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Good morning, everyone. Welcome. It is a beautiful day. It is Sunday, and Sunday should always be sunny. So, welcome. I have received many greetings and very positive feedback. Congratulations to the technician on the camera; the picture and sound quality are very, very good. People from overseas have called and sent messages saying they were so happy with the quality of yesterday's and the day before yesterday's satsaṅg. Many people from Zámoria also called and wrote. So, welcome and blessings to all you dear ones. Pítajte, a všetkým vám drahým žehnám. Time doesn't wait for anyone, and karma doesn't leave anyone free. These two things are the same. The weekend is going to end; that's why it's called a weekend. But it is a place where the end begins again and the beginning ends again. We are tired of this cycle—to begin and end, begin and end. For many lives we are born, we die, we are born. There is one true story. I will not finish the whole story; I will tell you only the beginning. It is about Bhagavān Śiva. Śiva is the first one in the entire universe, known as Svayambhū. The residence of Lord Śiva is Mount Kailāśa; that is his seat, his āsana. Pārvatī—which means the princess of the Himalayas, the daughter of the king of the Himālaya (parvat means mountains)—was there. There is also a story about the great Ṛṣi Nārada. Narada has a talent: to travel physically in all the three worlds. His duty is to bring the message of God, Viṣṇu. Nārada is also known as a bit of a troublemaker, but there is some sense in it. He brings people to overthink. One day, Śiva went for a walk, as usual, through the hills. Parvati said, "I'm tired, I will not go today." Bhagavān Śiva said, "As you like." So Śiva was far in the hills, walking. Nārada found the chance to speak to Pārvatī. He saw that Śiva and Pārvatī were very much in harmony and everything was very good. So he thought, "I should bring little movements." He came to Pārvatī and said, "My adoration to you, Mother." She was happy and blessed him. She asked Nārada, "What brought you here?" He said, "No, Divine Mother, I was just going to this place. Suddenly I looked down and saw you sitting here. How can I ignore you and just continue my journey? How fortunate I am to have your darśan and blessings." She blessed him, and he began to go. After a few seconds, he said, "Yes, Mother, but I have one question." First, he said, "I came only for darśan, nothing else." Then he said, "I have some questions." "Yes." "Do you know, Mother, why Lord Śiva has a big garland, a big necklace of human skulls?" She said, "I don't know. It's his choice, his ornament. I don't ask him, and he doesn't ask me. That is a mutual understanding." He said, "Yes, but I'm interested. Can you ask him and sometime please tell me why? But don't tell Śiva, otherwise I will have a hard time." Later, Śiva came after his walk, and Parvati Ji asked him, "Lord, why do you have this mālā, this garland of skulls?" Śiva said, "Divine one, Pārvatī, don't ask such questions." "Why not? I want to know." "This is a long story," he said. "It's a very long story." "But you can tell me, from whom are all these skulls? They look very similar." Śiva said, "Pārvatī, leave it. Let's talk differently." She said, "No, I want to know, please. Because people are asking me, 'Why are the skulls hanging?'" He said, "Pārvatī, this story is very long." She said, "No problem, we have time in the Himalayas, nothing to do." Śiva said, "Parvati, you know how much I love you. You are my part, you are half of me. And this is your skull, my skull. Yes, dear one, so many times you died, and out of love for you, I carry your skull with me. This is your skull. It is love for you, respect for you, faithfulness to you." Parvati said, "It's very sad. It's terrible." He said, "I told you, don't ask me. And now you put the question." She said, "Of course. So what? This is not justice. You are still alive, and so many times I had to die. Why don't you make me also so that I will never die? Then you don't have to carry such a heavy load." He said, "Pārvatī, I am immortal." "But you are immortal. Then teach me immortality; don't keep it secret." He said, "It's not so easy." "It doesn't matter, I want to learn so that I will not die." So Śiva said, "Time will come, I will teach you the science of immortality." And there, the Guru Gītā was spoken by Śiva himself. Now what's happening? Next time I will tell you. So, welcome to you all. It is said that human life is a great blessing. There must be some reason why the Creator gave this soul a human body, human intellect, human talents. This is to attain realization, self-realization, to step out of the cycle of birth and death. Śiva is that pure consciousness. There is what is called Jīva and Śiva, Māyā and Brahmā. We are in the Māyā. We are the jīva, bound by time and karma. We would like to merge into the Śiva consciousness, or merge into the Brahman. You may call it Śiva, you may call it Viṣṇu, Parameśvara, Īśvara, Holy Father. Holy Father is the creator, Brahmā. Brahmā is the Holy Father, and Śiva and Viṣṇu are different. Human life is where we have better intellect and better qualities, and this is given to get out of this circle. Through karma: with our thinking we create karma, with our words we create karma, and physically we also create karma. With our social position or our wealth, we also create karma. When you misuse your power, that is also not good; it's karma. A director of some company, when he speaks hard words to employees or misuses their time, that is also karma. So, good or bad karma. It is not easy for humans to master certain feelings—maybe anger, maybe greed, maybe ego, or maybe emotion. There are many things. Steering human energy