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Good morning to everybody. Good morning to all our brothers and sisters, the spiritual seekers, practitioners of Yoga, and those on different spiritual paths. The blessings are coming to you from Holy Gurujī's ashram in Vienna, Austria. The subject is still the same: karma. Karma and dharma, these two words have a great significance. Śubh karma, aśubh karma. Śubh karma means the good deeds. Aśubh karma is negative deeds. Śubh karma purifies our Antaḥkaraṇa. Antaḥkaraṇa means the inner actions. All new yoga teachers and students should notice and write this down. This is for you, as yoga teachers, a training subject: antaḥkaraṇa, insight within this body, what's happening. These are manas, buddhi, citta, and ahaṁkāra. These are the four antaḥkaraṇas. Manas, the mind, is connected to all the ten indriyas: karma indriya and jñāna indriya—five karma indriya, five jñāna indriya. Now, through the indriyas and through the mind, whatever is happening is called kāraṇa. Kāraṇa means kriyā. Antaḥkaraṇa will be counted as good or bad; that depends on the quality of the actions. Buddhi is intellect. What kind of judgment our intellect is giving to do, good or bad, also depends. It is said, according to destiny: "Jisko prabhu dāruṇa dukha deyi, uski buddhi pahalai harlayi." Now, to whom is God going to punish, or dharma is going to punish you, or your karma is going to punish you? It means the result of that dāruṇa-duḥkha. Dāruṇa-duḥkha means unbearable pain, an unbearable situation where one has only one wish: God, please finish this life. I don't want to live anymore. I can't live anymore. And always we say, and we wish, that no one should have such troubles. But this Dāruṇa-duḥkha is in your destiny, and that destiny is your behavior, good or bad behavior. Every time you do something out of your antaḥkaraṇa, it has an influence on your entire being: physical, mental, astral, and so on. It means, before this will happen, the good intellect is taken away. And that time, when buddhi is upset, you do the things. And then you realize, oh my God, how stupid I am! Did I make this? Yes, you did. But at that time, your good knowledge, your good intellect, was separated from you. Why? Because now you are coming to that trouble, you will face that trouble. Therefore, it is said, Mahāprabhujī in his beautiful bhajan, what he said: "How is that after?" Yes, you know. "Chaḍanāre Bhāī, Śikhar Par Chaḍanāre Bhāī... Dīpa Nārāyaṇa Bhagavān Kī." Therefore, oh my mind, slowly, slowly... Take time. You have to climb to the heavenly house. You have to climb to the peak of the mountain. And you know, a mountaineer, a climber, has to climb a rock; he doesn't hurry. Very calm, very concentrated. Without nervousness, self-confidence, and feeling one with the nature, making sure if there is a rock which will break or not, very careful. Though it is only 20 meters to climb, this 20 meters may take 5 hours or even more. That one is a successful one. If one is in a hurry, then hurry, Om. And so you can see in the Himalayas. In many, many high hills of the Himalayas, they say once a climber said, "We shall ask the government to clean what?" So many bodies are lying there because their parents don't know where they are, and a normal person is not capable of reaching that point. Only a well-trained mountaineer can go. So, slowly, take time to think it over. But when the buddhi is absent, accidents will happen. Then negative ideas come, then jealousy comes, anger comes, ego becomes strong, ego is defeated, and so on. So manas, buddhi, citta, the consciousness, the vṛttis in our citta are completely intoxicated, and those vṛttis in our citta are intoxicated. Then you don't know what you are doing, what you are speaking, how you are behaving. But it doesn't matter if you are doing it purposely or unpurposely. If you drink poison consciously or unconsciously, the poison will have an effect on you. If you drink unconsciously, poison and poison will not affect your body. That poison will be thrown out of the system. Because why? Poison lost, it's the dharma. You have to keep to your dharma, that's it. For the quality, there is no compromise, Dharma. So manas-buddhi-citta-ahaṁkāra, then the fourth one is ego. When buddhi is dimmed, what they call in Austrian language, tepid, this word is yaśvara, so first in tepid, or then khalti-gurkha. This is the word, a simple word, so good it is, but it is dimmed. When you are like this, then it is gone. Therefore, it is said, manas-buddhi-citta-ahaṁkāra should be purified. Śubh-karma, the good karmas, good deeds, purifies our antaḥkaraṇa. When the antaḥkaraṇa is pure, then some tendency awakes in you which will make you divine, which will