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This program is under the auspices of the Om Śrī Ālag Puruṣī Siddha Pīṭha Paramparā. This is our spiritual lineage. Currently, we have 36 sannyāsīs representing this Ālagpurījī Siddhapīṭha. Over the next two days, I will speak more about it. Our subject for the last two weeks was prāṇa, with very nice practical instructions for certain health problems. Of course, we all have something we are not satisfied with regarding our health. If you don’t have any problem with your health, that is also a problem—the problem of not having a problem. These practical instructions were given by our dear sister Harriet Bucher from Vienna, Austria, and other practitioners. I think in these two days we will have something more on prāṇa as well. We have spoken about prāṇa for the last ten days, and in these two days, we will try to somehow finish the chapter on prāṇa. I think some will make a book out of it; there is a lot to be told. This seminar, workshop, or retreat—what people call it in different countries—is very significant. The space and environment, called deśa and kāla—deśa meaning the place and kāla meaning the situation or time—mean a lot for our spiritual development. The horizon recedes, but finally, you are there. So, there is nowhere to go. It is there where you are. This is a lifelong path. One way is health. Many of us came because of health. In Āyurveda, the first mantra, the first saying, is that Āyurveda is the mother of medicine. It doesn’t matter which kind of medicine. The origin, what they call in German Ursprung, of medicine is Āyurveda. It is represented by God more than one tree. The Vedas speak about nature and its healing power. The instruction of the Vedas is that you should live in harmony with nature. Vedas simply means knowledge. And knowledge is there where there is harmony. Therefore, out of this knowledge, the Veda, there are many different kinds, but primarily there are four Vedas: Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda. In these, there is only one name: Veda, meaning knowledge. From this came Āyurveda. Āyur means life, age. "What is your āyur?" means "How old are you?" So, it is the science, wisdom, or knowledge about age, which simply means health. The father of medicine is Dhanvantari or Vedavyāsa. Afterward, of course, a lot of research has been done and different faculties—naturopathy, homeopathy, allopathy, and so on—have emerged. The Mūla Mantra, mūla meaning basic or root, for Āyurveda is: Pahalā sukha nirogī kāyā. The first happiness is a healthy body. Niroga means healthy, without illness. Pahalā sukha: sukha means happiness, and kāyā is the body. You have a beautiful name in Slovakian, Kaya, yes? Kaya and Maya. So, pahalā sukha nirogī kāyā: the first happiness is a healthy body. Now, the word sukha is not translatable. Happiness has a different meaning. There is no word in English or German, languages I know, that translates sukha exactly. You can say comfortable, happy, relaxed, no worries—many things—but not that exact particular word. We say there are two words: sukha and duḥkha. Sukha is happiness, though it does not mean exactly that, but I have to say something. And duḥkha means painful—all troubles, all unpleasant things, all negative things. So these are the two: sukha and its opposite, duḥkha. We have three kinds of desires. First, the desire to have good children. If you don’t have children, you are unhappy. And if you have children, you are unhappy because the child is not good enough, or is ill, disabled, or not in school. You know much better about your children. The desire for position is also a big problem. If you have no position, you are unhappy. If you have a position and you have to retire, again you are unhappy. Then, money. If you don’t have money, you are unhappy. If you have money, you are unhappy. It is very difficult to manage. Similarly, with duḥkha. Therefore, it is said this world is only duḥkha, suffering. So, duḥkha and sukha. In this context, Āyurveda comes: sukha and duḥkha. Holy Gurujī, our Gurudeva, Swami Madhavānandajī, used to say each and every entity is, day and night, searching, day and night seeking sukha, trying to realize sukha to overcome all duḥkha. But that can come only through knowledge; there is no other remedy for it. So, Āyurveda is the knowledge about life, health, body, mind, and so on. The ṛṣis were always searching for precise titles, words, and names. The Sanskrit language is also very precise. Such a huge literature is called the Vedas—the first written scriptures for humans, the first literature written in humanity. It has only one