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The paramparā from our entire lineage of masters is a bhajana that grows through the guru’s grace. Today we will speak about the methods of singing and the main ideas of the Vedas. So we will chant Oṁ three times, that we may return to the age of the Vedas, to those hymns. We can teach the tense of verbs according to scripture and according to language. The dating of certain books can be represented according to the languages used and the years applied. But as things were just presented, we cannot use this method. Just as with language, it is a fact that every 200 years the language changes. The rivers used in language change. But the language of the Vedas must not change. His name could not be changed; there was no room for changes in his name. There was a certain period resistant to change, because Saṃskṛta as a perfect name is somehow opposed to these temporal changes. It is said that the change which would occur in a normal work over a thousand years would take a hundred thousand years in the Vedas. And it is said that because of ordinary names, which should have changed over a thousand years, they should have changed over a thousand years. So, we actually cannot precisely determine the age of the Vedic hymn. At that time, we do not know how great the ṛṣis of the Vedas are. We only know that they are not Ṛkvedā-s. We only know that the greatest Vedic scholars are the Ṛgvedic scholars. And among them, the foremost is the Ṛgveda. And then follow the other parts, first the Saṃhitās, then the Brāhmaṇas, Āraṇyakas, and the greatest are the Upaniṣads. The Vedic verses are composed in various metrical forms. Because of her verses, they are written in various metrical forms. And each verse has a certain number of syllables. The Vedic verse has a certain number of syllables. The vowel cluster of a meghatározat, or sotokobor. And it is usually eight, eleven, or rarely five, so it is twelve. Eight, eleven, twelve, and rarely five. It’s eight, eleven, twelve, and very rarely five as well. We know the mantra Gāyatrī, which we chant. And it is named according to the meter in which it is written. And this is actually sung, when it is sung. Gāyatrī consists of 24 syllables arranged in three triplets of meaningful syllables. And it is 24 syllables in three triplets of meaningful syllables. Gāyatrī is considered one of the most important mantras. It is said to contain the essence of all the Vedas. And whoever chants the Gāyatrī Mantra will gain the benefit of all the years. The Gāyatrī mantra must be recited in the morning, at night, and during the week, always when it is time for sādhanā, when the energy of the world is balancing. You can use it for your japa or during prāṇāyāma, and so on. This mantra was revealed by Ṛṣi Viśvāmitra, and perhaps some of you may not know the translation, as you recite the gāyatrīs but do not know the meaning of the mantra. So I will share with you one of the translations, though there are certainly many translations. And perhaps some of you do not know how to imagine it. There are many images and visions, so this is how I envision it: We meditate on the glory of the Lord, who created this universe. Who created this universe. And who is in embodied knowledge and light. And who removes all faults and ignorance. And which will illuminate our intellect. For the mantras to have the proper power, they must be pronounced correctly. And because we can truly gain the full experience from mantras only when they are tajdežitā, unchanged. And even when we pronounce the language and mantras, we must not alter their sounds. So we discuss many methods to prevent those small mistakes. So we have been preparing many processes to open the pathways. One of the branches of linguistics, the scientific branches, phonetics. And so there is phonetics, one of the sciences that are more knowable. So she says that the enunciation of the syllables in the mantras should be prolonged. And here they tell her how much we must remember, how to breathe properly. How to breathe correctly so that the vibrations sound properly. He speaks about the rules of pronunciation, rules of accentuation, and the like. The Śītas are praised for their profound accent. In ancient times, a very complex system of recitation was invented. Mantras are chanted in various patterns and different combinations. So that the disciples would not find those complex procedures daunting, it was said that they bring the greatest benefit to the successful practitioner. At that time, it is such that it brings the greatest benefits and successes to the successful one. I would mention a few of those methods, just out of interest. And of animals, when the mantra is recited in a sentence, it is precisely used for sādhyā. Sādha. Sādha.... It is typical for Sanskrit that when a word ends in a certain way and the next word begins in a certain way, the first word changes and so does the second. For example, we know śivo’ham. And that is originally śivaḥ aham. So originally it is śivaḥ as Śiva and aham as I. And here with these two words, it is such that when the first word ends with a-h, it changes to o because the second word begins with a, and that a disappears, only a kind of mark remains in the script. And from the second word, it is somewhat deep, or it is not pronounced, it is just created there as a special sign, like a special letter. So that was the first method, the repetition of mantras, but at the same time these rules were taken into account. The second way was not to be afraid to say the words as they are, without the rule