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There is a small story. In a temple, a prayer was going on. On the top of the temple sat a crow. People were praying inside, and a flock of crows was flying around. They called to the crow sitting on the roof, "Come fly with us! Why are you sitting there?" The crow on the temple tower said, "If you don't know, you must respect me." He said, "Why? Do you know how many are praying to me in the temple?" Then another crow came. He returned and said, "You know, they are praying to the God of the temple, not to you." Similarly, when the ego comes to us—that I am spiritual, I am a yogī, or I am a religious person, I am a religious leader—then you are that crow which is sitting on the top of the temple, on the church. So, how should one behave who has some spiritual development? You need not behave differently. Just lead a normal human life. And remember the one poem, which I often translate: "Baḍā badāī nahīṁ kare, aur baḍā na bole bol." The great one never speaks great things about himself. 'Baḍā' means the great one, the bigger one. 'Badāī' means glory. So, "baḍā badāī nahīṁ kare"—they will never praise their own glory. Or, "baḍā na bole bol"—they will not say, "I am that one, and I am a great one." For example, the poet who wrote this poem. His name was Rahīm Dās. So Rahīm Dās said: When does a diamond speak? "Then my value is one million, or a hundred thousand." A diamond never speaks, but it is we who recognize it is a diamond. And who knows the jeweler? About knowledge, about precious stones, he will say, "Yes, oh, that is very valuable." So, as we develop spiritually, our ego goes down. And as dry intellect develops, your ego grows stronger. Then you say, "Don’t talk to me like this. I’m a yogī." You go home and tell your wife, "What do you think? I’m vegetarian. I practice yoga. I got Kriyā." Then, poor wife, doesn't know where to begin. So when one comes to a higher position—maybe politically, socially, intellectually, spiritually, or commercially in any way—one should develop humbleness. Otherwise, your being in a higher position has no sense. There is one poem again. One poem: If one is great, what does that mean? One president comes and he will say, "I am the president of the country." And you will say, "Yes, and what does it mean?" Oh, he will be sweating underneath, completely. Ego. "Baḍā huā to kyā huā, jaise peḍ khajūr." Like a palm tree or big coconut tree that’s very big. "Baḍā huā to kyā huā, jaise peḍ khajūr," the palm tree. "Paṇṭhī ko chāyā nahīṁ, phal lagī ati dūr." 'Paṇṭhī' means traveler, tourist. Who is walking by foot on the path? And it’s very hot. Sun shining, 45 degrees, and that person is searching for the shadow. Would you like to sit under the shadow of some tree? And the tree was standing just near the path, the palm tree. But the shadow was somewhere; the thorny bush is far. So he said, "What is the use of this tree now? Occupying the place of the walking and giving shadow the wrong way." Useless. So if you are a great, bigger, spiritual person, then you should be more helpful. Gurujī often tells one poem about the mango. Or you can see plums or apples. When they arrive, the branches are surrendering to you. They give you fruits. The mango tree, the mango is beautiful and nicely covered with leaves. You can reach easily. And there is another tree. From that fruit, they mostly make alcohol. And when that tree gets these fruits, it loses all the leaves. Completely naked, and branches go like this. You can’t catch the fruits. So when one has ego, then making hello. So where there is ego and pride, there is a sign of foolishness. And when one is helpful, kind, and always ready to help and be with anyone, that is greatness. So Svāmī Viveka Purī was just talking, Mahāmaṇḍaleśvara, and he talked about Kuṇḍalinī. So the Kuṇḍalinī is not dangerous. Yes, it is not dangerous. If someone talks that Kuṇḍalinī is dangerous, that person doesn’t know anything. They don’t know anything. Only misusing the name of Kuṇḍalinī. Kuṇḍalinī will never awaken if you do wrong techniques. It will not awaken. Maybe it’s your own imagination, because it is not physical. Neither is it emotional. It is an awakening of the wisdom. It is not a schizophrenia. Therefore, Kuṇḍalinī is a divine śakti which brings knowledge, peace, tranquility, happiness, relaxation, and the light of spirituality. And that awakens from our inner