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Śrīddhī, Nārāyaṇa, Bhagavān, Śrī Śrīdeva, Puruṣa, Mahādeva, Satguru, Svāmī, Mādhava, Bhagavān, Satya, Sanātana, Dharma. To live a life, every creature can do. But human life has different rules. These different rules were given by humans. Among humans, it is the great spiritual saints who understood what it means to be a human. Thus, the ṛṣis gave the nīti and rīti, and according to that, we get the rules of our society. This is one part of life. We know how humans should live. On the 31st of December 2016, while celebrating the festival of the New Year, Sylvester, I gave a message to the world: how we should live, what we can change. We shall send this message into the world and keep on putting this message forward: tolerance, respect, kindness, humbleness, mercifulness, forgiveness, understanding. What does human life mean, and what does other life mean? Humans should protect human life, as well as all other lives. It is time to again turn towards the sāttvic and vegetarian diet. Sometimes people say, "A vegetarian is a grass eater." A grass eater is much better than an animal eater. The animal eater involves blood, torturing, pain, and cruelty. This will spoil human life, and it will manifest in other lives in a different way. But for the human, what was given? They said, "Thou shalt not kill." That means not only humans, but every life. That is very important. With these principles, we have to research our life, our karma and dharma. Karma is different, dharma is different, and religion is different. Karma is the action, which you all know. This action applies more to the human. Animals do not understand about karma. They just survive in life, and they do not know pāpa and puṇya. Pāpa means sin, and puṇya means pious. Animals do not know these two, pāpa and puṇya. They just know how to live, how to survive. They are a beauty of nature; they maintain the balance in nature. But humans understand what is pāpa and puṇya. Pāpa means sin. If we say to God, "Please, God, forgive my sin," this is too little. God is not here only to listen to humans: "Please, Lord, take my sin away." They say, "God, take my sins." Or we bathe in some holy water, thinking our sin will be washed away. It is not so. Otherwise, we all would be full of this holiness, all our sins cleaned. It is not like that. Also, going to a holy place and making adoration cannot move it. Just for one day, going up to the temple or the ashram or the church cannot remove our sin. Sin is very deep in our existence, in our life, not only in the body. There is karma, or sin, for the body, mind, and intellect. For that, there is sādhanā, practice. But if we continue creating sin and continue praying, we are nowhere. It is not so easy to get rid of sin. Puṇya means the good, pure, clean, spotless. This comes from good actions. This good action is that you do not cause pain to others. Even if you know someone has made a mistake and you want to take revenge, it means you take a black blanket over you; you exchange from one to the other. Therefore, it is said that if you cannot help, do not destroy. If you cannot forgive, do not take the reactions. So we pray. Gandhijī said, we hate the sin, but not the sinner. That is it. If you understand someone made a mistake, which we call a sin, first we shall understand, and we shall help support that person so they will not do such a sin again. It is not so easy, my dear, that we just pray for one day, or just for ten minutes, or for two minutes, or half an hour with mantras, etc. It is like we are sitting in this hall with all doors and windows closed. Slowly, slowly, the lack of oxygen becomes apparent. Then we open one small window; it will supply us a little oxygen, but not completely. Complete is that we open all the doors and windows, and air comes across; then we all have oxygen. Similarly, we have to open the window of our heart and the door of our intellect, and the kindness to understand, that we bring in our awareness. The ṛṣis have given such principles to us. Their work is to give positive instructions. And asurī śaktis, asuras, they give the negative energies. They will always give you negative advice; they will give you negative talk. They will blackmail you every day, everywhere. Because in their brain system, a fixed screw is inside towards the negative, and that is called Āsurīśakti. You know, there are some films, and we don’t know if it’s reality or not. These films show midnight, or a little later, about 11 o’clock, 12 o’clock in the night, about vampires. We don’t show them to little children because they will be afraid. These vampires, before dying, find someone and bite to suck the blood. That is the negative