of sándhy. And then another method, where the words are joined in pairs, the first with the second, the second with the third, the third with the fourth, and so on. This method is called Kramapāṭha. And people who know this method used to be previously transcribed under the name Kramavit, as connoisseurs of this method of Vedic recitation. And at this moment, when the people who knew it introduced the name, the name they spoke was kravavit, which means that the people who knew it introduced the name that they knew. And at this moment, when the people who knew it introduced the name they called kravavit, which means that the people who knew it, and thus it causes more. And that is much more complicated. And some of them are quite complicated. When words repeat in various ways forward and backward. Some methods proceed in the forward direction, while others proceed in the forward manner. And it is in various patterns. And it is said that this method of recitation creates a feeling of happiness, which creates the path of happiness. And this path is called khanapāṭha. And those who can sing, who can recite, are called khanapāṭy. I found a trailer or a CD with the singing of the Ṛgveda on the internet. It was a rule about that ghana style. I found on the internet a source where the Ṛgvedas are chanted in a unique way. And that listening, which you have for 450 hours. And just that it is 450 hours. Which is about 19 days, 19 nights. And this is only the Ṛgveda. When we previously mentioned that listening to all those Saṃhitās actually takes 8 nights. Thus, the Vedic mantras are recited correctly and with proper discipline, which creates peace, harmony, and helps prosperity. The recitation of mantras is actually the work of the brāhmaṇas. Chants the Vedas, recites the Vedas, that is the importance of the brāhmaṇas. And they have actually been encouraged for thousands of years to recite mantras, in order to help the good of the entire world. And for thousands and thousands of years, they are created to delight in these mantras and to support the freedom of the entire world. Some mantras do not have a verbal meaning. Some mantras do not have a direct translation, which only creates risks. And we have several important important... important ones. Is it necessary to sit upright during recitation? When chanting the mantras, do not look around or move unnecessarily. That this swaying actually cancels out the act of choosing. Or the power of those mantras. My meaning, power, power,... power. If we want to fully use the mantra, it is good to speak the name. You must learn the mantra only by listening; you cannot learn it merely by hearing. The proper transformative effect must be audible. Hello, hello,... hello. You do not have to use a sound that you must imagine, or just imagine. It is important to know how to breathe during the recitation. Existence is important, how to imagine, or just to imagine, or simply to imagine. So this, when we remember, when we remember, how we remember before the recitation, and the probable intonation is also part of what we remember. And the remembrance is at the end of the verse. Today I would like to do, of course, of course... of course, of course... Of course, they do not have a human author; the author is not alive now. Two vedas, sound, vibration, mantra activate the nerve centers and also affect the surroundings. Let the earth tremble, as the wind announces the coming of the system and the root as well. When Svāmījī organizes a yajña and we sit by that yajña, we all probably feel the great effect of those vibrations. And we, when Svāmījī starts the yajña everywhere, and from there we go, for example, to Europe or to another continent. And it is interesting that even people who have not been there before, whether in Europe or on another continent. They also often tell you that they feel, that they have felt that Yajña. They often say that they too can feel the vibrations of the Jāgya. So it is significant. Significant is significant significant... significant. And there are fewer methods to achieve it. It is known that all goodness is for everyone, not just for humans. For all beings, including the plant kingdom. The novice himself is already a samārōjī. In the Vedas, there were trees, rivers, mountains. Actually, everything is regarded as sacred, as holy. And in the Vedas there were tavakat, heďeket, and fákat, and that was in pagan Europe before the advent of Christianity. And Christ’s life is deeply rooted in the European tradition. Svāmījī sometimes says that if we considered rivers sacred, we would not pollute them. And the Svāmījī often said that if we consider rivers sacred, then we cannot pollute them. And if we consider trees sacred, then we will not cut them down needlessly. And if we thought that arrows were sacred, we would not shoot them carelessly. And I think it is very important to hear this example of the Vedas in this part, and there he also speaks about various hells. And there is also hell for those who needlessly cut down trees. And they say that there is a special part of the head for those who use mudrās. So it must be full. I truly believe that it is sufficiently full now. The Veda further speaks about non-harming the vohynce. The Veda also speaks about ahiṃsā, non-harming. The entire universe, with all beings, with all considered as one organism. And if we lick someone, we are actually licking ourselves. So, when we harm anyone, the Vedas speak of the unity of all living beings. The Vedas are for all beings, not just humans. And in the Vedas, there is also great reverence for life. The