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Part 1: The Essence of Guru Darśan Praṇām Gurudev, Hari Om, to all dear brothers and sisters present here and all over the world via the internet. We have all come to this hall, mostly consciously, for the words of satsaṅg—the words of truth from the knower of truth, from Gurudev. Yet deep inside, we know that what we truly need most is Guru Darśan. Simply to be here, to see him, to be in the present and behold the truth itself, bound within a human body that serves all of us who seek the knowledge of completeness. Seeing is believing. Without seeing the Master, without Guru Darśan, we may have longing, ideas, and a search, but we will never attain certainty. Therefore, the highest human ideals—freedom, liberation, truth, absolute peace, absolute love, completeness, and all notions of immortality—have been proclaimed through the centuries as utopia. They are utopia for our intellect, our senses, and our prior experiences. Utopia vanishes, utopia dies in the presence of Gurudev. Guru Darśan is the end of seeking. It means coming face to face with the awakening from this world of ignorance, where the suffering of transience is omnipresent. Thus, the main point of our seminars is Guru Darśan. Without it, we cannot truly believe, we cannot have real longing, and we lack sufficient courage because we have not seen that it is possible. The more we are in Gurudev’s presence, the more courage we receive. We begin to truly believe through experience. We start to discover that it is really possible. In yoga, there is the word Kāla. It means several things, but most importantly, it means time and death. Time is that which kills everything that exists, and the realization that we are transient—that all happiness and all possessions are transient—kills all real inner joy. Modern science declares certain percentages related to common problems. They now claim that 80% of humans suffer from depression. When we go to a doctor, our illness is often caused by stress. Furthermore, 80% of humans unconsciously strive more to die than to live. These are scientific realities showing how deeply we are in stress, how much fear creates confusion and ignorance, killing the beauty and sense of life. This is why we struggle. At a certain level of our life and experience, we search and long for something meaningful. Without Guru Darśan, that experience of self-fulfillment will not appear. Until it appears in our life, we can think whatever we want, but we know one thing: we are not the masters of life. We are not the masters of time. We have no real control over anything, not even over what we are doing. Scientists, politicians, artists, sportspeople—whatever we do, we know deep inside that we are not completely in control. We do not know the exact results of our actions. This creates distress, depression, and a longing to die more than a longing to live. Until we meet Life itself with a capital ‘L’, embodied in a human form, we will not believe it is possible. Guru Darśan is that moment, that opportunity, that gate to the highest ideals we cannot stop dreaming of. Therefore, this moment of peace, this moment of closeness with truth and completeness, is the most blessed moment anyone can have anywhere in the universe. Gurudev travels all over the world to give that Guru Darśan. Through Guru Darśan, when we choose it, all other possibilities open. All options are available, all dreams are possible, and no ideal remains a utopia. Therefore, enjoy these majestic moments in the living presence of the living Master. Praṇām Gurudev. Now Muktāmaṇī will speak. There is no set subject; this seminar is called "Without Subject." Everything is the object. What would you like to hear? On Greed We want to hear you. So, about greed in people? Yes. Perhaps you can help me speak about greed in people. Greed has a strong effect on our mind because it prevents us from being happy. We can all look into our lives and see what greed means for us. Is it collecting things, money, attention, or food—which affects the body? There are many sorts of greed. I think it is very personal. Everyone has their own excess and their own ideas about greed. What it truly means can be discovered through self-analysis and self-inquiry meditation. Being free from greed makes for a happy, free life. The older one grows, the more one can experience letting everything go, leaving things as they are, and having no more needs or wishes. But this is a long and not easy path, though it is beautiful. Perhaps one can also observe the development from the time one was young and had a wish to do something for the first time, and then see what came of it. I think two parts should be distinguished. Greed must not have anything to do with the wish to develop, to gain knowledge, to have a good and happy life, or to possess values necessary for a happy, healthy life and for spirituality. It is good to have a certain foundation to cover life’s necessities. What is difficult is only that which becomes too much—that which prevents you from an easy way of thinking the moment it creates pressure to gain something. To my