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Dev Purīṣa Mahādeva, Satguru Swāmī Madhavānandajī Bhagavān, Dīp Nārāyaṇa Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai. With the blessing of Almighty Śrī Ambu Mahādeva, one in all and all in one — Svayambhū, that sustainable, self-existent being. It begins with Śiva, Śiva. It starts with the Ātmā, which is sustainable. Jīvātmā is changeable. Jīvātmā is changeable, and the body is movable — it is mobile. And the body is changeable, so that Svayambhū is our Ātmā. Everlasting, unchangeable, pūrṇa, immortal — that is Ātmā. On this subject, a great deal of work has been done by Ādiguru Bhagavān Śaṅkarācārya. And from that the teaching comes; its philosophy is called Vedānta. Vedānta philosophy is divided. It is called Yoga Vedānta or simply Vedānta. And this Yoga Vedānta, or Vedānta philosophy, is split into two parts. One is based on intellect, and the second is based on realization. If it remains only on the surface, intellect alone makes you distant from reality. Then they say, “This is not good, this is not good, that is not good.” There is only Ātmā, only Ātmā. But for us, time presents itself. We cannot neglect it. They say, “No photo, no statues. Nothing, all this is material. Everything is Nirākāra, the formless.” So there is always something, and I also listen to them. In one big Vedānta conference, they were proclaiming, “Ahaṁ Brahmāsmi,” I am Brahman. I am Soham, I am Ātmā. Nothing, no materials, nothing. And then the person who was speaking said, “When will it be lunch time? We are hungry.” So I said, let’s go and eat. As we sat down and I began eating, I took his plate away and put it empty. I said, “Ātmā doesn’t eat. And you were talking so much, ‘I am Ātmā, I am this, the body is nothing.’ So please, we are not so advanced; let us eat. You eat, imagine: good chapatis, laddus, mithai, sweets.” He replied, “No, no, we were not talking about this.” Therefore, my dear, that’s called Rūḍhivāda — rigid adherence to words. In German they say “gnar,” stupid. So there is a difference between reality and the space of mere intellect. Yes, we are searching for that Vedānta. Vedānta means the end of the Vedas, but the Vedas have no end, because what is limited is not pūrṇa. Therefore, that science or that wisdom of the Vedānta, of the Vedas, is complete, pūrṇa. Vedānta is the essence of the Vedas. The essence of this is divided and explained in one word: Advaitavāda, non-dualism. But there is a philosophy that still exists. Many people still believe only in dvaitavāda. There is nothing one; there are differences. Yes, I do accept. Both are there. As far as the body is existing — my body, your body, everybody, somebody, nobody; my feelings, your feelings, their feelings; these are the limbs of my body, my heart, my liver, my kidney. So as soon as we come to the visions, as soon as we take a dṛśya, the visions, it creates duality. When I was here, he was not here. Now he is here, but I am not here. Why? Because the street of wisdom or love is so narrow. Two cannot go together, so two have to become one. Then comes Pūrṇa. One has to give up identity. There are two: the river and the ocean. And these two have to merge into oneness. But when the river merges into the ocean, we will not call it a river anymore. Only one ocean. Similarly, at the end of this realization, these individual streams of different thoughts, energy, existence, etc., should become one with that Supreme. That is, the jīva merges into Śiva. As long as the river has not entered the ocean, there is a big struggle, there are many curves, many obstacles, many, many things. Many different situations: the river doesn’t like to be there, but one thing keeps that river moving — that longing to come to the origin, to the ocean, to that Brahman or Śiva, whatever you call it. So when there is that longing, then there are no dualities. But if there is duality, you will always suffer separately. Therefore, there is Advaita Vāda as long as there is form. We put up a picture of the twenty-four incarnations. Krishna, Vishnu, Shiva. Shiva is not an incarnation; Shiva is Svayambhū. But through the form or the name, we divide it. So there is dualism. We are all sitting here, many different. But as Advaitavāda, non-dualism, we are all one. Therefore, Ādiguru Śaṅkarācārya said — a very nice bhajan was sung the day before yesterday — where it is said, “I am not the senses. I am not these hands and feet, neither the jñānendriyas nor the karmendriyas, neither mind nor intellect, neither this consciousness nor ego; then I am not that mother or father, nor the difference of guru and disciple. I’m not eating, nor am I digesting, and I’m not the one who is giving the eating.” But to get that state of consciousness, my