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My dear, are you all well? Some of you have come from a distance, and our friends, our bhaktas, our disciples are also here. It is very nice, beautiful. I think I have been here four or five times. Four times. Four is good. Now I must come for the fifth. When? We will make it nice, very nice. When it is nice, we can go swimming. But swimming is no problem, anytime. We come to this area where there are many yoga practitioners, many different yogis. Also, is there a Hare Krishna community here? In Split, I see. You did not tell me; I could have gone there. Where are they—here or far? At the moment, they have no temple. They have for the whole... not the earth, the water. What is going? This water, the whole ocean, is from the Krishna movement. Yes, they are struggling, step by step, for the whole world. They are very good. They have no meat, no alcohol, no Coca-Cola, no smoking. Very pure, very good things, and they do much for the holy mother cows. This is very important to know: they do not kill any animals, and therefore we should respect them and support them. The main thing is that they should not kill animals; it will not do anything negative. It is coming well, like roots are coming, and from the roots, the spirit is already coming—the sprout. The name of your city is Split. Split and sprout—that is the Buddha’s spirit. Thank you very much, for they are trying to work very hard. Mostly they are Americans. They are very big in Hungary also, very big in Germany, in Vienna also. Nobody says they are not good. It is very great. So we have to respect all people. Yes, everybody says, "Come to my side," and he gets my side. That is football. But it is a matter of Dharma and Pāpa. Dharma is what we are doing. Pāpa is what is happening now, not only for animals but for humans too. This will be very great—not just great, but very much. There will be problems, torturing. That is the question of torturing. Torturing whom? We are torturing others, and that is not right. We should always say, "Give up, take, love, peace, harmony," everything. So it is very good, very nice. In Croatia, there are many, many places, are there not? In your ashram? I would like to go there. Yes, Slovenia, very good. So you are there, very good. Not sometimes, but all the time. For good, it is very good. This religion is not about avoiding meat, alcohol, killing animals, or separating families; it is not like that. So it has to learn this. One should not talk to someone negatively. Sometimes they say, "No, no... we are not good, go out," this and that. This is not good. Always we should say, "Yes, please come." We are coming here to your city, and persons are coming, elderly persons are coming. We will say, "Yes, please, you go first." Others say, "Oh God, one side, please. I am first." So "I am first" means that is negative. How is this part? We said, if we do anything, it is like that. You take a bite of food. Take it like this. There was a story. There was one black dog. The dog was always taking something to eat from others. There were animals, dogs—not house dogs, but dogs on the door, on our street. Everybody gives them something to eat, but not in the house. So one dog, a very big dog, took a big chapātī and ran away because he was from another village. He came here and took one from the other dog—the thick chapātī—and ran. He was happy: "I have chapātī." Then there was a little lake, and he had to go through it. He sees in the lake: "Oh, there’s one dog taking a chapātī. Oh, I will take this chapātī also." He was looking like that and wanted to chase the chapātī from inside. So, wow, what happened? He opened his mouth, his chapātī fell. Where is the chapātī? So, you want to get others, then you lose your own chapātī. In this way, we should have to do like this. Very great things. All we see is how very much we are talking about very good things, but we are killing the animals, bringing them, and eating them. That’s not good. In Australia I was—it isn’t everywhere, but in Australia—some people said, "Swāmījī, please, here in the morning everyone is getting food, bread and this and that and meat." So I also went there. They said, "Yes, we are getting so much bread and meat and this; we give to the poor people." So I said, "You want to take for poor or hungry people, okay, very good, but you killed the other one." So, to kill and then give, is that a problem? From this you give to others, but not to yourself, then it is a problem. Many times, you know, you people are from every country. I’m telling, but I can tell that everybody is coming and bringing food, and he will come and say, "You take it, please, first." Okay, others say, okay. Yes? So in this way, it’s very important how to do it. Otherwise, again, it will go like a little animal, like this, yeah, a ball. Then they will go like this, yeah, and others will take it, a bird. Again, it will go. So that is very important as a human. When we are human, then we should know that we are human. But we are taking away from this one and taking, and this person takes that from him, then you are very happy. You are very happy: "Oh, I have this good and beautiful food, very good food with taste," and all my money is for him. It is now you have money in your hand, but one day that money will be the problem. And now, money is more than anything else. "I will take money, I will be very rich." Many times in India, not here, they come and say, "Swāmījī, I am from Africa, and from Africa we have money in North London, America. But money is in Africa. It is my