understanding, that is greed. But that is only my opinion. Perhaps you have another? Thank you. On Selfishness Now Prem Śānti from Prague will speak about selfishness. Selfishness is always sitting in the front. You see how many "dwarfs" we have here; you don't know. Everyone has great knowledge and wisdom, so we must value and respect each other. You never know whom Svāmījī will call today. We should be ready. Thank you. Selfishness. Since childhood, I have always wondered, "What is selfishness and what is not?" My father always said—actually, it was Svāmījī’s word—"Tears can also make children eat and sleep." If you want to truly live, you should find something else. I’m sorry, German comes automatically. I will speak a bit slower. I was looking and asking inwardly, "God, what is selfishness and what is not?" I can tell it simply. I have been answering this for many years. It is very easy: when you place yourself at the center of your life, that is selfishness. When you place God at the center of your life, the life you give to God, that is not selfishness. For me, it is a constant test. Whenever I try to do something, I ask if it is for God or for me. That is all. It is not easy, even when I know this, to always follow the right way—I can tell you that. I am not holy, and I am happy that I have Mahāprabhujī. I always ask him, and he helps me follow the right way. I wish that we all follow the right way. I thank you, Svāmījī, for giving us Mahāprabhujī and for being here. Hari Om. That is all. Thank you. A Personal Journey Engineer, what language will you speak? Slovenian? Then someone must translate. She doesn’t want to translate. Do you speak Croatian or Slovenian? I speak Croatian. Croatian is better; then she can translate. Please, sit in the chair; it is more comfortable. Today I will tell you something about my life—something that gave me great inspiration and set me on the right path. My wife first encountered yoga. After several years, I realized she had become a deeply changed person, a different personality unlike anyone I knew before. This sparked a deep interest in yoga within me as well. My first encounter with Svāmījī was perhaps different from your first meetings. I first saw him at a seminar in Umag. Svāmījī said it did not matter how long one had been practicing yoga; today was the opportunity to receive a mantra. Without asking anyone, I went to Svāmījī and received a mantra. The mantra dīkṣā was in the afternoon. My wife was searching for me; she didn’t know where I was. When I returned to her with a Mālā, she was quite surprised. But we both felt very warm and nice, and from that moment we practiced together. I met Svāmījī many times afterwards. We worked together on the new ashram in Vienna, and that time gave me many experiences. I am very thankful to Svāmījī. He taught me so much, and one very great thing: even if you are a professional in any field, you should learn to listen and hear the ideas of others. That is the proper way to go through life. Svāmījī, I am so thankful for everything you have given me until today. Thank you. On Guru Vākya Next, our dear Divya Jyoti from Zagreb will speak about Guruvākya. Is she here? This is from Sandra, but there is also a letter I will give later. From Chandra. How is she? I think very well. Thank you. Guru Vākya is the highest law, I think, for a disciple—if one can follow it. But it is not easy, of course, because our Gurudev often gives us Guruvākyas that go against our nature. I can only speak from my experience, as that is all we can truly talk about and share with others. One Guru Vākya that Svāmījī gave me was "Multicultural society." It was something that shattered me on all levels. It is a seven-year-old Guruvākya, and I think I have not fulfilled it, but I did my best. Through that effort, it was a great experience and learning about myself and others. You can easily see all the mistakes you make with people, and if you can always observe yourself, you learn something. But when you have a nature that is not easy—especially for the people around you—it is not easy to observe yourself and practice Cidākāśa Dāraṇa, which is one part of what Svāmījī teaches us. I think all Guruvākyas that Svāmījī gives us are very important. If we miss the time when he says something, it may seem later that he changes his mind when he tells you something else. But I think we missed the right time and place to act, and when that moment passes, we lose that chance. After that, everything changes, and of course, Svāmījī may also change his Guruvākya. It is not easy at all, but we should try our best. Thank you, Svāmījī. A Mother's Gratitude This is from Chandra. This is from her hair, very fine. Śānti is also one of my first disciples in the Czech Republic, from 1973. I will start with how I came to yoga. I was fortunate, or perhaps unfortunate, that my son is disabled. So, my highest angel was Svāmījī when I was searching for support. His teaching, Mahāprabhujī’s teaching, gave me strength on my worldly journey. The spiritual is much higher and more important. In all worldly troubles, whenever I remember my Gurudev, it gives me