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Deep Nārāyaṇa Bhagavān, Deveśvara Mahādeva, Dharma Samrāṭ, Satguru Svāmī Mādhavānandajī Bhagavān, Satyāsana Tantra. Very nice, good day to everybody, and welcome. Today is an especially very good day, even more than yesterday. Bhagavān Bhāskara, Bhāskar Bhagavān, is very blessed to us—neither too hot, neither too cold, natural air conditioning. And when we feel a little cool, Bhāskar Bhagavān will warm us again. You know what a Bhāskara is? Who does not know, hand up. Oṁ Śānti Śānti... It seems that you are not a teacher of yoga in daily life. I will introduce you to Bhāskar Bhagavān. Oṃ Bhāskarāya Namaḥ, Oṃ Sūryāya Namaḥ, Oṃ Pūṣṇāya Namaḥ. So how can you forget Bhāskara? This was the first test of your four-day program. Yes, what did you learn? There are twelve mantras for the twelve postures of Sūrya Namaskāra, because Bhagavān Sūrya Nārāyaṇa has twelve names, and each hour has a different kind of effect. The dawn means the ignorance of the night or darkness is disappearing, and the sun of wisdom is rising in our consciousness, in our imagination. “Tamaso mā jyotir gamaya”—lead us from the darkness to the light. Night has gone, dawn has come. Wake, my children, wake. Sitting in the āsana of meditation, in meditation, gazing at the lotus feet of Gurudev. So when the inner awakening is there, then the inner sun rises. Then this outer sun has no meaning. In a beautiful bhajan, Mahāprabhujī is writing, “That is beautiful,” he said. “Akhaṇḍa Ujalā, Akhaṇḍa Ujalā”—Everlasting Light. How is this bhajan? “Rangan Raja, Napause Rangan Bhajan.” How is that bhajan? “Uniyo Deshme Yakhand Ujala Chandrasuraj Nahi Se.” So, in that level of consciousness, in that space, there is Akhaṇḍa Ujala. “Akhaṇḍa” means broken, destroyable, changing—but here Akhaṇḍa is eternal, everlasting. So we have sunrise and sunset, then dark night. But when we come to the higher level of consciousness, then there is Akhaṇḍa Ujjvala, but there is no sun and no moon. Chandra-sūrya na, he says; so there is no Chandra, no Sūrya. That Ujjvala, Akhaṇḍa Ujjvala, which never has night, and that is the knowledge, that is self-realization. So when the dawn is breaking out, that is called Amṛtavelā. Before dawn begins, that is called Brahmamuhūrta. Brahma is the supreme, the highest—not the Brahma, but Brahmā. This is it, without ‘A’. That’s it. When you say Matova, Matovska. Brahma is the creator, and he has his office until one yuga, then he retires. Viṣṇu also has one yuga, then retires, then comes in another form. Other Brahmā, other Viṣṇu—all eternal is Śiva. Svayambhū, and all the papers will come from their decisions. So he is the creator, the destroyer. Visarjan is when all is finished—Mahāpralaya. Then again, Śivjī had to manifest it again, so sometimes he has a big moustache, in some yugas he has a long beard, and as the yugas come towards Kali Yuga, it’s very interesting—Brahmā, Viṣṇu, Śiva, nicely saved. Powder, also Lakṣmī and Pārvatī, and all these, Sarasvatī, are also here. Kali Yuga—so this is our feeling, not theirs. They are different. They like it when we make a joke. When a child makes a joke about his father, the father is a little angry, but he is happy inside. So be sure that Śiva is looking, so he will be closer to me. If he is angry, then to whom is he angry? So he has to see that person, come closer—to show how he’s angry, so at least in such a way he comes closer. Then I will say, “I didn’t mean it like that.” He said, “It’s okay.” Anyhow, this is called good chutney in the food. You know what is chutney? Who doesn’t know? Then you can know ketchup. Ketchup means catch up. Two people were standing at a road crossing. One was very thin, skinny, like Premānandjī. So, the one who was not fat—not so fat—quickly crossed. And the other one was pulling his pants up and then going just like this. A truck hit him, and he fell to the ground. The other was standing on the other side of the street, and he said to his friend, “Ketchup, come quickly.” So, how was the ketchup name created? Anyhow. So there in the Brahmajñāna, there is no night and no day. All is light—pleasant light, not this physical light. If you meditate and you don’t see the light, it is very natural, because there is no bulb inside, so I can’t see anything. Of course, you can’t see. You are very honest that you don’t see, because you have closed your eyelids. So if you want to see, then open your eyes. So these are chocolates for children—inner vision and this and that. It comes, but that is a completely different light. A completely different light, a different picture. And how? So, Brahma Muhūrta—that time if you practice your mantra, it’s more effective. And students who can’t pass the examination, they should always get