dear, we will take yugas and yugas, according to our discipline, what we are. We will be rejected immediately. So it is a hard nut, a tough nut to crack. First, you have to come into honesty. But yes, we are very honest. All of you are honest. We are all honest, but what is within us? Greed. Money. It is money that makes us dance. It is food that makes us dance. After eating, every creature is happy. And when there were a few days with nothing to eat, there was no more dance. Who is dancing in you? Not you. That food, anna-devatā. So, Anna-devatā, Natsī, Anjī — Gurujī said, it is the food which is dancing. It is that which is jumping, and it is that which is laughing. Today, the anna, the food is not at home, and everything is powerless. Similarly, we know the world is struggling for money, but if you are not using and earning it honestly, that money will sooner or later become a trouble. You don’t know in which way. So there is a call, “Holy Gurujī Satsaṅg.” Many times you can hear in Hindi; he said: “Rājā Daṇḍ, Palitā Daṇḍ, Agni Daṇḍ, Chor, Luṭ, Le Jāī, Itnā Daṇḍ, Duniyā Sahāy, Dharma Daṇḍ, Sayānā Jāī.” Clear? Yes. I am proud of you that you speak so much Hindi. Did you understand? Rājā Daṇḍ — any kind of punishment from the government side. Tax office, or wrong driving, police comes and gives you a ticket, and many things. You didn’t pay the electric bill, you didn’t pay the telephone bill, or it costs you a lot that you will digest it. Rāj Daṇḍ, Palit Daṇḍ. Palit is like a ghost. That destiny, that spirit, as the spirit. You know, there are three tapas. And to become free from these three tapas is not easy, and we are constantly tortured in these three kinds of fire. So, you heard today about doṣas. You know, this is called Vāta, Pitta, Kapha. We hear it’s good. And Muktāmaṇī makes it tasteful. Yes, you should eat a little sweet, and then you should eat a little sour, a little salty, and this, this. And this keeps the potassium balance. And so she cooks for this, and then for some of this. My God, our Annapurna center is jumping. And Sattva, Rajas, Tamas. And about Ādi Bhakti, Ādi Devīk, Ādhyātmik — these are the nine. These nine numbers you can’t remove. And above nine there is nothing, only zero. And that is Śiva consciousness. So nine will always be nine. It doesn’t matter if you write “hundred times nine, nine,... nine.” You calculate, and what you will see is a nine. Ten times nine is ninety. Zero doesn’t count. Again, nine. Similarly, we are between these perplexities, these troubles, these principles. So, Tapa means the heat. When iron is very hard, we heat it in the fire. It becomes softer, then it lends itself to being molded. But it doesn’t twist itself. You have to hold it with the tongs and hammer. Down is also hard, up is also hard. There is no chance to go here, and their master is holding. Then surrender. Then it is twisted, but resistance comes — ego. Very soon it becomes cold; you can’t twist, no problem. In the tapa, more heat, again your strength is gone. So, Rāj Daṇḍ, all kinds of, you can say fine or punishment, whatever you will call it, because we did not respect the law. How many didn’t bring pillows and hair bags today, and this? We have been talking about this for the last three days. It will take time. We have some lives. Rāj Daṇḍ, Palit Daṇḍ, Palit. This is working on the subtle level. Illness, mental illness, accidents, and many things. This is called Palit Daṇḍ. From those spirits in the space, invisible, we don’t feel them now, but when they come to catch you, to put you in front of the Supreme Court, any kind of pain and illness that begins in the body is what we call a warrant. Get ready to go to the Supreme Court. The Supreme Court is that cosmic law. And that we will accept it. We will go to the dentist and pay so much money. We will go to the kidney doctor, we will pay them. He said, “Now what can I do? Hard-earned money is going out.” That we can accept. Chor Luṭ — that thing burns in the fire. You will have more trouble than with the fire. So, this we can also digest. And fourth, Chor Luṭ Le Jāī. Chor means a thief. In many ways, it will steal from you. Oh God! My money pocket is stolen. These four kinds of punishment, this world, the people can digest. But you can’t give dharma, the money, donations — that you can’t digest. Always you will say, “I gave a donation, I gave this, I gave that, I want to have it back.” So, dharma, therefore, is that which will count as your good deed in the Supreme Court. But the following of dharma is considered a good deed before the Supreme Court. So that’s why yoga and daily-life people say, “Be honest, teach honestly.” Of course, you are not only Ātmā; you need water, you need food, you need a car, you need fuel, you need a