money, it is everything, it is there, and they said, 'I give you.'" It is: "Have you a passport? Do you have money? What is your name? You know that country?" etc. Many things. "I know, Swāmījī, you have a passport, you are from there, and you are this. And I will give you 20%, 5%... sorry, and it is said it is about 5 billion, millions—not billions, millions of money is there. You give me, I will write down everything, but five will be for you. You will ask them very big, quickly everything will go, but others you have to give me. In five years, so you should do your work for the five rupees. You give them five hundred rupees, and that money goes there, and five you have." I said, "That is great, my God, my hope, yes." I see, and when I’m sitting somewhere in the little room, he said, no problem. And so many, many people suffered very much, and this was the karma. And for doing one, then you fall out into the next problem. Like a dog had chapātīs from others and again gone, got another one. Someone, a beautiful lake, and said, "How, therefore, man? Man, man,... marā na mamatā marī marmar gayā śarīr." Mamatā, we have mamatā. Mamatā, yes, mam, mam... "I buy chapātī, I buy this, I buy this, my ice cream, my this, my money," yeah. This man, man,... man. Many times, again and again you die, again and again you die. You die many, many times. And that’s why satsaṅgs, Gurudevs, all, Śrī Kṛṣṇa, they are all, of course we need to work, but they are giving the books. They come and say, "Oh, Swāmījī, this book is for you. Thank you, I give you this book. This is your book." I said, "I have the Bhagavad Gītā, and you can have it." "No, no, I give it to you. It’s for you." And I was in my car, so I was sitting, but I think you can give somebody, because I have the Bhagavad Gītā. But it is yours; you can take it. And then I said, "Okay." Yeah, but stop, give me money. So I told you that I don’t need it. Of course, they are doing their work, but they did it in a good way. It was Dharma, the Bhagavad Gītā, the Rāmāyaṇa, or the Vedas. From the Vedas, if someone asks, "I give you this, please, can you give me this?" that’s okay. But not like that, like this. So I said to myself, "I think it’s very good that all my problems, all my works are gone." Problem, I’m not there. People said to me, "Swāmījī, it has been 30 years and you have not made an ashram. When will you make ceremonies?" I said, "I have no money, and I know what is given, so you give me, I don’t take it." It all goes to this, so this is not my money; it is your money. I tell you, you all have this Om Āśram. Indians did not give five rupees for Om Āśram for you. Five rupees. And they say, "Swāmījī, you can give me." I say, "I don’t have." I’m getting from my Austria countries. I was working. The government was giving me 800. Slowly, slowly, they came, about 150 or 1,500, and now maybe it is 2,000. But if he will bring me to you, then you have to give me your money, and I can come. So wherever I go, they have to give the money, not the... Money, but my aeroplane, this, this... and they are giving some percent, that is my work. The rest is whatever is taking Vivek Purī. And Vivek Purī, he’s coming from, then he’s coming there, and his wife said, "I’ll look to it when you go." Yes, the whole money from Croatians is taking C. Yeah, it’s your mother, you know. So there are five children, so mother gives to everybody, like this, like this. So like this is good, this is good, yes. So whatever we do, and you know in Omāśram, and where I am, there is my land. I gave the land to them, I made it a trust, I gave it to them, and now this means that they should give it to me. So my food, my eating, my this, they take money from me. My mother was there, and also my brother’s son. He died, and my son was there in my school. But they said, "We cannot give you; you have to give the money for that in the school." Because trust and everything is this, then it is not yours at all. So that’s the same thing. They are telling me my vegetables, how much vegetables, how much food. So I say, but where is the money? At Vivek Purī. Now, you should know that he has the money, and how his wife is doing, I don’t know. And best is that I have no problem. They gave me an aeroplane, they will give money for eating and for my lecture. It means I am working. Now what I am doing is my lecture or my work, lecture or work, yes. So, you should, you will see, stand, you can go to the ashram. They will say, "You can have it, no money," because I am not from that property which I give. I give them. And now I cannot give, I have to give again for you. So, if many people are there in ashrams and everywhere, now you would say that in ashram we have many Europeans and Americans. For example, you see Agni Devī, she is working very hard, but she has to give money to everybody who is there. They have to have at least 10 or 20 euros per day, and they are working very hard. That’s it. Only my cats are eating all my bags. The cats are eating. Everything, all my birds and everything, we take. So, everything is very much, very good. Like a nursing boy, he has company, very good. But each and every penny, he is exactly cleaning everything and working day and night. Yes, hard working, then of course you are getting money. So I’m telling, coming to me and I’m going to you, and I was coming about these people, many in Germany. One man from Africa somewhere, and there was one Muslim from somewhere in Pakistan or somebody. He was in Frankfurt, Germany. He is a doctor. He is a Muslim, and Muslims don’t take anything from others. Yeah, the