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O Viprarāyaṇa Bhagavān Kī, Devādhi Deva, Devaiśvara Mahādeva, Satguru Svāmīmādvarānajī Bhagavān Kī, Satyasanātana Dharma. Good evening to everybody. Including Mahāmaṇḍaleśvara Vivek Purī. I don’t know what he spoke, but definitely something good. And all of you, nice to see you after two months. We were at the end of December together here, and we are again together. You know, from one festival to the other festival, from Christmas to Mahāśivarātri. Everything changed in the world; many things happened, good and bad, but nothing changed in the creation of God. All that is happening, pleasant and unpleasant, is according to the human mind. The mind is the problem. All dualism is in the mind. Liking and disliking is in the mind. Differences of the religions. Since the different religions came into existence, that was very clear, that the conflicts are going to happen in the humans, which will never let them be in peace. And that we witness from yuga to yuga. The Sanātana Dharma, which is the eternal Dharma. And if we all recognize and follow the Sanātana Dharma, there will be no dispute. Sanatana Dharma is not a man-made religion. There is a difference between dharma and religion. The religion comes to the individual. That’s what you call the sect. It doesn’t matter if it’s small or big. Not in a negative way. That’s called sampradāya. We call it sampradāya. And sampradāya is that which the human has designed, with the purpose of the well-being of the human. But what you like, I don’t like. And what I like, you don’t like. So, liking and disliking, that creates the problems. There is only one God in the universe. There is only God, but we don’t accept that. We believe what we think. We create God. Though God has created us, so God’s creation is perfect. But the human creation is imperfect. These are the ideas of a certain person. And we cannot force that one has to accept this. Of course, we take the essence from everyone. One should be like a bee, which takes the nectar even from the poisonous cactus. That is the specialty of the bee. So every religion has good things; we can learn good things, but still there is a fight. So the Sanātana Dharma is universal, and that we can feel if we open our windows. So that you will see, yes, this is sanātana dharma. So let us experience. That is like that. So, for example, we have one seed in our hand, and this seed is the reality of the sanātana. And the seed, when we put it in the earth, it sprouts. This process is the sanātana. It will grow. It will blossom. It will give the flowers, fruits, and seeds. And that’s called the sustainability. This is not only that one seed, all different kinds of seasons. Different planets, different suns, different environments in the universe, which are all supporting each other. That is a sanātana. That space, consciousness, intellect, awareness, mind, emotions, etc. This is in all, is balanced, and that balancing principle is Sanātana. And finally, we are all the children of one God. We are all of the one light. Now the problem is, though it is the same thing, you see it differently. Here in this part of Europe where we are sitting, the new moon, a very nice new moon, is looking from north to the south. Yes? No? Did you see the new moon in your life? So? So it is the new moon looking to the south, and the back of the moon is north. And when you go to Australia, the moon is looking to the north, and back is the south. There is the dispute. There is a problem. My God is looking to the north, and your God is looking to the south. It cannot be the same. That is only the problem. So the peace, the love, this was in the nature of the God consciousness. But asurī śakti develops. We don’t know from where it comes. You have a beautiful vegetable garden, and you have a nice fence or maybe a glass house. But from where come some kind of animals? Small, small, and they destroy the whole vegetable plants. From where did they come? So the bacteria, from where do they come? How do they multiply? Do you know how bacteria multiply? Do they have a mother and father? I don’t know, I didn’t think of that. It just came to my mind now. So, does the bacteria have a wife and husband? And if not, then how do they come in life? So it is said, the life comes on this earth, on this planet, with a different whole way of life. And one of them is called the bacteria. And these are developing from the stink. From impurities, and so this is like sweating. Sweating is not only for humans. But everywhere, so the bacteria are developing very fast. So this flu, they are so intelligent, they know immediately where to go and multiply. The best place is our nose and our eyes. These are the best, where it’s warm, wet, and they can multiply nicely. And they have a very nice highway, with inhalation. They inhale to the lungs. They are very intelligent. The bacteria go quicker than anyone. You have bacteria in Prague. And now, this bacteria, you want to get rid of it, away. And you go in an aeroplane, go to Japan. But before you come there, bacteria are already there. They took other quick aeroplanes. And they welcome you there, so this is also a life. Doesn’t matter if they’re harmful or not harmful. This is life, this is a jīva. The second is like from the bark, plants, then the egg, and then born, like we humans and animals. And this, Jarāyus, Svedas, and the fourth one, forgotten, the name. How is the fourth one? These are the four: how life comes in and life goes. That’s also the process of Sanātana. You call the bacteria not good. The bacteria said, "Who are you to say we are not good? No, a kdo si ty, aby si... In our place, in our life, we are better than you." V našem životě, co se... So, Sanātana Dharma is that eternal light, eternal peace, eternal