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There was a nice question. It was a little long, but I think the answer is very short. And today, a similar thing came up. The question was about Guru Vākya. Which Guru Vākya, and so many Guru Vākyas—especially if you are a young disciple or of a young age, maybe you have a problem with all these Guru Vākyas that we hear from Viśvagurujī. In short, yes, that was the question. Yes. I hear one thing from, I read from one man. He was the main organizer and president of a Sai organization, a Sai Baba organization. And in one moment, he was completely fed up with Guru Vākya, Guru Vākya… Everybody said, “Guru Vākya, Baba said, Baba said, Baba said.” And you know, once I got a book—something, a book with, you know, Sai Baba said something like this, it was a friend’s page. And I read this book, and something was wrong inside, because on one page was something, on the other page was completely different, and on the third page a third variation, but not consistent inside. And somehow, because I feel a duty to read this book—because I got this book, okay, I will read it—in the end, I realized that nothing of this is what Sai Baba said. But a person gets this from meditation, and just came to Sai Baba and said, “This book is okay.” And Sai Baba said, “Uh-huh.” And that man printed the book. Do you have some similar things in this? Not with the printed book, but… Swamījī told me this. Yes. And that man, president of this organization, in one moment said, “Yes, okay.” To whom did Sai Baba say this, and in which context? That is very important. If you are passing near the gaddi of Viśvagurujī, and somebody puts a question and you hear the answer, that answer is for that person. For that person, it is Guru Vākya. For you, maybe it is not. And of course, but when you get something directly from your Gurudev, it is for you. And you will not tell everybody, yes, yes… Swamijī told this, and we must do this. You know this history about agarbattis? Now, somehow, agarbattī is prohibited in yoga and daily life. Why? Why is it prohibited? You must take and use your common sense. What did Swāmījī say about this? This modern agarbattī is mostly inside a lot of chemistry. That is a lot of artificial smell inside. Because agarbattī, if you want a real agarbattī, is expensive. And because of that, in ancient times, when Swāmījī was young and started with Gurujī, Gurujī was cutting the agarbattī into three pieces. Because the real agarbattī is expensive. And if you try to buy real agarbattī without chemistry inside, pure, it is approximately one box—I don’t know how much. And in one moment, before realizing this, I was—see, I really liked agarbattī from a young age. And in one moment, I realized that agarbattī, I don’t use anymore. Because, you know, when you pass through the airport’s duty-free shop? You know this. Everything is the same. Ugyanaz. And it is a little… kicsit fojtós. Yes? This airport, or when you pass near the Lush shop. Everywhere in the world, Lush has the same smell, a little too much. And I joke that this modern agarbattī is like an old lady’s perfume. And I don’t use this. I don’t use it. And I tried to find some, and I found some good agarbattīs. It is expensive, but it’s really good, and also I am cutting it in three. And we use here, I must say, bad quality. And because of that, it’s really even worse than when we go into the coffee shop. But now it’s not anymore; it’s not smoking in the coffee shop. But like in some club where there is a lot of smoke. And smoke is going directly to Swāmījī’s eyes and nose. Of course, he said, “No agarbattī.” But why are you using agarbattī? Because agarbattī is changing the atmosphere. Why is agarbattī changing the atmosphere? Because all of us have chemistry. And again, if you have time and you are curious, I think National Geographic makes a really good documentary about senses. And try to see about the smell. And you will see that every emotion, every state of your mind has a different chemistry. And that chemistry is going into your sweating. What does it mean? You may see an aura, but you may also smell an aura. Thank God that we don’t smell auras. Poor dogs and other animals. But if you have some problem with your Mūlādhāra Cakra, if it is too active, you smell the aura. And that is the disaster. That smell does not exist for others, but for you, it remains in your nose. Mostly bad. And because of that, you will read in the books and hear from Swāmījī that the place where the Kāṭhu Āśram is has a special smell. Because this Ābhā Maṇḍal of Mahāprabhujī in the Ashram is going around, and you feel it, but also you feel like a smell. Nice smell. And