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Sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu mā kaścid duḥkha bhāgbhavet, oṁ śāntiḥ, śāntiḥ, śāntiḥ. Praṇām, beloved Gurudev. Praṇām to all of you, dear brothers and sisters. It is always difficult to speak in front of Swāmījī, especially about a topic I know little about. Still, I will try, offering my apologies in advance. In Indian thought, this mantra I just sang—which Swāmījī has explained many times—captures a profound idea. It says: "Let all be happy. Let all be without disease or pain. Let all prosper." It declares that there should not be even a single gram of unhappiness. If you reflect on it, it does not say, "Let humans be happy." It says everybody, without distinction. It does not say, "Let my family be happy, not the neighbors," or only those I like. It says everybody. This sentiment is deep-rooted in the Indian subconscious. My belief is that if we manage to observe the whole world and everything around us in such a way... Swāmījī calls this karmic purification. As long as we harbor enmity and our deepest negative qualities—kāma, krodha, mada, lobha, moha (lust, anger, pride, greed, delusion)—it is very hard to progress. Then the stains on the wall of our mind only grow larger. I was always impressed by Swāmījī, especially during the war in Yugoslavia. We could meet in the ashram, all of us from all parts of the former Yugoslavia, without any enmity. This was true not only in satsaṅg but also outside. Not a single negative word was spoken. We came, happily had satsaṅg, lived here joyfully, and then returned to where we came from. There was no hostility. We met each other in a friendly way; the smallest grudge was absent. We felt unity, not only in satsaṅg but also when meeting outside the programs. We were together as brothers and sisters. Afterwards, everyone returned to their own country or community. We have all heard there are six main philosophical views (darśanas) in India. But one was born and never died. The others have more or less expired or disappeared. The one Swāmījī speaks a lot about is Vedānta. This is the philosophical way of thinking that is still alive, especially the part of Advaita Vedānta by Ādi Śaṅkarācārya. Its basis is not merely that there is an Ātmā in each of us, but that there are no borders between Hungary, Austria, Germany, Croatia, or any countries. A human is a human. There is Ātmā in every living being—including plants, ants, horses, pigs, cows, donkeys, and everything we take for granted. It is interesting how we speak of philosophical ways. "Philosophy" is an English word, but in Sanskrit and Hindi, it is darśana. Darśana can be translated as a "view of the world." It is not merely something to discuss; it is our special perspective. From this view, we can always say, "Let all beings be happy." If you truly think like that, how can any arguments remain? Unfortunately, it is very hard to follow this thought. We are human; we have our own way of thinking, our own chain of thoughts, our own channel we are used to. We think our way is the best. But if we came to this path, if we came to Swāmījī with the purpose of attaining liberation, of becoming a better human, of changing ourselves positively, then what is the problem? We must accept this and try to think in such a way. As Swāmījī says many times: do good, you will get good; do bad, you will get bad. Now, not to be too dry, because just thinking this way is difficult. Swāmījī gave us a whole system. Among the six Indian philosophical ways, each has its own view of the world, God, and how things are explained. But all agree on one point: you will find the real truth after you practice yoga. After you physically do all these preparations and practices, then you will realize what is being told is correct. We are very blessed. As humans, we have a tendency to change everything, and then Swāmījī gets angry that we are changing the system again. But we forget one thing: we have a system. If there were no system, we could not change it. We have a system of āsanas, prāṇāyāma, meditation, kriyās, and so on. This is the basis for changing our thoughts. But if we skip one part—if we only practice āsanas and prāṇāyāma because it is good for our body, and we do not change our thoughts because we think we are perfect—then why should we change? "I am as good as it gets. Nobody is better than me." As a joke says: "Before I had one problem: I was egoistical. But now I am perfect." So, are we perfect? Of course, we would like to think so. We think, "I am perfect, but that person has a problem." Then we find that so many people around us have problems. We think, "I cannot stand in this group; I cannot stay here because so many people have problems. I will not come to seminars anymore. I have an inner connection with Swāmījī." But do you really think so many people have problems? Or maybe I have a problem? It is like those "ghost drivers" on the wrong side of the road. One person may be wrong, two may be wrong, but are 99.9% of people wrong, including Swāmījī? Because Swāmījī said something, but he told me something completely different inside. So why do we