consciousness, eternal existence. Sanātana Dharma je ten... So in the Sanātana Dharma, we don’t believe in an individual physical God. In Islam, they don’t believe in the physical form of God. They only call Allah, that’s all. So that is like a sanātana. But how it has been interpreted, and according to the Des and Karl, they wrote the things that can be different. What in Christianity did you say, Holy Father? Who have seen that Holy Father? He doesn’t know what the Holy Father looks like. You will design the Holy Father when you have a white skin. You will design him with what is called blonde hair. We will design like this our part, middle Europeans or the Asians face. The Aryan face. When you go to China, they design Holy Mary and Jesus in their form. Buddha was Indian, but now they design him like Japanese. Africans have different. It is good, it’s not bad, but you see, what we know, that we put. So one cannot or did not realize what is the Brahman. So Brahman, that divine God, is one. But the problem is that we design a personal God. And now the fight is for my personal God. Your personal God, my master, my guru. And their guru is already beginning here, fighting. My father, my mother, etc., etc. So Sanātana is that universal law. The universal principle, so what is given? Everything is Sanātan. Now, humans try to manipulate, and we manipulate, but we fail. We destroy it. Now we manipulate the seed in such a way that the seed doesn’t remain as a seed anymore. It’s called seedless. It means it doesn’t grow. So it’s destroyed, so man will never come to that process which God can do. What man is doing is limited. What man is doing is not permanent, and what God is doing is sustainable. So, the yoga and the yogīs, through that meditation... Through their talent of awareness, awakening in each and every one’s consciousness that awareness, balance, and proceed towards the reality. And for that is designed the yoga. It is the science of the body, mind, consciousness, the soul, and the Paramātmā, the Ātmā. It is. Yoga is that way, but you don’t believe. Many don’t believe, so it doesn’t matter. If you believe or you don’t believe, the reality doesn’t say you should believe. One tells God, "I don’t believe." And God says, "And?" I don’t lose anything, whether you believe it or not. So there is not a belief or not a belief. It is a reality. And in reality, there is no karma. In reality, there is no sin. There is no sin. So they don’t believe in sin. There is only something that is right and wrong, that’s all. There is no curse. The curse is created as a fear, because humans are the most fearful. No other creature is as fearful as a human. And so humans are trying to escape, so yoga is a workshop. And this workshop is for the humans. Like you have a workshop for the Mercedes and for the Trabant. So, a Trabant can be repaired in a Mercedes workshop. But a Mercedes cannot be repaired in a Trabant workshop. Yes. So it is simple and good. Everywhere. So yoga is a workshop for humans. So only doing, torturing the body like aerobics or a circus, this is not all of yoga. That is a Trabant. But the Mercedes, they should work further for all the nerves, chakras, and so on. So yoga will repair our body, it will repair our emotions, it will repair our intellect. Sometimes it is very hard to twist the fixed ideas of the human. And when you don’t accept what others fix ideas, then you are suffering. The other is angry. The other is so angry that he can’t understand. He loses the nerves. Sometimes you have to go to the psychologist, nerve breaks, because of the fixed ideas. For example, like there is one Swami Gajānanda, and he has a German training, and he has such a fixed idea of the German – Sauberkeit, Ehrlichkeit, Pünktlichkeit, etc. So the German ideas, cultures, it is not bad. But you can’t say only this. When the German comes to the Indian ideas, the German idea that the person goes down, goes down, we said, "Oh God, oh God, that’s..." At the end, everything is okay. You are late. You are angry at the taxi driver. It’s time to check in, far from the aeroplane, airport, and traffic. And you tell the driver, "Please drive quickly." On the way, the cow is sitting on the road, so you have to get out and tell the cow, "Mahārāṇī Queen, please get up." And inside is sitting a German, and he said, "This is a bloody cure, losing the nerves." But surprisingly, at the end, you are sitting in the aeroplane, and "Please fasten your safety belt," is said, and "Welcome," and we had to wait. There are two passengers I’m still not here, not German, the Indians, and they are waiting for Indians. On the right time, the aeroplane takes off. And it comes ten minutes earlier and in waiting, flying in this space because you have to get landing permission, so one has to be flexible. And if you miss the aeroplane, it doesn’t matter. Tomorrow will be. The main thing is your life, you are alive. So we have to understand that this is a problem, what you learned in your brain as a cultural education. Europe is a beautiful country. It is beautiful, little, little countries. This is a beautiful continent. But if we see how many different mentalities, you can’t compare the Hungarian mentality with the German mentality. Hungarians, they are so calm. They don’t lose their nerves. And they said, "Okay, let’s go, and we will have a lecho." So, really it depends on the education, and the same is in the religion. Indians are fighting that they are right. And the Europeans fight, they are right. The Russians, the Orthodox, they fight; they are right. And if you ask the God who is right, God takes his beard like this. And God, please tell us who is right. He said, "Mm-hmm." So who is right? God says, "You don’t know." I am the right. Who is right? God said, "I am the right." So God is right. Not who is