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Sometimes it is said that something was only in the old times and no longer matters now. But consider this: in the past, when a couple married, the bride came from her home and the groom from his parents' side. From her side, hundreds and hundreds of people came. From his side, many hundreds also came. They would proceed slowly, step by step, with a different kind of music. Some were on horses, and the groom would come on an elephant. Just to come together, the distance—let's say from the highway—would take about half a day. That was a marriage. And now? Bye-bye. Go to some priest or pandit for the Tilak. It's not 'Ki', it's the ring. And then quickly go back, hurry home, bye-bye. That was that time, and this is this time. It doesn't matter. But someone's life was filled with joy. And now, it is not easy to find someone who can be a very good friend. Anyhow, that is another subject. We are here, and as we fold our hands, we go down to our paramparā, our guru paramparā. Our lineage is from Satyuga, from Śiva’s time, and that is called Ālak Purījī. I also did not know this a long time ago. But still, in the very old scriptures—even the Vedas—what they wrote came afterward. Before that, they were already Ālakpurījīs there. The Vedas are from many, many ages. At that time, one was expected to know everything by heart. They realized who had more knowledge in the brain. Different people had different thoughts. There are different kinds of horses; there is one best horse. They are humble, kind, and equal. Others work for wood; they are like donkeys. So the quality is different. In that earlier time, humans were more developed in how they came to live life. You know, in this part of your countries, what they call the Austrians... they were living under some cave. What was that? What is it called in Germany, Austria? Neandertal. Yes. And even some part of that, people called them—making a joke—Neandertal. But that was the time, humans like that. Some were going like this. Now we come more straight and more straight. So at that time, how did they get knowledge and learning? From where did they begin? I will not tell you, but it is said from where they began to come to education. We think enjoying is good. Many things. But how is development happening? That was the time of the Vedas, and not all could read them. Nothing was written; it was the Ṛṣis who knew everything. But as Kali Yuga was coming, in Dvāpar Yuga, it is said that Ved Vyāsa, a great ṛṣi—who was at the time of what we call the Mahābhārata, but he was longer before the Mahābhārata—decided to write the literatures. There was no duality. There was no name of religion. It was Sanātana. 'San' means all, and all are one. So our trees, different trees, different vegetations, waters—all that is Sanātana. Of course, many people talk, "Sanātana is this and Sanātana is that." Many tell how they want to do things. So many come and go. Many religions begin to come; they were not there, they come. A little later, they will change. The Jewish people became different, coming out Christians. Jesus coming out. So it is always changing. But Sanātana is the Sanātana. Now, these trees here, what will you call them? Maybe give a name only, but this tree is this tree, that tree is that tree. And all other creatures are sanātana. After a long time, they called it Sanātana Dharma. So when people began to call it dharma, otherwise there was no 'dharma'. But there was dharma, as in the Bhagavad Gītā and others. Dharma, dharma. Those who have dharma, it is that kind of dharma that we humans should not harm anyone. That is called dharma. But the religion dharma—we pull it that this is mine, and this is mine, and this is mine. You are Croatian, they are Slovenian. They are Hungarian, they are Austrian, they are Slovakian, etc. We divided that, and who knows, it will be separated even more. So at that time, Bhagavān Vedavyāsa said that we should write the Vedas. So Bhagavān, the Vedas said... someone said and someone else said, "I have not seen him, I did not sit with him, I did not hear from him." Everybody may say this, and I am wrong, I am right, they are wrong. So it is said that Veda Vyāsa Jī could not write. And others said that Veda Vyāsa Jī, Bhagavān Veda Vyāsa, wrote 800,000 ślokas. You know that? No one can read all that, and the Vedas are only one part of that. That is Bhagavān Vedavyāsa. You know that