Muslims, they are very, they don’t take, but they work, and then take the money, or this one, and so the same thing it happens, that he said from New York is there is, that was, and money, and I’m here, and I have on the way, just this is my number, and this and that, you give you my number. This, and how much money do you have there? And if you have that much money, then I will give you that money for you. On the telephone, it was about, let’s say, 25 years, and he said, "Okay, very nice." He was a Muslim, a very good man. And his friends, he said, "Forgive me, money? Then we can have too much. We will give it to you." And his friends gave the money, and he said, "Okay, now it’s okay. Everything is there. Money, it will be there. I don’t want only your, your very, very, your money in which..." Where is your money? This and that, okay? Thank you. And he said, "Okay, and then you have money, you can have them all." And then he bought it like this, finished. He was just, "Mr. Hello, hello..." What? Where is my money? Hello, the telephone is broken. He was crying, all his Muslim friends and other friends. Oh my god, yeah, like that. There was hanging somewhere, like a guru, and if you... Are you doing to your guru? Then you will go away, or this and that, then be wrong. And the guru is not for one person, yes, for me, everybody. If she’s sitting here, she is exactly for me as my disciple, my band, my sister, my disciples. We have peaceful harmonies. She can come anytime to me and speak to me. These two children here both come to him, and he gives equally to them all. And if you say, "Only I am, and you are not, and mine," then it will go far away. How to go? Where to go? The guru means the disciples have. When mother and father have children, how many are they? But it is yours. And it is very good to help them with this, this, everything. Similarly, a Swami, Gurudev. All disciples are equal. And if you are not doing something to one disciple, other disciples, he said, "No, you are not here. Go out. I am Swāmījī." Then it’s not like that. That’s very important, very, very important. Otherwise, all will die, or they will suffer. So, not to let the suffering, suffering. Okay, then you go for safari, you know, yes, they went to safari. Many know, I did. Yes, they go with aeroplane, very big Africa and safari. And yes, I know who was there in that time. Sometimes I see my disciple thinking of him when he is on a safari, a tiger safari, and the big elephant, and many others. Therefore, this is the life. Each and every hair of the body is from either your mother or your guru. I don’t know why I’m talking like this, but I want to talk to Vivek Purī. I took his duty, it’s your duty, and I took my duty. Siddipna Bhagavān, all money is with you, now don’t go away, don’t let him go. This is very good to know. I didn’t know this until now. Ah, yes. But now I know. Now everything will be different. Everything just now said is very, very important. It’s a very good film, and I think it’s the title of a faithful man, who has faith. He was a very good writer. He was very calm; he didn’t say no. But at one time, he became the bookkeeper of the NGO. And at that moment, his life was completely changed, but for the worse. And that’s one of the most important things for all of us. At the moment when you are in an NGO, and especially if you are dealing with spirituality, at the time when I was traveling with Swāmījī around the world, all or every money that Swāmījī got, he was very, very careful of what that person who was giving money said that money was for. I know because I was taking notes, and many times he was checking, "Did you put that this money is for cows and that money is for the children?" And not that all money comes to one place. But if that person said this donation is for this purpose, then this money should be only for that. There is a story we heard a lot of times from Viśvagurujī about a man who had leprosy, and he came to the Gurujī and asked, "How can I be cured of this?" And the Guru said, "Make a donation in ghee." They said if you have some skin disease in your past life, you were stealing ghee from others. And then you have to donate ghee now. And that man, who was not very rich, donated one pot of ghee. But you know, it is not important how much you give or donate. Because if somebody doesn’t have and gives only one spoon of ghee, this is worth much more than somebody who is rich and gives one kilo of ghee. So he gave to the ashram’s kitchen one small pot of ghee. And the cook didn’t know what to do with this small amount of ghee. Because he couldn’t cook that small ghee for others, he ate it. And at some times, he got that leper disease. He was very angry because he is a cook in the ashram, and he does seva, and he does such good karma. How could he get this terrible disease? He was very angry, and he came to Gurujī and asked him. Gurujī asked him, "Did you get...?" Some donation in the kitchen in the last few weeks. He said, "Yes, this and that and some small amount of ghee." The Guru said, "What did you do with this ghee?" "I ate it." Then the Guru explained, "If you would have spread this ghee into the meal for everybody, then everybody would get a little pimple on the face. But now all that karma came to you." So you have to be very aware that in the moment when you are handling other people’s money, it is an extremely huge responsibility. You know the story when, in the time of Lord Rāma, one person was walking on the street, and on that road was lying a dog, and he kicked that dog with his foot. And the dog was very