come to satsaṅg? If Swāmījī talks to us inside, it is excellent. I bow down to you, and I hope Swāmījī will speak with me inside someday. But while Swāmījī is here, I would prefer he speaks to my ears in front of me, or I will call and ask about problems. Similarly, when I have a physical problem, I will not go to a dead doctor's grave and ask him to cure my cut or broken bone; I will go to a live one. So, how to change karmic problems? How to clean our karmas? Unfortunately, the first step is always the hardest: we have to acknowledge there is a problem. If I am perfect, there is nothing to change. If the problem is in everybody else, there is nothing to change. As Gandhījī said: "Be the change you want to see." How to do that? There is a part in the Yoga in Daily Life book called Self-Inquiry Meditation, which we can practice every day. It would be excellent to practice in the morning, but we can practice anytime—even waiting for a train (without crossing legs or using a mālā). Just think, observe inner feelings, observe everything, and continue according to the levels. This is only level 2 and 3. But the main problem I noticed, even for me, is to acknowledge the problem and have the wish to change it. Actually, I said it wrong: it is not to change the problem, because we always change the problem into something else, but to remove the cause of the problem. I believe this is possible. If we just practice, and through practice implement this mantra or way of thinking—that we are all equal, there is no difference, we are all Ātmā, and the Ātmā in everybody is the same—these are things we hear so many times in satsaṅg. As the mantra says: "Let all be happy, let all be healthy." If you think from the other side of this mantra, you might say, "Why do you want everybody to be happy? Because if they are happy and healthy, they will not create problems for you, so you will be happy." If we all live in buildings or houses, we hear the neighbors. How do you feel when neighbors fight? Do you have more peace or less? In the same way, you want everybody to be happy because if our neighbors are happy, we will have peace. If they are healthy, our health will not be at risk. If you go on a tram or bus where 90% of people have the flu, you will get the flu. It does not matter how we approach the problem; the result is always the same: we always benefit. So why not change our way of thinking? Why not genuinely wish from the heart that everybody should be happy—not just repeating a mantra because it sounds nice? I would like us to repeat this mantra together once more, and then I request beloved Gurudev to continue and give necessary corrections. Śāntiḥ, Śāntiḥ, Śāntiḥ... If we all work like this, it would be good. Gaṇeśa said it means all, not only humans. Similarly, the Bible says, "Thou shalt not kill." All these wise words, if the world implemented them in everyday life, this world would be what you call heaven on earth. We create many dualities, differences: countries, cultures, languages, religions. This is the problem in the world. So if you have any question... you got the practice, how to do... Have you any question? No question also has no answer. So, that's all then, no? Enjoy. Good journey. Come home well. You have come from far distances. I think Budapest is more central than Vép, no? For a little while, Croatian is different, but still, compared with Slovakia and Poland, the road access is good. So we should come often to Budapest. Yes. So karma is really something. It is time that will not wait for you, and karma will not leave you free, whether you do it mentally or physically. We cannot hide. I always say: here are two who know everything about you. You can't hide, even if you are speaking silently inside. These two know very well, better than you. One is God. You know that story I told many times: a person wants to kill a bird where no one sees. The person says, "I see that I killed the bird. I am also someone." Then he is told, "Put a cloth on your eyes." He says, "But the bird sees me killing it." "Okay, tie the eyes of the bird too." He goes into the bathroom and comes back. "I can't. Dear Master, you told me how to tie my eyes so I don't see the bird's eye. But you said no one sees, but God sees. You didn't tell me how to tie the eyes of God." So the one who sees everything as God—we can't hide. The observation of God is more than our modern camera system. Whatever you think, speak, or plan, God knows everything. The second who knows everything is yourself. You can't hide from yourself. These two witnesses are more than enough: yourself and God. This is reality. Once I was driving through Novi Sad, and on a building wall was written: "Do not eat those who have eyes." It didn't say humans only. Some might say, "Okay, a blind man has no eyes, can we eat him?" So that was told to all who have eyes, to all life. So, Sarve bhavantu sukhinaḥ—all should be happy. All should be healthy. As Jñāneśvar said, it's hard, but it's the reality. Every one of our bad thoughts creates karmic pollution. Sometimes it is so strong that one becomes like an unbearable stink. Not only humans, but all animals cannot come