yesterday was Gaṇeśjī, and today my thoughts came here. I want to speak something. I’ve forgotten something. Then I want to talk about different things. Then I sit here, and I don’t know how it happened and what he spoke. So it is said, I think they said, "Man proposed, and God disposed." That’s it. And that is my condition. I said, "Why? I do this and that, I come." Mahāprabhujī said, "No." Okay, my Lord. So, you know that Gaṇeśjī... now Vedavyāsa Bhagavān said, "I need someone. I will renounce"—not renouncing means not going out, but "I write everything, I ask you. I have to write the Vedas, but I need someone who can write, etc." No one could work for Ved Vyāsajī. So Gaṇeśjī came. Yesterday we were talking about Gaṇeśjī, no? So Ved Vyāsajī called Gaṇeśajī. Gaṇeśajī said, "Yes, Ṛṣi, what can I do?" "I want to write the Vedas. But I need some help. What? How? You are a great ṛṣi." He said, "Well, but one needs someone’s." How? Ved Vyāsajī has his cave. In my cave, I am sitting there. I meditate, and I will speak. So, in my cave, nobody should come. You can sit outside or there." Gaṇeśa said, "No problem. There is a cave, I think about 50 meters or 100 meters distance." Maybe 30 meters, I don’t know. I was twice, but I forgot, and I did not count. So both Ved Vyāsa and Gajanan Bhagavān said that we have to do what we have. So, will you do it? He said, "Yes. Will you do?" "Yes." "Ved Vyāsjī, what do you want?" "I will write the Vedas. I want the Vedas, and it is like this: not one word should be wrong. I will talk, and I will talk at such a speed that you should not give up. Okay?" So Bhagavān Vedavyāsa said, "I will now sit down and I will tell you what to write, but you have to write with no mistake." And Vedavyājī said, "Gaṇeśajī, don’t ask me what it means. When I finish speaking, you have to pronounce exactly word for word what I say, and you have to write it." Gaṇeśa said yes. But then Gaṇeśa said, while telling me, "Writing, one second you are stopped and thinking, ‘What should I write?’ So no second should be stopped, otherwise I will not write." This was our condition, okay? Now, Bhagavān Gaṇeśa said it was... hard work, elephant, and suddenly, what happens? Because there was always writing with a pencil, and all pencils were broken, one by one. Because all is from the wood. So if Gaṇeśa jī stopped for two minutes or one minute, Ved Vyāsa jī would be angry. And if Gaṇeśa jī stops, then he will be angry. So Gaṇeśjī, the elephant, had the teeth here, so quickly he broke his tooth here and began to write. Since that time, you know, when you get Gaṇeśa’s statue or pictures, anything, from the right side his tooth is broken. Gaṇeśa was a right-side writer, you know? And if you make a statue and on the left side you are breaking, that is not real Gaṇeśjī. So Bhagavān Gaṇeśjī and Vyāsa Bhagavān, they are all the Vedas. And when we go to the Himalayas, we go to Badrināth. And from Badrināth, you know, the Pāṇḍavas were there. And there were two very big rocks, and all the Pāṇḍavas were going. After all the programs, they went to the Himalayas and said, "We will go to the Himalayas and live there." Mahābhārata? Do you know the whole Mahābhārata? We can, if you want to, we can tomorrow begin with the Mahābhārata, one hour a day. It was exactly 18. People sit like this. You know, Ved Vyāsa is counted very good. Maybe Gaṇeśa made it only like this. If we want to see the Mahābhārata from the very beginning anew, it is something great. Or Rāmāyaṇa. So one hour per day. It is very long, very long. And you know that the Vedas are written by no one on this earth. Anyhow, Bhagavān Vedavyājī completed. Gaṇeśa jī was very successful, and so it is like this. So knowledge was long, very, very second, which is, I don’t know, but it is. And then letters begin from, I don’t know, let me know how many years you have written your letters here. Yeah, maybe languages that we are talking. They said here, they said, this is a jacket. Then Gujarati said, "Come to buy tomorrow, soon I hit." And Marwari said. And Austrian said, "Austrian." So it is a different language, was that? Talking blah, blah, blah. But how do we put it in the letters? So, I would like to know for how many ages, how many years it was there. What do we call the Neanderthals here? Neanderthalā. Neanderthals, yes, but they were not writing anything. Did they write something? Yeah, this was from some scratching, you know, to kill the animals and like