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Sanskrit and Hindi terms include prāṇa, kuṇḍalinī, ātmā, saṃskāra, dhyāna, tamas, Mahāprabhujī, bhajan. Vedāt Purāṇa Himanare Satguru Mahimācha, Himanare Satguru Mahimācha Amara Mantra Gurudeva Uchāre. Sunasravana Dekha Janma kā pāṭhaka chuṭṭhe, Mithā chā rāśi khām, Mithā chā rāśi khām. He mannare satguru mahe māja, He mannare satguru mahe māja, Ṛṣi Muni Avatāra Avaliyā, Ṛṣi Muni Avatāra Avaliyā, Gāve Vedapura, Gāve Vedān, He Manare, Satguru Mahimājan Satguru sam tuvāna hosī, samajha yahī parabhā. Sanaha ratna amolaka, samajha yahī sujāna. Samaja yahī sujāna himanare, Satguruma himācāre. Satguruma himācāre, Avatāra avalyā Kāveh vedapuram. Kāveh vedapuram himanare. Satguru mahimā ācāre, Himanare Satguru mahimāja. Satguru samhūva nahosī, samaja yahī parvāna. Sanaha ratna amūlaka, samaja yahī sujāna. Śrī Deva Purīṣa Bhagavān He Abhayapada Bharṣya, Śrī Dīpaka He Abhayapada Bharṣya. Nahī, Ana Nahī, Ana Nahī Jāna He Manāre Sadguru Mahimā. Jāna He Manāre Sadguru Mahimā Jāna. Ṛṣi, Muni, Avatāra, Avaliyāh. Gāve Vedapuram. How are you, everybody? Very good. That’s good. Very bad. Tak, Roma, Vistu, and Śiva. Finished. Three. All Trinity’s here. Dejša. So, let’s work something good. Good evening to everybody. Nice day, nice evening. Very nice rain. Especially people are happy, those who have an allergy to flower dust, because now there is nothing flowing. And people are happy, those who have a headache, what they call migraine. And when it’s thundering, then it opens everything. And people are happy, those who are searching for the, what they call the svāmī, the, what is it? Svāmī. Mushrooms. They grow very much now. And we are also very happy because the trees and grass got good water. No rain, no bread. So in every aspect, water was good, and it is good. And we are here, last evening, in this hall, all together. And that is something also. We were talking about prāṇa, and we can see how strong the prāṇa is. You notice big clouds and the thundering and lightning in the clouds. These are all demonstrations of the prāṇa. Similarly, thundering is in us also, and lightning is in us, so that lightning, slowly, slowly, should realize as enlightenment. Then we will be more relaxed, but sometimes people cannot relax, even enlightenment, as long as body. In life, there is always karma created. Karma means not only bad things; karma means also good things. So then what happens to those karmas that you create after enlightenment? Let’s say you are self-realized now, but still you are drinking milk, which is not bad. But, you know, people have to work for you to milk the cow. So, already your karma comes to you. And how much milk will that man take away? And how much will he leave for the cow? That also depends, and that’s also karma. Mother is unhappy, and the calf is unhappy that someone takes away our milk. And the calf said, "And they are feeding me with the chemicals." So that’s also karma. Now the cow has to eat a lot to give the milk. So also, it’s a lot of work involved in the milk. And then someone has to bring a lot of grass for her. This way, like a chain work. One glass or one cup of milk has how many people involved to get to your lips, the milk? That’s why many people don’t drink milk, and then the honey. You know the bees, how much they have to work, and be sure they don’t collect honey for you, that you will take away and give them sugar water. And so it also involves the karma, vegetables also, fruits also. So after enlightenment, you are still living, so you are involved with both good and bad karma. You drink milk, which is not bad, but drinking milk has both good and bad karmas. So, what happens to that karma from the person who has achieved the higher consciousness? So it is said, the good karma goes to those who adore them, who respect the self-realized one. So when we pray to them, they are all good karmas credited to us. And who criticizes or doubts, and so on, then all these bad karmas go to them, because that one is free from that. He or she doesn’t have to work anymore on how to distribute the karma. But people know how to take this karma. So, good positive thinking, you get all positive, and negative