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How many of us have seen a deer in our lives? We have seen deer, but have we ever seen the kastūrī, the musk? It is a substance that emits a beautiful fragrance, originating from the navel of the deer. The musk, yes, it smells beautiful. There was once a deer, and while wandering, grazing, and eating grass, it smelled something beautiful, something very nice. The poor creature went all around, wherever the scent led it, but the smell was actually emanating from within itself. It ran around so much, chasing that scent, that smell. We possess those very qualities within us, yet still we run away and search in other places for that fragrance. We have that inner peace, yet we try to find more peace in other directions. After tiring itself out, after going all around the area, the deer became so tired and exhausted that it fell down. And while falling, it punctured its own navel, releasing the source of the scent. So, it doesn’t matter how much we search for it externally; that kastūrī, that musk, that peace is within us. Instead of running around and searching for it, we need to go within. And that is what Gurudev has been teaching us. That is what we learn and practice in Kriyānuṣṭhāns and in meditations. We go within, we discover our true inner self. We have all the tools. We just need to believe that we do have that kastūrī, that musk. With proper guidance, with light being shed on that path, the Guru, Gurudev, never tries to imprison us. He is just there as a torchlight to show us the path, but walking the path is in our hands. We all run behind success, behind money, behind this and that. But we don’t run behind ourselves. We don’t try to discover ourselves. What was one of Gurudev’s best books? Hidden Powers in Human Beings. So, these powers are hidden, but they exist. All these things are within each and every one of us. It is just for us to discover them. And for that, we have Gurudev to guide us and shed that light. But it all comes back down to trust. And patience. Because we as human beings, or especially me, I am a very impatient guy. I like things to be chip-chop. But in spiritual development, there is no instant solution. Yes, in this māyā world, we surely need to speed up in every way possible. But inside, there is no speeding up. Hopefully, we complete it in this life; otherwise, we are reborn to complete it. That is how it works. People think that, okay, now there is nothing to live by, nothing to live for. Life is miserable. And unfortunately, some take certain decisions which are not the best, thinking that now they will be free, they don’t need to live, they won’t have tensions or problems. In many senses, they think, "When I have no worries, there will be no tension, everything will be over." But that is not how it works. If there are duties which need to be completed in this lifetime, we will be reborn, reliving the same life, going through the same things, and reaching that exact moment where we ended it, to continue from there. And it is no one else that shaped this life which we are living right now. It is us in the past, and according to what we did, we get this life. But this is the exact proof that in the past also, we were working very hard on our spiritual development. That is why, already in the early days, Gurudev found us all, and now we are working and continuing that path which we weren’t able to complete in our last life. Because first, we have to clear the karmas from the last life. After that, we are simultaneously creating new karmas day by day, minute by minute. And then we will be clearing those karmic things in this life. And if it doesn’t complete, then it carries forward. But how long do we want to live like this? How long do we want to just be in this cycle? It is like, okay, now a fresh start, and we are coming out of those gates again. We forget everything, a new start. And then we work so hard, and next life again we are born, and again restart. You don’t remember anything. But there are possibilities, and there are ways to connect with the past and see our spiritual development and take it from there. That is why Gurudev gave us—how do you call this, in a race when they give you extra time at the starting, a pre-push, or how is it called? You know, an advantage, or whatever you want to call it. He gave us the blessing of accepting us as his disciples. Which means he cleared all the paths for us. He removed all the thorns which we would have had to clear by ourselves. He put road lights on the path which we will be walking. And He is even holding that protective umbrella over our heads. So, what else do we need? We don’t need to clear the mess that we created. We do worry, but we don’t need to worry, technically, because we are under that protective umbrella. The only thing that is missing is faith and trust. And we let go and surrender, and that’s it, and then all will start opening up. But it doesn’t matter