make you holy. And this is called dayā, dharma, prema, ṣamā, kṣamā, righteousness, forgiveness, prema, and prema, love. So it is said: "Jab jab man ghabrāye tum prathānā karo," whenever you feel scared, you should pray. "Jab raha nazar nahi aaye, tum prathānā karo," where you don't see the way out or you don't know what to do now. Then pray, definitely God will help you. How to pray at that time? "Prem mudhit man se kaho, Rām kaho, Śrī Rām." Your mind should be full of love. When it is full of love, full of mercy, full of forgiveness, full of humbleness, then it is said something is singing in the ear of God, and someone is knocking on his heart. Yes, he will hear your prayer. It is what is sounding, resonating near the ear of God, and your prayers, your heartbeat, become the heartbeat of God, knocking on His door. God's heartbeat is very balanced and divine, and our heartbeat is nervous, you know. So when a nervous thing comes to his heartbeat, then he feels a little bit tic-tac-tac-tac-tac. Then he will, what happens? He will come to the ears. Aha! Then he will send his mercy. Śubh karma, śubh karma, good deeds. Yesterday we spoke about four kinds of karma: the way to do manas-buddhi, worlds, tan-manas-buddhi, and dhana—the social power, wealth, or material power. Even if you misuse your social position, that's also very, very bad karma. We try to make the innocent people stupid; that's not good. If you are clever and you have studied and you have knowledge, it means not to cheat the innocent people, but to be more helpful to them. Let come up. Why are many countries not developing? Why do many countries have no peace and no happiness? This is because those so-called people who have power in their hands, actually, they don't want it. I spoke to one minister of one country; I don't want to tell which country. And I said, "Why don't you do it? Immediately someone comes and does the work." He said, "Then nobody will come to us anymore." It is a policy. Let them come and wait in front of your house or office. As many are waiting, it is good for your position. And when you open the door and nobody is waiting, then it is not good for you. This is ego, the ego of the human. Ego is not good. Śubh karma. Śubh karma. Do good thinking, acting, speaking, everything. Śubh karma protects your dharma. Dharma means to keep your discipline. Dharma is righteousness. You have to, what is a human dharma? Dayā, dharma, prema, śraddhā, bhāva, bhakti, jñāna, these are the human dharma. When a human loses this dharma, then another tendency awakens. That is also within us. And this other tendency is the kāma, krodha, lobha, moha, ahaṅkāra. These all tendencies awake: the jealous, the desires. Yesterday we spoke a lot about desires. Krodha, anger. There are two kinds of anger. One you can show outside, and one is only inside, inside burning, that destroys the healthy cells of your body. Those who are becoming quickly old, means inside is very angry always, means inside is jealous, means inside is suffering, inside is doubt, uncertainty, that will make you more quickly old. So if you want to have grey hair like I have, then develop these qualities. So it will be quicker; otherwise, to let it come naturally, then the grey hair means the dignities, the qualities, the wisdom, you know. How many years did it take to learn, to make a mistake, to fall down and suffer, till we came to this point to have nice, beautiful grey hair? We said in India, when someone makes bad karma, okay, when someone has bad karma, one made a big mistake, that's called kalaṅka. Kalaṅka means something, a black spot in your life. And when such a person gets punishment, then there is no difference, only that you make a black face and hair, or that one has to take black color and make it on the face, and I made a mistake. Now we go to the hairdresser and sit in front of the mirror and say, "Please, can you make me black again?" Yes, no doubt you have many black spots. So let it be nature to function, to work; how beautiful it is. But you want to make someone disappointing. That is a trick also, no? It is not a reality. So, dharma and karma: when we lose our dharma, when we don't follow the dharma, then we do the aśubha karma. And aśubha karma means many, many lives of suffering in other forms of life. Dharma-rakṣita-rakṣitaḥ: who protects the dharma, God protects that person. It means the dharma will protect you. Attachment, we spoke, and I told you that I will tell you one story. I told you, I think two, three, two years ago about this story, but once I will repeat again. How can a spiritual person who meditates for many, many years, thousands of years, not only one or ten years? What you did is just zero, you know. Our spiritual