that agarbattī is purifying your thoughts because, okay, short experiment, they said. They took the sweating of the students before the exam. Purified from the smell, but remained only chemistry. And they took a few people, like guinea pigs, put it in the nose directly, that chemistry, that smell—not smell, but that’s what is essential in sweating. And they are showing them the most relaxing picture on the screen. And measure what is happening in the body. And everybody was in stress. Because of that, we said, “A dog smells your fear.” And because of that, we said the agarbattī is purifying the atmosphere and also purifies your thoughts. Also, using the candle. The worst thing you will do for your health is using this modern scented candle. Inside is paraffin. What is similar is like when you take your car running and you smell something. And because in Kali Yuga there is only one God, and that is money, gold. You put the worst perfume inside. And you put a nice atmospheric candle with a smell that is killing you. Because of that, if you use such a candle, a vasque, and an artificial, really pure smell inside. Or the best, nothing. And if you know this, you know how to recognize what is the Guru Vākya, and what is something that, in this moment, is without this. What I said, all this explanation, it is good not to do. And also, if your guru says something to you, that is for you. But usually, I know, and everybody of you knows. Disciples use words, Guru Vākya, like a sword. For everything that they want, they say, “Guru Vākya, Guru Vākya.” If they want something, they say, “This is Guru Vākya.” And that is the final proof of what you will tell. And that is the final proof of what you will tell. That is the blackmailing. That is blackmailing. If you said, “No, no… oh my God, you are not a good disciple.” And because of that, you must again be guided by common sense. And also be aware of who is telling you the Guru Vākya. That is very important. Of course, you need to have a lot of knowledge. I must say that somehow people nowadays lose this knowledge. And when you go to this little machine—this little machine is very dangerous, really. I like it, because it makes your life much easier. But also, nowadays, especially, I think, in the last few months, years, these shorts, reels, how they said, videos, are so dangerous. Because of artificial intelligence, which is able to completely copy the voice of that person. You may put that Elon Musk said in the Serbian language whatever you want. Nicely move everything. And if that is possible, which news is the real news and which news is the fake news? And if we don’t have knowledge, and if we are naive, we are just carried by it. Oh yes, I see. That is the, some alien race is in the middle of the earth. Yes, that Elon Musk said this. That is the illness. And we are just, yes, yes… I see this and I am sharing this. That is fake news. But it was always fake news. Always. I saw the witches flying. I saw the werewolf. Of course, yes. You ate a lot of this, not barley, I think, yes. And inside was one fungus, which makes chemistry like LSD. And in the Middle Ages, this medieval time, everybody was on a psychedelic. But use your common sense. For common sense, what we said in yoga, viveka. Try to learn. Really try to learn, but from a real source. Try to think, and try to be a renaissance man or woman. Yes, that we need. If we will not make that now, we become renaissance men and women. We will, in a few years, just jump into medieval times. And because of that, do not be critical, do not disbelieve, but okay, think about what you hear about Guru Vākya. It was some, if it was some question about something to Swamiji. And that one particular person put the question. Maybe for that person, that was the answer, not for others. Not for others. Be, but not. This Guru Vākya is not. I’m not happy with this, and I will not use. But be critical, use common sense. And you will see that mostly people use Guru Vākya, only that kind of Guru Vākya which is going to my wishes, what I want. We said in the Croatian language, “Što se babi htjelo, to se babi snilo.” What it means is, what Grandma wants, Grandma will dream about. And somehow, miraculously, people always hear Guru Vākya, what is his wish. And if it’s not my wish, for my ego will be good, and I will talk about this. I must go to India, okay? I will not, but I must. Look, be common sense. And, of course, what was also in that question, that is not connected with meat, eggs, fish, drugs, or alcohol. That is completely normal, that is without any question. And mostly, people have a problem sometimes with, “Yes, but Swāmījī said this, but are you sure? And to