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Good evening, all dear ones. Welcome. It's a beautiful day, a beautiful time. Especially today is a very good day because we have so many sādhvīs and swāmīs here. Our senior sādhvīs are Yamunā Purī from Barcelona, Śāntī Purī from Vienna, Gajananjī Mahārāj from Germany, and Pārvatī Devī from the Czech Republic. We shall check if everything is okay. And Diddayā from Hamburg and Umapurī from Vienna. At the same time, we have now two of our sannyāsīs: Swāmī Vivek Purījī and Gyāneśwar. They are also accompanied by Sādhvī Ānandī from Croatia, who is looking after the ashram. She is very strict, so the Croatian people are a little bit scared. Sometimes you have to be a little bit strict. The last Mahā Kumbha Melā was in Tiratrāj Prayāg. Prayāg is the king of all holy places; that is why it is called Prayāg, the king. You know all these stories about asuras and devas, who again and again go to Śiva, and Śiva finds some solution, but always there is some disturbance that comes again. In this Kumbh Melā, our Swāmī Vivek Purījī from Croatia—he has been a student, a disciple, from the age of 17 or 18 for long, long years—and Gyāneśwar Purī, who has been with me for nearly 20 years, received a title initiation called Mahāmaṇḍaleśvar. Mahāmaṇḍaleśvar is a title, like an archbishop. So now you have two archbishops here; nothing can go wrong. Everything is balanced. Nine is the highest number. So there are nine sādhus, two mahāmaṇḍaleśvaras, and then one sannyāsī, and so many sannyāsins, the sādhvīs—we welcome them. Of course, our dear Sāvitrī, Sādhvī Sāvitrī from Koper, and our Hṛdayakamal, who couldn't come due to some health conditions from Linz. Now you will be wondering, what is this? What happens, what doesn't happen? You all understand very well what it means because you know different religions. Here in Middle Europe, the dominating religion is Christianity. You know the rules and regulations from the Vatican, or from England by the queens, or the patriarchs of different countries. They have to keep the traditions and the rules which are given. Unfortunately, it is hard for people nowadays to follow; people don't want any kind of pressure. But it is not a pressure; it is good for us. So many times the question arises: why doesn't religion change as society is changing? If it changes like that, then that is not anymore that religion, the origin. Dharma is one. Second is adharma. When you change, then you lose the dharma; you enter into the adharma. Because the Dharma is eternal Dharma; it's not what we call believing this religion or that religion. Dharma rakṣita rakṣitaḥ: if you protect Dharma, Dharma will protect you. That Dharma is called eternal Dharma, the cosmic law, and that is called Sanātana Dharma. It is only the changing of the language. Sanātana has a very great meaning. That is what God Kṛṣṇa, Bhagavān Kṛṣṇa, says. Where do you live, Kṛṣṇa? Where are you? He tells: Mame Vaśo Jīva Loke. At present, in this Kali Yuga, Jīva Loka is Mṛti Loka, the mortal world, this earth, where we are born and we will die. We are the radiance of this earth, and due to our certain attachments—with attachment is the destiny—we are mostly traveling around this blue planet, this water planet, or this earth with the five elements, the living elements. When the five elements are living elements, that's why we call Earth a living planet. It is our duty to protect the life on this planet. For that, God has created the human as a protector, not a destructor. Some famous people, maybe what they call film stars or sports champions, or that was also with playing once, like all a Superman, you know. Children like very much to see these videos, Superman. They are holding one poster in their hands, two of them, and there's a writing: before searching for life on other planets, you should protect the life here on this planet. That's true. We should save life. Many wildlife have disappeared. Many beautiful birds are not anymore. Different kinds of deer are not anymore. Many different kinds of monkeys, tigers, etc. That is the beauty of our planet. They are all our family members. So, Jīvaloka, the living earth. Jīvaloka is also known as Mṛtyuloka. Here is death also, and birth also. Who comes will go, and who goes will come. This attachment and the karmic regions, destiny, do not let us go away from this era of the earth planet. So this individual soul is traveling. It has no access to higher lokas because we are bound to this loka. But it is