this, you know, from the wood, the earth, no, no,... the stone. And so they were making with this stone like this and making killing. I know that. I was in the cave. I was sitting in with them, but they were not there. Then in Germany, there’s a very big museum. And they saw everything from there still coming nicely out of the top, and this and that. But before that, I don’t know. When the Vedas were being composed, they were also animals like other people. So let us come to find out. So people are saying many things. The first university was in India, and the first man in that, I don’t know how they did, but they made operations also from the stomach to the head. Many, many,... many. And it is said, where we are sitting, it was only the glaciers here. We are on that one riverside. Let’s be. Obviously, left or right, it is. That’s good. So it is Gaṇeśjī that Gaṇeśjī has. So Gaṇeśjī means good luck. Good luck. So everything is the good, the best. Then, after the statue, why did it happen that Gaṇeśajī was different, and what Gaṇeśa became and how. Pārvatī’s son was Gaṇeśa, but why it happened, how it happened, we will see in the Mahābhārata. So in that way, we shall learn for our inner self. If we are talking about something bad or good to others, what about us? Therefore, it is said, when we wake up, first of all, we see the face, any God’s picture, stones, or before that, the face of the mother or father. Mostly ladies are there, you know, so they get everything first. When she wakes up from her boy’s bed, and she looks at her child, and the child, when it opens its eyes, doesn’t matter if it’s a boy or a girl, they look at the mother. After maybe Kṛṣṇa, Rāma, Brahmā, Dūṣaṇa, Kṛṣṇa, Kīja, all, Mātṛ, Deva, Bhava. Therefore, it is said the first God, first, is the mother. But the mother was other. And these mothers are different now. Yes, yes, different. So, "Mātṛ Devo Bhava," but still we say the mother has that position, like a god, the best. And second is the father. So, "Mātṛ Devo Bhava, Pitṛ Devo Bhava." Pitṛ, the father. So now these are two. Both are like a god. But they should have quality, my dear. No? One is that the mother is there with the child, sleeping on the other side. The child falls down on the other side. And the father drinks so much and pours somewhere else. They cannot be father or mother. So it is said in the Vedas and in other scriptures, Mātṛ Devo Bhava: first is God, is a mother. Pitṛ Devo Bhava, then the father is like a god. Then, after it’s called, "Our teacher, friends, then our knowledge." Who is the king? Ācārya Devo Bhava. Ācārya means professor in your school, college. So, Ācārya Devobhava. Ācārya, we call in Sanskrit Ācārya Jī. That is the God. Yes, and then it’s called that Guru is the last one. So Guru is also as Bhagavān. So after this, Mātṛ Devo Bhava, Pitṛ Devo Bhava, Ācārya Devo Bhava. After that, Guru Bhava, and that is called the spiritual Guru. That all these four others are for the guru as a spiritual guru, not the education guru. After we can take everyone, it is said that there are three positions. If there is a younger girl, you were born before, and then after she was born, so she is our sister, not only in our family but also our neighbors. So all girls who are a little younger than the boy who was born earlier, then he will tell her, my daughter, my sister, sorry, and boy is older, my brother is there. So all are my brothers and all are my sisters. And when they are highly married, then with them call the mother or father. And after that are the grandparents, and they are our fathers and mothers. So all are either our brothers or our family members and old persons. So these are the three which we have here. So it doesn’t matter if it’s a boy or a girl. These are three ages, and we should have much respect. And it was that, and it is still there, still there. I would say, let’s say about 80% or 90%, even they will look into the Jyotiṣ when they will marry a boy and a girl. Parents will give this, and they do not choose because they are beautiful. Of course, every parent says, "I want to have some good, beautiful girl for my son." And girls and girls’ parents say to the boy, "I want to have a good, beautiful, and well-educated." But when the jyotiṣī comes, he didn’t see the girl and boy, no. Only when they were born, which time, and so on. Then he will give judgment. When, what, and this. Maybe your daughter is beautiful, your son is also