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Part 1: Sanātana Dharma: The Universal Tradition and the Path of Vedānta Hari Om, dear brothers and sisters. Hari Om, dear friends. Hari Om, dear brothers and sisters. Hari Om, dear friends. People often think that Vedic culture and Vedic tradition relate only to India. But we must try to think differently. Satsaṅg dharma is not Indian culture; rather, the old tradition and culture exist everywhere in the whole universe and on the whole earth. What is the meaning of Satsaṅg and Dharma? It is not religion. It is the relationship between the human being and the whole universe, human and society, family—truly our real connection with the whole of nature and the universe. When we speak of that connection, that is not only Indian; it belongs to all of humanity. Now in Europe, as Swamiji said yesterday, the dark part of the year begins. A very great festival also starts, and somehow we think that Christmas is only our festival and merely two thousand years old. But that festival, the Winter Solstice, is very, very ancient. I would say that from our first understanding of nature and the universe we began to celebrate it. Let us start again with Sanātana Dharma. All the ṛṣis in ancient times were simply observing nature. We know that our life has four parts, four āśramas. First, Brahmacharya Āśrama: we are young, we are children, beginning to learn about life and how we should live. After that we have a family. Later we have grandchildren, and we become someone who gives advice and support to the family and society through our knowledge and experience. If you look at the cycles in nature, you also see four significant parts: spring, summer, and all the seasons. If you work in agriculture, planting herbs and crops, you know it is impossible to put something in the earth during winter and expect nice fruits and vegetables. Only in the right season can you obtain fruits. The same applies to life. By observing nature and learning how to live from it, we know that exactly at the stage of life when we are able to have a family, we can do so. If we attempt to have a family while we are still like children, it will be a disaster. The ṛṣis also understood that these four cycles exist not only in our life on this planet but also in the universe, and we speak of four yugas. When we are free of prejudice, we see that all festivals in every human society are essentially the same and occur at approximately similar times—allowing for differences between the northern and southern hemispheres, perhaps a few days or weeks apart. In India we have Dīvālī, a truly great festival. For us in yoga and daily life, Diwali is like Christmas, New Year, and all the festivals we now have in Europe. We light little dīyās, candles. For us in Yoga in Daily Life, it is the day of incarnation of Mahāprabhujī. We also know that at that time Rāma returned again to his kingdom. Rāma comes from the dynasty of Raghu, but he also comes from the dynasty of the Sun. The Sun is starting once more, and light is coming into our life. Symbolically, it means New Year—that light has come again, and darkness is vanquished. Festivals always have several levels. First, we simply observe what is in nature. As Swamiji often says, after harvesting and hard work in the fields, people find a little rest through festivals. Second, a festival contains something that strengthens our society. Through festivals we create bonds. How can you connect people—your family, your village, and the surrounding villages—to become friends with one another? The best way is a festival. You have songs, and through those songs you spread and teach the young generation your tradition. Through stories about ancient times and ancient heroes, you teach the young generation about heroes who had the strength to survive and to stay on the right path. These are the Purāṇas, stories about great heroes who remained their whole lives on the path of truth, wisdom, honesty, and all good qualities. You will see that all these stories are the same, whether you look to Europe, America, ancient America, or India—because the same principles apply everywhere. Everywhere you go, the stories you hear about great heroes are the same. If you look a little deeper into festivals, you will see that all of them are alike. In the Western tradition today, we are losing our old tradition and acquiring something new. As I said, we have only two things: either Sanātana Dharma or Vedic tradition, or no tradition at all. In modern Western society, we have lost this old tradition; either we have satsaṅg dharma, or we have no tradition. Why do I say we are now losing tradition? I will tell you a true story about an elephant. The main elephant in the herd is the female elephant—an old female elephant. She holds the