said that in each and every entity, what is living is the light of God. It doesn't matter which kind of life it is. There is no duality, and there are no quantities, but there are qualities. So, in big elephants, giraffes, etc., and in tiny ants, in the tiny creature which is moving, there is the light of God. Each plant which is sprouting, that seed is the individual soul. Any kind of seed, of any grass or tree, is representing the life inside, and that is the light of God. These are surviving and developing through the five elements, from ether or ākāśa to the wind, water, fire, and earth. In these five, there is that consciousness as life; that is God. So, jala jaha jagadīś: where there is water, there is life. In Middle European languages, they call water "jivat"—water is life. And we say, where there is water, there is God. Jala jaha jagadīś; jagadīś means the Lord of this earth. So, Kṛṣṇa tells, "Mamme vaso jīva loke." I dwell in each and every jīva. Jeeva means the jīva, no death. The body will die. The body, the elements will merge into the elements. But the soul does not. That is the seed. The tree will die, but the seed is there. It will keep that tree inside, and it will sprout again. Life is there, and that life is God. So, in the 15th chapter, it is written, "I live here on this earth." Jeeva means the individual souls, and bhutas are those who are with these five elements, bhuta. Bhuta means the five elements also. And those who are surviving, living with these five elements, these are bhūtas. Mameva aśo jīva loke jīva bhūtad. These creatures, all different bhūtas. Bhut means also ghost. You know, bhut ko ghost kehte na? So it depends on what you are talking about. So jīva bhūta sanātana. Sanatana means relation. When some guest comes and we ask who they are, they say they are my Sanatana. Mere Sanātanī hai. Wedding party comes, they are all my Sanātanīs. They are my family members and so on, Jībhūta Sanātana. They are all Sanātana. It means they have a relation to me, an eternal relation from the universe. That is Sanātana Dharma. Now, what is that Sanātana Dharma? That all these Jīvas and the entire Prakṛti, nature, should function and keep their Dharma, their quality, their principles. Dharma of the apple should give apple fruit, and Dharma of the pumpkin plant should give the pumpkin. If you hang the pumpkin on the apple tree, we will see what it is. There is no plant that shows how the pumpkin is hanging. So from the sprout, when it comes, one or two leaves come out. You can recognize if it is a pumpkin or an apple or a cherry, or which kind of tree is that. Similarly, when a creature appears born, you can say this is a human baby, or this is a buffalo baby, or this is a cow baby, or this is a scorpion baby, or this is a little mouse, or the cat, or the doggy, poggy, hoogie, toogie, giggy, mingy, mangy, mungo, tongo, dog, king, chomp, many of them. So we recognize according to the shape of their life, but the light of God is equal in them. And now the dog has its dharma, the cat has its dharma, and the cow has its dharma. Guru Nānak Sāhib said—so we are welcoming our guest from Sri Lanka. Welcome. So you can see, he joined the Indian embassy people, okay? Thank you. She is from Arabia, and the other one is from Sri Lanka. You can sit here wherever you like. Feel comfortable, please. So Guru Nānak Sāhib said, "Tehrī bittī umar harī nām binā. O human, your life is passing away or has passed away without the name of God." That body, that human who has no devotion, bhakti, according to their dharma, religion, God, then how does that human look like? Like a body without an eye, a blind. Similarly, he said, "There dainu kṣīra bina." What is dainu? Dainu kishko kate? So dainu means cow. Yes. Good. So, dainu, if there is a cow and it doesn't give milk, doesn't give a calf, then that cow is only a cow, but it is not that cow which we expect will give the milk. And tarvar phal bina, the tree without fruits, etc. So it means that the tree we expect will give the fruits, but it doesn't give the fruits. It means this tree does not fulfill its dharma. So human dharma, human quality, and that's what we call to protect human rights, means human dharma. But human rights protection is often misused and misunderstood. So the season has its dharma. Now comes winter. It will be cold. It will be snowy. It goes to minus. Yes, it is the dharma of the season. Even the day of Christmas here in Europe will be 44 degrees. What do you think? Oh my God! But in Australia, New