how many times I say it, I know that it’s hard for us to let go completely. I’m not telling you to let go of things in our lives. I’m just saying let go of those worries and of that fear which are stopping us from progressing in our life. That’s it. You don’t need to let go of our happinesses, of our problems, whatever—no problem. Just let go of the worries and of the fear which are holding us back. That’s it. Have faith and trust that that protective layer is always going to be there. That we are not the doer. We are just the observer. King Janaka, he was a wise king, a very respected crown. But one day, he suddenly imagined, or he suddenly saw, that he lost everything. He lost his palace, his wealth. Everything was gone. And suddenly, his eyes opened, and everything was in front of him. And then one day, Aṣṭāvakrajī came. Aṣṭāvakra, which means deformed in eight different parts. He came and reminded him that neither that is you, nor this is you. The one who is observing both worlds, that is you. And that we need to remind ourselves that we are just observers. Repeat after me: Dīkāraste, Dīkāraste, Mā Phaleṣu, Mā Phaleṣu, Kadācana, Kadācana. We have the right to do the karmas, to do the duties, but we don’t have the rights on the fruits which we’ll be getting from the karmas we do. That is why Kṛṣṇa says, do your karmas and don’t worry about the results. When we know that we are doing our karmas aligned with dharma, then there is nothing that can stop us. But when we are shaken a little bit from the path, then automatically, that fear, those worries arise. Because that is an indication to ourselves from our inner self telling us that we are not aligned with dharma, and that’s why we have that fear. And that is what tells us that we are not in harmony with our dharma, and that causes us fear. But when we are doing something right, then we don’t feel fear. Because then our inner self, our intuition power is telling us that no, this is the right path, this is the path of dharma. We don’t need anyone to tell us that this is right or this is wrong. Our body will give us indications, our mind, our soul gives us indications to differentiate between dharma and adharma. But again, telling, we need to be aware for us to understand the body, to understand our mind. When that concentration, when that awareness is missing, then we can’t really find that out. So that is why when we are here in Strilky, when we are here on seminar, we have a lot of time. There’s a lot of time to sit and contemplate and to be aware of our actions, of everything. Small, small details, try to be aware and try to question yourself: Why am I doing this? Nowadays, I started questioning even the thoughts, where they are coming from. I like to be thoughtless, but as I was always telling last year, it gets boring. So now again, let the thoughts come, but observing the thoughts now, working on that. From where is my thought originating? Because there are thoughts which are created in this day. There are thoughts which are from the past, from our past experiences, from our past doings. So first, we have to differentiate that: from which aspect is that thought? Is it from something which happens today, or something which was in the past? Is that thought my own, or is it a reflection of someone else’s energy? Did I create the thought, or did the circumstances create the thought? Now if the thought came, then we can’t just leave the thought, can we? And after discovering from where the thought comes, then we try to find the solution for that thought. And then we implement that discovery, that answer, and we implement it in real life because we solved the problem which we created. If that thought is coming from somewhere else, from other sources, then we need to think, do we need to interfere in this, or is this none of my business? Because many a times, Vikram will come and say, "We should do this, we should do that," and then I sit and think like, "Okay, is it a smart idea, or is it just his interesting brain working?" Then we use our viveka. Because when the thought comes, when the idea comes from somewhere, then we are stuck in that idea, in that thought. But when we are aligned, then every action of ours is walking with dharma. Just some coordination is necessary within. Our spine, our back, is all good. But sometimes it’s a little bit here and there, and then the chiropractor comes and twists it here and there. Oh, Mārtinjī, Alaknandā, where are you going? Next is you speaking. Sit, sit, guarding. Oh, duty, so then you will speak. No problem. So, the chiropractor also just does some cracking here and there and then brings the back back into the straight alignment, which is necessary. So with our wrong practices, wrong doings, or anything that we do in unawareness or unconsciously, the alignment a little bit goes here and there. And then we start feeling some discomfort in the back. Then we come to seminars, then we come to Gurudev, and then that