tradition: where the water is, what food is available, where and in which season, and, very importantly, how to raise the young elephants. The problem is that the old female elephant has very large tusks, and people are greedy for money. They kill the old elephant first. What happens then? Tradition is lost. Knowledge disappears. The herd is completely at a loss; they do not know where the water is or how to raise the young. The same situation now exists with humans. We are not killing our old ladies and gentlemen, but we are killing in another way: we lose respect. When we lose respect, we also lose the ability to learn from them. A new tradition has started in which older people, even at 70 or 80, are expected to remain in a relationship with young women, or they try to look young through plastic surgery and begin behaving like teenagers, because the media pressure forces us to think that way. This is like killing the old elephant—killing tradition and old knowledge. But thank God, thank you to Mahāprabhujī, we have Swāmījī here. Swamiji inspires all of us to think about this old tradition—about our tradition, not merely an Indian tradition. He urges us to understand this and to lead our lives according to Sanātana Dharma, and to educate children in the Sanātana Dharma tradition. Only through this can we preserve our tradition. Why do I always say “our tradition”? Because sometimes people have a complex: we speak so often about Indian tradition, but what about our own old tradition? Try truly to understand that our old tradition, five, six, ten thousand years ago, was really the Satsaṅg and Dharma tradition—Sanātana Dharma. We are not changing something; we are coming back to our origin. And once again, truly try to understand that this tradition, and everything we learn from Swāmī Mahāprabhujī about tradition and behavior, is something that will preserve not only our life but our whole earth. And once more, thanks to Mahāprabhujī that we have the opportunity to talk about this and to come back to our original tradition, Sanātana Dharma. This is only a short reflection on Sanātana Dharma and how I have come to think about festivals. Once Swamiji said that there was also a tradition of Satsaṅg Dharma in Europe—the Celtic tradition. I was a little skeptical, but I started to dig, and I saw that it is true: our old tradition is Sanātana Dharma. If you do not believe it, just start digging. Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai Śrī Dīp Nārāyaṇa Bhagavān, Mahāmaṇḍaleśvara, Śrī Svāmī Maheśvarānanda, Śrī Gurujī, Kīrtan, Kīrtan. Dear friends, Swāmījī asked me to speak a little about Vedānta. In India, Vedānta is considered one of the six darśanas, usually translated as one of the six philosophies. But the word “philosophy” does not really fit, because as we understand it, philosophy is something made by the intellect—an intellectual approach to interpreting the world. Vedānta, however, is not intellectual speculation; it comes out of realization. What the saints have realized as the highest realization—what we call samādhi, nirvikalpa samādhi—they attempt to share with us. This is basically an impossible task, because what they say is indescribable, and yet they try to describe it. Therefore, it serves us as an inspiration. All the books are essentially good as inspiration; they can give us an idea: “Yes, there is something, go for it. I have realized it, and you can too.” But we must be aware that merely studying the books cannot bring about realization in this way. So what have they realized? In a short formula you know: “Brahma satya, jagat mithyā.” Brahman, the divine, is true, is real, while this world is perishable—it is not real, not lasting, not eternal. Whatever changes is, in this sense, not real. The most important question for us is: what can make us happy? Our usual ideas about how to strive for happiness always seek something that is actually not real. Whether we pursue money, partnership, or fame as a sportsman, a politician, or whatever—these are concepts that cannot succeed, because they depend on something that is itself not real. So we are bound to be disappointed. Therefore, we search for that in which we can truly find lasting, eternal happiness. This is the mark of a saint: he radiates bliss from within and needs nothing. Vedānta springs from this realization: “Yes, I have found the one.” Once in a satsaṅg with Holī Gurujī and Swāmījī, someone asked Holī Gurujī a very intelligent question: “Why does God make it so complicated? First He separates us from God, and then we have to struggle to unite again with God.” Holī Gurujī smiled and said, “You are never ever separated.” He gave the example of a wave on the ocean. Is the wave ever separate from the ocean? This is a very good starting point to understand something of