Zealand, in that part of the world, on Christmas day it is very hot. I asked them when I was there, "What do you wish for mostly on Christmas day?" It's a very hot day, so we can go to the beach and lie in the sun. And I asked the European, "What do you wish here? Oh, beautiful, peaceful day. White Christmas means snowing, everywhere snow, no?" And dark, and there is the sparkling lights on the Christmas tree, everything. We are celebrating, we are welcoming, we worship that season. If you put in the summer a Christmas tree in the center of Vienna, the tourists will think, oh, this European Christmas tree, they will take a photo. But it does not have that meaning. Every bird has its dharma. Every creature has a dharma. This planet has its dharma. A river has its dharma. The universe has its dharma. Moon and sun, stars, all planets. That's called sanātana dharma. If the sanātana dharma will not continue, everything will paralyze. So dharma is not translated as a religion, but dharma is a principle of the religion. What they tell us, and no religion will tell you to do wrong. They will always tell you love, support, health, kindness, etc. That is because this is the human dharma that is teaching us. Mame vaso jīva loke, I am living in each and every entity. Jīva bhūta sanātana, all they are my relatives, meaning they are myself. When the sun rises, you have one small window, and sunlight comes in. Other houses have big windows, and the sunlight comes in. Someone is sitting on the balcony, and the sun is coming there. So the sun is everywhere, but it is only one. Similarly, God is in and everywhere, but it is only one God. The incarnations may be different. Holy saints may be different. What we believe: Krishna, Rama, Buddha, we believe Muhammad as a prophet, Jesus as a prophet, etc. But in them, what is or what was, is the divine light of God. So, spirituality and ethical principles are actually the principles of the Sanātana Dharma. And Sanātana is universal, equally ruling the entire universe. So, there is a Parameśvara, Īśvara, and Ātmā. Ātmā, that divine which is within us, not the soul, but the presence of God, that is governing our body. Ishvara is governing our sun system, our solar system. That is Īśvara. And Parameśvara, who is the governor of the entire endless universe. Chaudha, Loka, Ikisho, Brahmāṇḍa. Fourteen different worlds between this earth. Six down, six up, and the earth. And 2,100 different solar systems or universes. After that, no one can go further. Only we can gaze at this galaxy, and there are many, many millions of suns. Okay, who has counted that? But yogīs were, ṛṣis were that time. What Swāmī Gyāneśwar Purījī was telling this morning. Doesn't matter what they were wearing, how they were living, but what were their brilliant thoughts and powers, and they could go till 2100 solar systems were able to cross with what? With their astral body, they again come to this Mṛtyu Loka, this mortal world. So, Sanātana Dharma should not be understood as a particular teaching of some incarnation. Sanatana Dharma is God-made, that universal Dharma. And all else is man-made Dharma. What does man-made Dharma mean? If we talk, take Rāma, he incarnated as a human body. Krishna incarnated as a human body. Buddha incarnated as a human body, and what you call Jesus came as a human body. So those who come through human form, but within them was a different light, different energy, different consciousness than we. Now, a few people came here with handbags, and we don't know who has what in their handbags. So we call them only handbags. But someone having a handbag, very nice fruits, so we will get after. Someone brought nice chocolates. The children will get all this. So, we don't know what is inside. So, don't judge from only the body, but what is inside, which quality. When the fist is closed, it has value, millions, because you don't know which kind of precious stones or what is something inside. So keep your fist closed. When it opens, there is a value, just like the ash of the fire, dust, the thing. So it means, keep your dignity, keep your wisdom within you, don't just open it and everything is gone. So as long as you didn't speak, you were the wise one. So that is telling, "Bandī-muṭhī-lākh kī, khul gayī to rākh kī." So Sanātana Dharma is in our whole body. It is the Sanātana Dharma which moves your small toe. It is that principle of the body. Without that divine Sattā, hile nahi ek pattā: without a divine energy or power, even not a leaf of the tree can