practice, what we are doing these few years, it is like, you know, the cumin seed, jīrā, a cumin seed in the teeth of the elephant. Now, how many tons or kilos does he need to feed his stomach? So don't compare, please. Don't say, "I do so many mantras, and still I am unhappy." I have so many vikṣepas and kleśas and so many problems. I think I will stop my spiritual practice. Many people said I am happy again. I stopped all these spiritual practices. I can eat meat and drink alcohol. Thank you, my wife, now you can be happy. That means your intellect is polluted, polluted. You are in the fog; you don't see further. Years and years and years, thousands of years, we have to practice. But still, the attachment is very sticky. Sometimes you have something on your finger, and you want to get close. You do like this, it is stuck on the thumb. You do with this hand, it is stuck here, it is always sticky, it doesn't go away from you. Then you have unnatural dress, plastic dress, and there is some kind of feather or some dust, it doesn't go away from you, always stuck on you. No? Attachment. Attachment is dust. So long ago, long ago, there was a great, great ṛṣi, a saint, meditating, and he was an astrologer. When we come to karma and dharma, then from aśubha karma is ruled by the king of death, called Yamarāja, Yama. And when someone buys a quick motorbike, called a Yamaha, that person is riding the Yamaha, you know. He controls the Yama. But I will not say. Then Dharma. There is a Dharmarāja, the ruler, the king of Dharma. And both are very correct. But sometimes even they are in trouble. To follow the Dharma is not easy. It is. So the Yama Rāja, the king of death, he has his dharma also, yes? But that is sometimes not good. The poison has its dharma, but for someone it is not good. So a great ṛṣi, he was doing tapasyā and had astrological knowledge. He knew one thing through his astrological knowledge and through his hand lines, that in hand lines it is written you will not have happiness with your children. Santāna sukha nahī hai. You can try a thousand times, many things. If in your destiny there is no happiness with your children, it will not be. If it makes you unhappy, it will cause many problems. Bhāgyasālī, Bhāgyasālī means fortunate ones are they who have santāna sukha. That your children are supportive, your children have a good education. Your children don't fall into drugs and bad societies, perhaps. Your children stay home and look after you. Your children's obedience comes not with force, but with love, natural love. Called santāna sukha. Why is one getting a child? For what? That you will be happy, your children will be healthy and happy, and your children will look after you. But now, when the father said to the son, "Don't do this, my son," the son said, "There are children because I saw it. Better not to have such children." Be happy, okay? And that's why you are very clever people, that's Slovenians and also the Austrians, and the population is going to come little and little and little because there is no sukha. Either in your kismet there are no children, that's also a problem. And if you have children in your kismet, but they are not useful at all, they become a burden for you, a problem for you. They always bring only unhappiness. That means you have no santāna-sukha. And therefore, live it. Live it on the God sense, destiny. That's it. But moha, again, you know, mostly ladies have more wish to have a child than a husband, because ladies are born for this love for the creation. When we make a wedding ceremony for someone, mostly ladies are crying. Girls are crying because they wish one day it will be their turn. And when we congratulate someone's divorce, then ladies are frightened, fixed. And when you see some little baby born, pray someone bring blessings, giving Swāmījī's hand or in your hand, others all looking, they also have one wish: one day I also wish to have such a baby. This is the nature, tendency, feelings. But it is said: "Mātā janetu bhakta janah ke dātāke sur naito rahi banjanī mat gamaye nūr." Mother, if you give birth to a child, first, bhaktaḥ. Or a giver with an open heart, Dātā, giving, giving, help, support, these, that. Or Sūra, a hero. Hero means follower of the dharma, protector of all, fearless. "Mātā janeto bhakta jan." First is the number four bhakta. Yā dātā, not a beggar, lying in the street, doing nothing. Why are they poor? Because they don't want to work. There is a lot of work. Every country has immense work. There will be no unemployment. But they don't want to work. They say, "Now I'm a taxi driver. Only I will have a taxi, then I will drive a Mercedes." No, please, then sit down. You can have a rickshaw too. No problem. Work is not