strength. Life is like water running through your hands, and you never know when your necklace will fall. Thank you to my Gurudev. A Life Transformed by Yoga Thank you, Śānti. Bānsī Devī from Croatia. Is she here? Yes, Bānsī Devī. There are many. If we all spoke, it would take a year. Bānsī Devī is a very good yoga teacher, a very good wife, a very good mother, a very good grandmother, a very good disciple, and what not. "Double grandmother," please. Samidjī said almost everything. I will explain my name. I am happy and thankful that he chose me as his instrument. I am not completely satisfied with my dharma and my duty, but we all have our limitations. I will try my best until the end of my life. We are all here for a reason. Your reasons are not important to me. My reason, which brought me here, was a serious illness. After 30 years of office work, I was unable to write anymore. Invalid pension retirement was recommended, but they refused me. They told me I should not ask for retirement. The next day, through Divine Mercy, I encountered some yoga exercises. I had a problem with my spinal column in the neck area. When I tried the yoga exercises, I told myself, "Oh God, this is much better than pills." Ten years ago, I knew very little about yoga, as I led a completely worldly life. First, I was part of a radiesthesia society in my area. We had many guest lecturers. Many people were against our society, calling it a kind of witchcraft. Then something beautiful happened. Yaśodā from Zagreb came and said, "Girl, come to the yoga seminar. We have a real Indian." She invited us to a seminar with an Indian master and told me, "Believe me, you will feel very, very good." I knew nothing about Svāmījī. I went to Tuhelj where the seminar was held. When the seminar started, I was sitting there full of physical troubles, in very poor condition. Svāmījī was a little late. That was an important moment for me. When he entered the hall, I knew instantly it was not a mere man who entered. I told myself, "Oh God, if I could just touch not him, but even a small part of his dress." On Saturday, there was a meditation. What impressed me and cemented me to this yoga and to Svāmījī was a meditation in which he gave so much freedom with just three sentences: "Enter the space of the Heart. Find what you feel. It can be a beautiful flower, it can be Kṛṣṇa (whom I knew very little), it can be Jesus..." In that meditation, I felt like a bird. My lifelong practice in Christianity—I am from a Christian family and am grateful to my faith teacher—had always involved a kind of pressure. There was always fear: fear this, fear that. In that meditation, I experienced such freedom. Through all my years of meditation and yoga practice, I now understand Lord Jesus much better. Before, I was full of different fears and felt under pressure. I am deeply impressed by the words of our dear Holy Gurujī: "One in all, all in one." It can be Kṛṣṇa, it can be Rāma, it can be Mahāprabhujī, it can be Jesus. It is the one in all, all in one. That made my life successful, though I did not use my time exactly as I wished. I am very thankful to my dear Master Paramahaṁsa Svāmī Maheśvarānandajī for my first steps in yoga. Then my daughter followed me, though in the beginning she was not so enthusiastic. My granddaughter is also here; I am so happy to see her in satsaṅg. And my husband, of course, Svāmījī. As you always said, do not speak too much about yoga; show the quality of yoga more. Every year, I invite my yoga class practitioners to my home, where I prepare the best vegetarian meals, and they are so happy to taste them. It is not easy these days, as life has become much harder; you all know that. Dear Svāmījī, thank you. Believe me, it was not hard for me to return from Tuhelj and declare I was a vegetarian from then on, that I had taken a mantra, that they could take everything in life but I would not give up yoga. I wasn't even aware of what that meant then, but today I am very, very aware. To all you young people: take advantage of the time. We live in difficult times; I think every second is important. Use your time in the best possible way. Pravda. Kṣamā. Namaste. A Disciple's Gratitude from Childhood Bānsī Devī, Bānsī Devī. Professor Smolim, chocolate is not good. Bhajan Devī. Let's see what our juniors have to say. Junior, help. Dear Svāmījī, I don't know what to talk about, but the only thing I want to say is thank you for everything. You have been helping me since my childhood in everything. You guide me, protect me. I do not have to fear anything, and I can always trust you. I am really happy to have someone like you. I met Svāmījī when I was seven months old. I was such a baby that I only wanted my mother and didn't want to be with anyone else. My mother came, and there were a few other people there with babies too. Svāmījī thought—my mother wasn't a disciple at that time, but I think that evening she received a mantra—and she smiled, "Haha, she won't come to Svāmījī, but I came to." I didn't want to go back to my mother. So from that time, she said, "Aha, Svāmījī is something extraordinary, someone so nice and good." Svāmījī, thank