhṛ means to hold. Anything which holds you together is dharma. If you are doing the right things, you feel collected, you feel together, you do not feel guilty; you hold yourself. But when you do something wrong, your inner part falls apart; it is not together with you. So it does not hold you together. That is why dharma is defined as what holds you together: your body, your soul, your mind – they are together if you are doing things as per dharma. Now, there are a variety of definitions given of dharma in many Indian writings. These are not only dharma for us human beings; it is dharma even for the natural forces. As Swamiji said just a little while ago, what holds this cosmos together? It is dharma which holds it together. And how? For example, the dharma of the sun is to give you heat, light, and energy. It is also the dharma of the sun to rise at a particular time and to set at a particular time. It is also the dharma of the sun to create seasons: winter, spring, summer, and autumn. Think for a second: if the sun abandons its dharma, what would happen to humanity? The sun decides to take a holiday for a week and does not rise. What will happen? All of us will be crying. The dharma of water is to quench our thirst. Water, when heated, becomes water vapor and forms clouds in the sky. With the wind, it goes all around the world, and through the condensation process, it falls again in the form of snow or rain, giving us life, fresh water, crops, lakes, and rivers. Presume for a second the water decides to abandon its dharma and does not rise with heat. What would happen? The dharma of fire is to burn. If it does not burn, then what happens? The dharma of the earth is to rotate, to revolve, to provide fertility for crops, for all vegetables, all vegetation. And if it decides to abandon that dharma, what would happen to humanity? So, there is dharma for every force in this universe, whether it is a natural force, whether it is a human being, whether it is an animal, whether it is an insect or any other living being. But let me confine myself to human beings now, since we are directly concerned with this concept. Dharma appears in a variety of forms in our life. At the higher level, it appears as morality and ethics. Then it appears in the form of etiquette, in interrelations and human behavior. For example, when you come here, you have to make a decision about what you will wear, what you will eat, and how you will live. What is the right behavior, the right clothing? That is dharma. When you behave with your husband or with your wife, what is the right behavior between the two of you? What is the correct, moral, and ethical approach? That approach is decided by dharma. Similarly, when you interact with your colleague in the office or with your friend somewhere else, your interaction is decided by the rules of dharma. But unfortunately, there are no set rules for each behavior. Because there are millions and billions of types of situations we face in our life which cannot be defined by specific rules. But there are fundamental laws which define dharma – fundamental rules which give us guidance to decide our actions. The Manusmṛti, which is one of the great writings of India, gives ten basic principles to decide what is wrong and what is right. The first one is patience: you should not be in a great hurry; you should have patience, give time to others, and not take decisions in a rush. The second principle is śama – forgiveness. You should try to forgive others. We try to take revenge against others every time. Let us leave that revenge aside. As Mahatma Gandhi said, an eye for an eye will make the whole world blind. So we are not here to make ourselves blind; we are here to forgive if somebody makes a mistake. The second rule, śama, is forgiveness. It is not good to be bad-tempered, to take advantage of our wounds, but we should do it in a way that, as Mahatma Gandhi said, if we keep the eye-for-an-eye principle, the whole world will be blinded sooner or later. We are not there to blind everyone, but to forgive, and we must follow forgiveness. The third rule is dama – control over the senses. You see, the senses have desires which are infinite. If you satisfy one desire, two more, five more arise. So you should not get into that cycle of desires. You have to satisfy the needs of the body, but desires are infinite. We should try to control our senses, to keep our desires under control. The fourth principle is purity – that whatever you decide, you decide with good faith, with the intention of helping, with the intention of doing the right thing. If you have a wrong intention, if you are doing something to hurt somebody, even if you are donating money but with the intention of hurting somebody, it is a wrong thing to do. Then the next principle is reasoning. You should apply pure reasoning, correct reasoning, when you decide on a particular behavior, a particular conduct. It is called dhī in Sanskrit. You have to weigh the consequences – plus and minus, all put together – and then take a decision. That is the right thing to do for you. The next principle is vidyā, or knowledge. When you decide on some behavior, you should get all the possible information you can about that particular situation. For example, you are going to meet a professor at the university. What kind of behavior should you have with him? You should get information about who he is, what kind of knowledge he has, what kind of expectations he holds, and what you are going to talk to him about. You should keep yourself fully informed so that you can present yourself correctly. And the next principle is satya – truthfulness. You must do things truthfully. In your heart, you must feel that what you are doing is the right thing to do. It is driven by the feeling of righteousness. The next one is akrodha – absence of anger. You must not have anger; its absence is very, very important. You can never take