thinking, you get all negative. And this is also an interesting story. In one poem, Kabīr Dās said, the cow is made out of the skin, five elements. This is skin. We are made out of skin. And the cow is also made out of skin, and whose milking is also out of skin. And who is drinking also out of skin? You see the play of the skin? It’s a very interesting thing. The cow is from the skin, whose milking is also from its skin, and whose drinking is also from the skin. So this is the game of this māyā and play of the nature. Between this is the prāṇa. So prāṇa śakti means God is present in your body in the form of that prāṇa, because Nirguṇa and Saguṇa are God, Nirakāra and Sakāra. So Sakāra is that which is with five elements, and Nirakāra is that without these elements, only energy, pure, like the sky. It has no form, it has no form, but still it is there. We can’t smell it, but it is there. We can’t touch it, but it is still there, so it is there. And so, when we practice prāṇāyāma, then we are nearer to God. When we pray, we are nearer to God. When we are meditating, we are nearer to God, and when we do some kind of pūjā, then we are fully with God consciousness. When you go to a pilgrim place, you go to the ashram, or you go to your master, the way is hard. The way is long, the way is very complicated. But still you are going, because you have the feeling to come there. So this is, you have repetition and imagination of that place. Let’s say Mahāprabhujī is living here at the top of the hill here in Strelky. And now we have to go there, on the top of the hill. Raining, muddy road. Difficulty to go up, but all this doesn’t matter for us. We have only one aim, Mahāprabhujī. So all the time, his vision forms in us, and as our feeling, he is with us. So, while thinking and being aware about that, that develops in us his aura. In us, that’s called Ābhā, Ābhā maṇḍal, the aura, the circle of the auras. And when you come there, then there is no difference. Between his and your aura, you already became one. And when we make a prākrama, why did the prākrama begin? What was the reason of the prākrama? That means in this prāṇa, you are cycling, and when you move in this round and round, then entire his aura, his prāṇa is transferring into your body. And all holy saints, incarnations, and so on, they were living somewhere far away from all kinds of civilization, to be more peaceful so that they can meditate. And not every minute somebody telephoned and said, "Can I have a consultation? Can I have a spiritual name? Can you tell me what to do?" So they go in such a hard, difficult place because these worldly problems will not be finished. Even Brahmā, the creator, and Viṣṇu and Śiva themselves, today they will incarnate here. In Strelka, the world’s problems will not be solved. But maybe it will create more problems in the mind of the one-sided people, that we don’t believe them. So the problem has started. This game is very problematic. And we are in the middle of this game, so let’s play with that. And whatever will happen, it will happen. So the saints always said, yogīs always said, Ekāntatā. Go and live somewhere peaceful. They need tapasyā. They did austerity, and they were divine. So the place where they lived became a holy place. And still, there is that spiritual energy. So when we go there, we get that prāṇa. So that’s why the disciple of Mahāprabhujī, Swami Śivanandjī, even the Vedas and all holy scriptures are describing that where the Gurudevs are residing or have been residing is a holy place. Tīrtha means Tīrthaṇa. It means to swim over the ocean, the worldly ocean. That God helps us to, that holy place helps us to cross the ocean of ignorance. And God, or the holy place, helps us to overcome the ocean of worldly ignorance. Guru Charaṇāmṛta Tīrthe, he sings Vedas and Purāṇas. And Uttam Jigyāsū comes, he sings Gyāna Gaṅgā. So the best seeker comes there only. Others don’t come. Only the Uttam Disciple, the best disciple. And they are bathing in the Ganges of knowledge. It’s Gyāna Gaṅgā. Amṛta Gaṅgā. Mokṣa Gaṅgā. Svarga Gaṅgā. Ānanda Gaṅgā. And so on. Gaṅgā has many meanings. And Holy River Gaṅgā. So Gyāna Gaṅgā men āte he, they are swimming, diving in the Ganges of the