up at that time and study. They are hopeless. Therefore, one of our good brothers or friends or disciples here in the Czech Republic is going to design a beautiful theater, a future vision. So please support everybody. What is our future vision? A happy, healthy, peaceful, harmonious world. We don’t wish for money. Like about this bhajan: “Yes, I do not ask for the joy of heaven, nor the kingdom of this world.” So what we wish is a happy, healthy, harmonious, and peaceful world. That we wish for; our benefit is in this; protection is in protection. So we should not fight. Then the dawn begins, so that Brahmamuhūrta is called Amṛt Vela. Amṛt is the nectar, and Vela is the time. The nectar, Amṛt is the nectar, Amṛt... is the nectar. “Avelā Je Chas.” That time the Tao comes down on the vegetation and on the earth. That is Amṛta. And that, when these creatures drink, then they live the whole day happily. So that time is Amṛta Varṣā—Amṛt means rain of the amṛt. Amṛt is not in litres. A very fine drop, like a fine drop of the fog. It’s not a glass full of amṛt; that is water for drinking. When the sun rises, then we call it Sandhyā Vela—the time. This means the night and day join. Evening sunset is also Sandhyā Vela, where day and night join again. So this is the time for pūjā. That time, making prayers, that is directly heard by Bhagavān in the form of Gurudeva or any divine. After that is called Gaudhuli, and then comes the period of Gautdhuli. Gau-dhūli was, in India we used to say, morning, that time when the cows go in the field. And the dust from their going, that’s called the dust, dhūlī. So it must not be only cows. This is the time where now everyone is awakening and going to do their daily duty. Now, one sādhu, the system, a group of the sādhus, when they go for eating, bringing the eating, they say gocharī, like a cow goes in the field and eats and comes back home and gives you milk. And some sādhus, in our sannyāsa too, it’s called Madhukarī. Don’t listen only, write. You are all yoga teachers, and the question will be asked. After ten seminars, Madhu Kārī, what is that? Beautiful. Madhu is the bee, the honey bee, and she goes to different flowers and takes the nectar, and brings the honey to the beehive. So in the beehive, that is the house. So the sādhu goes and brings this; it’s called mādhukarī. Madhu is the nectar. Another then said, “Bhikṣā, bhikṣā is that you, alms?” So this is something good. So what an ancient time of thinking, and then comes the time for eating, to share with all. Now, we don’t have time to share, or we have nobody with whom we can share. Yes, share with ants, birds, and different creatures also. Don’t eat your food before sharing it with some creature—even a very small creature. Then your food becomes free from karma. Then your food becomes free from karma. That’s not selfish. Now it has become a real prasāda. So generally it is said in India that at least for one, two people, or three people, your food should go outside to the needy people. So this is a great idea, a great discipline, a great principle. So Bhāskar Bhagavān, the sun, that is great. That’s life, that’s light, the light of our eyes. Yes, the mother, the young mother and the father, when they get a child, they take it in hand and say, “Oh, you are the light of our eyes. How happy we are.” Yes, you gave the light. The sun will never go down. Generation to generation, this light continues. You look at your baby, and the baby looks at you. You know how great it is? At that time, the parents give the light to that baby. Now I give all that I have. You are the one who is inheriting. And so, further give. If you don’t have any children, don’t worry. Your light will not stop. You will give the light to any child you see, maybe a little rabbit, or a little creature. So the light of our eyes will never be lost. To whom you look, you give the light to them. Bhāskara, Sūrya, many, many names. Pūṣṇe. Bhāskara, Sūrya, Pūṣan, many names. But the ṛṣis were able to count and to know what is the first one. So the first light, the first ray, is called Puṣṇe. And therefore, in the morning, when you drink water during the dawn—such is Amṛt Velā—so, in the morning, if you first drink one glass of water at room temperature, or two glasses of water, it will definitely improve your health. But we go to dark water instead of going to white milk. How nice, good milk. The white cow has white milk. And the black cow has black milk. Yes. So it doesn’t matter if it’s black or white, milk is white. So don’t look if the cow is black or white. So, it doesn’t matter if the sheep is black or white, but the milk is the best. And without black sheep, we cannot have a very beautiful blanket or something. The white wool is nice, and on the