Vedānta, or of what self-realization is. We can say that we, as a poor suffering wave, come to the Guru with three problems. The first is that we feel so separate from all the other waves, and at the shore they break and disappear—this is our fear of dying. Now, what would we say as a wave therapist? “My dear wave, you have only one single problem: you do not know who you are.” That is the question of questions: Who are you? Self-inquiry meditation. Who are you? As long as you think you are a wave, you have trouble. But what are you really? What are you in essence? What is a wave? We just have to give up our wave identification, and already we are one—or we realize that we were always one. Now let us look at the ocean. What is the ocean? Also water. The ocean symbolizes God. So we can say that self-realization is when we realize the water quality in our wave. On this level, we already realize our identity with all others. And in the end, we realize that the whole ocean is also water—that is then called God-realization. It is a very fine step from self-realization to God-realization. What happens to the wave when it breaks at the shore? The wave disappears, but the water does not. That means immortality. As long as we identify ourselves with a wave—that is, with our body and whatever else—we are bound by that fear. Many of our bhajans, for example, “Hā Fakīrī Turīyā Pāte Nirvāṇa, O Yogīs, O Fakīrīs,” speak of the highest state of consciousness, Turīyā, which is called Nirvāṇa. These Fakirī bhajans are very beautiful because they express this joy, this victory, very strongly and try to inspire us: “Yes, there is something. Go for it.” Then we have bhajans like Śivo’ham. Swamiji used to say, “Shivoham, Shivoham.” That is actually not a bhajan but a meditation, a realization: “I am Śiva,” meaning I am the divine consciousness—formless, eternal, nirguṇa. It is the realization of the formless aspect of God, what we call Brahman. And it is described as Sat Chit Ānanda, as we have it in this bhajan. Sat: what is true, real, eternal. Chit: everything is known; the divine light is everywhere. Ānanda: bliss. Out of this bliss, the saints try to inspire us: “Go for it.” In Vedānta there are different streams, such as Advaita Vedānta and even Bhakti Vedānta. But according to Swāmījī’s teaching, Vedānta actually means Advaita Vedānta—the Vedānta of non-duality, the Vedānta of Oneness. As Ādi Śaṅkarācārya and many other saints before and after him used to say, “I am the one without a second.” Śaṅkarācārya’s main scripture is called Viveka Cūḍāmaṇi, the Crest Jewel of Discrimination. There is a passage in which the disciple, after hearing the whole teaching from the Master, starts to realize it. When he returns with his consciousness out of supreme bliss, he speaks as follows: “My mind has vanished, and all its activities have melted away by realizing the identity of self and Brahman.” And then he says something very striking: “Where is the universe gone? Who has removed it? Just now I saw it, and now it is gone.” This is the realization of oneness. When we speak of the yoga paths, this would correspond to Jñāna Yoga. You know the four main yogas, and the four principles of Jñāna Yoga: starting with viveka (discrimination) and vairāgya (renunciation); then the six qualities we should try to develop; and most importantly, the intense longing for God-realization. These four principles are found exactly at the beginning of the Viveka Cūḍāmaṇi. Now we might say, “Okay, I practice Vedānta. I am Brahman, I am immortal, I know everything.” But who says this? Our ego. And it wonderfully grows and feels very good with it. This is the problem with Vedānta. Without the guidance of a Guru, Vedānta is a wonderful trap in which to sink very deep. Swāmījī used to say, “Vedānta is the highest philosophy.” Vedānta is the realization of the formless God, Nirguṇa. Now we come to another part: the twelfth chapter of the Bhagavad Gītā. Arjuna asks Kṛṣṇa, “There are two types of devotees: those who worship you in a concrete form, Saguṇa, as a living Guru, and those who worship you formless, Nirguṇa. Please tell me, who are the better yogīs?” Swamiji very often refers to this. Kṛṣṇa’s answer is that both are his beloved devotees; both paths are correct. Concretely speaking, these are the paths of Jñāna Yoga and Bhakti Yoga. But because we are here as humans in physical form, it is much easier for us to approach through the form, through Saguṇa. That is why Kṛṣṇa clearly says—and Swāmījī always repeats—the best path for us is Bhakti Yoga. Bhakti to the highest realization; and this may seem a slight contradiction. What now? For me, the life of Śrī Rāmakṛṣṇa is always a great inspiration. Whenever we have dualism in our mind, it is good to recall him. As a pūjārī in a temple where Goddess Kālī was