a bad thing. That's it. So, giver, not a beggar. And sure, we're a hero. Hero of our hearts, that's it. Otherwise, oh mother, don't suffer to give the child; remain without the child. You tell, say, "My son or my daughter, yes, yes, mother, what can I do for you? Please, mother, sit down, okay." Not say, "No, I will not sit down. What do you want? I have no time." What a child it is. You are mistaken because you couldn't educate your child. You couldn't give that feeling and love; you spoil that child. It is a three-in-one glory of the country. Three, one is a glory of the country. Satī, sant, or sūr: the truthful one, a holy saint, and a hero. These are the decoration of the countries, and three are a shame for a country. Kaptī, a fake one. Kair, a fearful coward. Kaptī, kair, and karūr, one who has no ahiṃsā in the heart, a cruel person. These three are a shame for the country. Therefore, human society, human mothers, human fathers, they create the children as a light, a happiness for the world, not to fight, not to kill, not to be one-sided. Vasudhaiva kuṭumbakam. The whole world is one family. Can you imagine? When all children and all humans will think like this, it will be heaven on earth. Otherwise, we haven't. We have always been called heaven, but we haven't. This is this. Whose duty is this? The parents'. So, bhāgya, bhāgya kī rekhā, the line on your kismat, your destiny, which direction it follows. So, bhāgya kī rekhā said, śāntāna sukha nahīṁ hai. You have no happiness from the children. You have no support from the children. That's why you don't get a child. Don't force to get a child. And bhāgya kī rekhā, kaun badal saktā hai? Who can change the line of your destiny? So there is this true story that happened with Devapurījī. There is one couple near Kailash village. Before going to Kailash, the first village that comes is called Dhingpur, which is about 600 meters away. Very far, no? Not 600 kilometers, but only meters, not even maybe. And there was a businessman who couldn't get children, an Agarwal family name. Couldn't get children. Every parent wishes to have a child. They have a beautiful house, money, businesses, everything, but there is no one. Who will look after that? They were nearly above 55 or 60, both of them. They asked the astrologer, they asked āyurvedas. They said, "This in God's destiny, there is no children for you." And one day Devapurījī came in the morning and he said, "One chapati, one son; two chapatis, two sons; three chapatis." And that lady who was making morning breakfast chapatis, she ran and took the chapatis and gave them to Devapurījī. And I think it was three or four chapatis. And he said, "Now you will get four sons, and they are successful business people in Jaipur, the boys." They come, they speak, they are very, very devoted, and I have the picture from them, and I am going to have his voice and written also what his parents said and how it was. So, it is said, if God has made some mistake, the saint can correct it. But if the saint made a mistake, God cannot correct that. Far, the holy saint has respect in the whole universe. But it should be a holy saint, not like us, okay? We are not even the dust of their holy lotus feet. We are a thousand kilometers far from the dust even. Can you look inside your karma, your thoughts? What are you thinking now? What have you been thinking yesterday? What did you think last night? Did you dream in the night? What morning were you thinking? Our thinking is ours. This pot is completely stinky. If you want to smell the thoughts of others, you can't survive. And we expect that we will be holy and liberated. Oh, forget it. Even the Rākṣasas are afraid to smell. That's it. Look to your karma, don't look to anyone. Look in your inner mirror, what it is. How are you? That's it. So, that saint, he knew that he has santāna sukha, the children's happiness, he doesn't have. But he was praying and praying and... praying for thousands of years. "God, give me one son." Otherwise, after I die, who will make my funeral ceremonies, and who will do the ancestors' pūjā? There is no one to do it for me." Well, he was old, and he had one son. Can you imagine his happiness? He was dancing, running in the forest like a mad one, going to every tree and putting, "I got a son, I got a son." You know, ladies, how happy you are? But when the son will grow, how happy you will be then? Do not celebrate the day too early. True? Well, he checked his astrological calendar again, and he checked his hand lines here, the sun's lines. I don't know where it is, but there is somewhere, and he said, "No śāntaṁ sukha, no happiness." But I am happy, He said, my destiny I managed. Ego came. Attachment and ego came. He looked at the hand