the right decision when you are angry. Right decision requires patience, reasoning, and thinking. Then there is asteya – honesty. You must be honest in your behavior. So these are like ten commandments for us to decide on our conduct when we are making a decision. Should I repeat them? But the principles are there: patience, forgiveness, control of senses, purity, right reasoning, knowledge, truthfulness, absence of anger, and honesty. They guide us in the path of dharma. Part 2: The Ten Principles of Dharma and the Inner Compass The next guideline is śauca, that is purity. The next one is control of your mind and senses. These are two different things: one is dharma, and one is mind. Then there is Dhī, that is reasoning, then Vidyā, that is knowledge or learning, and Satya, that is truthfulness, and then absence of anger, Krodha. So these are the ten basic guidelines given to us when we take a decision to conduct ourselves in any given circumstances. Now, I would like to go to two or three more points which are relevant when you decide what is wrong and what is right. One is that right and wrong, the ethical and non-ethical, change with two principal elements: time and place. Time is referred to as tithis in Sanskrit. What is right for you to do here may not be right for you to do at home, or may not be right for you to do, for example, in a church. So right and wrong are basically the same, but their dressing changes based on the place where you are. When you go and meet a minister in the government, your behavior there would be different than when you come and take blessings from Swāmījī. So our behavior is contingent upon the place and the country. Even for a country, for example, what is right in Hungary may not be right in India, and may not be right in Saudi Arabia. And what is considered normal in India may be considered mad here sometimes, so you have to adapt yourself to the situation in a country, but within the parameters of those ten fundamental principles. Similarly, time. What was right twenty years ago may not be right today. And what is right today may not be right ten years from today. For example, twenty years ago, you could go to your office on a horse. Today, if you go to your office on a horse, people will laugh at you. Today, everybody has a cell phone. If you don’t have a cell phone, you are automatically out of society, while twenty years ago, nobody had it. So the times change with the time; you have to adjust yourself. But within the guidelines of those Ten Commandments, not beyond that. There must be honesty, there must be truthfulness, there must be purity. Then I would like to emphasize one more thing, because Dharma is normally translated as religion in English, which is totally different. Dharma is not religion. It has nothing to do with religion. Religion is supposed to lead you to the path of dharma, but whether it leads or not, that is a different thing. As you see, religion is what? An organized mode of life based on a particular scripture. That is how you define religion. Like you go to a church, you do this prayer, you do this ceremony on birth, you do this ceremony on the naming of a person, or at the time of death. Or you go to a temple and you do this ceremony or that ceremony. That is how religions behave. That is an external surrounding in which a sort of atmosphere is provided to you to understand the concept of Dharma. But those religious prescriptions and rituals, they are not dharma. Dharma only starts from here and ends here. Each one of us is a universe in itself. You are a different entity than I am. Firstly, when you are born, you come with the baggage of your past birth, which is different for each one of us. And then we have experience of life from our birth until the time we are, for example, until today. Different experiences, each one of us. Your education is different. Your parents, what they taught is different. Your neighborhood, what they taught you, is different. Your experiences with your friends and with your family are different for each one of us. I am a different universe, he is a different universe, she is a different universe. And therefore, we cannot apply the same yardstick for each one of us. It is impossible. As we say, one man’s food could be another man’s poison. That is why, on the basis of those ten fundamental principles, you have to decide for yourself what is the right thing for me to do in this circumstance. I give you an example of a grandfather and a grandchild. The grandfather and the grandchild were traveling together from one village to another. They had a camel with them, and they were traveling in the desert. Now, both of them sat on the camel and started walking a little bit, traveling with the camel. After a few kilometers, a group of people met them and said, “Look at these cruel people. They have no pity for this camel. Both of them are riding the camel, and the poor camel is suffering in this heat.” So the grandfather, who was older, thought, “Yeah, they are right.” So he went down, and he thought the young grandchild should ride the camel. A few kilometers later, another group of people met them. And they said, “Look at this cruel grandchild. He is young, he can walk, while the old man, eighty years old, is walking in the street.” So the grandchild thought, “Yeah, it is right, the old man should take the camel ride, not me.” So he went down, and the grandfather started riding the camel. A few kilometers later, another group of people met them. And then the group said, “Look at this old man. In any case, he is going to die; he has no pity for his grandchild. He is making this young grandchild walk in this heat, you know, and while this old man is enjoying the camel ride.” So, whatever you do, there will be people to tell you that you are not right. Whatever action you take, you will find a group of people who will tell you that you are not right. Remember this. But