ticket, everything. Wife, children, rent, electricity, telephone, etc. So we can’t renounce everything, but both hands clap together. And that’s called Dharma, Niṣvārta and Svārta. Svārtha means for our own self, selfish, for our needs, and Paramārtha for God, for spirituality. If the scale is very equal, then you are just as it is, surviving. You will go through. But if the paramārtha, the good thing, is more, then svārtha is little, then you proceed towards ātmajñāna. Many companies do not or did not pay taxes to their country, to their nation. Not paying tax is also stealing, and these companies will fail. Out of fear, they have to declare bankruptcy. Yes, you can declare. But this declaration will not be accepted in the Supreme Court. He looks there. So what we are always repeating — Jesus said, “Istenben higgyetek.” You know, the European Union is very, very generous. Don’t think that the European Union is making us all poor. No, no, no. Do you know how many millions or billions of euros go to these different countries? Yes, there are many projects. Am I wrong or right? If I’m wrong, then they will remove me from the European Union. But that is very much misused. They gave money for a small village, an old village, to repair it and keep it as original as it is. And for that, they give three million euros. And who got it? Aki megkapja? Used only five hundred thousand. Where did two point five million go? I don’t know. I don’t know. You gave me both hands. But I was feeling itching, so I put it in this pocket, but this was too heavy, so I put it in this pocket. I have nothing, I’m honest, I didn’t take it, I only took the pocket. Such money, it is said, one cent or one euro, if it comes from someone’s sinner’s hands, will take all your wealth away. And if one good comes, it saves your whole family. Therefore, there is no problem in getting money. But use it exactly, and don’t count that. You did it. So this is called daṇḍa. Daṇḍa means punishment. So, Rāj Daṇḍ, Palit Daṇḍ, Agni Daṇḍ, Chor, Luṭ Le Jāī, Itnā Daṇḍ, Duniyā Se, that much they can digest. Dharam Daṇḍ, Seyhan Jai — if you do something for humanity, or for animals, or for the environment, you can’t digest it. If you do something for the environment, for the animals, for the people, you can’t digest it. Only the government can digest it. The Union can digest it. Because their aim is to help nature, animals, humans, the environment, everything. So one building is healthy and very good. And three buildings around are completely destroyed, like a ruin; it will take time to rebuild again. So you are on the way to rebuild the European Union. Support work, and don’t bring it home, that money which has not been given to you or which you have not earned with honesty. And therefore, we are very happy and very proud of all our yoga and daily-life teachers. They are teaching for the sake of human liberation and protection. But some step out and begin to earn money, but these four daṇḍas, which I mentioned, will very soon attack them. Therefore, we are saying it is a non-profit organization, and that is what we are doing. You know, our people have planted thousands of trees, thousands of them. We do help some ill people who have no money. We also help poor animals. There are many things we can do. So these principles of the Vedānta: “I am just the Ātmā. The Ātmā doesn’t eat, the Ātmā doesn’t sleep, the Ātmā doesn’t do. My body needs — why should I not take?” If the body suffers, I will not suffer. Yes, my dear, when the body will have pain here, and pain here, and... then the pain here. You take care of your hat, you lose the trousers; you hold the trousers, you lose the shirt, and we have only two hands. That’s it. What does this mean? This problem, that problem, that problem. And why is it appearing? Because of this poor daṇḍa. Dhand Punishment. So, three doṣas. Not that doṣa, what you get in South India to eat. That is a doṣa, and this is doṣa. And three guṇas: Sattva, Rajas, Tamas. And according to these three, the four kinds of punishment will come: Rāj Daṇḍ, Palit Daṇḍ, Agni Daṇḍ, Chor, Luṭ, Le Jāī. Finally, you will have nothing again. Therefore, it’s not only that we should say, “I am only Ātmā.” One man came to Gurujī, and he just came and he said, “Soham.” So Gurujī said, “Okay, bring one bucket of water from the water well.” He said, “Soham Ātmā.” Gurujī said, “I know very well. Go and bring the water.” So, never say this, that I am the Ātmā. Everyone knows, without the Ātmā, you can’t live. So we have our dharma. Dharma Rakṣita, Rakṣita — if you protect your Dharma, Dharma will protect you. This is Sanātana Dharma. Sanātana, this is eternal dharma. Your toes. Can you imagine the doctor tells you your big toe has to be taken away? Please, can you try to give