beautiful, but they will not be happy. All the time, they will be talking everything negative. Once there in the constellation, there is the needle inside. So either girl would be not good, she will be angry, only sleeping, no working, grandparents are hungry, she doesn’t do anything, or that boy, then he doesn’t do anything. And parents are angry. From which side? Then he begins to drink alcohol and many things. This marriage is not good. We marry because we want to live happily. We are helping each other very much. His wife tells me, "I’ll bring you water to drink." And he says, "You sit down, I’ll bring it for you." Like this. Then it’s the best couple. And then, before they will say it, this will have children or not. Many, many things, really. There are many people who talk about Jyotiṣ, but few meet with the real Jyotiṣ. I am in the caste where we are Jyotiṣ. But I did not learn anything, so don’t ask me, please. But even not, they said to me, "Swāmījī, only you said, ‘OK.’" So people trust like this, and the words are there. But you know, my father, he told him when I was born. Evening, I was born, a nice, beautiful son, a new son. And my father, and he told two things. Either he will be very ill, or he will die. Or it seems that he will run away; he will become a sādhu. I was not even 24 hours born, and it happened like that. My brother also, that is Jyotish, and Jyotish should not ask for the money. When Jyotiṣ will get money from you, everything is finished. But now, of course, they said, "I am working, I am doing, so you have to pay me something," he said. Then you ask for the money; the Jyotiṣī, he is the beggar, and that’s not right. But we will give it to him. He will say no. But they bring some kind of symbolical something, like this paper inside, and with nāryal, the coconut, and there is a cokriyā, which is the maṇḍala, and then this kind of... and then they will put money, whatever they... want, may they give some cloth, and they will stand up and will say, "Paṇḍitjī, please, this is the Dakṣiṇā." Then he will not say no. So on that Jyotisha book, he will put it on that. That will be successful. This is the old science we are talking about, and you will not believe me. All ministers in India, how many millions there are, they go in the night to the Jyotiṣ. Said, "Please, please, only after eleven in the evening." They ask what will happen, this and that. So he said many times, "Today this is not good," or, "This and that." So this is the jyotiṣ, so jyot means we see, jyotiṣ, augen, eyes. So we have two eyes, and jyotiṣ has three eyes. And that eye is here, this eye. So in that way, people were really exactly, exactly, exactly. My brother, eldest brother, Dr. Shanti knows him, many they don’t, many. He passed away, I think, a few years ago. And we have a small village like this one. So, everyone, whatever they want to do, they will not go one step further without asking Vikram. And what he said, it was 100 percent. So one young man, he was somewhere in Mumbai or somewhere, had money, and he came home, and he wanted to buy one, you know, they called Yama. Yama means, you know, Yama is the one who, in the last minute of your life, will come to take you. Doesn’t matter who is who, so this is the date. And all devas, that is the other one. So he said, "I am going tomorrow, and I will buy this." Please tell me, he said, "Okay, it’s okay, but when will you bring it?" He said, "I will bring it today at home." He said, "No, wait for so many days." He said, "Till I am in Mumbai." He said, "I don’t know if in Mumbai or somewhere, but this... but you got this machine." He said, "Okay." But I bought it, then he said, "Take care about within 14 days, then you are okay. Otherwise, your death will be with the black dog." With the motorbike, he said, "No, don’t tell me such a thing." So he had a very nice life, and he went from the village, Rupāvas, to the Sojatu. And you know, then the young boys, you know, like, you know. So he was going about two kilometers. And suddenly, from the left side, came a big black dog. And he was driving so quickly, and the black dog came, and they crashed together. He fell down, he died, and the black dog quickly ran away. All the villagers were very sad. Good man, good boy, everything. And Bikaram said, "So from my village, it doesn’t matter who is who, man or woman, grandparents or young," They will ask him, and when he can say to them, Today, no one should eat