Vedas proclaim monotheism. A monotheist believes. That means one God. It may not seem like it, but they know a lot about God. Not my deity, but every God represents only a certain project, aspect, vibration, energy, or quality of that one divine unity. Dezašok Išten actually expresses a different aspect of Išten. For example, there is the god Agni, the god of fire, who also symbolizes the principle of fire and light. In our body, it actually functions like a digestive fire. Maintained our close temperature. It is also represented in our emotions. And represents in our sufferings. We say that someone is burning in the fire of suffering, for example. We can say that someone is in the fire of suffering. Another in the fire of passion, in the fire of the sky. It seems that someone is in the fire, perhaps... perhaps. In its most subtle aspect, fire is actually the light of our soul. And when, for example, a Hindu turns to the God of the sun, to Sūrya, when a Hindu turns to Paniṭa or to the disc-shaped sky, they turn to Paniṭa or to the disc-shaped sky, but to that supreme energy, to that highest divinity, which in the form of the sun gives warmth and light. The Veda speaks of ātman, brahmán, and the essence of being. In the Upaniṣads, it is said that all the Vedas speak of one Being. In the Upaniṣad, it is said that everything where we are represents a single whole. And this single laziness is represented by the court of laziness. And it is the common goal of all beings. And that is the entire purpose of every life. In the Vedas, you can also find very detailed answers on how to live life. And they help householders, who live a normal way of life, to attain liberation. And we create ourselves, that we create ourselves, that... we create ourselves,... that we create, that we create,... those who live in relationships, so that they may discover how to create and how to create. Furthermore, the Vedas explain dharma, the principle of the correct way of life, and they let us know how to create and how to be created. In the oldest parts of the Veda, the term dharma was not used; instead, the term ṛta was employed, but another name is ṛta. And the word ṛta is derived from the root ṛ. And that means to move, movement. And that means you are moving the brain. So the original name means how things move, how things might possibly... maybe. And this idea is also confirmed by contemporary scientific research. And this is the concept of the dynamic of constant change. And dynamism is this concept of the dynamics of constant change in that form of Naṭarājī, the aspect of Śiva the dancer. Later, the word Ṛta began to be understood as justice, law, cosmic law. And then, through such a multitude, a sincere and respectful behavior is actually created. And truthful conduct. The word ṛta is etymologically related to the word right in English. And when we fabricate, from that ṛta comes the English word right. Truth speaks. In German, the word recht also comes from the word ṛta. And in the German name, there is the word recht. And in the Latin name, it is the word ritus, and actually the word ritual comes from this name. In the Vedas, there is also the concept of satyam. And in the Vedas, satyam means truth. And this is the consciousness of truth and truthfulness. It is, of course, a testimony to truth and probability. Expressed actions. We express through speech. During Śivarātri, we sing Satya. When we chant aśivāratī, it also grants us the truth. So the concept of dharma became established later on. Dharma means that which holds everything together. And dharma came later. The root of the word dharma, dhr, a sotu, that is dhr, means to support, maintain, carry. And we clearly only know that it is supportive, responsible. And that means that what supports the universe, the universe cannot exist without it. In the deepest sense, dharma is essentially like God Himself, the very essence. And at Mrs. Šáda’s, dharma is also called the foundation on which the entire universe stands. And he already thought of them as obligations for a person and their duties. That is law, customs, and the like. This is the right and truthful conduct for the good of all. We learn about what our dharma is primarily from the Vedas. And what is our dharma, which we can discover in the Vedas? In the dharmasūtras and dharmaśāstras, treatises on dharma. There exist the dharmaśāstras, dharmasūtras, which are mentioned here. And how important the topic of dharma is in Czech India, you can see that there is much, much more... dharma śāstras there. About 20,000 of them have been preserved. Later, the understanding of the Vedas began to decline somewhat. When the understanding of the Vedas began to fade, the Purāṇas, stories, were created. Now to create those megapurāṇas, which only helped to understand wisdom. And that helped people to know how to know, how to know,... how to know. In school, the focus is rather on intellectual knowledge. So they lack those precise patterns of what is right and what is not right. And then they become disoriented in life. And they cannot find an hour in their life. So it is the highest time to immerse themselves in these stories. Stories of dharma or examples of dharma. Rāmajabān and the five aspects of dharma, let us find them. Śrī Rāma was truly the ideal example of how to uphold dharma. Rāma, beloved, you must also strive for perfection, so that dharma may be fulfilled accordingly. There is also a story in Rāmāyaṇa. When King Rāma had to send Sītā into the forest. But there was so much goodwill around us. And he was very unhappy about it. And now Sita’s