you for everything. Thank you that I can be your disciple. I also remember a satsaṅg we had in Prachatice, our town. We were speaking and considering our wishes, and there was no one there whose wishes hadn't been fulfilled, because you helped us and fulfilled all our wishes. So, thank you once more. Chocolate? Not good, too much, okay? If anyone else would like to say something—there are so many names I've forgotten—does anyone want to speak? You want to say something? Yes, okay. Thank you. Then we will begin. Closing Blessings It's a webcast. Om Śāntiḥ, Śāntiḥ, Śāntiḥ. Āvāhavatu, Dīp Nārāyaṇ Bhagavānkī. Good morning once more to everybody, and good morning to all our international brothers and sisters, practitioners of yoga and of different spiritual systems. Blessings are coming to you from our ashram, Mahāprabhū Dīp Āśram, Strelky, Czech Republic. We are having a long weekend here until Monday. You will have the opportunity to observe many talks and the beauty of this ashram and its surroundings. I invite you to be with us. It is very important for us to know the feelings, opinions, and experiences of others. It is beautiful when family members sit together—grandparents, parents, children, and even neighbors—to listen to everyone's opinion, to ask how they are doing, what we can do to help, what you need, or what I need. This was the original experience and advice of great masters for keeping a family healthy. In modern civilization, the family is destroyed. We only have one word we know: that's called "family." Part 2: The Erosion of Family and the Path of Wisdom But this is only theoretical; in practice, very few such families remain. People have become highly individualistic. Television, the internet, SMS, and all such things have made human beings very, very individual and separated from everything. They are even separated from their own Self, not knowing what they are doing. Is this the future of humanity? If this is the future of human families, are there any families left that teach children love for everyone, love for every creature, love for vegetation, and love for this planet? Unfortunately, humans are killing other humans without any feeling, without any sense of ahiṃsā, without mercy. So, what do you think about animals? When humans are cruelly killing other humans, then of course animals mean nothing to such a person. But this karma will come back. One should not be afraid of anything, but be afraid of karma. One day it will come back to you. Prārabdha pehle rachā, pīche rasā śarīra. First, our prārabdha is created. And prārabdha is not created by anyone else but ourselves—that means our own actions. Now, actions are not only performed in the four kinds of ways to do karma: tan, mana, bachana, dhana—through body, mind, words, and money power or social position. You can also do bad karmas through your behavior. We can see very clearly in which person what kind of qualities are hidden, positive or negative. You can see that quality from the person’s behavior, from the person’s greed, the person’s ego, the person’s selfishness. All in all, ego, selfishness, greed, and also anger are kept together. This means great ignorance. There is ignorance, and then there is great ignorance. Ajñānī, but mahā-ajñānī. Hotā’ī kī nahīṁ? Mahā-ajñānī. One is an ignorant person, but another is a very ignorant person, always pushing darkness to the forefront through their behavior. Therefore, in yoga it is said: Āhāra, Vihāra, Ācāra, and Vicāra. Āhāra is nourishment: solid, liquid nourishment, mental nourishment, social nourishment. Vihāra is where one spends time, where one goes, how one goes, where one is mostly spending time. That has an influence on your body, mind, and your spiritual development, and so on. Āhāra, eating, also has an influence on the body and on the energy. And ācāra, ācāra means behavior. You can tell good behavior: "Oh, it’s a good, educated child coming from an educated family." It is your mother, your father who tells you, "Don’t do this, don’t do this. This is not good." We learn, but if the parents themselves don’t know anything, what can they teach the children? So when parents couldn’t teach them, then they have to come to the satsaṅg, to follow the Guru Vākya. And Guru Vākya is final. Mantra Mūlam Guru Vākya. The best mantra for you is to follow the Guru Vākya. But you cannot follow because you don’t understand. And why? Because you don’t want to understand. Uparse bhare, nīchese jhare, Gurū Mahārāj kyā kare? Feeling from the top or dripping everything out from the bottom, what should the Master do? That’s it. Whoever listens to these words and goes through and through will understand, and that person’s life will change entirely. Sometimes you have to learn through indications only. Sometimes you have to learn through some hint, some act. A wise one will understand everything, and another one will not. There is one story from the Mahābhārata. When the Pāṇḍavas were going somewhere to spend time, they made a beautiful house for themselves—all five brothers, the Pāṇḍavas, and their mother, Kuntī. Before they went to that holiday house, the name of that