of the boy, and he became so unhappy, so sad. Why? Only seven years of age. What? Only seven years he will have happiness to have a son, then he will die. Now he is more unhappy than before. No sukha, dukha. He got the child, but beside the child, he got more than the child's sorrow. Every day, trying, praying, trying, praying, trying, praying. What to do? One day the ṛṣi was sitting, meditating, and again he remembered, "Now only a few days are left, only a few days left, and my son will die." He became crazy. He became crazy. Did you become crazy sometimes? Yes? My God! Did you run here and there, taking cherries, eating cherries, and drinking water, and then again, problems? He was running, shouting, "God, come, help me, otherwise I will take my life." And he wanted to go and kill himself, to commit suicide. He decided to die. Dukhī. Those who are so troubled and unhappy have only one choice: to die. Because they don't know how to survive. Or, second, hope: if something clicks in the brain, go to God, to the saints. So he is saying, "God, help me, help me, I will die, I am going to die." He was running on the high hills to fall into the wild water to die. And suddenly he meets a great saint, Nārada Ṛṣi. Nāradaṛṣi said, "O Nārāyaṇa, Nārāyaṇa,... Śrīman Nārāyaṇa, what are you doing? They see you look a little bit confused." He said, "Yes, I am, I am going to die." He said, "No, no, wait, wait, wait." That will be a great mistake, a great sin. There are many kinds of sins. Among them, one of the greatest sins is suicide. Ātmā-hatyā mahān pāp hai, ghor pāp hai. A very big sin is suicide; do not do this. Ātmā-hatyā, self-killing, is against the cosmic law, against God's law. Why are you doing this? He said, "I am old. There is no one left behind me who will do all my ceremonies, and without that, I cannot come to the liberation of heaven." My son has only a few days, at least he will last. He will give the fire to my body. Nārada said, "No, no, no. If you do suicide, then many, many, many lives and lives you will go to the lowest form of the lives, like reptiles, and suffer in the darkness. Don't do this." But what to do? My son will die. I can't see my own child dying in my hands. Old man is like this. What is that? Attachment. Attachment. There is no fulfillment because the child is going to die. Nārada said, "Only one hope, and that's God Śiva. And if you go, tell your child to learn one thing. Tell everybody praṇām, and everyone will bless him, bless him, bless him." And everyone blesses, "Long live, long live..." Happy live, happy life, long live. Everyone gives the blessing, "Long live, long live," then something will change. Within everyone, God is speaking. And go tell him to make a Śiva abhiṣeka, anuṣṭhāna. That's called anuṣṭhāna. So the child sat near the Śiva Liṅgam and was making anuṣṭhāna: "Oṁ Namaḥ Śivāya" mantra and "Priyambakam Yaja Maheśvara, Oṁ Namaḥ Śivāya Amartatvam Aham Amartatvam—I am the immortal, I am the immortal, Oṁ Namaḥ Śivāya." What happens? Yamarāja. Now Yamarāja is sitting on his Yama's throne with animals' horns, buffaloes riding Yamarāja, water buffalo, and he told his messengers. Dharmarāja was reading the book of destiny. Within a second, that person has now ten seconds more. Bring it. So Yamarāja gives the order to his Yamadūtas, "Go and bring." They went to get him, but he was near the Śiva-liṅgam, sitting, making Śiva-pūjā, and Yama, death, could not come near there. They were waiting and waiting, and King Yama was getting angry. Where are they? The whole universe will be upside down if dharma is lost. The whole management of the entire creation will fail. Traffic jam back, no? What you call the economy fell. That's it, completely. They came back and said, "We can't, he's still sitting with Śiva." He said, "No, you have to go and bring it at a time, my order." And Dharmarāja said, "Getting late." Again he sent his messengers, and they tried everything. They threw on him some weapons, but nothing touched him. Nothing touches him. Again they come, and Yama Raja is so angry, and Dharam Raja said, "I can't wait for this. There are so many standing in the queue." Then Yama Raja himself went there. It is said that when a negative person dies, one who has negative karma, then Yamas come to take them. Yama means devils. They are torturing you. You have to go through āśaya pain, dāruṇa dukha, unbearable pain. And this negative energy, yamas, devils, they take you. And those who have spiritual karma, a heart full of mercy, very clear, everyone is in your heart, no anger, no jealousy, no greed, no dualities, no shouting, no selfishness, clarity. For them comes from the heaven, svargaloka, it is said, coming apsarās or devas. Apsarās, you may say the