corner, black—beautiful. So it doesn’t matter how you are as a yoga teacher or how you are as a guru. Important is your knowledge. That is important. So we feed mostly our cow because it gives milk. So you feed me because I give satsaṅga, so I am always eating vitamins and drinking. People may think he can’t talk without drinking. Yes. As many heads, that many thoughts, but reality is different. All that knows how it tastes. So all these twelve names of Sūrya Namaskār are dedicated towards the hours of the day, our health, our work, our protection, our harmony, our peace, etc. That’s why we adore Bhagavān Bhāskara. Yes, now you know something? Very good. Now it comes, Khaṭupranām. So there is a difference. A horse is a horse. One is called Lipichana. A beautiful black baby is born. As it grows, it becomes white. Between other horses and Lipichana, there is a difference. Lipitsanī have a big stomach like a baby’s stomach. Now look at the Marwari horse. When he’s standing and looking at you, my God! So both are horses. Sūryanamaskāra is good, and Kaṭhūpraṇāma is good. But the Ghaṭopraṇām has a different effect on us. It is not only about Sūrya, but about all the seven lokas and all our cakras and mantras. And it is true that it improves our immunity. So, tomorrow, my dear, in the whole meadow, we will practice Kaṭhupranām, including children. Yes? And then we make a five-minute video. And we ask you, “What do you practice?” “Kaṭhupranām.” “Kaṭuprāṇām.” Little baby, what? So this is what we have to improve in the world: that Kaṭuprāṇām is spiritual and very effective for our body. But we should not compare. It is not a part of Sūrya Namaskār. Neither Sūrya Namaskār is a part of Kaṭhupraṇāma. Everything is different. We have thirty-two teeth in our mouth. Every tooth has a different effect on biting or chewing. Elephants have two kinds of teeth. Two are to show us, but the real biting is inside. So, in India we say, an elephant has two teeth to show, but the real biting is inside. So, outside you are smiling, yes. On the outside you can laugh and say yes, but on the inside it boils. But when one speaks very nicely, explains all this Amṛta, then even the camera is stuck. It doesn’t move. You see, it becomes one-pointed. So one point is, it’s not good. Many times people complain: “Swamiji, we know you are beautiful, and we know that everyone likes you. All pay attention to you, even the camera. Don’t you think, Swamiji, that we are also beautiful or not? Don’t you think that we would also like to be on camera?” Don’t blame me. The master of the camera, so don’t be paralyzed. Go ahead. So I will speak something different then. So Khaṭupranām is great. We have all mantras inside. Then it’s called Gāyatrī Praṇām, and we will have another creation of the Gāyatrī Praṇām with each mantra. “Oṃ Bhūr Bhuvaḥ Svaḥ Tat Savitur Vareṇyaṃ Bhargo Devaṣya Dhīmahi Dhiyo Yo Naḥ Prachodayāt.” Beautiful. Oh, that is something we have to add into the yoga in that life. So these are the questions which will be asked of you. And another thing, many people were not disciplined. They just didn’t come, or they left—the middle way. Or some attended only three days. This will not be counted as your attendance for the whole week. If you miss half a day, it will not be counted as your attendance for the whole week. I was happy and not happy. I was happy that our Tilak makes beautiful business. All our small children are sitting there like bees on flowers, sucking their ice cream. That’s okay, but participants are sitting there and sipping their coffee during the class time. And it was surprising when I came there, more and more collected from there. I said, “You are participants?” They said, “Yes.” So there are two things. First is the organizer’s mistake. Second, the teacher who is teaching there. It is the mistake of the teachers who teach them; it is their mistake. Whoever comes late, don’t let them in, and whoever wants to go out must get permission from them, stating how many minutes you will go and come. And then, it is the mistake of the people who have no interest. You know, it’s called a micro-sleep by driving a car. What can happen? So even one second you are upset. You lost something beautiful, Amṛt, words of your teachers. I look every day in every hall. I have a long telescope from my window to your side. Some are sitting like this. That’s not a posture. And teachers themselves are also sitting like this. So both hands make the sound. So both the teacher and attendant, attending—they are attenders, they are also guilty. So tomorrow in the afternoon, you should be disciplined. Or you borrow my telescope, so I can’t look through. Deep Nārāyaṇ Bhagavān Kī Jai, Dev Purīṣa Mahādev Kī Jai, Satguru Svāmī Madhavānandjī Bhagavān Kī Jai, Satya Sanātana Kī Jai.