house was called Lakṣagṛha. Lakṣagṛha means a house of fire; it will burn like petrol. The trick from Duryodhana and his uncle Śakuni was that when the Pāṇḍavas go for holidays, after eating and drinking in the evening, they will sleep in the house, and then they would set fire to it. Hardly would they have time to run out of the door. That was their planning. You see how people are planning. But sooner or later, it will come back to them. Well, the uncle of the Pāṇḍavas, Vidura, was a very wise man. In the whole dynasty of the Kauravas and Pāṇḍavas, the wise one was, I think, Vidura. He was like a saint. Vidura couldn’t tell the Pāṇḍavas directly. So what happened? Vidura gave the Pāṇḍavas one small case, and inside was a mouse—a present before they were going on holiday. You might say, "What? Should we take the mouse into the forest and feed him?" They went, but they didn’t understand the message. Did you understand? So Yudhiṣṭhira, Dharmarāja Yudhiṣṭhira, understood a little bit. The question came with that: what makes a mouse, when the fire begins to burn in the house? All animals will die and burn, but not the mouse. Why? Do you know why? Because they have five brigades. They have holes deep in the earth, with many, many exits through many tunnels. What you have in big cities—metros—this technology is developed from the mouse. Yes? So they were given a hint. In the evening there was a party, and they realized what was going to happen. But they didn’t want to be cowards; they didn’t want to show the name of the family as bad. They behaved in such a correct way, preparing to go to sleep in the house. But Vidura sent some people, without anybody knowing, to dig a tunnel far away into the house. There were strong men working very hard. In a few hours, they finished the tunnel, and when the fire came, they all went through the tunnel and out. So, one must understand the hint. Otherwise, life will be full of complications. There are also symbols. Sometimes we think when someone gives you something, you know what it means. If you don’t know, if you don’t understand, then you can suffer. Indication to learn. But from where do you learn all this? From satsaṅgs, from parents, or from elderly people who have experience. Unfortunately, the young generation has lost its relation to elderly people. If you see the media, television, theaters, and many things, everything is divided. This is for the youth, this is for nursery school, kindergarten, this is for the juniors, this is for the seniors. There are so many programs and activities; they separate even the people, and therefore people have lost their connection. To keep a family happy means to keep the world happy and healthy, and to bring peace to the world again. Parents should know where their children are going. Many times you don’t know where your son spent five nights before coming back. Many times you don’t know where your daughter has gone, spent some nights, and came back. She says, "Yes, I’m with my friends." And you think, okay, it’s with a friend—but which kind of friend? There is only one hope: that is God. That’s all. We hope. That’s all. Parents should know every step of the children, what they are doing and where they are going. But nowadays, parents are also so stupid. They are happy when the children go a few hours out of the house, so that they are alone and happy. There are many parents who don’t want the children at home. They think the children should go and have their own flat and work. This is the situation in the world. Otherwise, some decades ago—three or four decades before, even here in Europe when I came—many, many people were building houses. They are also building houses now. But at that time, they were building houses with a certain way of thinking: "This is the house of Yaniska, the room for Yaniska, the bathroom, and if she marries, there are two rooms. This is for Hanchiska, when he will be married." So they were building a house with an apartment, with a kitchen, bathroom, toilets, one extra room and a balcony, and so on. And now those houses are empty. There is no one to clean even those houses. Now, hardly anyone makes so many rooms anymore. "Only for me and my wife, Hari Om. Okay, children will sleep here and there," because the family system is destroyed. Now, the family system is destroyed; what does it mean is happening? Spirituality is gone. And when spirituality is gone, these kids are misused. These kids have bad experiences, and they lose spirituality and God. I was in Ukraine. I met the Archbishop of Cherkassy, and we had a nice meeting. He was very happy. He said, "Look, Swamiji, last time when you came, the church was still not completed inside. Now I would like to show you how beautiful it is." So we know each other, and we went together. He showed me the church, and we were standing inside. It was evening prayer time, five o’clock, holy mass or the service. There were three people inside. One was with some kind of cloth on the head, praying to the altar. One lady was standing there with a cloth on her head, and she was like this, doing like this—she was in a kind of emotional trance. And one