Wisdom. Because in that satsaṅg, anubhava banī ātehe, there come those holy saints who have experienced God. Anubhava is the experience. And what did we experience? That what is the truth and what is not the truth. Brahman is truth, the world is illusion. The world is the unreality, and Brahman, God, is the reality. Without those experiences, you cannot come through. And that’s called Brahmaniṣṭha Śrotriya. That knower of the Brahman is the one who can inspire you and give you the blessing to realize the Brahman. Anubhava Banī Ātehe, and they show us what is the real form of us. And what is our truth? What is the truth of our being? And the truth of our being is ātmā. So in that satsaṅg, such people come. So lucky are they who can come to satsaṅg. And unlucky, unhappy are they, unfortunate are they, and better they don’t come, because then they create jealousy. They bring a different mood; they begin to talk and laugh, and so on. So when they come to the ashram, they are standing in the front room and talking and talking. And when other people come, they don’t even have a place to change their clothes. And the other don’t dare to say, "Please move a little." So, such people, if they don’t come to satsaṅg, it is better. Even a little is okay. Holī Gurujī said there are fewer swans and there are a bunch of crows. So between the swans, suddenly a crow comes and sits. Of course, the swan doesn’t look and wonder what’s happening here. But the crow itself can’t sit peacefully. The swans are sitting peacefully. Haṃsa. And the crow, after half a minute, begins to say, "Quack, quack,... quack." And will fly away, purr, purr,... purr. So it is the people who still have that crow quality, they can’t sit peacefully, they cannot keep silent. Even during the satsaṅg, they are talking. So it is said, those who are talking during satsaṅg, next life they will be either a frog, the water frog, whole night, or crows, or something different. And or comes with tamas guṇa, and he’s sleeping. That will be a python, a snake in next life, lazy. So guṇa: sattva, rajas, tamas, guṇas. So guṇa is deciding the quality of the prāṇa. So therefore, for even if there are little people, satsaṅg is divine. Even if there are few people, the satsaṅg is divine. What a glory of the satsaṅg. Glory of the satsaṅg. Śobhā, the beauty. The glory. The dignity. Of the satsaṅg, and that one only, the fortunate one, can come there. So, satsaṅg, it’s already—the word itself is everything. So all holy saints and yogīs were living there, out of all this civilization, because you need to meditate; you need to realize the peace within thyself. And there were no roads and no runway for airplanes or helicopters, only a walking path. And walking away, sometimes high heels up, no stairs. In Greece, there is one monastery. It’s on high rocks, big high rocks. Even if you want to come up, no chance. And there, the monks are meditating. In an emergency, they put a basket down, unfold something, that’s all. They don’t go every night somewhere to a disco, or they can. Go twice, the first and last. So they don’t have any disturbances, meditation, prayers. In European countries, there are a lot of monasteries, many, many monasteries, and many, many people or saints have been praying, leading a simple life. There was no heating, standing hours and hours on the knees and praying. And what are we doing? Kriyā Anuṣṭhāna Duryānanda said, "Don’t move the body," and others said, "What do you think? It’s my body." It hurts me, not you. So I always go and see how the nuṣṭán people are practicing. There are only a few who can sit for half an hour without movement. Otherwise, one is sitting, meditating, doing like this. Others said, "I get chakra, you know, open." And the other is doing chakra, what do you call the chakra, śodhana. Beautiful. Beautiful. Tapasyā, my dear, this is the beauty of a spiritual person. Tapa, tyāga, and vairāgya: these three are the ornament, the jewelry, or the treasure of a yogī. Tapa, austerity, tyāga, the renunciation. Moha is a very big thing. Moha is so big you can’t renounce it. My, my, my. It’s very hard to renounce. There’s one story. In one small village, smaller than Střílky, lived a farmer. Very nice