angels, the angels. Angels coming in the form of women, ladies, you know, all angels sitting here. That's why, you know, I'm a good person. I have so many angels here, you know, but they didn't come to take me, you know. They have taken me already in their heart, yes? And so many devas, like you, come and with great respect request you. Now your dharma is finished on this planet, your duty is finished, and we came to take you to the Swargaloka or any world where you would like to go, ever and ever in happiness. Dharma rakshita rakshita, those who follow, my dear, Dharma. And therefore, Mahāprabhujī's bhajan is beautiful. O deshame janamana marana karmakalanka nahi, nahi. O deshame janamana marana karmakalanka nahi." At that time, many, many desired to go with Gurudev. I would like to go with you. "Loke lāj sab taj ke kalpanā." Doesn't matter what the world will think of me. I am not ashamed about it. "Dhar ke vairāgyaṁ viś." Let me dress of the vairāgya. Not some color dress, the dress of vairāgya. When vairāgya is there, then it is detachment. "Oni o desh mein janam man marana," because there is no more birth and death. There are no karmas and no kleśas, kalaṅka. What was the kalaṅka? Black words. "Brahmānanda hamesh." Ever and ever Brahmānanda. Brahmakānanda. We are always searching for Brahmānanda. Ānandoham. Ānandoham. Ānandam. Brahmānandam. I am bliss. I am bliss. I am supreme bliss. So where good karma has, Shiva abides towards all, giving chance to others to do. Say, "No, no, you, please, take the good things for yourself, and give me the work in my hands; I will do it for you." Giving chance. Giving chance to let others sit in the front also. But many who are always sitting in the front, I know who is selfish. Always, lynch people are selfish; it sits here. Sometimes the congregation of people can sit here too. But selfishness, still there is some dust that has to be purified, polished. So dharma, those who have good karma, the dharmarāja sends the chariot. In Indian mythology, in Indian stories, there are many, many saints for whom a beautiful, like a basket or balloon, came down with the devas and took them up. One of the stories you know, that Dharmarāja Yudhiṣṭhira, after having darśana of Alagpurījī, in Kedārnāth Badrīnāth's heels, there came the chariot for him from heaven. And he, sa-śarīra, means with the body, this five-element body, was taken to the divine lokas. That's it. Viṣṇu also, lo kalaj sab taj ke kalapna dhar ke vairagāna vish vairāgya, akhaṇḍa vairāgya. Śaṅkarācārya said, "From this mṛtyu loka till the brahma loka, all kinds of joy for you are like dust, then it is good vairāgya, tīvra vairāgya, not temporary vairāgya, attachment." So Yama himself came and tried many things. But that bhakta, that boy, still remained, "Om Namah Śivāya, Om Namah Śivāya." Then Shiva came. And then Swayambhu Śiva requested Dharmarāja, "Write the long life." He said, "I cannot write long life; there is written short life." He said, "Okay, then write amṛta-life, amṛtatva." So it means everlasting. So he said, "Okay, I bless him, no death." And so his name was Mārtaṇḍa. And now that Ṛṣi Mārtaṇḍ, the ṛṣi, is still sitting in the Himalayas. Many, many yugas have gone. One photographer, from the West or maybe from India, his hobby was to take pictures of the mountains and hills. He went very high up the mountain, and he made one photo and developed it. Suddenly, what he sees is one saint sitting in the lotus, in this mudra. You only see like bones, skin over, but only the bones and this. Akhaṇḍa Samādhi. Again he went to search, but he didn't find it anywhere. He knew where he saw the film, but he could make again the videos and films, every angle, he didn't see that again. That photo I saw in the residence of the Vice President of India, in his reception hall, and I asked him, "Which photo is this?" And he says, "Swamiji," he told me the whole story of this photo. That was a place, a tapasyā, a sādhanā place of Ṛṣi Mārtaṇḍa. So Mārtaṇḍa Ṛṣi is still there, still living there. I saw some books, in Western books, they put that picture and write about their ancestor gurus, which is not correct, Mārtaṇḍa Ṛṣi. So, your sādhanā, your prayers, your blessings can make you immortal. But you see, such a great sage, a Jñānī, a wise man, a knower of the Vedas, a knower of all—attachment he couldn't overcome. When the salt goes under your own skin, then you feel, yes, it burns, but not before. And therefore, make thyself positive, antaḥkaraṇa śuddha. So, sāttvik life and śubh karma purify the antaḥkaraṇa, and aśubh karma pollutes our antaḥkaraṇa. Then there is called tṛtāpa, three kinds of the fire which are constantly troubling us. This tṛtāpa, we will speak this evening and we will continue.