lady, about 70 years old, was looking to see if everything was okay. The archbishop said, "You see, Swamiji, these are the situations of the churches." Opposite, there’s a coffee house; a lot of people are standing and sitting, drinking and joking. But no one thinks of prayers or God or goes to church. Why does this happen? Because the family system broke. And when the family system broke, then there’s no one to tell you, "This is not good, don’t do it." Everyone is there to tell you, "Do this, do this, it’s okay," and this and that. Everyone tries to take something away from you. But your parents, or your best friend, or grandparents, they will say, "My child, don’t do this. This is not good for you." Your mother or your father will never tell you, "Try now a little hashish." The father will not say, "Take what they call this," they inhale this white powder. "Coca, coca, coca." They will—your father will never tell you, "Try, okay, take a little coca." Will your father say this to you? Unless your father is also not normal. Even if he is normal, and you ask, "Can I have some?" He will say, "My son, I know how bad it is. Don’t do it. It’s not good." That’s it. So, whoever loves us will be strict and say, "Don’t do it." But whoever doesn’t love us and is only using us will say, "Oh, yeah, very good, do it. Try, inhale a little, inject a little. Oh, you must experience." And the young girls, crazy girls, sitting many, about 10, 15 years, 12 years, girls and boys, they say, "Yes, we must experience once more in life. We should know how it is." How? Did you try? They say, "No." What? Are you coming from the jungle? The other girls say, "Oh yes, I must try," and so the drugs, alcohol, and whatnot more. You are only learning from the outer society, not the home society. There was, and still now we have in India the system, the whole village cares about you. The whole village people, if you do something wrong, they have a right to pull your both ears, this side and that side. And they will tell, "Not good for you." Big cities, of course, are lost. So, try to educate your children in a good way, a healthy way. They should have freedom, but you should know where they are going and what kind of environment is there. Did you ever want to check which environment your daughter is inside? And these children, when they are in trouble, they say, "Mommy, the other one keeps slapping my cheek." Forget your mommy here. Lie down here, okay? And you are lying there. Give one injection more, and tell everyone that I will come in three days. So Mommy said, "Okay, my child, take care." Do you know where your children are going, with whom they are going, how they are spending the night, what they are taking, what they are drinking, what they are consuming? Do you know this? How do you expect that the world will be better in this coming generation? Therefore, children need love. Children don’t need your money; they need your love. And children need wisdom; they don’t need your toys. But parents must also have the wisdom; they should also have the love. And the love and wisdom you can learn through ancient literature. Nowadays, what they call science, it is really a science—only science, nothing else. Telling this and that, and in much of science, there is no moral and no ethic principles. Science is that which we call tapasyā all the time, and through tapasyā brought something which is good for the humans, good for the animals, good for the vegetation, and good for the entire planet. That is a science. But now they are making a kind of experiment: a dog with a pig, and a pig with a butt-nose. This is not a science. God would have done this also, or Mother Nature would do it. Think over why Mother Nature made this pure race of one dog, and why the other is exactly like that different one. And why do you mix it? So God Kṛṣṇa said, "In Kali Yuga, we will be Varaṇa Śaṅkara." Varaṇa Śaṅkara means everything is crossed. And this means then the buddhi will be breached. At that time, their buddhi will be destroyed. Then you cannot have original, best thoughts. How does a monkey know how a dog is thinking? And how does a dog know what a donkey is thinking? But when you manipulate them together, then they are completely confused. And so the humans are also manipulated, and they are also Varaṇa Saṅkara. It is not against—that is not called racism—but it is called the quality. If you are not able to maintain the quality, then your company will not last long. So if we are not able to maintain this all-pure quality of God’s creation, then everything will very soon be destroyed. If we continue the world like this, and if we continue our way of life—how we are living, and giving, and eating, and manufacturing—I cannot tell you how we’ll be in 100 years or in 50 years. It will be a pity. Such a beautiful creation. And still, it means no one is happy, because happiness is within you, and that is given by God. Meditation doesn’t matter what religion you believe. Read properly every word from the beginning to the end. Don’t catch only one point and say, "Yes, now I like this, and I will do this." That’s not good. Look what is