father, King Janaka, came to visit. And Rāma tells me that he is concerned about Situ. And King Janaka says that he has absolutely no worries. Janaka said to the disciples that only the unwise speak ill of me. Because she always upholds dharma. And so dharma ji protects. And so dharma ji always upholds dharma. And we are the truth. And the Mahābhārata says, and the Mahābhārata tells you, that it is dharma that will destroy us if we have destroyed it. And it is dharma that will protect us if we have protected it. They lead further, guiding a person from birth until death. And help us to live happily. It helps us attain liberation. So that society may be healthy and prosperous. The Vedas also set a great example of religious tolerance. And they say, let a person worship any god. Whichever path one follows, bārmeṇ uṭon yājir, and if one does so with sincere devotion, one will reach the goal. And when one does it with profound devotion, and in the Vedas you can discover important philosophical truths and universal matters. In India, six philosophies develop. These are called the six darśanas. And they all accept the authority of the Vedas and all of them respect the authority of knowledge. And in conclusion, I would like to feel this of Svāmījī. Svāmījī says that science means science. The sciences contain the wisdom of the entire universe, the explanation of the entire universe. How the universe came into being. How it will unfold. How life ends. And how it will usually end. There is no greater scripture than the Veda. And knowledge is light. And science is the light of knowledge, of wisdom. And in that rain, light means guru. And the light means guru. And you will go to the frame of Bhagavān, kīcaj. I have also brought some books, which I would like to show you. I drew the most inspiration from this book, The Vedas. The author is Sri Chandrasekharam Dredra Sarasvati. He was the Śaṅkarācārya of Kanchi. That is in English, then. This is one of the books, my main reference, called The Vedas, and the author was one of the Śaṅkarācāryas. Here in the first part, there is a very long preface. Very good. Then there are very good books by David Frawley. I’m not exactly sure how to read them. David Frohlin, this book is called Gods, Sages, and Kings. The great secret of an ancient civilization. This author is an American who studies Vedic knowledge. And Sersu is an American person who teaches Vedic knowledge. He has written a number of books, also writes a lot about āyurveda, and all the books are very good. Here you can find books, you can find the message of the Vedas, that is the message of the Upaniṣads, the message of the Upaniṣads, presented in a more popular or easier way. Then from Śrī Aurobindo, the one from the Vedas. I haven’t read this at all yet, but I think it will be beautiful. And from Swami Vivekananda, Vedānta, the voice of freedom. And of course, we have the eternal legacy here from Svāmījī, the eternal power. And of course, our knowledge is in our book Svāmījī, The Hidden Science in Man. And the sciences in practice in Lílāmṛt. Svāmījī often lectured to me, mentioning the Vedas and the ṛṣis. Svāmījī had many visions in which he spoke about the Vedas and ṛṣis. For all of you, I have brought one called Pūjā, which is the source of prāṇa. And there Svāmījī also speaks about those hearts called Pūjā, which are the source of prāṇa, or the symbolism of the individual gods. And here Svāmījī also speaks about the symbolism of various gods. Which one is it in terms of time? 225. 225.... DVD. Then there is this old astrology, which I mentioned on the DVD. It is 12 hours of listening. 12 hours of knowledge about the Vedas and astrology. You can order it online. It is in English with a Czech translation. To the English and Czech translations. And also about Vāstuśāstrā. It is only in the Slovak name. But very, very good. Then about Vāstuśāstra, well, I know almost nothing about it, there is almost nothing there. But from this book, yes. In Vāstuśāstrābana, I am neither a rājarātuṣ nor anything like that, but it must have some role. But this book is about cancer research. It is in Czech and it is translated from Jemčina. Then there is the Tao of physics. It is by an Austrian author who lives in America. He is a physicist. He deals with comparing Eastern thoughts, Eastern cultures with modern physics. And this book was published in ’75, which is a bit long ago now, but the fundamental truths remain. Now about the Upaniṣads. The Principal Upaniṣads with commentary by Svāmījī Sivananda. And the principal Upaniṣads according to Rādhā Krishnaṇani. And one of the complete Upaniṣads is by Radha Kṛṣṇa. He was a philosopher who studied the Upaniṣads and then went to visit the Indian president. In the shop, you can find 60 Upaniṣads of Veldas, and this is vol. 1. In the Czech language, we have received the Upaniṣads from Dušan Zbavitel. And he often refers to the commentaries of Śaṅkara Ācārya. Even with Śaṅkarācārya, there is a commentary that we like to delve into. Was that also in English? And of course, with us, there are hymns in Czech. And there is also a great deal of analysis devoted to explaining yagya, what yagya is. And then also Doctor Zbavitel, Jaroslav Vacek, a guide through the events of ancient Indian literature, a kind of scientific approach to that Indian literature. Dr. Vacek, a guide through the history of Indian literature, takes a more scientific approach. These are just some subjects; there are many books. If someone were serious. And the tasks that are done, and we will see how time and matters remind us. So that is all for today.