behavior. Not that you do now this technique and you will get. Some people are saying levitation, and we know what they are doing. They are sitting in Maṇḍukī posture and try to jump. And there was also one master who was teaching levitation. So they had a mattress about 30 to 40 centimeters thick. Inside were the springs. You sit and jump. And so when you were jumping, it was easy to come over, levitating. And you know why that technique developed? Because some in this sport have developed one in their garden, that you want to meet where the children are jumping. What do you call that? Trampoline. I can’t understand when the Rāmpurī, which Rāmpurī? When one speaks and, yes, Tampulī. Trampoline, trampoline. Trampoline, okay. And the children are jumping and supporting again, yes, springing, yeah? Some can even come one meter high and down. Beautiful levitation. That’s a sport. You should have good ligaments, good ankle joints, good knees, good balance. And without practicing, the monkeys can jump very low, so jumping up and down, and this and that. This is a struggle. Jumping is a problem, that we are jumping inside. It is said that as long as the grains are inside the hot water, they are jumping. Boiling, as long as it is not through, it will jump. When it is nicely cooked through, then it will not jump. Then there will be only a little motion, vibration. Then the best cook, or our mother, knows that now it’s ready. And the man, when one day his wife was ill, she had to go to the hospital, and he was cooking. You can’t imagine what happened. All were jumping, hopping on his hand here and there. So we should know. So it is said. One beautiful poem. Another beautiful poem: As long as in the cooking pot, it is dancing. Nothing, when the pot is full of water or oil, it will not spill out when you carry it. But when the pot is half-filled and you carry it on your head, and you want to carry it, you can’t carry it. Very soon there will be movement, and it will spill out. That is this. So it is a bharasā, not a jhapkā, and jhapkā is only half. That part which is full of the liquid will not have any movement and no spilling out. What is spilling? It means the pot is empty. The horse doesn’t scream like a donkey. If it does like this, then it’s not a horse, it’s a donkey. So these are the words of great saints, poets, and experienced people. Bhārā means complete, full. Pūrṇa jñāna, that’s why: "pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate." Pūrṇa ānanda, where there is pūrṇa, there is ānanda. And where there is no pūrṇa, then there is movement. That’s called khaṭpaṭ. Disturbances. This saṃsāra is a khaṭpaṭ. You meditate. The car coming. Truck passing. Bus coming. Honking. Children going. Moped goes, and he said, "I can’t meditate. I can’t sleep." If you can’t, then remain without. Like the story of the horse. When there is a sound, the horse doesn’t drink water. When the rider asks the farmer to stop the machine, there is no water. Start a little. Again, thak, thak,... thak. Cut part of the saṃsāra, māyā. Otherwise, take it: your horse thirsty as you thirsty came. It means, as you came from the past life, you go back as it is, more with pollution. In which condition you are living, in which situations you are living. Repeat the name of God. Humbleness, kindness. Helpful. That wise one will not blame others. That wise man will not create disharmony. This morning I had some visitors, and they were talking about some kind of disharmony. I said, it’s human. Where there are people, there are disturbances. Where there are animals, there are no disturbances. In the night, animals come and sit on the tree and are peaceful. Except owls. In the night, they are searching for food. But why? Because wisdom and knowledge are missing. Humbleness is missing. Therefore, Mahāprabhujī said, "Speak and use that language. Each word should come from your mouth like a beautiful blossom." Když mluvíte, tak každé slovo. And speak such a language. Again, one poet said, "Baṇī aisī bolī mana kā apa khoja." Speak such a language that your mind is lost in it in happiness, so that all others are happy. Míruplní. Je to takový Cañcalapurī. There is Cañcala Purī, means the little child who’s doing this and this and that and that. Hardly sits down. That’s called Cañcala. Therefore, there’s a bhajan: "Cañcala citta ko māṭha yā e sikhārī, Gurū evaḍāya merāb, sikhārī Prabhu dīpaḍāya merāb." Cañcala, cañcala, restless, fickle, restless, what