active, he was in love with the Divine Mother. Yet at times he also became a Christian and realized oneness with Jesus; once he even became a Muslim, and then he returned to his bhakti to the Divine Mother. Later, a Vedānta teacher came to him and taught him concentration on the Ājñā Chakra. To aid his concentration, he took a piece of glass, broke it, and pressed it here on his Ājñā Cakra—this is actually the point of the Tilak, to help concentration on the Ājñā Chakra. Rāmakṛṣṇa realized it. The teacher later said, “What took me thirty years of my life, he realized in two days.” There is a seeming contradiction here. What does it mean for someone who is in love with the Divine Mother, who practices bhakti? Rāmakṛṣṇa himself speaks about it: “Every time I gathered my mind together, I came face to face with the blissful form of the Divine Mother.” So he had to go beyond his bhakti to the Divine Mother in order to realize this highest realization. Part 2: The Path of Jñāna and Bhakti: Teachings on the Self, Karma, and Sanātana Dharma And then he was in this state of nirvikalpa samādhi, the oneness with the Absolute, with God. But every time he came back to his normal body consciousness, immediately this bhakti arose in him again, and he bowed down to the Divine Mother. So here’s a good example that there is no contradiction between bhakti yoga and jñāna yoga. Satip Nārāyaṇ Bhāī Govind, Satip Nārāyaṇ Bhāī Govind... All students, understand? Yes. I am myself. I am my, my I am. Nij Ātmā, I am that Ātmā, Nij Ātmā. So what does Nij mean? My citizens, the Czech citizens, the Czech president will say proudly, “My citizens of Czech.” Nij. So my ātmā and your ātmā, well, again there is a duality. And again, there is duality: my ātmā, thy ātmā, but here is jīvātmā. Jīva, Jīva means life. Life means life, no death. So even the body doesn’t die. The elements are fighting to separate. Water would like to become water again. Earth in the earth. Space in space. So these five are fighting. It is their own interest. They don’t want to be together, but who has suffering? Then who is suffering now? That awareness of “I,” that is suffering. So when in the family, husband, wife, and children, everyone has an opinion, different, and wants to separate, that time, that family split it. In the company, when you make a business, if you are that one who has experience, not that you learned economy, learned economy will always fail. All systems in the world have failed. Even the mighty system of the Soviet Union failed. Napoleon also failed. Napoleon. Many, many systems came and disappeared. But the system of the Sanātana, that doesn’t fail. It was, it is, and it will be. But that Sanātana you will not understand, as long as you have teeth in the mouth. You have to become Vedānta. So, in common language, Vedānta means without teeth. As long as you have teeth, you have argument. Always, you do like this, mouse. And when there is no sound, you just eat a nice banana or halvā. Or it’s called nice soup, Mahāprabhujī soup. No trouble for the teeth. Jaw and gums, no trouble for the stomach. Peacefully goes, peacefully remains, and peacefully passes. To je Vedānta. If in Vedānta there is no bhakti, as Gajanan said, then you have developed only ego. “I am.” Come and discuss with me. That’s why now in this modern world, there is always a dialogue. So, this dialogue is a conflict because there is no understanding. The higher you develop, the humbler you become, and devotion will awaken. There are so many organizations that call the intellectual people and tell them that we are higher. If they say that we are higher, I can understand they are higher. In the quality of the non-believing, they are higher in their thinking. The crow is sitting on the peak of the church, and the crow thinks, “All are praying to me.” They are not praying to the crow. We are praying to Jesus. Today we are having Christmas Satsaṅg. And I was surprised there is no Christmas tree. But I know the Czechs are not so much Christian. That’s why we have to check them, to bring the tree. Anyhow, that knowledge, when it is intellectual knowledge, then it dries your heart. And when there is no love, compassion, or bhakti, then everything is lost. Even Śaṅkarācāryas, I think Gajānanjī was talking about Śaṅkarācārya. Very in the beginning, he said, Śrī Harim Paramānandam, Upadeṣṭam Maiśvaram, Sarvābhyāpi. So, first I adore that Hari, that God, the Īśvara, and then it goes further. Bhagavan Śaṅkarācārya was a great devotee also of the Divine Mother Lalitā. Bhagavan Śaṅkarācārya was also a great devotee of the Mother of God, Lalitā. So, both Gurudev and the Mother are the Śakti. Lalitā is great. More than the Lakshmi, and there is Lalitā Ṣaṣṭranāma. Lalita has a thousand names. And when you have certain, if you believe in