remember another thing: whatever you do, your inner self should not tell you that you are not right. If your inner self tells you this is not right, you should not do that. Because if you do that despite the voice of your inner self, it means you cannot hold yourself together. The definition of dharma comes from there. Then you will feel guilty. You will feel that you did not do things right. The consequences are irrelevant here. Remember that. What you are doing, you should do right, as you think right. Irrespective of what the consequences will be tomorrow. What you do today, thinking absolutely right, may prove wrong tomorrow, but that is not your fault. You are not wrong there. Because the consequences of what you do are not under your control. Those consequences are decided somewhere else. That is why in the Bhagavad Gītā, Kṛṣṇa said that you have the right to do your work or your duty, but you have no right to the consequences. Let me give you an example to illustrate this. For example, out of your generosity, you want to go and help a poor man who is sleeping on the road, and you go and give him, say, 20,000 forints to help him in this difficult time. You do it in good faith, you do it with your full honesty to help the person. And the guy goes and buys alcohol, gets drunk, and kills somebody on the road. Look at the consequence. You did an absolutely right thing. The consequence is totally negative, but you are not responsible for that. Two persons, for example, two students: one person decides to become a doctor, another person decides to become an engineer, and they pursue those studies that way. And when they complete their studies, one person gets a very good job, another person doesn’t get a job. But it is not his fault. He took the right decision, he did his best, the consequences are not under his control. So, remember this thing: dharma gives you the right to decide correctly, to do your action correctly, but the consequences may not be as you want them to be. So now let us conclude the talk with basic conclusions: how we should define dharma, and how we should conduct ourselves. First of all, Dharma is the ethics of life. It defines, or it permits us to define, what is right, what is wrong, what we should do, and what we should not do. First of all, dharma is the ethics in life, which allows us to make decisions about what is right and what is not right in a given situation. It is something like a constitution of a country; it is a constitution of humanity. It is not confined to a country; it is confined to the entire humanity. And I explained it is also applicable to the natural forces which govern our life. In that sense, it is a cosmic law of behavior for all forces and all living beings. There are no precise and specific regulations telling you what you should do and what you should not do in a particular circumstance. And that decision will differ from person to person, because we are all different from each other. What X decides is right may be wrong for Y. So let X and Y decide according to their analysis, their wisdom, and their thinking. But whatever you decide must be governed by those ten principles: the principles of purity, the principles of honesty, the principle of truthfulness, the principle of keeping away from desires. So we must be governed by those principles while deciding what we should do. And you should not bother about the consequences, because consequences are not in your hands. And as I told you, depending on the time and the place, the decisions of what is right and what is wrong could vary, could change. And then remember that religion is not dharma, not dharma. Dharma comes from inside; religion is an outside thing. One very important thing which I would like to add is that to take a right decision, a correct decision, before you conduct yourself, your heart and your soul should be in a pure condition; otherwise, you cannot take right decisions. Like when a mirror is covered with dust, you cannot see your face correctly there. It will not come out correctly. Similarly, if your soul, if your mind is covered with dust, covered with, you know, what we call dveṣa, covered with wrong things, covered with pramāda, then you will not be able to make right decisions. It should not remain covered with darkness. Your heart and your mind should be pure; then you will take right decisions. And that is where these ten principles come in handy, because if you follow these ten principles, you will be able to purify your heart and your soul, to be in a position to make correct decisions. So that is where I would stop, and if you have any doubts on this question, I would be very happy to answer. If you have any questions, or if you have any doubts, I will be happy to answer them. Thank you, Your Excellency. So it means life is not easy. Like that story in the cave. Do not take anything from here, otherwise you will be sorry. And if you will not take, you will be sorry. So, do you have any questions? Again. Thank you for your lecture. It was very instructive. And you emphasized very much the one point, that we should not worry about the consequences. And in general, I agree, it can always happen that we have good motivation and still a completely different result comes out of that. This is the reasoning also. That means, for me also, as far as possible, to consider the future consequences. And you gave the example of the poor man to whom you give money, and he then actually buys alcohol, and in the end something bad happens. Swamiji sometimes speaks here also about the question: we have to think if the one to whom we give is actually worthy to receive it. In this concrete case, for example, one could think that could happen, but what he really needs is food. So instead of giving him money, to give him food, he cannot misuse the food; he can just eat it. But at that time, you don’t have bread with you. Swamiji, I did it once. I saw a