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Welcome to you all. Blessings of the Alakpurījī Siddhapīṭha to all dear sisters and brothers here and around the world. Yoga in Daily Life is a system with a complete philosophy, science, and realization. Many of you have been with me for over forty years and possess great knowledge. Yet knowledge is that which is endless. There is a bhajan, and holy Gurujī once explained it in a lecture—we have a very good video of this. He gave an example: There is a water well, about two and a half meters wide, four meters long, and twenty meters deep. When you look inside, you might see only one or two cubic liters of water. We might think that's more than enough for a whole village—for drinking, for cattle, for laundry, and for the kitchen garden. But if there are only two cubic liters, it is not even enough for two families with eight members each and five or six cows and goats. If it were just a tank, that water would not suffice. However, the source of the water in the well is the endless ocean or an underground lake. The source is elsewhere. The more water you draw, the more fresh, clean water flows in. This is the principle of yoga practice and following the tenets of yoga. We need to drink from this well our entire life. A mother breastfeeds her child, who drinks every day for at least eight months. From where does this milk come? From the mother's love, which is endless. So it is with Yoga in Daily Life. As much as you drink that milk of immortality—the knowledge of Jñāna, of Brahma Jñāna—you must constantly practice. If it remains only intellectual, it is lost, for your intellect will depart with you. It will not remain here. But the knowledge you impart from your intellect will continue. This is called the Guru Paramparā. This is called Sanātana, or Sanātana Dharma. Sanātana is a living lineage; others are no more. In the Sanātana Paramparā lineage, it is the Guru Paramparā—it continues, giving further. Gurū Nānak said in the holy book, the Gurū Grantha Sāhib: "After me, there will be no Gurū." Why? Perhaps because he felt no one would be able to follow those rules and regulations. So he said, "No more gurū will come, but for permanence, I give you the Gurū." Therefore, he wrote this book, called the Gurū Granthā. "Take this Gurū Granthā as the Gurū itself." After writing the Gurū Granthā, there have indeed been great gurūs in the Sikh tradition. "Gurū Grantha Kojaniye, Pragerdha Gurū Kide." Take this book as the embodiment of Gurudeva itself. "Jiske hirde sattye he, khoj usimile." In whose heart is truth and bhakti towards Gurudev, they will find it. Similarly, in Christianity, there is a closed Bible. In Islam, too, it is closed. But in Sanātana Dharma, it is continuing. Many systems have come and gone, but that Sanātana remains, and Sanātana is within thyself. So this is that well, that water well which will have no end. Milk comes, water comes. That is called Kāmadhenu. That Kāmadhenu ever gives you milk. And that calmness means that knowledge, and that knowledge of Gurū Kṛpā and the Gurū Paramparā, will flow constantly. But if you break it and try to dig another well, you will probably not find that source. There is a beautiful poem or bhajan, perhaps by Sūradāsa, which was recited by Gurujī in a lecture one year before he passed away—a beautiful satsaṅg. There is also a translation; we will have that one evening. From time to time, we must remind ourselves to begin from the beginning. So, let us come again to the philosophy of yoga. All six philosophies of India are included within yoga. The highest philosophy is called Yoga Vedānta—not only Vedānta, but Yoga Vedānta. We began in Austria and Czechoslovakia with Yoga Vedānta philosophy. Then we became one, just "yoga." I was asked, "Is there any system in yoga?" I said there is no better system than yoga. You can see this in Patañjali's yoga, the samādhi path, and many other parts. The Bhagavad Gītā has eighteen chapters, and every chapter begins with yoga: Karma Yoga, Bhakti Yoga, Rāja Yoga, Sannyāsa Yoga, etc., and ends again with yoga. According to the Bhagavad Gītā, there are eighteen different kinds of yoga, not just the four—Karma, Bhakti, Rāja, and Jñāna. But ultimately, there is only one. That is what Gurujī used to say: one in all and all in one. That is what Bhagavān Kṛṣṇa