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Good evening, dear bhaktas, and blessings to all spiritual seekers around the world. This blessing is coming from the beautiful Croatian coast, the Adriatic Sea. We have had good weather for the last three days, and four days ago we had the most beautiful weather—which means we had a very good lot of rain. Now the sun is shining. It is said that a yogī should, from time to time, stay in a spiritual place or in the company of spiritual people. It is said that yoga should be practiced in one place, in the society of holy and spiritual persons. Our Yoga in Daily Life seminar is very significant, and luckily we have nearly eight retreats a year. Yoga in Daily Life is designed for better health: physical, mental, social, and spiritual health. If we achieve these four solid pillars of our life, then we can make spiritual development. Spiritual development is not something that is given to you, and then you become spiritual. You have to develop it within yourself. Health also cannot be given to you; you have to achieve it, you have to realize it. In both ways, we need very individual attention. Now, from time to time, we need motivation. Especially for that motivation, we have retreats. You know, when a person is practicing every day at home, sometimes one neglects exercises because of tiredness, weather conditions, and many other things. But when one comes once or twice a week to the group, then it is easier to practice, and you practice exactly and systematically. Individually, when you practice at home or in the forest or on the beach, you always choose those postures or exercises which you like most and which are easiest. It means you are out of discipline, and then we do not have enough success. So when we practice in a group, whether you like it or not, you have to practice Marjari. Whether you like it or not, you have to relax. So, doing all on the same level. After your yoga class with friends, you find more peace and balance, but if you practice alone you may not find it, because the mind is very restless and there are many excuses. Now, there is another problem. When we are in one group, there are certain people who cause conflict—maybe not purposely, but through liking and disliking. Therefore, when one comes to a seminar, one must come with a clear understanding. If one day the eating is not as you like, you will not die. You should be happy that today you need not eat; it is good for your health. Thank you. So try to see in everything your benefit. To create such harmony—now I am talking, you are sitting. If you are thinking negatively here now, though you do not speak, it is already sending a vibration, a negative vibration. Once I read two lines from Paramahaṁsa Yogānanda. Many of you know him, many do not. He said: "Every thought which you send out of your brain goes into the space and comes back to your brain. It influences you. It comes like a boomerang." In Australia, they used a weapon for hunting, but now it is not for hunting, only for sport. If you can throw it exactly, it will come back to you. You can hold it and throw it again; it will go far, float in the air, and come to you again. Similarly, our thoughts—what we are thinking—in modern psychology they say negative thinking means poisoning oneself. It harms others less, but harms more thyself. Then why should we do it? Though we are sitting here in satsaṅg, if we have some personal problems without any reason, then you send negative thoughts and they will torture you. Karma. There are four ways to do karma: TAN, MAN, VĀCAN or DHAN. These are four. TAN is body. Whatever you do with your body, good or bad, it comes back to you. This is counted as karma. If you give someone bread or a flower, it is counted as good karma. If you give someone a slap on the cheek, that is counted as negative karma. You go to the negative place; it is negative karma. So, everything that happens through our body, consciously or unconsciously, good or bad, means it is your action. And action has a reaction, and maybe the reaction is stronger than the action. That reaction is so strong, you cannot believe it. Then mind. First you think, and then you act. So when you think, you have done it already. We can keep our body under control, but thinking is not easy to control. There is a very nice mango fruit, and you just look and already you have a wish to eat. What does the wish mean? Thinking. Then you walk there to buy that mango, and then you eat physically. But mentally you have already eaten. Mentally you have already stolen. It is said, when someone brings food and you look, "Oh, very nice eating," before whom food is brought, you have already eaten. One should never do like this, and sometimes it happens. The person does not know, but when you say, "Oh, very nice," thinking only, now the appetite of that person is gone. And that particular favorite food of that person, he rejects it all the time inside. That we call najar lagna. Najar means look. Lagna means attack, so sometimes that is called bad luck. That goes through your thinking. Dṛṣṭi doṣa. So, dṛṣṭi means looking. Doṣa means the sin. So