talk. You suck their energy to change it into negative energy. So there will come one person among us all who has this quality of negativity, and it will spread the disease here. Or, like we have the flu here; we are all healthy. One comes inside coughing, putting an immense amount of bacteria into the air. The windows are not open, and all you inhale goes into your body, and we get the same symptoms of the illness. Similarly, Kusaṅga. Kusaṅga is Asurī Saṅgha, and satsaṅga is a Devī Saṅgha. For humans, it is very important to understand puṇya and pāpa. The problem is that we fall into the water and we can’t swim. We are going deeper and deeper and deeper. That is pāpa, sin. And puṇya is coming up; you are just lying on the water because you are pure, meaning you can swim. We are yogīs, we are bhaktas, so we can put positive energy, positive thoughts in us. Then the sin will go down, but still we have to move our legs and hands; we have to use our limbs, how to flutter on the water. So, how to remain in this saṃsāra, in this ocean of māyā, so that we can survive and remain on the surface? Remain, fix it in your mind: that awareness, that talent, that you are a swimmer. It is like someone going skiing in winter, enjoying sliding down from the top of the mountain on the snow. A person like me, who cannot ski, will break many bones. The key thing is that you learn the master system. Even on snow, you are sliding; you will not fall down. But if you cannot master walking on snow or ice, you can hardly walk three meters. Similarly, we will fall down. That is what Mahāprabhujī said. When there is light, the street is a walking path. It’s very narrow, slippery, and dark, and we don’t know which side we should step. We will fall down and can’t come up again. But with the light of Puṇya, the good deeds, the light of your knowledge, the light of your awareness, then you can balance yourself. You can even carry someone with you. When I walk from the place where I stayed, and there is ice on the road, I hold someone’s hand. That one knows how to walk on the ice, so he helps me and guides me. Similarly, we need the company of that person who has that much spirituality and good karma. There is no compromise. For example, there is a chimney burning behind; it is a very hot fire. You know what fire is, so you keep your distance. But if you think, "Ah, fire is nothing," and you put your hand in, you know what happens. This fire is that example. When we go to the Kusaṅga, or listen to kusaṅga, read kusaṅga, read not-good books or magazines, that will kill you. That will make black energy in your brain. What happens? You get a shock. You lose the light, and in the body it creates illness—an illness we have to treat. Thanks to God, we have nice, good doctors. But doctors have their limitations; doctors cannot compare with God. They can do something physically, but in certain cases, even physically, they cannot. In this modern life, in this civilization, all kinds of pollution are here. Many times, what we call the cancer disease appears. From where does cancer come? How did it enter the body? It carries negative energy through the food, the air, inhalation, drinking water, and many things. Even our fruits now are treated with heavy chemicals. How are they developing inside our body? Our body is a perfect place: a very balanced temperature, very balanced humidity, a very safe place. That Rākṣasa, that Asura, enters in and slowly, slowly develops. That means they want to kill us. Long ago, I saw a video in 1975 or 1976. At that time, I could not speak much German. I was living with one Mātajī, Katarina. She lived in Lilā Amṛta, perhaps. She was a professor of English language, retired, so we lived together. She always put on the television and told me, "Now listen." She turned on the TV and said, "Now listen to me." It was good to learn German. It was about an alcoholic who was very dependent. He went to treatment and gave up alcohol. Then, somehow—I can’t remember the complete story—but some part of his body, a sliver or something... one day he just drank a little alcohol from the bottle. His energy went into the bottle, and now it showed that he was in the bottle, slowly growing like an embryo in the mother’s womb. So again, in the bottle, he was living. It means it is very hard to get rid of the habit of alcohol. This disease is in our body. We are clever people, intelligent, very humble, spiritual. Every day we wash ourselves, brush our teeth, clean our tongue, try to eat good. But how is that devil, the cancer, sitting inside, or some other disease? For certain limitations, doctors can do something, Āyurveda can do something. But what is attacking us individually is not only this food, not this