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Hari Om. Welcome. Today was a good day. It was cool, it was hot, it was sunny, it was cloudy, it was raining, and the sunset looked beautiful. This means it is never boring; it is always changing. To keep your mood in good condition, it should not be boring. We have again our dear guest, His Highness, the Prince from Liechtenstein. We welcome him. Please come. Thank you. You remember him? He came last year for my birthday, and again he came this year. He did not forget. He has been spending a lot of time in Korea, China, Japan, and the USA, and he designed a beautiful village called the Peace Village in Austria. It has very nice traditional buildings, and 70% of it is made of wood. It has a very good atmosphere and good energy—of course, it must. So we welcome him again and thank you for coming. Also, dear Anna, who is with him. Nina is a photographer and a video maker, making films. And our dear Lakṣmī, from Vlach. Croatia? Sorry, Lakṣmī is from Croatia also, you know. But it is not far from Croatia; Lakṣmī is from Slovenia, living in Vlach. She introduced us to His Highness, the prince. Well, we come here. Do you remember what we spoke about this morning? It is called the inner social education within thyself. It is called, "What is the difference between respect and ego?" So, respect is from within thyself. The inner social education means our kind of behavior—physically, mentally, spiritually, emotionally, socially, etc. So you have to show that you, or I can say, "I do my best to pay the respect." Keep your dress nicely cleaned. Style your hair properly. It is not that you are doing yourself like a make-up, but our appearance should be pleasant for others. To respect means to get respect. So, the inner missionary, inner behavior, means inner engineering. You have your mission; you know what you want. And we think over that: whatever I do, if it hurts someone, then it is not good. Therefore, in the Bhagavad Gītā, Kṛṣṇa tells Arjuna in the chapter of Karma Yoga, "Arjuna, anything you do, then think over three times." What you do—first, you should know the form of the actions. When you will know what kind of action you are going to do, when you will see clearly that object, that form, then your Viveka will come in front of you. You see, this is not so simple. Many things are involved in this. Any action you do, or I do, or we do, there are many elements involved. The first is our intellect. Then from that intellect, ambition—what we call selfless or selfish. Then our soul is involved. Everything is dancing within us; it is our soul on the platform of our inner awareness. So after that is what I used to say: awareness. Now there is awareness, but awareness has two qualities. "Yes, I will do, and I know what I am doing." This is that. When you tell someone something, say, "Yes, I know. I know I will do it. You need not give me instructions always." This is between parents and children. The father or mother says something, and the child says, "I know. Father, don’t tell me always; I’m not stupid." So this is a negative awareness. But in this awareness, there should be alertness. Be alert. Be conscious. What is going on in your awareness? So how do we influence the awareness of all people? Nowadays, the politicians are very good. They change the whole folk in one lecture. Whether they will keep their promise or not is not the question. Or the actors; they learned. They learned how to act. After that is coming the mind, and the mind is from behind pushing you. "It’s your right, do it. Don’t worry. Go ahead. They are stupid." Our mind is something which is pushing us. But the mind is not responsible. If it goes wrong, he says, it is your karma. I told you, be careful. After that comes emotion. Emotion is something, you know, suddenly a cloud came—dark, thundering, and raining—and disappeared. That’s emotion. Motion, all the time’s motion, movements. After this emotion, the physical being awakens. What does that mean? The different senses become alert. This is my subject. That’s my subject: so many, many different desires. Finally, we do not know what the result will be. And therefore, this is called karma, and whatever we do, every step will be counted, and every word will be counted. Whatever you speak will be counted. Now, there is between hidden karma something we cannot do physically. For example, you want to throw a stone at someone. You have a stone in your hand, but you look left and right, and everywhere there will be no chance to escape. So you are not throwing, but this is not all. When you thought to throw the stone at someone, you have done it. So that is called mental action. Then that is a reality physically. So tan, man, bachan, and dhan. These are the four objects through which we can do something. Tan means body, man is mind, bachan is the words, and your social position, your money—it is coming anew. So if we do physically, mentally, or through the energy—tan, man, bachan—verbally, or your position, high position... nowadays politicians, they can do what they want, or you have a lot of money, and that can make you crazy. So tan, man, bachan. These are the four things. So, if you do physically, you have done it. But before you do it physically, you did it mentally. And after the mental, you bring your words out, and then you do it physically. And you have the support of your power position, but you cannot escape. Sooner or later, it will come to us. So Bhagavān Kṛṣṇa said, "Arjuna, before you do anything, you should know the form of the action. And when you will realize what you are doing consciously—because you are doing unconsciously out of your ego, hate, jealousy, and anger—the time will come when you will be sorry. So Viveka will tell, when you know the form of the action, then you will see the fruits very clearly." This means, what kind of reaction will be. That time the Viveka comes between. Viveka will say, "Don’t do this." If you are wise enough, he will throw a stone down and in the least, he says, "Sorry." Or if you do not follow the Viveka, you are too much angry and proud, then you will do it. But you know what? You will get the fruits of it. So Viveka is the cream of our mind, emotion, awareness, and consciousness. And so the instructions which you got this morning before noon are called the inner social education. That is towards the