astrology and some different things, certain mental disturbances, fear, depressions, anxieties, either you do Hanumān Chālīsā or Lalitā Śāstra. It is powerful. Many obstacles will be removed. And suddenly Lakṣmījī will come to your home and say, “You have no money, why? I am here.” But if you do wrong, then it is destroyed. In technique, in mechanism, when you are working in some workshop with electric tools, a little mistake, and your finger is gone. The belt, which is running, or the disc, which is running with high speed, everything is within the one. Whether it is your finger, your hand, your leg, or anything else. Therefore, we need Gurū Dev’s guidance and to follow that. You think, “I know,” or, “I don’t know.” If you say, “I can do it myself,” then suddenly something will happen. You will be sorry for lives, not only for one life. It’s not that Gurudev doesn’t want this. Gurudev doesn’t want anything bad for us, but it’s not in his hands. You know, it is that principle. So, power is in that stamp, rubber stamp. Many presidents have been here in this country. They are no longer active presidents. It means that they don’t have this stamp. So all Śiva, Brahmā, Viṣṇu, Gurudev, and Lakṣmī, Tārā, and Lālitā, all are one. There is one car standing. It’s a car, but now you see the tires. The wheels, the seat, the steering wheel, the car’s machine—how many things are there? All becomes one car. So we have to take the support from all these divine energy principles. After that, Vedānta says, Gurujī said, if you do one thing, you will master everything. And when you try to master everything, you will lose everything. Like when you find the roots of the tree and you give water to the roots, all leaves, blooms, branches, and fruits will get water. We lost that root, that source. That is the Guru Bhakti and Guru Principle. So through that, it goes further. So ātmā, ātmā is one. But as long as we live in this body, physically we are different, because we do physically different things. Destiny is our individual destiny. Jīvā means soul. Ātmā is beyond the soul. When we speak about the soul, there is duality. We all have a soul. But the light of the soul is the Ātmā, and that is in everyone. But there is no duality, so it’s very difficult to understand. But the ātmā, the soul, sees everything. So it is written, I think, in the Old Testament. Which have the eyes? You should not eat. Who has eyes? Because the jīvātmā sees everything through the eyes. And we call that the eyes are the window, you call it “okna.” Okna means Akhāṛā in Hindi Sanskrit. Akh. It has a netra, many, many different names. But generally, akh. Asatā Guru Jaya. You see, my eyes are gazing on Gurudev’s holy lotus feet. Who is gazing? This Jīvātmā. So the window of our body is these two eyes. And through the eye, you can say something. When someone tells you, say, “Well, look through my eyes and say it.” If you are guilty, eyeballs will roll down. Why do eyeballs roll down? Because the jīvātmā doesn’t want to, or it goes like this, and it goes like this. And that’s why I’m saying, please, keep this in confidence between the two of us. These are our ancestors’ experiences, real experiences. But now we are blind. We will say, “Yes, yes, of course.” And hardly you can digest and keep silent for fifteen minutes. Because now there are many telephones and SMS, but who knows? That honesty is gone. So jīvātmā, your jīvātmā and my jīvātmā see us together. Once I saw a documentary film. It was horrible. They are breeding the horses. A kind of ponies. Beautiful. And they put them in the train for slaughter. And what does the man who was the owner of the horse do? The horse was loving that man like a father, and the man comes near to him, to the horse, and the horse is happy. And he takes the horse’s hair, which is hanging, friend, like this up, and with this needle or nail, he goes there and sets the nail in his brain, and he collapses. The eyes of the horse see his honor, love, and happiness, and that one shoots with the nail. Any animal you take in your hand, its eyes are looking at us, seeing what we are doing. This is the cause why nowadays humans are suffering, struggling, and fighting so much. Ātmā is gone. Dead. Elements separate schools, so only intellectual knowledge is not enough. Always we have to come from here to the heart. From the brain to the heart. When we see the fruit, the pomegranate apple, beautiful, coming from Croatia, also Slovenia, Greece, warm countries, and when we open it, they are beautiful like pearls inside, like red rubies. Inside is one skin only, and all the inside seeds look equal, have equal size, juice, everything. So, over the skin, that is the Sanātana. And within the Sanātana, many, many spiritual ways and religions exist. All. Everyone has a place, and everyone will