move. It is his Śakti, and that divine Śakti is within all of us. That Shakti is the Mother. So the Mother is in each and every atom of the body, and that consciousness is the Father. Both work together; you can't separate that. That's why we call consciousness and matter, or the Śakti and Śiva. Shiva means consciousness, Shiva means liberation, Shiva means the truth, Satyam, Śivam, Sundaram. Shiva means that beauty. Which beauty? The universal one. Shiva is not a human being, just normal. All are born as human, but Śiva manifested himself. Especially in the human body, because in this creation, humans are the highest creatures and have abilities. So, dharma, the dharma of the father, dharma of the mother, Dharma of the parents, dharma of the children, this is called dharma. Dharma of your friend. So, your dharma, what is your dharma? Find out your dharma. Your dharma is to serve your parents and to take care of your children. Work. Don't depend on someone. Well, somebody will be angry when I tell this, somebody will accept. There are some people who don't want to work, and they go to the government and say, "Well, please help, emergency help. I have nothing." The government has to pay every day per week about how many euros? Ten euros per week. How much do they give? So at least the minimum the government has to give you is 700 euros in Austria as support so that you can live. Now we understand, if you are ill, then an invalid pension, that is right. But you think that you can't find a job. What kind of job are you searching for? Do anything. Clean the snow, but I am a doctor. Why not? Snow will not tell you, doctor, please don't clean me. So any kind of work, work is not dirty. Dirty are our thoughts, and dirty are our actions. Work is not dirty. So anything works, don't say, "I am poor." God tells the human, "How can you say that you are poor?" You have two hands, two legs, a beautiful brain, intellect, buddhi—everything I gave you. Why do you say you are poor? You are the richest one, but we became very greedy and want to have more and more. So Mahatma Gandhījī said, "Mother Nature has everything for your need, but not for your greed." Out of greed, we begin to do karma or actions which are not acceptable. Actions which are destructive actions. So there are some who bring together, and there are some who begin to try to destroy them, disturb them. So this is called āsurī-śakti and daivī-śakti. And between āsurī and daivī śakti, if sanātana dharma will awake in them, they will all know their borders and their duties. So when we meditate or when we use our mantra, then meditation means self-inquiry, means not "Who am I?" but "How am I?" Which kind of energy is hidden in you? Anger or hate or jealousy or complex or greed, or what? Or mercy, compassion, kindness, love, humbleness, all these good qualities, sanātana dharma, that is devic śakti, and that other is āsuric śakti. Uthān and paṭhan: either it is developing or disturbing. So, destroyed everything or developed everything? So, developing our health condition, developing our knowledge, and developing our spirituality completes our sanātana dharma of being human. So spirituality and ethical principles will keep alert and awaken the best qualities of our Sanātana Dharma. So you need not any instrument for that. Do what you are doing. Work as a good housewife or a good househusband, man or mother, everything. Do, go work, everything. But in the heart, in the mind, in the thoughts and feelings, keep your purity and pure thinking. So that's why we always say, Sanātana Dharma Kī Jai, the victory of the Sanātana Dharma. And that is finally said: Satya Meva Jayate. Finally, the truth of Yajña is victory. And which truth? That truth is that God, that Brahman, and this world are an illusion. Illusion means also ignorance. Changing, going, coming, going, coming, going. In meditation and when you wake up in the morning, it doesn't take a long time. When you become aware that now you are awakened, just tell yourself one sentence: I am human. When you think that I am a human, then the whole day you will do only those actions which humans would do. And then you go to the bathroom, tell yourself, and ask, "What makes me human?" I am human, but what makes me human? This body or something different? When you come to the breakfast table and you have your nice milk, morning milk is very healthy. Coffees, I don't want to tell because business people will be behind me. I damage their business. But in the morning, drink some fresh