anything. And if you eat, then first you have to do this pūjā, and then okay. That is a jyotiṣ. That is a jyotiṣ. There are still many others who will come to you and make jyotiṣ, and this and that, money this and that. Money is just nothing. But there are. In my family, generation is only one person, and one is very, very good. He is my uncle, my father’s son, and this person is nearly about 90, after 90 years. It’s one village that is called Villavaz. So, I mean, there are people in the world, like someone who was in France, who was always telling, "This is the truth." So that is the kind of Jyotiṣ they know. Therefore, if someone says, then wait, don’t say, "No, no, I will do, I go." Wait, wait. And there is one book, very nicely written, and that is part of the yoga, and that is very, very good. You should know that. So there is something that the ṛṣis knew: what to do and what not to do, okay? But don’t ask me. I will say, "Yes, good." Maybe it will be okay, good. But still, I also know I’m always thinking something. So I was thinking differently, I’m thinking differently, I did not know this. So Jyotiṣ, Jyotiṣ is called the third eye of God. We have two eyes, and the third one is this one. And that one has the ṛṣis, and they are the jyotiṣ. So jyotiṣ, jyoti, means the third eye of this dead one. Very nice, very, very nice. So even Gaṇeśjī is there. And Gaṇeśjī will also think over, but Gaṇeśjī is always a great... Only his name is Gaṇeśa. Gaṇeśjī, please... Jyotish will say, "Gaṇeśjī, good." But wait, we will put your step in your house. But Jyotish will say, "On that day you should make pūjā, otherwise, Gaṇeśjī, it will fall down." We should not put a picture or a step just like this. That is nothing. That can break, found, go, nothing. We have to bring the statue in that pūjā, pūjā, dead things, and then we put it there, then all will be successful, everything for us in our house and this and that. So yoga is not āsanas and a little prāṇāyāma, phoom, phoom, phoom. When you see the deer in these times, then many deer are fighting, no? Everyone can do that. That is not what we need. We need that prāṇa, and there it will be very... we are human, and human is a god. But God said that many, many, many ṛṣis or yogīs or somebody, not the spiritual people, they will talk negatively, then they will not be helpful and they will not be successful. Sooner or later, you know, I don’t want to tell you this, but many how negative went towards ourselves, our yoga, and daily life. Either they died, they fell down, many things. So if somebody brings something negative and you accept the negative things, then, of course, you are gone. Should we learn Jyotish? Would you like to learn Jyotish? Počkej, počkej. Approaching, počke, I’m not a jyotiṣī. So, did you say that to me or something? Okay, so I have my uncle. He’s old now, but still he can do something, and then we should study that. For example, my uncle, he’s old, he’s my father’s uncle’s family, and I told him, "Please make my horoscope." So somebody told me, I said, "I don’t know any date." If you are a good jyotiṣī, then do it; otherwise, it’s finished. So he looked at my hand and said, "At least you should tell me how old you are." So I gave him five different days, and he wrote exactly second to second. So Jyotiṣ is the third eye of God; that is, we can learn it ourselves. My mother could tell many things, and my mother’s brother is a great Jyotiṣī, very great. And now he passed away, and his children did not learn anything, so Hari Om. Therefore, it is said that now our professors and doctors, they give the knowledge to their students. Then it’s okay. Otherwise, there’s a picture of some professor or anybody, let’s say, a surgeon. Now he cannot make an operation for us, but he should teach exactly. So he is not his professor or his surgeon, but he is our guru. That’s it. That is how the guru is. And many people, they don’t teach exactly, and they say, "OK, and this," then it’s gone. But given is that, who can get really? Otherwise, everybody will take the "I am this and this and this." So, we are—we are from many, many countries—but I can tell you that we got this path. That time, no other god, no religions. There is no real anything. That time, day was for the whole world and everything. And that we got the path. I will show you something. I have it with me, but when we have time. Oh, my dear. All the best. Hari Om. Om Śānti. Om Śānti.... Om.