name without any title: Veda. And now, in this one word... This entire universe is filled: gāgara meṃ sāgara. It is filled in the gāgara, the sāgara. Gāgara is one pot, and sāgara is the ocean. You fill the whole ocean in one pot. So that great saint, ṛṣi, or yogī filled the entire endless universe, all the millions of stars and sun systems, in one word: Veda. Or in one word: God. Not Mr. God, Professor God, Doctor God, Diploma, Engineer God. Only one God. He doesn’t need anything else. Similarly, we have to come to that point: to gain one knowledge. And that knowledge again is the Veda, and it is called Ātma Jñāna, the knowledge of the Self, Self-realization. For that, it is a lifelong journey. Some came for health. The father of psychology is Patañjali. When you read Maharṣi Patañjali’s literature, who lived before Christ, you will see that everything is by those ṛṣis. Mind, consciousness, emotion—everything in yoga, in Hinduism, or in Vedic dharma—is separated nicely. Nowadays, in medicine, there are so many names and so many illnesses, and everything is very precisely declared, cleared, and explained. Others come to yoga for philosophical knowledge. In Vedic times, what is written in India—I think we need 500 lives or a thousand lives to read it. So much knowledge inside, so much. If we learn that language and go to the library, we will be like a little frog from a small pond. A small water pond was there in the garden, and there was one frog. The people went on holiday, and there was one little child who took that frog along in a bottle with water. The frog was so unhappy: "My world is beautiful and biggest. In there, there is nothing more." Then the child put him in the ocean. He dived and dived, came out and dived, and said, "Where is the end?" So our knowledge, what we learned and what we know in this modern education, is like a frog in a small water pot. That is philosophical knowledge. In many other countries and cultures, they have written beautiful literature, like Greek philosophy. Greek philosophy is the mother of the philosophy of the Europeans. The third who comes is a spiritual seeker. They do their health programs, they listen and do their philosophical programs, and both awaken in them motivation and interest. Then you come to that spirituality. And in spirituality, as much as you realize, it is still too little. Therefore, do not compare the days, months, or years which you are practicing. It is all too little. So we pray that through the blessing of Gurudeva, we will get Self-realization here. Also, by the ṛṣis, at first, that time they used to call it tapasyā. That tapasyā you can see now in modern-time research work. When they spoke about different yugas and came to Kali Yuga, they found that humans will have no abilities and no principle—no discipline—and therefore life will be short. So they searched for the best way, a short way, or what do you call it, a bypass. When all else fails, then the doctor says, "Now finally, only one thing remains: bypass." So in Kali Yuga, they made a bypass, and that bypass is called Bhakti Yoga. In Bhakti Yoga, again, it is said: Guru kṛpā hi kevalam. The mercy of the Gurudeva is final. And if you miss the Guru Vākya, then again you have to suffer. Don’t do this or that, and if you did it, then it’s a big problem. There is one beautiful story. The Gurudeva said, "Don’t do this," and the story—I will not tell all—but the master and disciple were traveling in the forest, and their niyama, their saṅkalpa, was that wherever they were at sunset, they would stay overnight there. They would not go further. Once it happened they were in one village, and the sun set. So the master said to the servant, "Okay, we stay tonight here." The whole day they were traveling, and the disciple was so tired. Every day he was tired, so the master gave the disciple two paisa and said, "You have two coins; go and buy food." The disciple went to the village and saw a big, nice ice cream. He asked, "What does this ice cream cost?" The vendor said, "One paisa." Then he asked about food for Gurujī: "How much does Gurujī eat? What would this cost?" He said, "One paisa." So he said, "Good. Done. Please, for one paisa, give me the nice ice cream. And for one paisa, give me a piece of bread—no butter, no cheese, nothing." He came to the master. The master said, "Shopping was good?" He said, "Yes, yes, today was good shopping, Master." "Okay, what did you buy?" "For you, this one bread, and for me, this ice cream." The master said, "Well, ice cream must cost more than this piece of bread." He said, "No, no, Master. In this village, it doesn’t matter what you