juice. First, fresh water, then a little juice, milk, and think that third thought: first, what makes me human? Answer will come, the human qualities. And when you come to the breakfast table, you say, "Which qualities are the human qualities?" And then you go to the workplace, you will say, "Now, how do I develop my human qualities?" So, workplace, and when you come to the car and take your car, there begins your human quality. One sees your human quality: how you drive the car, and how many times you compromise. It's a yellow light—still, I can go. Then comes the red light when you are on the mid-crossing way, midway on the crossing. And then the police will say, "But you said, 'Well, it was yellow,' and sorry, sir, I was quickly, I had to go. I didn't see the red." So police said, but we saw the red. Judgment is in their hands. So unnecessarily, just for one minute or half a minute, why do we have to beg for pardon, please, and sorry, please? That's dharma. Or someone overtakes so and so, and you say, "Oh God, this crazy person." Don't tell this. Who knows how hurried this person was? Maybe his wife was in a hurry to go to give a delivery in the hospital, and he had to be there and call the ambulance. Perhaps you don't know why he drove so quickly or took over to find a way to go there. So, without knowing some reasons, who are we to judge someone? If we judge wrong, then it's not human dharma. So human dharma is that dharma which protects all. So humans are protectors, not destroyers. And humans are aware of Sanātana Dharma. So, meditation, when you sit, you can also ask a question: what have I done today? How friendly was I to others, or how friendly was I not? Maybe for a few minutes, count your actions. The persons whom we love, we are very kind and very nice to, and to whom we don't like, we say no. Then you have no Sanatana. There is a way also to say no, but in a different way. So what comes out of me, that is my inner qualities. It doesn't matter if I am acting physically as a body, mentally, or intellectually. It doesn't matter how I am acting, but that still is coming from my inner dharma. That dharma, which is either sanātana dharma or polluted energies. After that, you look within thyself, not only the negatives, but how many good qualities you have, how many good things you did. Gurū Nānak said, "I went to search for bad people, but I didn't find anyone." But when I searched in myself, no one was worse than me. So, do you know, my Eśvarānand, I'm asking myself, how many negative qualities I have inside, which I should work out, or how many good qualities I have within me. And you can also do this. So every day I am thinking, "I am human. What makes me human? Which qualities? And which negative qualities do I still have inside?" It doesn't matter what I am doing; wake up with the name of God. So when you wake up, which word comes out of your mind first? Yes, that's very important. So when mother wakes up, she wants to see the face of her little child, because she loves that, and happiness inside. When a child opens their eyes, they want to see the face of their mother or father. But the child opens its eyes and the mother is not there; it is a babysitter. Okay, the child loves the babysitter also. And it is said in the morning, when something bad happens in the daytime, then we say in India, "Aaj kiska chehra dekha hoga?" Karte kī nahīṁ? God, whose face you saw this morning first? That face reflecting that energy. I remember always when my mother got up, she put my blanket away, and she was looking at me, and I said, "Oh!" But always she was looking to me, and then gently put the blanket back again and went, mother. So, my dear, sanātana dharma is within us and everywhere. So, it's a word, a language problem. So, with this, I wish you all the best. And now we have here two Mahāmaṇḍaleśvaras; perhaps in a few minutes, they will also tell something. So today, the first initiation got the Mālā Vivek Purī, and the second got the Jñāneśwar Purī. So you see, it is twin babies, but which came first when he said that? My God, this is a... Or, who was the first? Mālā. From me, from Gyāneśvar. Okay, then Gyāneśvarjī is first. So, I wish you all the best, and thank you for coming. Tomorrow morning we will have satsang again, and the morning will be meditation, asanas, and prāṇāyāms. So, what I wanted to say is that we shall follow the principles of nature. That is just about it. Okay, Śāntī? Swāmījī is very good, but what I spoke was good. Okay, thank you. Hari Om.