fighting difference, so try to know God. And we have not seen him, so how should we know? So, like the stories about Mīrā, you know, Meera’s stories are many. A holy saint. Around the whole world, she is very well known, and to be holy is not easy. It doesn’t matter if it’s male or female. Those women who had a hard and hard and more hard and more hard life, they are the holy. And also, many saints were suffering, enduring all negative things and positive. So the husband of Mīrā, he gave up because he said, "I am not married to you; I am married to Kr̥ṣṇa." So please, I don’t want to be like your wife. Well, he, the prince, understood. He accepted. But his father did not accept. He was the one who was mostly torturing Mira. So people were saying to her husband that Mīrā is in love with somebody. And in the night, someone comes and visits her. Well, the man has also nerves, you know. How long will he endure? On one side, he was very disappointed and sad. He was sorry for her, for his family, and for himself. But he was also bitter and angry. So some people told him, so he put guards around her house, her palace, and they put guards on the door of her room, that if someone comes, they should tell him, and changing the guard every half hour. Well, one day at 2:30 in the night, Mīrā was laughing. So, it seems that somebody is inside, and they are talking. So the guard listened. Two voices. So he went to the prince and said, "Sir," definitely, Mira is in the room, and somebody is there. So disappointed, angry, jealous, the husband got up, took the sword, came to the door, and was listening. Yes, there’s somebody talking. Of course, no question that he was knocking with his sword. He pushed the door and opened the door, and Mira was sitting on her bed nicely dressed. And she said, "Oh, you are here." She stood up from her bed and she said, "You are now so late." He said, "Who is here? With whom are you talking?" She said, "Now I’m talking with you, but before we were talking too." He said, "Yes, with my beloved." "Who is your beloved? Krishna?" Where is he? Oh, he’s here. But I don’t see him. She said, "I know that you can’t see him." With these eyes you cannot see him. You see, you have to have other eyes to see him. He thought she was completely schizophrenic, completely mad. And he said, "Mira, I have enough, and I can’t." I can’t hold this situation. I will kill you now. So he takes his sword. He said, "OK, do it. I’m not afraid." She was standing there, and he raised his hand to check her head, and suddenly he sees the five Mīrās standing there, exactly with copying. Why do you call it Vito? No, the same copy. Suddenly, there are five exactly the same Mira. Same hair, same eyes, everything. Dress, everything. Clone, yeah. And a voice came. Rana, careful. Kill only that mīrā which belongs to you. Don’t touch other ones. How he doesn’t know which is the Mīrā. So he fell down at her lotus feet. He cried, screamed. He said, "I don’t understand, I can’t." And he went away. So there are many, many stories like these of Mīrā, but she had a real love, a belief, that bhakti, that God. She realized God. And when such clarity is there, there is no fighting between humans. Of course, she realized, but we didn’t realize. And now, if we believe, then we are blind, so there is another problem. So it is not so easy to create two gods. Better to have only one God, and that is called Brahman. That is called Supreme. You may call Allah, you may call Holy Father, or you can call all the Brahman, that’s it. So then there will be peace on this earth; otherwise, the devilish power and the divine energy will always fight. And for that, Śiva is manifesting, and he is balancing both. He controls both, the Devas and the Rākṣasas. So when you have a few children and they are fighting each other, you are the best father, so you balance them. You control them. So in the universe, there is thunder, there is lightning, there are many things happening and going on. But it is that divine consciousness as Śiva that is balancing. And so the time is coming, Śivarātri. It is already the beginning of Shivaratri. It is not only one night. But this is the whole one, two weeks: the moonlight and dark night. The light, moonlight, is the devī śakti. Dark night is the āsuric śakti. And let’s see how we will then speak and worship the Śivarātri. Welcome, you all, and we will have more satsaṅgs and programs. Nice to see you. Yes. Satya Sanātana Dharma means that universal God. That’s it. There is called duality. There is a philosophy, Śaṅkarācārya, called non-dualism, Advaita. And Dvaita, Mādhvācārya. So in some way there is dualism and non-dualism. As the ātmā is nondualism, but as the jīvātmā, the soul, is individual. If there is no duality, my God, then your karma is also my karma. I don’t want this. So your karmic destiny is yours. You can’t give this to anyone, and they will not accept. Like the story of one saint, Vālmīki. You know that story. So there is an individual. You have your mother. So your mother cannot be my mother. I may call her also as a mother, respect like a mother, but I was not nine months in your mother’s body, and you were not in my mother’s body. So you have your father, and your mother had her husband. So here is the dualism, but duality is not forever. When all the sin and everything is cleared up, then the hurricane is calmed down. And then oneness will come. So, everyone has their karma, their sin, and so it is splitting. That’s it. So, we will wait, and we will become one day one. As ātmā, we are, but as jīvātmā, you have your karma. And you can’t give your karma to anyone. We can support, we can pray, we can do something in this way. But it is your karma, and you have to carry your own luggage in the whole universe. That’s it. Dina Naitakara Diyo Swami Dina Naitakara.