farmer. The name. I don’t mean anybody else. Particular person, I don’t know why the name comes to me. I’m not a Czech. So mich means "I," and chul means "above the duality." So to that one came one master in that village. And stayed with the Master for four months. Four months. Four months are the months of monsoon. And in the Sannyās order, it doesn’t matter if you’re Buddhist, or Sikh, or any other, or Hindu, they are all Hindus. You see here one tree, a big, nice, old tree, protected by the park authority of the Czech Republic. The tree got an emblem, a beautiful medal, a golden medal. You should read it. And we are proud that our tree won the gold medal. Because this tree knows how many hard lives were there. This tree is the witness of many wars, many intrigues, many fights. This tree knows everything. So old that tree is, something great. So there came one saint in that village and stayed four months there. So the roots of these trees is that brain, the human brain is up, the human roots are up, and the roots of the trees are down. It is said that the roots of the tree are down, but the roots of the human being are in the head, in the brain. The fifteenth chapter of the Bhagavad Gītā speaks the first mantra about this. This tree is compared with the body of a human. All the roots are down, and the branches are up. And human branches are down, our hands are hanging like this. Do you walk like that? Legs are down, everything is down, but the roots are here. Branches and the trunk is that Sanātana dharma. And the branches are the Vedas, and the leaves are the hymns, the Vedic mantras, the beauties. So Sanātana dharma is that dharma, the origin, the trunk and roots of all other dharmas. So these are the Sanātana Dharma’s branches; it doesn’t matter if they call us Sikh or we are Buddhist or we are Jainas or we are this or that. Four months monsoon time, four months spring time. And four months is summer, and four months is winter, and four months is not counted anywhere. That’s it. So these are the twelve months, and every twelve months have their dharma, and they are bound to their dharma. This dharma is the change of seasons in that month. Therefore, for four months, the saint should stay in one place, not cross rivers, and not walk too much. Because you may kill some creatures on the path, so it is the sannyāsī dharma that every sannyāsī should stay four months in one place, and that begins on the day of Guru Pūrṇimā. From Guru Pūrṇimā till four months, that’s called Cāturmāsa. Chaturmās means the four months. And in this chaturmās is the varṣā, the rainy season. And there is a beautiful bhajan of Śrī Maṅgīlālji, Mahāprabhujī’s disciple, about this Cāturmāsa. O Guru Deva, it’s a four-month monsoon time. O Guru Deva, stay at the house of your poor devotees. It means, Lord, be merciful and send us good rain from time to time. Such rain that is neither a flood nor dry. Now is a crazy season. Now why? Because the climate changes. So these four months, every sannyāsī is fasting, only eating one meal, and not eating after sunset. After sunset, many do not even take water, and many do not light, make any light, because in monsoon come so many flies, so many moths, so this is a time to retire and meditate. Those who cannot fast, then at least they should have a falahārī diet. Only four months, that is in the sannyāsa dharma. It means the rules of sannyāsīs. But in Europe, it is raining every month. So did the twelve months, Sāttur Mās. So we don’t know which month to follow. Sometimes we experience the snow in July, and so on. So everything is upside down, but still, you can follow. Don’t think that sannyāsa is a very easy path. A sannyāsī is bound by many, many rules. If you don’t do this, you may think that you are a sannyāsī, but you will not get that which you should get. And that’s why the sannyāsī’s position is the highest in the universe. It is said that God’s mistake is the sannyāsī, and the sādhu can correct it. But a sādhu’s mistake even God cannot correct, and you will see in our mythological pictures, Vedas, Upaniṣads, holy books, Purāṇas, and all the history of the Sanātana Dharma, it doesn’t matter if it is a Buddhist or Hindu or Jaina, Sikhs or Christians, the