is very hard, but that's the only chance. Otherwise, one just lives life like other creatures: eating, sleeping, creating children. Animals are also experts. If a human does only that much, it's a pity. We humans, for the sake of self-protection, do and say things which reflect on us more negatively. So we are too much involved again in this material world. It's hard because our intellect is influenced by culture, environment, climate, companies, people, religions, philosophies—many, many things. It's very interesting; we think only according to that. No matter how much you explain, Indians will always go back to Indian things and begin to answer and explain. Europeans will again bring the way of European thoughts and living, because it is imprinted on our consciousness from birth. It is very hard to know what the truth is. There is truth in everything, but the final truth is God knows. Brahman is the truth, and this world is changeable; it's not truth. But still, the great saints tell us to use one of the best weapons, and that's called mercy. Mercy can destroy all the negative weapons: ego, hate, jealousy, anger, greed. I told you yesterday a story about Tulsīdās. Tulsīdās said there is one mantra that will make everyone your best friend. And that mantra is: refrain from offensive, harsh words. Touch the cuttle button. Don't speak hard words to anyone. If you are injured by a knife, the wound will heal and it will grow. But when we are injured by hurtful words, that will not heal in the heart. We may forgive, but we will not forget. So Tulsīdās said, touch the renounce, renounce the hard words, talking, telling to anyone. Tell something, but with love. What is renunciation? When you renounce, what connection should you have to what you have renounced? What you have renounced, you have no rights to it. What you donated, you have no rights to it. So you renounce anything: anger, hate, jealousy, greed, and many things. Do not accept that quality again. It's very hard. So we in India used to say: when you spit—you have something in your mouth like this, and you spit it out. Keď máte niečo v puse a potom to vyplujete, to, čo ste vypluli, to už znovu neolížete. Nebudete to znovu brať do úst. Je to jasné? If you say that you will never again become angry at anyone, and even if you thought, "I will not be angry," you spit it out. And now if you become angry, you licked it again. Ask yourself which quality you have. That is renunciation. And you are not suffering; you are happy that you spit it out, and you miss nothing. Such a simple saying has a very great meaning. Also, if someone is nasty to you, very not nice to you, and you say, "What should I do now?" We say, "When a dog bites you, you cannot run and bite the dog." True. So there are many dogs barking, and they try to bite. So we say, be careful of this dog, but you can't bite the dog back. You can't, or you shouldn't, lick what is spit out. So, Śaṅkarācārya said in Aparokṣānubhūti: "Vairāgya, the pure vairāgya, is that from the earth till Brahmaloka, all bhogas you should renounce like the dirt of the birds." And pure faith means that everything, from the earth to Brahmaloka, you see as a rat that is released by the birds—like this rat, the crow. Gurujī said in his bhajana: The first technique is viveka. Satya, asatya, kāraṇa, yāra, dyāra. Divide the truth, reality, and unreality: Brahma, Satya, Jagat, Mithyā. Dujhā sādhanā, vairāgya kahi je. The second is vairāgya. From here to Brahman, all the desires are senseless. All desires are senseless, but still we are in a physical body. Maybe the body is not a reality, but its presence is more than reality. If the body is here, we are here. Let's say that you come here mentally only, and you are at home. "Yes, Swāmījī, we are in Strelka with you, and I come and give a lecture here." Nobody is sitting. There is nobody here. Nobody. Somebody. Anybody could have come. Nobody is here because somebody said there is no need to go, so everybody stayed home. Nobody, somebody, and anybody. Then this body said, "I will go in my room and give you a lecture." So the body doesn't matter? No matter how much we say, God's creation has a great sense in it. Toto božské stvorenie je v tom velký význam. Pretože my sme jednotlivci a musíme každý nezávisle pracovať na svojom oslobodení. If someone is eating and you are hungry and you are only watching, your stomach will not be filled from that. And if someone next to you is vomiting, it is very individual. Therefore, the body is not everything, but without the body, everything is nothing. Now, we have the body, but we are ill. We can't move. We are lying in the hospital. Now, though we have a body, we can't do anything. The body became a burden. The person would like to leave this body, but you can't. So, life means healthy. Healthy life, and this health is nature. All these trees and plants and everything look so healthy. And some have some kind of virus. Chestnuts, castanias—for the last seven years they have been ill. Všetky gaštany sú posledných sedem rokov chore v celej Európe. A je to veľký problém. An expert said that after a few years it will be fine. A neviem, čo znamená tá definícia niekoľko rokov. Yesterday I was on a walk—the day before yesterday. Trees are healthy, but these chestnut trees are ill. And they are telling, "Please, can you make some treatment? We are suffering." That's it. So it's both our health and illness. But the ṛṣis said, first, happiness is a healthy body. And so they designed two things: yoga exercises and nourishment. Nourishment as Ayurveda, herbs. So we are eating for living; we are not living for eating. So our weakest point is our diet. We read, we listen; it's very nice. But when the food comes there, we forget all discipline. We read, it is all very