some other medicine? Any limb of our body. We don’t want to lose it, because every limb of the body has its dharma. Every organ has its dharma. Look how loyal our heart is. Our heart is really very honest. It doesn’t matter what you are doing. Even when you are diving deep into the ocean, the heart keeps its dharma. Maybe you are deeply sleeping. Maybe you are alcoholic. A lot of alcohol, still your heart is very loyal to us. Did you ever say on Christmas Day or birthday to your heart, “Thank you, my dear heart”? How many times a year did you say to your heart, “What you don’t like, my dear heart? What can I do for you?” No. Once, mud. Did you ever say to your heart, “Good night, my dear, you should also rest today”? Don’t make this mistake. But the heart is loyal to its dharma. It is dharma. So he is taking care of his dharma. Now you have to protect this dharma of the heart. Similarly, kidneys, livers, etc., etc. So that is called dharma. Dharma rakṣita. If you protect this dharma, dharma rakshita, rakshita, then dharma will protect you. So, my dear, that is the Śiva Līlā. That is Śiva consciousness. That Ātmā, that’s why Śivo’ham, I am that Śiva consciousness, but we are very far. Why can’t you come quickly near? You can’t, we can’t, because there are so many layers and layers of barriers, energy. So the essence of Śivarātri this weekend, Devpurījī blessed us very much. And maybe he inspired me inside. What am I telling? I didn’t write my lecture the whole night, but I will come and read. Even I did not know what I should speak until I was sitting here. But this seat where I’m sitting is adorable. So you have to make praṇām to this holy seat. This is Alakhpurījī Siddha Pīṭha, Alakhpurījī’s holy seat. This is the seat of Śiva. This is the Guru Gadī, the seat of the Gurudeva. And when you are sitting with that authentic authority, then it flows. Someone else is talking. But you are not authentic, and you come and sit here. He will say, “Okay, hello, how are you? Well, thank you, and actually, I want to tell you, but I know you know everything. Yes, but I can tell you that we should practice. And, yes, I don’t want to take Swamiji’s time. So, thank you for inviting me.” This is because there is someone there. And that, everyone, you can get this. But you have to work for that. I will be happy that we have so many Guru Gadis around the whole world and in their villages. And you have them. Where the altar of Guru Dev is, in that house, there is his Gāḍī. Now, you are not Gāḍī Patī, you are not that. I try to sit there. But you serve this. And when you serve, you get more than if you are just sitting there. Always, we are in the plus point. The minus point is God all the time. So He doesn’t dare to come. God doesn’t dare to come. Therefore, He said, “Yogay, Yogay, once in a Yuga,” He knows we will give Him a lot of work. So let us do the Seva and enjoy His kingdom in the correct way. So, my dear, many are listening via the webcast all around the world. We send them blessings. To all dear listeners, we all here who are sitting, thousands of people in Hungary, we all are blessing you. So I collect blessings from all, and I give you that. I don’t mind using my hands to take it and give it to you. Then, do you bless all the other audience? Then tell loudly, “In the name of Mahāprabhujī, we bless you.” In the name of Mahāprabhujī, we bless you. Okay, thank you. You are very generous. Thank you, and they also bless us. Look. Thank you. I accept your blessing. And for all, your blessings for all. So, think on these twelve points. Three doṣas. Three guṇas. Three tapas. And four punishments, daṇḍa. Three doṣas, three guṇas, three tapas, and four kinds of daṇḍa. Are you free from this? Let’s take off. Then we stretch our wings to Brahmaloka. To Brahmaloka. Thank you, wish you all the best, and we can say how we are, but we are yours. I say to Mahāprabhujī, “Mahāprabhujī, it doesn’t matter how I am, good or bad, whatever quality I have, I am yours.” I am the dust of your feet, or I am the servant of the dust of your feet. We are paralyzed by our old qualities. But still, make it possible that we can go with you. Śayāntār Jāmī Meṁ Alunsā Kamde Śiṅgār Without cap, without jacket, Dharke Ve Raghana, Dharke Ve Raghana Kambeta. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Śrī Śrī Devīśvara Mahādeva Kī Jai, Satguru Svāmī Madhavān Jī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai, Nāhaṁ Kartā Prabhu Dīp Kartā Mahāprabhujī Dīp Kartā He Kevalaṁ Śānti, Śānti, Śānti. Dīp Nārāyaṇa Bhagavān, Devīśvara Mahādeva, Mādhava Kṛṣṇa Bhagavān, Sanātana Dharma. So, next webcast we will see from where it will be. Until then, you work, do your Karmayoga. Do your work, don’t try to run away. There is no way where you will run. Thank you.