said: "It doesn't matter which path you take, ultimately I will be there at the end." These are not my words, but Kṛṣṇa's. So it does not matter which path is good for you. You have come from Poland, Ukraine, Russia, Georgia, Romania, Hungary, the Czech Republic, Germany, Slovakia, Austria, Italy, Croatia—the whole of Europe is sitting here. All have come to oneness. Mahāprabhujī, deep satsaṅg, foundation Strelky, and so is this hall. The Ātmā, our Jīvātmā, comes through that divine path—what we call our nervous system. Therefore, it is said: every master in this paramparā is Gurū Brahmā, Gurū Viṣṇu, all three—Brahmā, Viṣṇu, and Śiva. The last is the gurū principle. That principle of Gurū Brahmā, Gurū Viṣṇu, Gurū Deva Maheśvara... "Sākṣāt Parabrahma"—that is the title given. Sākṣāt means "itself," Parabrahma. That Parabrahma principle, that energy, is called Gurū. It leads from darkness to light, and that is why you know all the mantras. I forgot... what is that? Like disciples are good when the master forgets, the master reminds. "Tām So Ma." Yes, very good. There was one master long ago—when we do not know the years, we say "long ago" or "once upon a time." There was one master, a Siddha in Samādhi. Such masters have no fear. They said, "If dogs are barking, let them bark." When an elephant walks through the street, many dogs bark, "Wow, wow, wow," but no dog, not even a Doberman, can come close to the elephant. That is called Śānta Bhāva. When one comes to that realized Śānta Bhāva, even one kilometer before, the vṛttis will change. Like the story about Garuḍa. That master was sitting with his disciple. Suddenly the master said, "I am going to my room"—a small room of about ten square meters, like a cave. They did not build big ashrams like Maheshwarānanda is doing, but he is not doing it for himself; there are so many disciples that even a large space is too small. Anyway, the master said, "I have to hurry." The disciple asked, "Yes, Master, what happened?" The master replied, "My one bhakta is in the middle of the ocean in a boat, and now he is in danger. He is praying, 'Gurudeva, protect me. Bring my boat to the shore.' So I am going to save my disciple." The master is the saviour. "Do not open the door. Do not disturb me." And he went. How? With the astral body. Today you had an examination: "How many bodies?" Many wrote "one body," but it is called Annamaya Kośa. My God, you see. The master does not need to do anything physically. So he went and saved the disciple. But the master was in such a hurry that he forgot. He came back but did not know how to re-enter his body. So do not try anything with samādhi here, okay? You cannot come back in. A still body is living; a doctor would say he is in a coma. There you are in a coma, so the master is traveling in the astral body, trying to enter the physical body. The disciple said, "He closed his eyes and said, 'The master is searching again how to go to the physical body.'" So, with his own astral body, he is talking to the master. "I will be very happy if you can talk with the astral body with me. So I will not let you free alone until you learn this. Even I have to come back." So the disciple said to the master in the astral body, "Gurū Dev, Nābī, Neval..." who wished, and within no time the master went into the body and said, "That's it." The master said to his disciple, "My son"—because the disciple is his son; your name is Nabha, and Nabha Mahārāj. There is one called his gurū; his book is called Sant Mālā. Sant Mālā means "garland of saints"; it is about many, many saints written in that book some centuries before. "I have no chance to come in because the book is closed. Otherwise, I would put you in. But we are happy that we are not closed in again." In the Bhaktamāla book, a very thick book, it is written about many ancient sādhus and siddhas. That is paramparā. There are many, many gurūs. Everyone has some siddhis, but they are following the paramparā. If you break it, if you jump from here to there, then you are nowhere—neither here nor there. So, Prāṇamaya Kośa āhāra means nourishment. This physical body is the body of nourishment. If we do not eat and drink, we will die. But sometimes they take prāṇa, the sun prāṇa. I can tell you about one person who wears the dress of a female. He—because he received the blessing of the