written before five chapters or after five chapters. One man went for shopping, and people told him to run away because a mad elephant is coming. This man who went for shopping said, "Oh, my Gurujī said, ’Sarvatra Īśvara’—God is everywhere. God is in everyone’s heart, and everyone is God." So he said, "My Gurujī said, in everyone is God." This is Guru Vākya. So, a mad elephant doesn’t matter; in him is also God. God cannot do bad to me. I trust my Guru Vakya. And he went walking straight. An elephant came and took him in its trunk. Fortunately, it didn’t squish him completely; it threw him somewhere. He fell on dry grass. There was nice grass, thanks to God—thanks to cows, because cows were there, you know, eating grass. Cow feeder. Some ribs broken, of course. Hand broken, one leg broken. He went back after one month of rehabilitation treatment. He said, "Master, I follow guru vakya." His master said, "Very good, but look what’s my situation." He said, "Master said not good." Then why do you say Guru Vakya is good? He said, "Guru Vakya is very good." What happened? He said, "You told master that in everyone is God. I went for shopping, a mad elephant came, people were screaming, ’Run away, run away.’ But my Gurudev I trust, because Guru Vakya is the last final for me. So I trust that if Guru Vakya is true, then the elephant is also God. So I went peacefully, and an elephant came and took me in his trunk. Luckily, he just threw me. Otherwise, I would not be here." Master said, "That’s true. That’s true." He said, "What? That you didn’t follow the Guru Vakya." He said, "Master, I follow all the Guru Vākya. It doesn’t matter what happened." He said, "You didn’t follow Guru Vākya." Why? Should I run away? He said that I didn’t say. Then what do you mean, Master, that I didn’t follow the Guru Vākya? He said, "Do you see in everyone God?" He said, "Yes, master, because you say in everyone is God. So an elephant was also God for me, master." The master said, "But the people who were warning you, you didn’t see God in them?" "Yes, this I didn’t think." It means you didn’t follow the Guru Vakya. You didn’t think that the people who warned you earlier, in them was also God who was warning you, "Don’t go there." But you didn’t follow. Similarly, to follow the Guru Vakya, you have to use your Viveka, you have to go to Satsaṅg. Everywhere in our ashrams, there are many people coming to the Satsaṅg. Last Friday, I telephoned Vienna and I asked. Someone—Dr. Radha—said, "Yes, I was in satsaṅg." I said, "Good, very good. How many people?" There were only a few people; otherwise, there are one hundred to two hundred people. So where were the others? That I am asking myself. So it means they do not have love for the satsaṅg. It means they don’t have love for themselves, for their development, for spirituality, and for the world. Avoid everything, but never avoid satsaṅg. This is in your favor. Satsaṅg means truth. Singing bhajans, meditating—that will prepare your happy life. Prahlābdha. So pralabdha pehle rachā, pīche rasā śarīra. First is pralabdha, created through your behavior, through your actions, your eating, and so on. And now, what kind of destiny do you have? Prārabdha means destiny. And according to destiny, the next life will be given to you. That’s it. So think what you are doing; it will come back to you. So this seminar is very beautiful. We heard many things from people. This afternoon and evening we will also have meditation. Now you all will go for a walk because Parvatī said that you should walk and have a little better air in your lungs, and so we prepared a special little coolant weight so that it can go through and through now. What should we do? We will not go into the mountains. You will take the mālā in hand or your sumaraṇī, you will take your good shoes, you will follow the mauna, and just for 40 minutes we will walk while repeating the mantra, inhale prāṇa, and exhale all the toxins from the body. It’s like a pranayama, udāsī mauna, and meditation in action—the passive and active meditation combined together with Udāśrī Mauna, walking through the park: mantra, breath, every plant, every creature which passes through, the flying birds, the rain, the sky, your steps, everything. Just be one with thyself in the oneness of this beautiful nature. Okay? You can also do two steps inhale and four steps exhale in mantra. Two steps inhale, four steps exhale. And those who don’t want to go should go in the kitchen and help to prepare lunch. And who doesn’t want to go to the kitchen, then please clean this room. And who cannot climb up to clean this room, then all the shoes, where the shoes are, they need to be cleaned. So: walking, kitchen, this hall, or the shoes room—get the robes cleaned. Alright, then you will have lunch, and then you will have a little rest, then you will have yoga nidrā, and then you will have something more and more and more. So, family—the instruction is saying that you should, if you have a family, then please sit together and ask each other their opinions, their feelings, and how we can create a better situation at home. Hari Om. Deep Nayan Bhagavad Gītā. Yes.