get a place. And they will all develop. So, “Mame Vaso Jīva Loke, Jīva Bhūta Sanātana,” from the 15th chapter of the Bhagavad Gītā: “I live on this planet, Earth. Mame Vaso Jīva Loke—where the jīvas in that world, I am, because Jīva Bhūta Sanātana—all these, they are myself, my essence.” So, if you take that seed of that pomegranate, one, and bring it to Mexico, that seed will not give up its dharma. And that means, if you put that seed in the earth, it will sprout and become one beautiful bush and bear the same fruits. So you should preserve it, you should take care of it, support it, don’t try to change it. That’s why in Sanātana Dharma and in the Hindu Dharma, the name Hindu came later, during the time of the British. Hindu dharma, he means hiṃsā, the violence. Do means away. Those who are away from violence are Hindu. Gandhijī’s favorite song, “Hinduists,” that is, Gandhijī’s most favorite song. Viṣṇav Janto Jene Kāye, Jopir Parai Janere... Vaiṣṇavas, the Hindus, Bhagavān Viṣṇu, so Vaiṣṇavas are they. So, the Vaiṣṇavas are those who understand others’ pain. That’s it. You need not have a stamp that you are Hindu or Muslim. But they are those who understand the pain and difficulty of others. You can criticize someone. Because you don’t understand the pain of that one. So you are still not Viṣṇu. You are still not Viṣṇu. The gods? Hare Krishna people call themselves Viṣṇu. So, ask them, do they feel the pain of others? So, it is said that if you keep the origin of this seed, then Mother Earth will not lose the seed. But if you manipulate it, then that seed one day will not grow anymore. Because it became seedless, it will give the plant only once again and then it is finished. So, always you have to produce more seeds. So now these seeds, which are manipulated, the real seeds are getting lost. And we are all eating those seeds which are seedless. It will grow only once or twice, maximum. So you will be able to give a child one or two, maximum. Pariyom. Such a nourishment has damaged the feeling of the masculine and feminine, and that’s why there are some people who are trying very hard to protect the originality, the original seeds, etc. And for our coming generation, we should support and make them alert to eat organic, but know where it is from. Previously, it was easy to preserve. German remained German. Nice mixed daughter, husband is American, Native American, yes, and then child is gone to Africa, and father is African, and mother is Chinese. What a beautiful blending. Yes, some people like different colors, but that origin is lost. That is not against any nation. Japan has a beautiful culture. Great culture, great philosophers, and China, great culture, great knowledge, they are all also living near the root of the Himalayas. Africans, beautiful knowledge, they know how to live with nature, and the native Indians, oh, they adore the earth like a real mother, all forests, birds, everything. And the German? Also very good. I don’t know what they perjured, but they did. So, it is not a question against any culture, color, or nation, but a shepherd, a German shepherd. And Doberman, both are good. But Doberman has his different nature and duty, and Shepherd has a different duty. So why should we destroy this natural quality? So they try to bring the donkey to the horse; it neither became a horse nor remained a donkey, it remained a mule, only for working. And that is good only for work, so we all become mūlī now. Work, work, work. Muli only for work. So the Ātmā is one. Jīva is different. Because the jīva has the reflection of karmic impressions from the parents. Jeeva is bound to destiny through the dynasty. It takes 27 to 29 days. It becomes full moon again, full moon. In so many generations, twenty-seven generations, then you become free from this, your parents, those were at that time, but many times you have new parents. So, you will never be free. Also losing, but losing slowly, and gaining quickly. How to dissolve this? There is only one way. Now the sun is strong. Now the snow will melt. Similarly, that sun is our guide, the Gurudev. That means that light, the light of knowledge, will melt the darkness of ignorance. The jīva will become Śiva. This individual will become one with that Supreme. So, me mera nij aap ho, I am myself. Kartahu me vandana, I greet, I pray. Meri musko hoj, my prayer should be for me. My prayer should go to me. Means all my ātmās. I adore all these in my ātmā. So, some part of Germany, and of course Austria, is first always we call Gruskot. In some parts of Germany and in Austria, it is called Grease God. We greet God in you. It is a greeting that means, I greet God in you. The Croatian, when they telephone, always there is a Vogue. Vogue means God, but they don’t know. Otherwise, Croatian will be completely different, but