animals, vegetation, humans, other animals. That means that you respect, you realize their life. They have a right to live, and you should not interfere. Of course, you cannot go to the tiger and say, "OK, sorry, Mr. Tiger." But from a far distance, we all try to save the tigers, the lions, the elephants, and, you know, it is getting less and less. These animals, they need a space, they need their forest, they need their freedom. And we should not take their rights. That is not good. So when we have our inner—that is called the inner architect, the inner master, the inner education—and this is something you have to do yourself. That is very important for a yogī, for a yoga teacher. Through this, you can help many, many people. Many have depression and are very sad. But being a yoga teacher, through your inner education, your clarity, the light of your wisdom, you can help them. You can bring them again up out of the darkness and bring them to the light of your wisdom. You enlighten within that one again. When someone is depressed, then the light is getting dim. And you support; you give more power—power of confidence, power of happiness, power of support, merciful, blissful—that light will come up. So this is very important for a yoga teacher: to understand others. I know that you do not have such a depression, and you did not have it like this, but you have the power to give someone power further. So when you give a little support, the other one will begin to walk, and your energy will increase in that person. It will come: confidence, self-confidence, clarity, and again you will know what life means. Nowadays, there are very few people who will take you as your best friend, and when you show good friendship, everyone becomes very happy and very nice. So we do not need anything. We need a kind word. We do not need anything, but we need understanding. We do not need anything, but we need to give the strength of hope. And in that way, your inner talents will awaken. And others will never forget you for their whole life. That will be; they will be remembering you ever and ever. "My yoga teacher was the best. He could not do the handstanding, but he brought me on leg standing. He brought me again on my feet." That is it. So this is called the medicine, the best medicine. For the human, the human is to understand others, so you can be the best medicine. You do not need injection, this, this, but you can help the others. So help means not only that you give money or material things, but it is sympathy, kind words. And therefore it is said in one beautiful bhajan... that is why it is called in one beautiful bhajan. It is a beautiful bhajan. It is a beautiful bhajan, and it is Mahāprabhujī. Napsaloha Mahāprabhujī. He said the words, how sweet they are, how pleasant they are. These words of wisdom, words of kindness, humbleness, words with understanding. It is so sweet to me, so dear to me, what I can explain to other ones. Because these words I cannot explain. Only I know how kind, how pleasant it is. So this was what I spoke before. This world is illusion. Very soon it will disappear. You know that one of our family members—it can be a little dog, a cat, a little mouse, a little bird, or your grandfather, father, mother, grandmother—when one is gone, you feel emptiness. And you cannot find it anywhere. It is gone. But when they are with us, then we feel the kindness, the humbleness, the carefulness, the love. But jagamithyā svapnakī māyā. Jaga means saṃsāra. Mithyā means not reality. Jagamithyā, so whatever we see, it will disappear. I tell you the reality. So this bhajan from Mahāprabhujī is telling about the knowledge. The words are full of the knowledge. And bachan means promise. Bachan wala lagesa. I give you my bachan. I give you my word. And if you will not follow, you neglect, you break your word, that person will never be successful. Again, we will go in chorasi in different parts of life. The bachan chor—chor means thief. You took that word, you took the promise, and you just ran away. You have stolen. He or she cannot cross the ocean; they cannot swim over that ocean. And in all these 8.54 million different creatures, traveling here and there, here and there, wandering. So listen carefully, analyze carefully, then accept, and then follow. Sometimes the way is hard. Sometimes you think to give up. "I did not know that it would be so hard. The mountain looks beautiful from far, but when you begin to climb, then it is very hard. And then you think, 'Oh God, I did not think it is so hard.'" But do not give up. We have to come to our destination. So once we get there, then we should achieve it. So from far, it is easier, but to climb there is a little bit hard. So what you promised, it was very nice, but to follow sometimes is hard. But those who are awakened, alert, conscious, then it is said: Manvā dheere dheere chaal, gagana garach, gagana garach chadnāre, gagana garach chadnāre, śikhara parachadnāre, manvā chaal śikhara parachadnāre. Yā chhoṭī rāta. Te pāva tumāra logi undi, khāi, madhna chhadna. Chhadnā chhājī sāmbelī. Karamāk sunāk, sunāk rastō dekā, bhulāi madhna chhājī chhadna. Shrī Pāḍekar Parāyī Satguru Bhīnamalumārag Jīrābhāī Chadnā Chājar Jīrābhāī Jīrābhāī. Jīp Nārāyaṇ Bhagavān Madhav Krishna, Bhagavān, Sanātana Dharma. So, "Yoga Karma Sukhauśalam." The yogī’s sādhanā will be successful through karma. So, two kinds of karma: selfish and selfless. Sakam karma and niṣkām karma. Sakam karma is selfish, or doing for oneself. Now, being a family member, you have to do many things for surviving your family. So, of course, you have to work for yourself. But again, that is not selfish; that is called dharma. You have dharma towards your family. You have dharma towards your partner, towards your children, towards your neighbors. So this is also a dharma. But becoming too greedy, that is selfishness. And niṣkām karma, a selfless work, helps someone, but do not expect words, thank you. Do not expect anything. If you give something, and then you say that person did not even say thank you... When you say, "Thank you," then it is not anymore selfless. It is selfish. It is your ego. So, karma yoga, karmasukhośalam: our yoga sādhanā will be successful while doing karma yoga. So, tomorrow we will do some karma yoga. Yes, something good. Wish you all the best. Sleep well. Do your sādhanā. I have seen today you were very disciplined.