pollution, but the karma, past karma. The past karma is now taking revenge, torturing us, giving us so much problem. We are not comfortable, but we can’t get rid of it. It is in your hands, but you can’t throw it away. This is an example of sin and pious, dharma and karma. Dharma is the duty of human life. Let us do good. But we are very selfish. As long as you like your friend and he is a very nice person, you take good things, understanding from her or him. He or she feeds you with positive energy: brotherhood, sisterhood, friendhood. Your partner, your colleagues, you love that person, and that person loves you. Always nice talking, giving good presents, coming, eating, inviting, etc. That develops very nice, positive energy. It doesn’t matter if sister, brother, or anything—I don’t mean only girlfriend or wife. Let’s say that person was silver, and then someone came with gold. Now you jumped away and went to the gold. But that silver one remained behind, suffering. What suffering? Disappointment. That disappointment is also a kind of sin. That disappointment gives the person pain inside, in the heart. That inner feeling curses the other person. You don’t want to curse; you forgive, but still there is suffering. Now, that one who was with gold, and suddenly someone came with diamonds—the gold had no more value there. So it is with humans; we change our friendships or certain relations, even with husband or wife. Sometimes there is conflict with parents. Nowadays it is very pitiful. Many parents do not understand children, and they make a difference between children. What kind of fighting is there for the heritage? That is a big problem. You have one house and some money, and five children. Whom do you give what? When they are alive and they divide and understand, say, okay, we understand everything, then it’s okay. Otherwise, in many cases, half the money goes to the beautiful house—and that beautiful house is the lawyer. So half of your property goes there, and there is bitterness, duality, like enemies between parents or between brothers and sisters. Therefore, this modern education and modern society are completely different. But parents should give good lessons to children. Jealousy begins already when one child is two years old and a second child comes. Sometimes a two- or three-year-old child is very happy to get a brother or sister. But at certain times, jealousy arises and goes deep into the subconscious. That suffering also damages some of our organs in the body. So it is not easy to educate children. It is easy to get children, but be sure you can give the education. Similarly, it’s good to have a friend, a girlfriend, or a boyfriend, but are you sure you will not suffer afterward? If that is really for you, it means it becomes one, like your own skin. That’s it. All is karma. What I told you is karma. When you give someone a cup of water, a glass to drink, to me for example, to give the thirsty one water, that’s called puṇya, a good deed. Let me give you an example. In your country here in Europe, there is no lack of water. But let’s say there is a lot of snow outside. The earth is covered by snow, and all the trees have lost their leaves. The wildlife has nothing to eat. If you feed the birds, that is one of the best things you can do. It is said, if you give food to the hungry one, it doesn’t matter who it is, humans or animals. They may not tell you, "Bless you," but his or her stomach will say, "Thank you." The blessing goes from the stomach; that is very important. This is how we can do good karma: don’t give poison in the food, don’t give poison in drinking, and don’t give poison in talking. Don’t mix poison in behavior. So Pāpa and Puṇya are on the scale. Sometimes the scale goes up for Puṇya, and sometimes the Asurī Śakti goes up. That tortures us and sits inside. You can’t get out of this house; it’s your house. But that foreign energy sitting inside will not go out. Our food nourishment should be very, very sāttvic. When you eat meat on your plate, ask yourself: What is that? You will say, "Flesh." From whom? A rabbit. From where did you get this rabbit? Someone killed it? Was it small or big? Oh, it’s big. Do you know they had little babies? Still, they can’t walk and eat. How they are suffering! When you analyze this food on your table and on your plate, it connects to many lives of pain, disappointment, and suffering. That is sin, creating more and more sin. We should know from where this food came. Therefore, pāpa and puṇya: pāpa means sin, and puṇya means good karma. It is said in Western culture, in the Holy Bible, that Jesus said to his apostles—they are telling what he said—"Thou shalt not kill." He did not say whom you should not kill. This