whom did he say this?” And in which context was this said? And when you understand this, you will not have a problem with your Gurudev. Always, you have a problem with the Gurudev. They said, “If you are too long near the fire, near the Raja, Maharaja, if you are too near to the Guru, you will have a little problem.” If you are too near to the fire, you will burn yourself. If you are too near and too long near the king, from history, you know that maybe you will lose your head. And near the good, your ego will also not be happy, and it will be a hard time. And it’s completely normal that we have a little problem. There is nothing wrong with you. It is a problem with one little, little, little part of us, that is the part of the ego, that is the part of the fear of losing myself. What we heard yesterday, that is from Mādhav Rāmjī about the flute, the bamboo. Because only when you are completely clean from inside can the divine play through you. And because of that, bamboo has such quality. Bad quality is like making fire when there is quarreling. But on the other hand, it is such a nice picture, Krishna with the flute. And we need to be that flute. That divine is making nice music. And because of that, we always say, “Nāhaṁ kartā Prabhuḥ kartā, Mahāprabhuḥ kartā he kevalam.” Om Śāntiḥ Śāntiḥ Śāntiḥ. Śrī Dīp Nārāyaṇa Bhagavān, Kī Jaya. Om Bhavantu Sukhinah, Sarve Santu Nirāmayah, Sarve Bhadrāṇi Paśyantu, Mā Kaścit Duhkha Bhāg Bhavet, Om Śānti, Śānti, Śānti. For a moment, remain sitting, close your eyes, try to sit straight, and bring your awareness to the Maṇipūra Cakra. Focus your attention on the maṇipūra cakra, relax the abdominal muscles, loosen the abdominal muscles, and feel the gentle movement of the breath around the navel center. We will chant the mantra “Rām” whilst dwelling in the maṇipūra cakra. As a continuous chant, so when you run out of breath, just breathe in and carry on, so that the unbroken sound of the mantra will keep going. Rām Rām… Remain in the Maṇipūra, in your navel center. And we will chant Oṁ, and from the Maṇipūra the sound will be rising up to the top of the head. Deep inhalation. Deep inhalation. And bring attention now to the Anāhat Chakra, your heart center. We will chant Aum Śānti, but just this Aum Śānti, not Śānti Śānti… Hi. And you may place one hand on the heart, or both. Just feel the resonance of this peace mantra while chanting. OṂ ŚĀNTI And the Nāhaṁ Karatā Mantra. The Nāhaṁ Karatā Mantra follows. “Nāhaṁ kartā Prabhuḥ kartā, Mahāprabhuḥ kartā he kevalam.” Your palms together, rub your palms. And gently massaging your face. So, Ariyam, good morning. That was just a little Nāda Yoga therapy. I met someone outside briefly just before this satsaṅg. And she said, “You are the best therapist.” And we all are therapists, really. And it is good to be aware that we have all the tools that we need for our self-therapy. Maybe you can’t blow into the bamboo. But these mantras, the chants that we have, are something that everyone can do. And so it’s good to be aware and independent, in a way, in this field. Because it is not really the flute or something external, but it always comes from within us. And so, it reminded me of something I once heard, I think it was from a video of Viśvagurujī’s lecture. As I remember, Vishwagurujī was in a video lecture, and that lady, it was somewhere in Slovenia, she asked, “I feel stuck, something energetically inside me is not right. What should I do?” And Swamiji, it was a little bit of a quietness, and then he said, “Learn to give.” Swamiji remained silent for a moment, then he said, “Try to give.” And the whole satsaṅg was about giving. Sometimes we may ask, “Well, what can I give?” And Swamiji, at the end, he said one beautiful sentence I remember till today. God has given every soul a very particular way to give to this world. When you find out what it is, you will be very happy. So, in one level we are all one, of course, in the deepest, in the level of the Ātmā. But besides that, we have our personal Dharma. And when we find out what it is, and we surrender to it, then it feels good; it opens our blocks. And it’s always good for everybody, not just for me. And it does not need to be something big. You may already be doing it. But the way it is done perhaps matters more. It is said that man sees the action, but God sees the intention. And we know this from Viśvagurujī; perhaps everyone has a personal experience. How can he see our intentions? And we can’t fool him. And on the other side, the action may look a bit strange, but the intention is pure, and he appreciates that. So, anyhow, I find this chant, these mantras, this loud kind of chanting, very nice, calming, and