they call hypo, hyperactive, and so many. And so many names: Lakṣmī, and she is so poor. What a wonder! Name is Nirañjana, and there are so many mistakes. What is that? Realize your name. Name is Uṣā, morning dawn, and want to be evening, want to be Reṇu. Reṇu means the night. So, my dear, it is a hard coconut. One fox found a coconut. Foxes have a very good sense of smell. He wants to eat the nut, and what a nice, big coconut. His mouth is not so big, but he tried to bite and roll it. Going left side, going right side, coming up, but he can’t crack the nut. And as long as he will not open the nut, he can’t enjoy eating that coconut. He goes away, but his nose brings him back. After a long while, he said, he goes away. Again, his nose brings him back. This is the nose of our desires. So Gurujī said, "Rāma Nāma nāriyala." He said, "The name of God is the coconut." And this mind is that fox; he’s just rolling this coconut. He tries to crack the nut, but he can’t. From where can he eat that nut? This is all I’m trying to tell you. I will tell you what Bhagavān Śaṅkarācārya Jī’s Nirvāṇaṣaṭ Darśana is. "Mano buddhi ahaṅkāra..." If I translate all, it’s good, very good. There is no sense in it. It will take maybe two or three summer seminars to translate this one. There is one title, one degree; call it doctor. And I can explain to you in a few words what a doctor is. But to become a doctor, five, six, seven years of study, then practicing two, three years. So, those doctors who are sitting here, they know what it was to study, my dear. Coming to the seminar and going home like a holy person. So there’s even song, "Hilārī, Hilārī," no, it’s not like that. So, kindness, humbleness, and see others in you, feel others with you, feel the pain of others, because everything turns back to us. When you feel others’ pain, then you will feel, and you will have love for that, for curing. Therefore, if you are great, learned one this and that, and you can’t help the people, then for what did you become great? So, then the disciple asked Gurujī, "So, what should we do?" Because we want to get ātmā jñāna, self-realization. How? What should we do? Which technique? We do the mantra, we do this: "I am ātmā, I am ātmā." I am also thinking that he said. I repeat, "so’haṁ, so’haṁ,... so’haṁ." I am that, I am that, I am that. Gurujī said, "Yes, that made you like that." Gurujī said, "Lagutā se prabhutā milī." Through humility, you get the great things. If you try to make yourself become like a great one, then you are very far from the great one. Competition between an elephant and an ant, who should be the winner? The condition challenge was that one corn of sugar they throw in the desert, in the sand. And who can just get this sugar back? So there was a competition between an elephant and an ant. So, who was the winner? The ant. The elephant went first, swooply, and he made it come to one kilo of sand. Then they said, "Ant, you? Her Majesty." We had very nice tea. And took it just like that, and brought it. So lagu means small. And that lagu means try to become inwardly small, humble. You know, you have the mountain called the Alps. It is a Sanskrit word. Alpa, alp, is small. When you have breakfast, say alpāhāra. Have a little bite. You invite someone for just a cup of coffee and cake, or a biscuit. Alpāhāra. So, Alapa means the ṛṣis said Alapa is a small part of the Himalaya. The Himalayas are big, and this is a small baby of the Himalayas. Therefore, surrendering is bad. So in meditation, you should express thyself as a humble one. And best was as your humbleness and wisdom, you become humble, you take everyone with you. And if there is some quarreling, disharmony, things are going to be destroyed, then Holy Gurujī said to Mahāprabhujī very nicely, "Tell me, husky." So, who can create happiness? Who can repair our mistakes? The great one. Mahāprabhujī. But we are the troublemaker, and whatever people try to create good things, they try to destroy. Because within them, they are destroyed. Their heart is destroyed, their intellect is destroyed. They are split inside. Frustrated from childhood. For a while, they smell the coconut. Then they give up and run away. They cannot create the harmony. They create the disharmony. Don’t take anyone, please, individually. But the guilty one’s heart is beating quickly. There was a small village, and there lived a king. And he had a few