beggar at our main railway station, and I invited him to the pizzeria, and he got a pizza for me. There is no contradiction there. There is absolutely no contradiction in what you are saying. What you should do is you should do things with those ten things. You are doing it with honesty. You are doing it with truthfulness, you are doing it in good faith, you are doing it after analyzing the entire situation properly, a right thing, as you think it is right. Even then, if it goes wrong, it is not your responsibility. Then there are many more angles to this. For example, in Indian writings, they have described what should be the duty of a Brāhmaṇa or Kṣatriya, or what should be the duty of a child or a sannyāsī. You know, there are differences in that. The duties of a man who is eighty years old cannot be those of a twenty-year-old. So there are many, many variations. I didn’t have enough time to go into those variations. But if you are guided by those ten fundamental principles and the purity of your heart and soul, I think you cannot go wrong. I don’t have much time to go into details, but what a young twenty-year-old should do is different from what an eighty-year-old should do, or what a family member should do, or a collector should do, or a carpenter should do, but I haven’t dealt with these details yet. If we keep these ten main points, we can make the right decisions in our lives. Like your dharma and Swāmījī’s dharma are different. We are all human beings, but his dharma is different, your dharma is different. They cannot be the same. The dharma of a prime minister of a country is different from that of an ordinary citizen. The dharma of the head of a family is different from that of a small child in the family. But if you take your decision after analyzing the situation properly, with purity of heart, with truthfulness, with good intention, and even if something goes wrong after that, then you are not responsible. But if you already have a doubt that this might be misused, please don’t do that. Then you should find a better way so that it is not misused. There is also a concept of patratā in Indian writings, that the pātra, the person to whom you are giving something, should be a deserving one. If he is not deserving, you should not give to him. Just as Gurujī cannot give blessings and knowledge to everyone, he also has to decide whether the person is deserving or not. So there are many more factors which come into play, but given the constraint of time, we have to remain confined to the basics. Thank you very much, Gaurī Śaṅkarjī. Looking forward to the next lecture. We are proud of you, and we are proud of India, and we wish always to have such an ambassador for Hungary, not only in Hungary but everywhere, who doesn’t bring only the political science, but the science of the universe too. There is a lot of misunderstanding about dharma and religion, which he explained very nicely. And it is said in Europe also that even if it costs your life, keep your word. Which was the situation, condition of what we call after became Pitāmaha Bhīṣma. He had Pitṛbhakti, the bhakti towards his father too. Bhakti towards mother, father, brother, sisters, country, friends, Gurudev, God, etc. And for the sake of the father, he renounced that, saying, “I will not fight for becoming the king, the emperor.” I renounced the seat. But the father of that girl, the fisherman, put the condition again. Okay, you renounce your rights. But which rights do you have to renounce for your children? So, before you have children, you should know that your children will have that right. So, because you are an elderly one and you will have a son, he will become the emperor? Due to the bhakti to his father and to his kingdom, to his country, he said, “No bamboo, no flute, no noise.” So he said, “I renounce; I will not marry.” I will not marry, no children, Hari Om. But please, marry your daughter to my father. Children’s dharma is to fulfill the wishes of the parents. Even parents don’t ask for that, but they come to know what parents wish. Or the disciple to the master. There were three kinds of disciples: Madhyama, Kaniṣṭha, and Uttama. Bhīṣma was the Uttama, the best one. He had to follow, and he knew what consequences he would have. So, he was struggling between two things. So he said, “Whatever comes, still not here, but I wish that my father doesn’t suffer.” So the Mahābhārata began at the time of the birth of Bhīṣma. In order to make this story a little short, His Excellency didn’t tell about the marriage, the first marriage of his father, the Gaṅgā. So what was the Gaṅgā’s wish? How did all this happen? I think I will keep it for next time. That His Excellency will complete from beginning and then end again. Therefore, Dharma is there before you say yes or no. You know you are touching your dharma. You take mantra from Gurudeva. You took kriyā. You gave your word. Where is that? So, dharma is there, and therefore it is more valid for humans. Other creatures and vegetation automatically follow their dharma. Animals have their time when they should create children. Without that season, without that period, they don’t do anything. So you see the animals follow the dharma, but we do not. Therefore, animals have fewer problems, while humans have more problems. Animals have problems; that’s the humans. So humans are also problems for the animals. Now you see this Manu Smṛti. These are the words and instructions of Manu. And many of you know who was the Manu. Manu was the first man. Yes, the first man, the first created being. First was Śiva, but that was part of God. Yes, but the first created man was the Manu. So, if you didn’t read the Manusmṛti, you don’t understand many things. What is so-called in all holy books nowadays from any religion? It is the parts of the Manusmṛti. Yama, Niyama, these are from the Manusmṛti. Next time, therefore, we have very simple things. Nagyon egyszerűen.