one word is enough, if you are a Christian, to understand. Now, we even kill humans, not only animals. So how do we understand Jesus’s words in this holy book? We are saying, "This was not like that. Ask him, don’t ask me, and don’t tell me." That’s it. There is one vegetarian restaurant in a city called Novi Sad. On the wall of the restaurant was written big: "Don’t eat what has eyes. Old Testament." If humans have that intellect, that heart of mercy, humbleness, and kindness, they will understand. Fish have beautiful eyes. Draw on camera: what is that? It’s called a fish eye; it’s very wide. Fish also have eyes. All creatures have eyes. We also have eyes. If somebody damages our eyes, life is half, with immense pain. Not only is the eye gone, but you lose the most valuable organ in your body. So it is said, if you can’t give life, at least don’t take life. This is God’s creation; who are we to destroy it? It means it is against God’s work. If we go not only against someone, but against the Creator, you know what will happen to us? In that higher court, the Supreme Court in the cosmos, the highest judge, God, and Dharmarāja will ask you questions. What answer do we have? We have no answer. Therefore, human life is different from others’ lives. Humans have responsibilities towards themselves and responsibilities towards others. The human is given as a protector and not as a destructor. When you have negative thoughts, you are offended. You know when you are offended. How much energy dies in your body? How much energy dies in your heart, and it goes into the whole body? Because your friend did not come on time, and your other friend was waiting for dinner because you were invited, and something happened so you couldn’t come on time—two hours—now the person is offended. You couldn’t inform them; maybe the telephone was not functioning or there were no facilities, but others don’t know. But they were offended very much and became angry. Why can’t you give a positive result? Judgment? Don’t worry, maybe, my friend, I could not manage to come. I waited one hour. Well, I will eat, but when my friend comes, I will serve with love. It is unnecessary to be offended, angry, jealous, hateful, or in conflict. This will destroy our body, this box. And what is developing in this box, we don’t know. Once in Washington, D.C., someone gave me a big box of chocolate. This chocolate was made from macadamia nuts from Australia, coated with chocolate. It was a big box. A person came from there, and it went through all the scanning. It was chocolate, OK. The person waited two months or one month, I don’t know. When I came to Washington, D.C., the person said, "Swāmījī, this is special chocolate for you." It’s a real story. I said, after prayer, we will open and give everyone. After the prayer, I asked the person to open it, and he opened it. I could not count; the whole box was full of worms. When they took it over, it was falling everywhere. The outside was beautiful, a very nice box. Similarly, my dear, our body is beautiful. But we don’t know from outside what’s going on in our body, what’s going on in our mind. Pañca kośa, five different bodies: annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, ānandamaya kośa—the body of nourishment, the body of energy, the mental body, the intellect body, and the causal body. We don’t know what’s happening in these five bodies. It has been researched by Vedānta. In Vedānta philosophy, we have to purify all these five kośas, meaning five covers over our existence. So, pāpa and puṇya, sin and good, have their own effect on our whole existence. Let’s create more positive energy: humbleness, kindness, forgiveness, helpfulness, mercifulness. People have the mantra in European countries or in Christian countries: "Forgive, O Holy Mother Maria, pray for Thy mercy." That’s it. So mercy is everywhere. In every religion, it is said. In the Koran it is written: if you kill one human, you kill the whole humanity. All these divine holy religions have told of love, mercy, kindness, humbleness. We shall try in this year, 2017, to develop in your heart, in your awareness, in your consciousness, and in your intellect: humbleness, kindness, mercifulness, forgiveness. Be helpful and give love. That will bring peace and harmony in our human society. My dears, I wish you all the best. Let’s see how much you can wash away. Maybe if you have some negative spots in your awareness, in your consciousness, meditate every day on humbleness and kindness. We will see at the end of this year how much we have worked and how many humans we guided to help them come to this path. That’s it. With this, I wish you all the best until the next time. Satya Sanātan Dharma. Om Śāntiḥ Śāntiḥ...