energy, Gurudev’s energy, the energy of each other, that then fixes and brings back that alignment. We surrender and we let go and we say, "Gurudev, okay, my problems are yours," and we sit at home and sleep and do nothing, then nothing will happen. I will do my dharma according to my dharma, I will do my karmas according to my dharmas, but what fruits come, what results come, what consequences come, what emotions come, that is yours. Because then we can’t get that ego trip. Because if we do some work and it’s amazingly going, then immediately I am the best, no one better than me can do this, and I can do this and this and that, then ego will start arising. But when we leave the result of the fruits of our karmas in His hands, then we won’t be egoistic, because then we know that we are not the doer, He is the doer, so good things, bad things, all there. It all comes back down to faith and trust. This we will print later for all of you. But for now, I will sing slowly, and you can repeat after. na bandhur na dhātā na putro na putrī na vṛttir na bhartā na jāyā na vidyā na vṛttir na maiva gatestvaṃ gatestvaṃ... tvameva bhavānī tvameva bhavānī. I think it will be easier for you to do it when we have the written in your hands. O Bhavānī, O Mother, O Bhavānī, O Mātā, Father, Mother, Brother, Daughter, Son, Husband and Wife. My vṛttis, my wishes. Out of this, nothing of these are mine. O Mother, O Divine Goddess, O Divinity, only you are mine. I am in this mṛtyu loka, in this saṃsāra, I am stuck in this. I am scared of all the fears that come. I am bound by kāma, krodha, mada, lobha, and ahaṅkāra. O Bhavānī, O Mother Goddess, the only one that belongs to me is You. O Devī, I don’t know how to donate. Neither do I know how to meditate. Mantra, Tantra, I don’t know. The ways and techniques of how to do proper pūjās, I don’t know. But you are the one who is mine and who shows the path. Neither do I know puṇya, which means good deeds, nor do I know any pilgrimages. Nor do I know what mukti is. The only thing that I know is that I have your support. I am a sinner, I am the one who is in bad saṅga, in kusaṅga. My buddhi is destroyed. I am cruel. I don’t walk the right path. I don’t say good things. But O Bhavānī, I know that you will forgive me and show the path. I don’t know Brahmā. I don’t know Viṣṇu. I don’t know Śiva, Indra, the sun, the moon, any other god or goddesses. I only know your lotus feet. You are the one who removes all the problems. You are the one who is the creator of the water, the sky, the fire, the mountains, and the forests. You are the one who protects me from all the enemies. Oh Bhavānī, you are the one who will push me forward. Om Bhavānī, tī mā posuvaśa dyālai. I am an orphan, I am poor, I am sick, I am full of problems and unhappiness, I am deaf and dumb. But You are the One who will remove all the obstacles and push me towards greatness. So in the same way as Śrī Bhagavad Gītā, Śaṅkarācārya jī wrote this stotra, which we will learn in this summer, one of the stotras which we will learn in this summer. We as bhaktas have that same feeling towards Gurudev. What do we sing? This one we have in our bhajan book, no? Yeah, we do. Look for it. Chedānanda Rūpa, I think that’s... So, nothing is ours. It’s all you. That’s the type of devotion, that’s the type of surrender which Śaṅkarācārya jī showed to Bhavānī, to the mother, which showed to our mother, our father, our brother, means our Gurudev. Rañjan, you know this Manobuddhyahaṅkāra, no? Come, let’s sing together. Come, come,... or we send the mic there. Everyone who has the bhajan books, did you find it? How do you say "come" in Hungarian? Gyere. Gyere. Gyere, how do you say? This is a spiritual lecture about Yoga in the Indian tradition. nirvikalpo nirākāra rūpo vibhutvāccha sarvatra sarva-indriyāṇāṃ na cāsāṃ samatvaṃ na muktirna bandhaścidānanda rūpa śivoham śivoham Now Nirañjanjī will share a little bit what it means in minutes, 15 minutes, and then we are done. Yeah, that’s a beautiful song from Śaṅkarācāryajī. Basically saying the old Vedic approach of neti, neti, not this, not that. This identifying with all, "I’m not this, I’m not that." I am not the mind, I am not the citta, I am not the vṛttis, I am not the ahaṅkāras, I am not these faculties of the mind. I am not the prāṇa, I don’t know by heart the exact sequence, I am not the prāṇa. Nyeṣāṁ prāṇa. And so this goes like this, and every śloka ends with the refrain. Meaning, my true form is the consciousness that is Śiva. I am Śiva. Śiva, that is actually consciousness, so the pure consciousness I am. I don’t have all these relationships; I don’t have mother, father, friends. Not even guru. So, I am not the one who eats, and I am not who is eaten. I am the pure consciousness. I am Śiva. I am formless. I am endless, no beginning and no end. I am not bound, and I am not free. But I am the consciousness, pure consciousness, I am Śiva. That’s a beautiful, beautiful song by Śaṅkarācārya Jī.