clearing practices. And today, besides this, I was thinking in the morning about one rāga that I can play for you. Yesterday we had an introduction to this shakuhachi flute, to this Japanese music. And so the other bamboo flute, there are many, but the other one that I know and play is this Bānsurī, the Indian bamboo flute. And the music that’s being played on this instrument is called Indian classical music. And there are what are called the rāgas in Indian classical music. Rāga means a few things. We know rāga and dveṣa. The word has multiple meanings, we know from it that rāga and dveṣa. But in this context, it means the mood. And so, someone—I don’t know who—discovered that the mood in nature is changing. As if the planetary mind, its mood changes every three hours. And so this music is made to bring our mind into that harmony with the nature’s mind. So every three hours there can be a different rāga. And some of these rāgas, they have… A lot of them you can see display God Kṛṣṇa playing his Bānsurī. And some others, for example, the one that I want to tell you, have a little story behind it. And this one is a rāga that relates to the story of Siddhārtha, who later became Buddha. Actually, recently I read a book about the life of Buddha. And there I found that he used to play the Bānsurī. He played the flute when he was a little boy. Anyhow, you know, in Strilky, Swāmī Avatārapurījī was telling this story about the life of Buddha. Swami Avatārpuri in Strilky told this story about the life of Buddha. When he was born, the astrologer was called, and he said he would be either a great king or a great monk. And, of course, the king was wishing for him to be a great king. So he built the walls around the town, and the whole town was filled only with young and healthy people. And if someone got sick, he had to leave. There was only fun and everything. He materially, Buddha, Siddhartha at that time, was given everything. And the story says that one day he heard someone playing music. It was a veena with singing. And he felt something that he had not felt until then. It was a kind of sadness or a melancholic feeling. Very different from all those other feelings that he had experienced until then. What we sometimes wrongly call happiness. But it’s not happiness, we know. It is just kind of an ecstatic, emotional wave in the mind. And it usually comes and then it goes. And so he was listening, and then he went to his friend; he had a close, good friend. He listened to the music, and then he went to his friend. He had a close friend, and he consulted him, “What is this? What am I feeling?” The talk was going on between them, and he had to reveal to him that outside of the kingdom is a very different world, outside of the city. And eventually he escaped, and he saw the sickness, the suffering, the old age, and the death. And a tremendous feeling of compassion woke up within him. Not for him. It was not based on fear that, oh, this is terrible, I must find a way to get out of this situation. Maybe that would not be enough if he had done it for himself only. But he felt compassion for all beings, that there must be a way out of this circle of birth and death. So, and we know the rest: he managed one day. So that’s a little introduction to this rāga. And talking about compassion, especially for the Anuṣṭhān people, you know, there is one kind of happiness that is very sweet, and I think I feed on that one. When you’re happy, when you lie down and you’re relaxed, I’m so happy here. So please lie down and relax. So you know the position, very, very comfortable. If you are sitting, of course you can remain sitting, no problem. Close your eyes. Deep inhalation, exhalation a few times. And let go, let go, relax. Feel your whole body, and with every natural exhalation, surrender your body to the floor. With every exhalation, you’re sinking deeper and deeper, the face relaxed, the legs heavy and the feet fall to the sides, the shoulders also relaxing, and as the shoulders release tension, observing your chest opening, expanding. And that inner space within is also opening, and we may begin to feel more free, more relaxed. Feel your breath. Your whole body, your presence, your being here. Deeper inhalation, exhalation a few times. And slowly start to move your body. Take your time, move the body intuitively until you feel the need to stretch. And after stretching, with palms together, we can rub the palms. Share the prāṇa, the energy, with your face, with your eyes. And when you’re ready to see only good things all around you, open your eyes and remove your hands. And slowly, with the help of your hands, please come to sitting. Ariyom, thank you.