this dṛṣṭi doṣa attacks both. Therefore it is said: "Your treasure, your eating, your meditation, should be on one side, safe, not in front of all." Looking. So when you look at someone, your eyes express with which kind of feeling you are looking. You are looking, so we have many feelings, but with these feelings and through your look, through your body expression, face reading tells everything. That means you have already done karma; you cannot hide it. It is already in your record, even if you do not know. You know, you drive a car at a speed of 180 kilometers per hour, and there is a limitation of 100 kilometers. And the camera is there. You do not feel they made a photo. But then the bill comes. Then you know, yes, you did. Similarly, karma is constantly recording. And these cameras on the traffic light, maybe they are sometimes not on. And you know, traffic police, they often tolerate. If they would not tolerate it, the police department would be the richest one. How many drivers are the sinners? Similarly, our department of karma is very rich. While looking, you can do many good karmas and many bad karmas. Eighteen minutes ago, when a small baby was brought to me, it came to my hands. You know what kind of feeling I had? And you all, what kind of feeling did you have? No? Did you feel something? What? Love. What kind of love? Mother love, father love, pure love, without anything. Instead of that small, nice, fresh-born child, now some young lady comes, and I will take her in my hands. Even my dog does not agree. He says, "No, no, no." So, how the eyes are looking and thinking, and that both karma is recorded. Now, why could you not think in the same way when the small child was with me? But we have a dṛṣṭi doṣa. We have impurity in our thinking. Therefore, in one bhajan, Mahāprabhujī said: "Paramguru Swāmījī, merā janavā sudharyā āj dubhatī jagme." And then the second line: "Nirmal jñāka nena hai jī, bhavana chandana śarīra. Nirmal." Nirmal means pure. Nirmal jñāka nena hai jī. Nena means the eyes. So, their look, their eyes are pure. Then it is good. Food cooked by mother or father has another love, a speciality, than the food cooked in big restaurants. So, that food—lucky are they who have a long, long time to enjoy the food cooked by mother or father. But generally, more love is put in by the mother. Luckily, father cooks only occasionally. But that which is also very tasty, you know, when the father can cook. You cannot imagine his joy, his happiness. And he said, "Finally, I have a chance today." And you know what he did? He uses all the spices which the mother will use in one week or ten days. Because to be sure to make it nice. So also your wife or your husband, because there is a family feeling, and there is no bad thinking. When your mother is cooking, preparing nice food, she is not looking, "Oh, it will be nice." She does not do like this. She says, "Love, I must do like this, it will be tasteful, they will enjoy." This is the difference. A very gentle, very small difference, but it is very powerful. Dṛṣṭi doṣa. And then comes the verbal, vācan, the words. The words that you speak can be the best remedy in the world. One word can bring peace. It is said: if you are injured by a knife, the wound will heal. But if you are injured by someone’s words, the wound will remain lifelong. So in the world, there is one story between one family, and this family, which was known as the family of the Pāṇḍavas. Pāṇḍavas and Kauravas, but they were real brothers. And then both had children, both brothers. So the father of the Pāṇḍavas, Pāṇḍu, he died. And blind King Dhṛtarāṣṭra, he was the elderly son. But being blind, they said the king cannot be blind, if it is possible. But the ambition, the longing to be a king, was great in that blind one. And he was so sorry, and angry at his destiny. Why am I blind? My rights went to my brother. I should be a king, the story. Once they were staying somewhere in a palace, and they made a play, some tricks. So in front of the entrance, there was a beautiful path to walk, and sideways were little ponds of water. And they made the pond beautiful with flowers, like a carpet. So you could not see the water; it was only like a carpet. And Duryodhana, the son of Dhṛtarāṣṭra, he just walked and he thought, "It is a beautiful carpet." So he wanted to walk with his shoes on this beautiful new carpet—nice design, you know. He stepped in. He stepped on, but it was a water pond. So, you know what happened. He fell in the water. The wife of the Pāṇḍavas, Draupadī, she was standing on a balcony somewhere, and she laughed at the mistake or stupidity of Duryodhana. I would not say stupidity, a mistake, ignorance. But she did not laugh only. When he fell in the water, she was laughing, and while laughing she said, "The son of the blind is also blind." And that went into that man’s heart like a knife. And the whole Mahābhārata was a revenge of Duryodhana towards the word, what one word spoke Draupadī. So, even verbally, your actions have such a big reaction, causing such a great war. Therefore, directly or indirectly, do not tell someone something that can feel hurtful. Okay, if