villages. It was stolen, something in the village where the king was living, and the poor man, he was very sad. He went to the king. The king said, "Don’t worry, I will give you money, but we have to find the thief." And the tribe said, "No." Did you say no? Did you still say no? In every language, nearly almost in every language, "no" begins with N. Hungarian is a name, yes. And Czech said? Near. In Hindi we say nahīṁ. In English we say no. Two years they didn’t find the thief, so one day one Svāmījī came to that village. Like our Vivekapurī, and he gave such nice satsaṅga. All the village people were so impressed. The king was attending satsaṅga himself also. One day, the king asked Svāmījī, "I have some problem. There is some thief who is stealing constantly, and we can’t find him. Maybe you have a siddhi." Close your eyes and tell, who is that? Because you know everything. When I ask somebody, "So what do you wish, or what is your problem?" "Svāmījī, you know everything." That means it makes me weaker. You know, I said, "Well, I don’t know." "Oh, yes, you know." Then I have to say, "Yes, I know, but I want to hear from you." Mahāprabhujī knows everything. Sometimes Devapurījī gives me special information. So Svāmījī said, "Okay, day after tomorrow. It is Tuesday. My magic power is active on Tuesday. Call all your people of this village. No one should be upset; nobody should be upset." So all men came, all ladies came, so there were ladies, there were men. Svāmījī had his seat up, the king was having one chair sitting there, and then the king stood up. And said, "My dear brothers and sisters, citizens of my kingdom, you know there is some thief among us here somewhere in our village, and we can’t find him. But sooner or later, somehow we will find out. Then we’ll be punished. If today you say that you are unsure, I will do nothing to you; we will understand you, and we will leave you free." Jinak, tady svāmījī má takové siddhy, a on to zjistí. Is there anybody a thief here? No answer. The king said, "OK, Svāmījī, please help me." King sat down. Svāmījī said, "Just Tuesday?" Yes, 12:20. Five. Three minutes more. The spirit will come and will find who is the thief. Come, bling, blum, bling. He was doing something. Come quickly. Yes. Ah, okay. Why did you come late? Everybody is looking at me. Don’t tell me what you should do. Throw the fireball on the head of the thief. Yes, don’t worry. We have a fire brigade. And then he made a mastic and put some light. Yes, come, go. And the svāmī, he said, "King, look, the thief’s turban is burning." And the thief said, "Go on here." So, that’s psychology. How? That is sooner or later. These troublemakers, they are disparate ones. They will burn. Gurujī said nothing can come near the sun. What burns will burn, what melts will melt. What disappears will disappear. So to the light of God, the light of spirituality, to the light, darkness cannot come. You may invite the darkness. My dear one, I love you, come. Come. This will not come. Because only this one light. Darkness does not have the power to go there. So try to be the light. Before talking, use your vivekā. And when something disturbs, solve it inside. So be the creator of our body. Be the one who creates harmony. Sītalatā. That’s called Gaṅgā, Tera, Jala. Pavitra or Sītala. Gaṅgā māyā. Water is pure and Sītala. It is said that the waters of the Gaṅgā are pure and Sītala. It is a pollution of us humans, so don’t blame the Gaṅgā for being dirty. Gaṅgā is polluted. Gaṅgā will never be polluted. Satya Yuga came from Brahmaloka here. To take the sin of, to wash the sin of all away. And so, we are so many sinners. That we wash our desires, our ambitions, our greed. That is our pollution, not her pollution. And she said, "In Kali Yuga, I will come back." So there is a pollution; you are not that one. It’s blackmailing. It’s blackmailing. It’s polluted words; what you listen, you become polluted. Therefore, try to develop to be that light. Try to develop that ātmā. Your spirituality means humbleness, kindness. If you don’t come for two, three days, or one week, everybody says, "Where is he? Where is he? Why didn’t he come? How are you?" And if you’re a troublemaker and you don’t come even one month, they’re happy that, thanks to God. But she didn’t come. Dīpa Nārāyaṇa, Nārāyaṇa, Dīpa Nārāyaṇa, Nārāyaṇa Bhagavān Kī, Deveśvara Mahādeva, Satguru Svāmī Madhavānandajī Bhagavān, Sanātana Dharma.