they are doing it. That’s why they are surviving. Now they should do more consciously. Then God is there in your voice. Once I was in Hamburg, and I was walking from upstairs, a flat with someone who was in a state, to the staircase down. So I said, “Guru Scott, one man came, and he said to me, ‘Kiss the hand,’ and he said, ‘Kiss the hand.’” He said he comes from Vienna, lives in Vienna, so okay. Next day, again someone made me... Next day on the staircase, in western... Culture you meet only on the staircase. After much talking about the weather, one of the Hamburgers told me, “If you want to bring the people smiling, laughing, then bring one dog.” Immediately, and if I bring some Swami with me, they will look. Is there a reality? So I thought I would greet him, but he said to me, “Tak.” Then I said, “Tick, tock, tick.” So in my language, “tik” means good, and he wanted to say “good” and “tak.” So even they lost the goodness, only the tamas remains. So I said, “Tik.” We were in a hurry. Neither he stopped, nor did I stop. So it became a clock. So, every country has beautiful things, everywhere are good people, best people, only bad is oneself. We think others bad. Gurū Nānak said, “I went to search for bad people. I didn’t find anyone. But when I searched in me, no one was worse than me.” Because of the bad quality, first I had to create it in me. My mind had to create the smoke of the negative. But when you see the bad in others, you again have to send your energy there to see the bad. So you lost energy, and other energy comes back to you as negative karma. So we are three times victim, just to say bad things about someone. Therefore, if you can’t, then at least don’t see the negative. So the first rock on our path is the ego. Ego and proudness, these two are very close. As long as you can’t fulfill your aim out of your ego, still it is ego. But when you succeed because of your ego, that ego gets another form, and that’s called pride, proudness. I am, I was the one who kicked the ball into the goal. I did it. Proud. Others lost it, so others are sad. This is ego. Therefore, mostly sports are built with ego. Sports are not healthy. Those sports which they are doing these days. These sportsmen, finally in old age, have to search for a yogī to practice yoga. But they will not be able to practice; their body muscles become like wood. Old, dry, rotten wood you can’t twist. It will break very quickly, like this French braid, like this stick, you know. Bhagat, so yoga is the best because in yoga there is no competition. And no challenge. In yoga, when you are too near the door, then one says, “No, please, you go first.” And two football players are standing near the goal with a ball. Would one say you shoot in the goal? This is the difference. So, ego and proudness. But when there is a good ego too, and good pride too, when you save someone’s life. When you do something good, then you are happy. That happiness is a pride too, but to take it away from others with your ambition and then become proud of it, that is negative pride. And you know, many, many sports have become like a torturing. So this is called the human factory for money. And how many fights are there? So we have to slow down. Croatians are very clever. They didn’t want such competition and challenges. After one play, they said, “No, we don’t like it from Rio,” and they came back. Very wise. After a little play, they said, “Okay, you should.” Like this, it should be all. So, the victim is the soul. The soul is that football. And everyone kicks without mercy. So don’t let your soul be kicked without mercy by those destinies, those karmas. For sometimes we are happy, but my dear, this karma will torture you many times. So one saint said, that, what was it, the whole poem I want to remember. Matikā he kumārko, tu kyā rondemo? The earth, mother earth, this earth, the clay, and that earth has no power to say yes or no. But screaming, he said, “Oh man, what are you torturing me for?” Like you make chapati dough, you know. The day will come when I will torture you within me. It means in the grave, and that earth will squish again. One day will come when I will squish you in me. So that karma, and that’s why Mahāprabhujī always spoke about this karma and satsaṅg and dharma. Therefore, Mahāprabhujī said, after all this, Thank you for watching. Om Śānti, Śānti, Śānti. So, we will continue again. Ego. Ego. Proudness. Pīcha. And jealousy. But who is the loser? In competition. Their ego turns into anger. When we lose, the ego will turn into anger and jealousy. So both are parallel, like a grinding mill, both grinding, scratching. That’s what Kabīr Dās said. Chaltī Chakī Dekh Kar Diyā Kabīrā Roī, Do Pāṭhan Ke Bīchme, Sabat Bachanā Koī. Evening at 3:30. How long do you need? Next website will be 7:30.