Divine Mother, Ambā. In the very beginning, Śiva and Śakti; Śakti was married to Śiva. They were the first to give children, human creation. But it is a long story. The father of Satī was King Dakṣa, and they had some dispute with Śiva, even though Dakṣa's daughter was married to Śiva. Her name was Satī. Satī means "faithful"—wow, powerful. There was a yajña, and Dakṣa invited Brahmā, Viṣṇu, all the Nāradas, and many others, but not Śiva. So if in the God family there is a dispute, then what about us? So do not be unhappy. This is saṃsāra. Saṃsāra, the world, has no sense in it. But Satī was very angry. She received a message that her father was performing a beautiful, big yajña—like our Paṇḍitjī does—and if Śiva would not come, it would not be successful. Śiva is the first one. She said to Śiva, "My lord, this is injustice. My father did not send an invitation." He said, "Śakti, no problem, maybe he forgot." She said, "How can my father forget? King Dakṣa?" She said, "I will go and tell my father to invite you." Śiva knew everything, but Śiva is Śiva. "No problem. If you come to me, welcome. If you go, welcome. If you come to me, welcome. If you don't come, let it be." She said, "No, Haṭha Yoga, Bāla Haṭha, Triya Haṭha, Rāja Haṭha and Yoga Haṭha." So she said, "I will go." Śiva said, "My dear, it is not good to go." She said, "But I will go." He did not say anything. When she came there to the yajña, to her home, and entered the area of the yajña, there were many ṛṣis and others. She said, "Father, why did you not invite Lord Śiva?" And he said to her, "Get out of it, get out." But she was insisting. Many things happened. The atmosphere became such that it was no longer a yajña atmosphere. When a woman comes and creates a storm—maybe it was a drop, or it was Śakti, or many others; I do not want to mention—that is called trihaṭ. She was right; she was not fighting for a wrong cause, but they misunderstood. She said, "I cannot go back to Śiva. You have humiliated my husband, my Lord Śiva. And when you humiliated my husband, I have no more space to live." So the wife is that faithful wife who would die for her husband, and the husband is that one who would not let her die, who would liberate her. So she sat in the fire of the oven and burned herself. The message went to Śiva. Śiva knew, but the story continues. They brought Satī to Śiva. Śiva was sad. He took her on his shoulder, took his triśūla, and disappeared into the universe. Śiva was gone from this earth for ages and ages—not one or two days. Now all work stopped on this earth. Brahmā, Viṣṇu, Indra, all goddesses, Indras—all wondered what to do. They found that due to his attachment to his wife, he had renounced everything. That is love. Many people, girls here and there, one and a half years maximum, and then gone—that is not love; that is emotional love, and that is never equal. Love is heart-to-heart oneness, not physical attachment. So if you want to marry, find such a partner. Otherwise, better not. That is it. So I will make you all sādhus, male and female; all are holy. They went to Viṣṇu, Brahmā, Nārada, Dakṣa, all Indras, and Kuberas. All went to Bhagavān Viṣṇu. Everywhere was darkness, and they did not know where Śiva was. But now they knew he was somewhere in the Brahmalokas, and no one could find him, and who dared to separate Śiva from Satī? This is not a fairy tale. Do not think that Swamījī is making a nice story for you today. Read the Mahāśiv Purāṇa. "Bhagavān Viṣṇu, do something." He had in his hand the Sudarśana Cakra, which Śiva had given to Viṣṇu. This is a whole long story; I will not give you the whole story. Sudarśana Cakra is that which tells you where to go, what you should do, and what not to do. Sudarśana Cakra is activated when you think about where you want to go, what you want to do, or what you do not want to do. So Bhagavān Viṣṇu let go his Sudarśana Cakra into the universe. It took ages—their time and our time are different. We will get a printout and tomorrow or the day after tomorrow, we will read it to you, or you can read it yourself. The Sudarśana Cakra went and hit Śakti's body. It cut the body of Śakti into fifty-two pieces. Wherever a part of Śakti's body fell on this earth—in mountains, deserts, etc.