saint has the highest place. And among the goddesses, Brahma, Viṣṇu, and Śiva, the sādhu has the highest place, the sub-sādhus the highest place, because they reached that through their austerity, so it is called tapasyā. Tapa means fire, austerity. As much as you heat the gold, it becomes more pure. So this orange color is a fire flame. And the sannyāsīs, this is the skin of the sannyāsīs. Not that you just change the dress and take another dress. Otherwise, this color will burn you also. Tapasyā. Do sādhanā. So, what are you doing for you and for society? Endure Tapasyā means to endure the situation: man after man, name and fame, śatru and mitra, friends and enemies, happiness and unhappiness. O Arjuna, those who are equal in all this are very dear to me; they are the yogī. In the 12th chapter, Bhagavad Gītā, very clearly, Kṛṣṇa is speaking about Tapasvī. Yogīs and sannyāsīs are doing sādhanā tapasyā. When they are so far that even the king Indra, the king of the heaven, is trembling, because he thinks that this yogī will take away my holy chair. Even Brahma is also seeking. So Brahma sends some māyā. Indra sends some māyā, and they adore it also. Shiva, Vishnu, and Brahma adore that sannyāsī. Therefore, the sannyāsī position is the highest position. Highest initiation in the world, but don’t take it easy. So tapasyā, then after comes tyāga. Renunciation. On the day when you get sannyās, you go away from your home. Twelve years, stay somewhere. After twelve years, you return only once to your home to get a bikṣā as a bikṣuk monk, a monk who is going for begging, and he or she will say, "This is the last step into the house." Even if he was married before, he will say to his... Wife, mother, give me the big shop, and then he will not come anymore. So money is not easy to give up. A house is also not difficult to give up, but that attachment—a sannyāsī must completely finish that attachment. You know, on the road, there is a cat’s eye on the road, especially where the curb comes, light shining on the road. That’s called Ketai. And the speciality of that Ketai is that the dust doesn’t remain on it. So, for a Tyagi and Tapashvī Sannyāsī, that attachment doesn’t stay over. And that one can only maintain if there is Vairāgya. And Mahāprabhujī said, "Without satsaṅg, you cannot get that vairāgya." So you make satsaṅg, you hear satsaṅg, but it is only on the surface. Go deep. What does that mean? Then you will say, "Oh, now my spiritual journey begins." Before that, you come and see the friends, eat the prashād, gashaping, and go home. Bye-bye, and everything is for bye. You sit somewhere on that dusty road, then you get up and go. What are you doing when you get up from sitting on the dust? You dust your buttocks, like this, and you go. So there are some people who come to the satsaṅg, they just dust their buttocks and go. And they go home, and that’s why many would like to become a sannyāsī. Many requests come to me. But I know that sannyāsa is not that you change your profession. And those who are, they are struggling, somehow surviving. So in that small village came that one sannyāsī. And now, what is happening? Attachment. The prāṇa is attached. It is called vacuum, air-packed. And that I will tell you after one and a half hour in the evening satsaṅg, and that time I will tell you something, and you know that Dr. Shanti is going to speak, and after her there will be time I will tell you. Otherwise, my dear friend, as Mahāprabhujī will, how, where and when. Maybe this month is the last webcast with me. So tomorrow I will give it into your hands, and I’m going. That I will tell you after, so maybe Swami Gajanāth will be here, or Pārvatī will be here, Śaṅkarācārya sitting, our Yugoslavian Śaṅkarācārya, no? Chidānand, Chidānand, Rūpa Śivoham, Śivoham. So unfortunately, I will not be with you, but in my thinking, in my ātmā, I will be with you. And so this evening will be, for a while, for some days or months, the last webcast. And wish you a very good appetite and a very good time. Tapasyā, tyāga, and vairāgya. Tapasyā, tyāga, vairāgya opens your bhagya. Bhagya means your destiny. Then it’s beautiful. Guruvara me chalusa dīpa nayana, Bhagavāne kī good and appetite.