you are a best friend and someone is doing something, you can say, out of friendship, "Are you stupid? What are you doing?" That is okay, but saying also has a different aspect. So it is said: speak such words, such a language, that everyone is delighted, everyone becomes happy and peaceful. Apu si talhoj, and also it makes you happy. And Mahāprabhujī rekao. Speak such a language that each word which comes out of your lips is like a nice flower falling—beautiful flowers. Gurujī said, "Every word you speak, everything you write, should be like pearls." And that is why we have this small booklet called the Pearls of Wisdom. And selected pearls. These are Gurujī’s words. It is beautiful. So tan mana bachana. So through the body, mind, and words, and the fourth is called dhana. Dhana means money. Dhana means prosperity. And dān are different kinds of dān. May you have property. May you have social position. May you be a more learned person. Or you are a politician. At that time, your ego is stronger than your position. And out of your position or money power, often you can hurt people. So, position, young age, physical strength, your desires, your money—you can do many bad things. And these bad things come to you. Your inner computer is very perfect. This webcast here, we have through the wireless connection, sometimes disturbances are there. But the computer which God made to record our karmas has no disturbances. Sometimes I say to Mahāprabhujī, "Please put off the computer." Mahāprabhujī said that computer is eternal. Tell me, for what? I say thank you for nothing. So, anything that happens through your being—physically, mentally, verbally, socially—is counted as your action. It is said your work is your identity. Your work is your identity. So how you work today, how you work after, how you were working this morning, or how you were helping people here. Helping hands have more value than just folded hands. So just to come and sit and go is not a seminar. Do not say that I have paid money, so I have rights to sit only. Yes, you have rights. But you know, money is not everything. Kindness. You have a chance to help your neighbor who is sitting beside you. You have a chance to give your neighbor a little place, and he will be turned right side or left side. Somebody has no yoga mat. You have a golden chance to offer half a place to sit on your yoga mat. Someone is in a hurry to go to the toilet. You have a diamond chance to wait for that person to find the first shoes to go. That is it. Little, little things, but it has a great meaning. The person to whom you gave the way first will never forget you. They will always remember you. And if you say, "No, no, I was the first one," just wait a minute. That person will also never forget you, but in which way? That is it. So karma—our chance, and mostly karmas are valid in human life. Animal life, they do also have karma, but their life is such that they have to go through their destiny. That karmic destiny which has happened in other lives, as humans. So there is a natural way of animal life. They are influenced by nature, as we are also. But then, since the human developed, it is the humans who are going back to the other life. It is the human who is becoming a victim of the old slaughterhouses. Who eats will be eaten, and who beats will be beaten. And who protects will be protected. Who loves will be loved. So there is always a counter, and we have to contend with that counter thing. That is how you can develop your spirituality. That is why we call it yoga in daily life. Not only to practice āsanas and prāṇāyāmas, and prayers and meditation, but how to live life. That is how you live; that will count how holy you are, how good you are, and therefore, the retreats are very, very important. And we have a chance to see our brothers and sisters. Obviously, after such a long time, oh, how nice to see you. Mahāprabhujī said: "Satguru Sat Saṅgī Aryolu Oluwabe sa nene bharja Oluwabe nene bharja Sonamukhī will sing nicely. Sonamukhī." Yes. You know, when the Sonamukhī comes near Āśokananda, he gets the effect of the Sonamukhī. When the Sonāmukhī comes near Aśokananda, he gets the effect of the Sonāmukhī. What is time? Jalābhinamina prajādeva, Jalābhinamina praṇatajādeva. Taratārapajāro jīva jāva, Taratārapajāro jīva jāva. Sat, Sat Saṅghī Ārya, Sat Saṅghī Ārya, Sat Saṅghī Ārya. Mahīrā Sarovarakī Rājā Thokana Śākyākha Sat Sat Saṅghī Ārya Sat Saṅghī Ārya Garasi Pau Mangako Yatharasan Therefore, karma has its cause: cause, action, and fruits, or result. The fruit, you can say, is a reaction. So, why you are doing must be some reason. And now you are doing this; now what kind of result will come? That will be the fruits of that action. And if your action was good, then the response will come good. And if your action was negative, the response will come negative. So, whether you believe in karma or you do not believe in karma, it is like that. So we are here as human beings to purify our phenomena, to become one with the Supreme, or from where we come. Definitely, there is a life again and again. Life will go and will come. So, if you have any question, welcome.