—that place became a Śaktipīṭha. On the border of Rajasthan and Gujarat, there is a place called Ambā, where her heart fell. It is in a mountain hill, in a little cave. For many, many years, since Satyuga, they say there is an eternal oil lamp burning. You can go and have darśan. You must go. There is the heart of the Divine Mother Satī. There is one man, a sādhu, living somewhere down in the hill, and he got the darśan of Satī. She is wearing the dress of women—a nose ring, bangles, everything—and she is very thin. They call her "she." She is thinner than Haripurī and looks like a young... Now, what is the speciality? What I am telling you: she does not eat and does not drink. Only sunlight. Many scientists and doctors have researched. They asked her humbly and kindly, gave her a big, nice room, but there was no food, nothing. Days, weeks, and months passed. She remained as she was. There were so many cameras to see if she was eating something. She is still living. There was a documentary film made about her. If you want to see, one day come with me. I will bring you so you can have darśan of her. In India, there is a festival nearly every week. That is why India is called a colourful India. The Hindu religion is a religion of happiness. That is why our goddesses are decorated beautifully. So my disciples also decorate me sometimes beautifully—they give mala and tilak. Not all the time does one dress like this. Happiness. "Dīvānā Satguru Nām Kāmasthān Be Parvā O Fakīr Dīvānā Satguru Nām Kāmasthān." But dhyāna means I am happy, joyful, without sorrows, no wonder. Divana. You see, when you are dancing, you are so happy. "Tanchui, tanchui, tanchui." That is it. "Devānā Satguru nām kahelī. Be paravā fakīr." I have no worries. I am like a fakīr or sādhu. "Gagan opa ma ghera kaye." My beauty is like the sky. "Gagan opa ma ghera kaye." And so, like Earth, our Mother Earth—whatever we do to her, she is not angry. And he that sent, his knowledge is like the nectar of immortality. "Amṛta Jyotsamitaka" is the first fakir. So that is like her. And she does not give lectures. She does not come touching, but sometimes when they are dancing, she dances with them. That is it. Maybe we are lucky and we will go. But it can happen that when he sees us, we will go into the cave and think, "We will wait two days, three days," and finally see how to come back to eat something. But she does not eat, so leave it on me, and I will let you have darśan. Yes. So, this Annamaya Kośa, our body, exists on nourishment: solid, liquid, and energy. Because we consume too much physical nourishment—what we call solid food: salad, chapatis, ice cream, coffee, etc., and liquid—if we use only this, we will get energy, but that energy will not be so effective on our body. There are some people doing trainings nowadays, but I do not know how long they remain. I had one disciple in Vienna who went to such training without saying anything to me. She had a training and did not drink or eat anything. But she began to eat and drink again because she said it was so boring, and whenever anyone invited her, she would not eat or drink, and they felt sorry for her, so she began to eat. But we have to have... So this is the sādhus. This is the bhajan of... Who made this bhajan? Bhagwan Śrī? Bhagwan Śrī? Devdayā Mahāprabhujī. So, Annamaya Kośa. Then comes prāṇa, Prāṇamaya Kośa. So they enter into the Prāṇamaya Kośa. Then Manomaya Kośa. The mind will remain as long as you live. Then comes Dhyānamaya Kośa—our knowledge, our intellect, etc. Then comes the Prāṇamaya Kośa. Ānandamaya Kośa—Ānandamaya Kośa means desire, feeling, not that ānanda. And Ānandamaya Kośa again comes like an astral body, and sometimes those ancestors move in this Ānandamaya Kośa. So let us say how that saint exists and lives in this world. We can only listen, so come for the company of singing. Soda water. "Bhagna-hopamaghera kahiyai jodarani judir maji. Bhagna-hopamaghera kahiyai jodarani judir dāna sattā gurunāt kāmas tā heli. Vipāra vānta kī śaṅkā na māne, samāna patara hī rāmajī jāta. Pānta kī śaṅkā na māne, samāna patara hī. Icchā nāhi, nāi sukā pīnā, śarīra takura nāma viparīta pākī śaṅkā māne. Yā rāja rāṅkā vajīra mājīnā, yā rāja rāṅkā vajīra. Kapyāsa parava nirāke bājo ke." I was so in the locus. Which Lokas are you from? "Devanāyan Bhagavān Kī Dev Puruṣa Mahādeva Kī Sanātana Dharma Kī Satguru Svāmī Madhavānandjī Bhagavān Kī Alakpurījī Mahādeva Kī."