good, but when the food comes, we will forget about our entire discipline. So the great Achala Rāmjī said: Tu manindriyoka rājā—you are the king of your mind and your senses. Tu kaya nagarka raja—you are the king of this body. Mat kar iskī gulāmī—don't be the slave of it. There are ten senses in this body. Very rare yogīs can control them, but two you can't trust: one is your taste, and one is your passions. And these two, you never know when they will cheat you. And this can create many karmic obstacles. I know that 90% of our physical problems are because of our desires and wrong way of eating, and 10% are your psychic problems. When someone is angry, they put pressure toward the head and get a headache. Someone, when angry, puts it on the maṇipūra chakra and has digestive problems, constipation, or diarrhea, no appetite—many, many problems. And somebody who is angry puts it on the backside, constantly having a back problem. So many, many different parts of the body where we push our anger. So again, we are our own guilty selves. So food is very, very important, and then exercise. That's why yoga was designed: prāṇāyāma and exercises. Now, around the world, yoga is so much manipulated into different kinds of yogas. When I was in San Francisco, one of our disciples said, "Swāmījī, do you know what is Vinyāsa Yoga?" I said, "I know only divine yoga, I don't know what's divine yoga." And now, there are people who have called it wine yoga. All the winemakers, companies, they support that. When you come to their center, they come with a tray of different kinds of wine. So you just take some, then you relax. Then they have exercises, then they have intervals. Again comes the praise, and they drink a little bit. Then they do prāṇāyāma. So the whole room has terrible alcohol gases. After the prāṇāyāma, they make an interval, prepare for meditation, and they take again a sip, and they say relax, and then they practice this one exercise called laughing yoga. So when they begin to laugh, you can't stop. Now, many people think this is yoga. Or many are doing only stretching, only stretching. These people will have problems when they are above 60. Their ligaments are so much stretched that they will have no control. So it became commercial. Therefore, we would like to present the ancient way of yoga. That's why yoga was designed for the well-being of the human body, mind, and soul. So yoga in life means harmony of body, mind, and soul. But if you don't practice, then you don't have harmony. You have only a harmonium. That harmonium tries to harmonize your voice. So, do not deny physical exercises. That's why when you are here, you have many classes, and I'm happy that you have many good yoga teachers, and you are practicing in good air here. And then I come and tell you nice stories to inspire you to continue. But we have to be an example for ourselves. So we should not deny our physical āsanas and prāṇāyāmas. Many listen carefully, they are teaching, but they don't practice. That's not an example. So I'm observing from my window how many people are sitting here on the meadow, this side, that side, doing āsanas and meditations, and I was surprised. Who is there? Some individuals. Who is individualistic? Because there is a time for yoga class. The teacher is teaching, and someone is just going and doing their own things. Next time, these people we will not allow to come. You have to go to class. If not, then we, as karma yogīs, go in the kitchen. So we have the picture of who was sitting all the times here, and yes, we will display it on the information board. And automatically, it means next seminar they are not allowed. So we are coming here to practice, to learn. And if you don't want to learn and you don't want to practice with a group, then why did you come now? After the seminar, you can come and practice alone; nobody will disturb you. That's it. So our nourishment and our exercises are very important. So let's have a new saṅkalpa that you will practice every day, or let's say five days in a year. We will have five days in a year. We will compromise that you did not practice. That's it. And all yoga teachers and all center managers should give a correct report on who is daily practicing. They should come. Others can come to my birthday to see me. So, I see that you are not seriously practicing. And if you seriously practice, then it will be different. So, please practice, and take care of your good diet. And more, take it from nature, as I told you yesterday about the herbs. And if you don't know, we can have someone who knows about the herbs. Is there someone who has good knowledge about the herbs? Yeah, Chandra Devi has good knowledge, and she can tell us what is good here. So you don't take everything away; leave something. Like Australian Aboriginals, they take many things from nature, but they leave some things. Oni z prírody berú veľa vecí, ale vždy niečo nechajú, aby to mohlo znovu vyrásť. Je veľmi dôležité, aby sme vždy niečo nechali. That means we should continue on the path to our immortality. And the only chance we have is this human life; after that, it's too late. The aeroplane already took off, and you say, "But I have my ticket." Yes, but the flight is gone. So every day, one day is lost. Každý deň je deň, ktorý ste stratili. Think about it and do something. Your mantra, meditation, prayer, and good exercise according to a balanced system of yoga in daily life. We don't have to stand on our hands. You can, when you go in a swimming pool, you can put hands down and legs up, but the first five steps are very good for all. So practice, practice... I wish you all the best and a good, good journey. God bless you. God bless you, and I am looking forward to seeing you here or there. Definitely somewhere. Hari Om.