offended. He said, "I wasn’t blocking your way. I was minding my own business there." And the dog went straight to Rāma, searching for justice. And Rama made like a court, and when the dog explained the situation, everybody said, "Yes, yes, you are right." But then Rama asked, "So what is your ask? The dog, what is your judgment? What would you, what do you want?" What happened to this man? And he said, "I would like for that person in his next life to be the manager of the ashram." Everybody said, "But that’s a blessing, not a punishment." And that dog said, "No, no, I know what I’m talking about. I was the ashram manager in my past life." And that is what we all need to know. There is another story about a very well-known person. It is a true story. You can find his name, I don’t know, but you will find about a ṛṣi who was the first to talk about literature, to write books about literature. Mounting books. He had two oil lamps. When somebody came to ask him something, he said, "At the beginning, when the man started talking, he said, ’Wait a minute, did you come privately or for state business, for official business?’" And if the man says privately, Rishi was putting out the flame on one oil lamp and lighting the other oil lamp. And everybody would ask, "What are you doing?" "This is the official oil from the state, and this is my private oil. When you came to me privately, then we will take the flame from my private oil." Those are stories, but those are lessons for us on how to lead life. You know, when we are at the workplace and have Facebook on, you can say this is stealing, because at your workplace we are doing something that is not work. And now, when all those problems... With Facebook and everything, a few days ago, only for six hours, there were articles about how the productivity rose on that day. You know what is Dharma and what is Adharma when you are on the working place. Dharma is to behave not like we behaved in communism time. You remember, they used to say in communism, "They cannot pay me as little as I can work," and most of the things they were carrying home. But, you know, when you take from your work, when you steal the paper or some material from the office, you are not taking just that. But you are also taking the karma that goes with that. At that moment, as Vishvāgurujī said, maybe we are blinded by that. But you know, in Split, when I was a little boy, from my baptism, I got horns. You know about that? No, no, no. And that is the sign for your protection. That’s like a lucky charm, like a protection. So the people remember, whatever I do to that person, I will get the same, or I will get that three times back. And we have to remember that and act accordingly. Maybe at that moment we are happy or think that we are rich. Maybe we have some position that we think we have to have. Nobody saw, so who will know? But you know that story about three disciples and a guru. They were not disciples yet, but they were asking for a mantra. And the guru said, "Okay, here is one little bird, and you kill it in the way that nobody sees." You know, the guru can say that because, as we know from the story of Devpurījī, Devpurījī just kicked the basket with dead birds, and the birds flew away. So, first man turned around, he said, "There is nobody here," and he killed the bird. The second looked around and saw other birds. He went, hid somewhere behind the house, and killed the bird. The third one was looking and saw other animals. He went to the downstairs, to the house, to the cellar, and then there you have spiders and cockroaches, and everybody sees you. Then he said, "Well, I will see," then he put something on his eyes, he wanted to kill the bird, but he couldn’t. He came to the guru, and the guru said, "Okay, so did you do it?" And he explained the situation: he couldn’t do it. And he said, "I also made my eyes blind." And I was blindfolded, I couldn’t see, but the Guru said, "So why didn’t you do it?" "But I knew what I would do." So it’s not the question of somebody seeing me. Or God from the clouds will see me. Because if God was in the clouds, we would probably make a roof so that He doesn’t see us. But the witness inside, inside us, that witness, that really is God, that one who always sees and always knows. And so, it seems that we are helpless. Whatever we do, whatever we think, always there is that one who knows. And always, it’s three times. Three times back. Swāmījī also says that if it goes to you, three times it will come back to me. And in old times, here in Dalmatia, you got these horns for baptism. And that’s not the sign of the devil, but that’s the protection. It’s our own protection. So, we know that everything that we do to others, in fact, we are doing to ourselves. And I’m so glad that Swāmījī started this subject. Because we don’t speak about those things. And now I know what I have to do. I am very rich. You know that everything you do, you do to yourself, and that’s the best protection. They say that the first step of self-realization is when you see God in all living beings, and when in yourself you see the reflection of all other living beings. So, how can we then eat meat? How can we then hurt everybody else or anybody else? Or, as Swāmījī always says, how can we then talk about others or do something to others? You know, when they asked one great master, "What about the others?" And he said, "Which others? There are no others. There is only one. Gurujī, all in one and one in all." And always remember what Swāmījī continues to repeat about Gurujī’s words: "All in one, one in all."