near. Then that health, by God or destiny, removes that one, shortening the life span. So we said, "No bamboo, no flute. No flute, no noise." This story is in the Mahābhārata. You will see this story there too—a very interesting subject about Śiśupāla. He went against God; he went against all others. There was a meeting, and he was humiliating Kṛṣṇa. Others said, "Kṛṣṇa, why don't you remove him?" Kṛṣṇa said, "I have my limitations. I know he has gone so far and has no more value to keep in life. But the promise is there. Until then, he will make many mistakes. Then the Sudarśana Cakra will appear." So he began to shout at Kṛṣṇa with many bad words. Then came a sound, and the Sudarśana Cakra appeared from space. The Sudarśana Cakra was given by Lord Śiva to Viṣṇu. There are different kinds of Sudarśana Cakras, not only this one. They are used on different occasions. The Sudarśana Cakra was given by Bhagavān Śiva because Viṣṇu wanted to perform a pūjā, an abhiṣeka, with the thousand names of Lord Śiva. For each name, he did a mantra and placed a lotus flower on the Śiva Liṅgam. He offered 999, and one disappeared through Śiva's māyā. Viṣṇu looked, "Where is that lotus?" It was very important for him, this saṅkalpa, this anuṣṭhāna. Even God has to do an anuṣṭhāna. Only one flower was missing. We might say, "Okay, compromise. Okay, Lord Śiva, this is my lotus. This lotus is my heart. Oṁ Namaḥ Śivāya, I offer you. Oṁ Namaḥ Śivāya, let's eat prasād, let's go." That is what we are. But Bhagavān Viṣṇu was worried. "What will I answer to Śiva?" At that time, Śiva appeared and said, "Viṣṇu, why are you so upset? You have so many lotus flowers. You are known as Kamalanayana." (The name of Kṛṣṇa or Viṣṇu is also Kamalanayana—lotus-eyed. At that time, Kṛṣṇa did not exist yet, except in the universe. Kṛṣṇa is an incarnation of the last yuga; before that was Rāma.) "Your eyes are so beautiful, oh Viṣṇu. The pupil of your eye is like a beautiful pink bud of the lotus, when it comes but is not yet opened, between green petals—a beautiful, gentle, pink and white lotus. That is called Kamalanayana. The eyes are like a lotus." So Śiva said, "Offer this, your eye." Viṣṇu was surprised, but he wanted to complete his anuṣṭhāna. He understood what anuṣṭhāna means. We do anuṣṭhāna every year in Strelka and Vép and elsewhere, and you forget how many mantras you did; you don't care. Many rules are given; out of those, you follow 3%. So your anuṣṭhāna is not finished. I think it's good that you don't finish, because otherwise you would be self-realized and I would be sitting alone. It's good that you have to come back. Like in the modern world of manufacturing: quality? Use and throw. Then you have to go again and run to buy. Those are your conditions. I haven't seen one person who follows 100% of the principles. So Viṣṇu imagined and called his Brahmāstra. The Brahman arrow came into his hand, and he opened his eyeball, trying to take it out to offer as the thousandth lotus on the Śiva Liṅgam. In our case, we would say, "I don't care about self-righteousness. I don't need an anuṣṭhāna. Let's go to Hortobágy, ride horses, see the oxen. Okay, morning meditation, beautiful sunrise, sunset." That's what we are. We don't know the value. If we knew the value, we would be ready to offer anything, to sacrifice everything. It's like an auction. One person understands a painting. One said ten million, others said five hundred million (dinars, liras). All Italians were billionaires. Then Kali Yuga came, and they are not even millionaires. So, is life changing? How is the manipulation of Kali Yuga? It's the same paper; only the name is missing. You stamp 500 euros on it, only because the name is there. Same paper, same thing. This is modern manipulation. In some ways, humans are limited. For a small child one or two years old, it doesn't matter what money you give; they will put it in their mouth and tear it. But Viṣṇu knew the value of his saṅkalpa. Many people tell me, "Yes, Gurudev, before getting kriyā, I will practice, no matter what happens, I will follow." And where are they? Stopped and disappeared. So Viṣṇu wanted to take out his eyeball, and Śiva held his hand. He didn't really; he was only testing if Viṣṇu would be able to do it or not, which Śiva would never let him do. It was a test. Like this, there is a test for all of us from Gurudev. So we always keep our distance. "Mahāprabhujī, please, I am fed up with the world. Take me to you, Mahāprabhujī." And now Mahāprabhujī and Devpurījī walk out of the picture. "Come, hold my hand, let's go." "No, no, I didn't mean like that." Who wants to go away? It is very hard. If he tells me, "Let's go," I will say, "Well, I have to finish my seminar." So Śiva blessed him and said, "From now on, you will be known as Kamalanayana. And for this, Viṣṇu, I give you something you will need. This should be an ābhūṣaṇa (decoration). You will be known as Sudarśanadhārī—the one who holds the Sudarśana." Bhagavān Śiva gave him the Sudarśana. So when you see Viṣṇu's picture anywhere, he has in his four hands all these symbols: Sudarśana Cakra, lotus, gadā (mace), and what is the fourth? The blessings? Śaṅkha (conch), Kaumodakī (mace). These are the four ābhūṣaṇas of Viṣṇu; then he is complete. Now I ask: he has all four hands occupied. He has no hands to eat and drink. All is fixed. So, as you say, "I have a handful of work to do." So God has a handful of work to do in this world. This Sudarśana will only function when you use it for justice. Don't cross the border; otherwise, it will disappear from you. So he cannot use it, though he has the Sudarśana Cakra. If he tries to use it unjustly, it will be useless, just like a plastic Frisbee. That's all. Hari Oṁ. So when Śiśupāla humiliated all the bhaktas and God, he became like a stink. So Viṣṇu only had to raise his hand, and the Sudarśana Cakra appeared and destroyed Śiśupāla. So it is our ignorance, our pride, greed, jealousy, and desire for revenge that shorten our life. Not only shorten this life, but it will not give you a meaningful life in the next life. In every holy book, heaven, hell, paradise, and many things are described. It is true. In the Guru Gītā and many texts, it is said where such a person will go: for yugas and yugas, burning pain and torture—pain we can't even see, unbearable, and you can't remove it. No one is there to hear. That's called pāpa and puṇya (sin and merit), the sinful soul and the pure soul. That is the thing. Therefore, it is said: this purification, karmic purification, is to accept your negative thoughts, everything, and ask for forgiveness and prayer. This karmic pollution increases day by day; we should try to reduce it day by day. Holy Gurujī said very nicely: through this mantra, our mind will be purified. At that time, the eye of the heart will open. If every day one practices with discipline... Anjana means the ointment for the eye. In our bhajan books of Mahāprabhujī, Gurujī, and our other lineage, there is immense wisdom hidden in a very simple way that everyone can understand. So we shall try to work on this. Before you expose yourself negatively outside, first look at what is within you. In our Yoga in Daily Life book, an immense amount of wisdom from different ṛṣis is compiled: all the science of prāṇāyāma, the science of consciousness, the science of cakras, and hidden powers in humans. Read properly. Think it over. Get the Mahābhārata video. Every satsaṅg, see one or two episodes. You must play within that film. You should play with it, and you can choose which figure you want to be. Yes. Ask your inner self when you see that play: are you worthy to be like that? Who will you be? Arjuna? Hare Kṛṣṇa. Arjuna? Duryodhana? Or Bhīṣma, or Śakuni, and many others. See it in such a way that you put yourself inside, and you will see clearly everything there—what happened to you in your life. Maybe you have done it, or someone has done it to you. In every episode, you will find yourself inside. And then see the Mahāśiva Purāṇa. Also, you will see where you are. "Oh my God, the Rākṣasas! My God, and the Devas." Even the devas go, "Śiva, Śiva, please help us." Brahmā and Viṣṇu run to Śiva: "Please help us." Again, Śivjī balances. He doesn't talk too much; he doesn't give lectures, only one or two words or sentences, but powerful. And then you come to the sea, the Rāmāyaṇa—to follow this path of spirituality and ethical principles, moral principles. Then see how much even God has to suffer. And read the Bible in parallel: how much God had to struggle. Now you saw the Mahābhārata, the Mahāśiva Purāṇa, the Rāmāyaṇa, and you also read the Bible and other books. Now you are completely finished, confused. "Oh God, life has no joy. What to do?" Life should be colorful. Life should be joyful. We should dance, relax, have makeup—blim-blam-blim. Then you see Kṛṣṇa's video. Then you see all blim-blams. So Kali Yuga is a Kṛṣṇa Yuga. It's called Kṛṣṇa Pakṣa. But Kṛṣṇa is not like how you might think. He is not here anymore; he is sitting somewhere in the universe. Only his Līlā is moving there—his shadow. You know shadow theater? The Hungarians are proud of it. Someone said he had a black shadow; shadow means many things, but literally it means not good. But this is only theater. Therefore, this is Kali Yuga. So Kṛṣṇa tried to make everybody a little happy, inspired. Kṛṣṇa tried so that bhaktas would not think God is very strict, but that God is someone who can behave like us, sit with us, joke with us, and play his divine Līlā. Kṛṣṇa is Kṛṣṇa, the best cowboy. Yes, Kṛṣṇa is a cowboy. He is called Gopāla. What does Gopāla mean? "One who takes care of cows." So you can say either Gopāla or the cowboy. I know many Hindus and Kṛṣṇa people may be angry with me. Cowboys are not bad; cowboys are the best ones—the protectors of the holy mother cows. That's it. So time is gone. I'm sure you will be very happy if you meet the cowboy. He goes in the... he goes pala. He goes in the... he goes pala. And furthermore, Hari Oṁ. I wish you a good journey, all the best. We will continue our Brahma Vidyā Kriyās. But we cannot proceed as long as there is Māla, Vikṣepa, and Āvaraṇa. We are only on the first part: Māla. Māla means impurities, or pollution—karmic pollution. That's it. Hari Oṁ. Good journey and much love to all. Oṁ Śāntiḥ Śāntiḥ...