buy; everything has the same price. Even if you buy gold or silver, gold and silver are the same price." The master said, "I’m sorry. God will forgive us, but we have to break our discipline." "What do you mean, Master? Let’s go. We will not stay here overnight. Master, I am tired, and you said we must follow the discipline, we should never break our saṅkalpa, and now you, as a master, break the saṅkalpa." The master said, "Sometimes this and that—it is called Dharmaśaṅkaṭa. These are the situations. So let’s go." "Master, I am so tired, and I want to eat ice cream; it will be melting." So the master said, "Okay, you stay. I am going. Tomorrow, you will find me on this way somewhere." The disciple was so happy. He thanked God: "Master is going alone. I can sleep longer today." The master went a few steps and turned back. "Sit. One thing you should follow: don’t do." "Yes, Master, but..." "Anyone asks you, 'Is this yours?' Never say yes. Even your body is the master’s. It’s not difficult." The master went, and the disciple ate the ice cream and went to sleep, snoring. At one o’clock in the night, a criminal, a thief, came. He put his shoes there and took the shoes of the disciple. He went to the palace and murdered the prince and took all the jewelry. He came back to where the disciple was sleeping, placed the shoes there, took his own shoes, and went away. Morning came, and the king and all were very unhappy. The king wanted to know who was bad. The big brother was watching, and they went searching the footsteps. The shoes led directly to where this disciple was sleeping. Every day he had to get up at 4 o’clock with the master. Today, the master was not there, so he was sleeping still at 8:30. They came and kicked him. He woke up. "Master?" There was no master. They said, "Are these your shoes?" "Yes, my shoes." "Come with us." They took him. "What’s happening this afternoon?" A story I will tell you next time. So, if you don’t obey, then you come to these troubles. That’s it. The king gave the order: life sentence. They put a black bag on his head and wanted to hang him up. They asked him, "Do you have any last wish?" "Yes. Just to see my master." "You have a master?" "Yes." They went to the king. "Sir, this is his wish." "No problem. Where is his master? Get him." So they got the master. The master told him, "I told you, don’t say, 'Yes, it’s mine.' Where is Gurudeva? Then he protects him." Through his knowledge, they found that he was not guilty, but trouble was there. Therefore, sometimes we, out of our weakness, do it. We didn’t obey the Guru Vākya. Janama duḥkha paigā—and for that, many, many lives you will suffer. This bhajan from Holī Gurujī, you know. So, Bhakti Yoga: Kali-yuga kevala nāma ādhāra, sumira sumira nara ho’i bhava pāra. Tulsī Dāsa said, in Kali Yuga, nāma ādhāra—we have only the shelter of the name of God, the mantra. Practice, practice, and you will cross the ocean of ignorance. Many of you always visit our YouTube, Swamiji.tv, yes, and there you love to listen to many bhajans. Mostly, the bhajans listened to are from one particular person. That person is today with us, and that’s our dear Nārāyaṇī from Koper, Slovenia. Stand up, girl. Now she has a new cassette, The Whisper of the Soul. There are also bhajans of Gurujī, Mahāprabhujī, and Mīrā. Already, over one million people have heard and visited our YouTube. So today, our Nārāyaṇī is here, and she will sing the bhajan. So, Nārāyaṇī, the floor is yours. What I told you, the whole satsaṅg was a little introduction for Nārāyaṇī. A cameraman, put on her—even you didn’t show her in the picture when I said "Nārāyaṇī." Okay, that is alright, sorry. Jaya bhai, tum jāgo re terā sarvita. Jaya bhai, tum jāgo. Nindā vidyā chāyā nahī, nindā vidyā chāyā rahī. Tum mā jāno mā jāno madhuk payā bhai. Tum mā jāno mā jāno madhuk payā bhai. God bless you. Jai bhai tum ajaag, terā janam zafale ho. Jai bhai tum ajaag, terā wasar bita. Jai bhai, kari jo mar jāye bhai. Anuśa, jan mā amolaka hīrā mā bar nahī pā bhai. Anuśa, tan se ātmā ko jo. Anuśa, tan se ātmā ko jo kattemaja Bhagavandīpanārāyaṇa. Śrīpūjyapādavandanāpāṇarāyaṇa. Śrī Satchekhā Chetāvanandāyo. Gavataheśvāmī Mā, yāre sabhī suno, citta laya bhai. Thank you. Now it’s getting late. You are also tired. Tomorrow, the program will be according to the schedule given. I wish you good night, sweet sleep, and honey dreams. The webcast is tomorrow, the whole day: āsanas, prāṇāyāmas, and lectures. A little bit of eating also. Okay, so now we will have a prayer. We have a five-minute interval. If someone wants to go or sleep, they can go. If anyone wants to go to sleep, they can. Adieu. Adieu.