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Hari Om. Good day. I wish you a very nice day. Yesterday we discussed particular postures. Now, what is the main point for us? If we do wrong, our whole life we are doing wrong. We cannot achieve our goal. We should not imitate others. Nowadays, there are many different kinds of movements and exercises—I do not know what—and they label it all as yoga. In England, they say "Ṛṣibhiṣī." Yes, this is the rice and beans and everything, the mushrooms and all inside. So there are many things: this exercise and that exercise, the Pilates and Pilata and Pundwa, many things. But that is not yoga. You can speak very good Czech language, and you are here 50 years, 60 years, but still, immediately, one will say it is a foreigner. The mother tongue language is the mother tongue, so imitation is not good. We are searching for the original. We are losing everything. So yoga is very simple and very scientific. It calms down our mind, our emotions, etc. And that affects the other parts of our body. Our nerves, muscles, organs, circulation, digestion, joints—many things are suffering if we do something wrong. If we have half knowledge, then there is also suffering. If we have anger, hate, conflicts, etc., it is suffering for our inner organs. So if we can slow down, have no competition, no challenges, and just do the simple postures. Yes, he said, "Now Swamiji tells good." His words said, "Yes, yes... listen to Swamiji. Yes, it was." So also the prāṇāyāmas. So yoga is yoga. So many people have different names for yoga. They have put, it is called the International Day of Yoga. It is only yoga. Why did not they write yoga in their life? Then, another one will say that yoga, then we will say that yoga. So you have one name, so your name is only that name. Now, director and managers and his excellency and this and that, it has nothing to do with your name. We have the name Rāma, God Rāma, not a professor Rāma, director Rāma, engineer Rāma, no. Only Kṛṣṇa, no other titles. Very simple. Buddha, no one writes Mr. Buddha; it is just Buddha, and similarly, Jesus. So we call Jesus engineer Jesus, doctor Jesus, professor Jesus, the city mayor of Jesus? Therefore, only that Jesus. And so, God is only God, not a Mr. God, professor God, this and that. Only God. We give our humbleness and our respect to something. So similarly, yoga is yoga. And from this, we shall choose those good postures, easy postures, that everyone can practice. It is good, but if we say we practice yoga, then we should pay attention. Now we go for yoga practice. There is a 90-year-old person and there is a 19-year-old student. So now the 19-year-old can stand up quickly, make a headstand, this standing, every standing. But 95 years old does not understand? That cannot go together. So, that is why I have given this name, yoga, in their life. But our postures are for everyone, for the small children till above a hundred or above a thousand years. So we shall understand every posture is good, but not extreme. To put one leg over this side of your neck and the other leg on this side, and hold the buttocks and make a cradle. Somehow they are doing, they can. But then suddenly something happens to the spine, and that cradle does not open any more. Hands and legs, just lying there. So, there are some people who can do so. This is individual, not for all equal. So we are trying to get simple postures that others also can do and have the same benefit. Therefore, yoga is yoga. That is all. Yoga means union. Yoga means joined. Balance. Harmony. Uniting. It is a science. From the body, and if we go very deep, still yoga, that parents begin thinking to have a child. There, they begin to change the diet: which kind of grain you should eat, which kind of nuts you should eat, fruits, etc. Now you see this pūjā, what they are doing, there is a purification. Now, the parents try to purify their energy in the body. This is a science, and it is true. You can make an experiment. First, they are doing pūjā. The husband and wife both. Then all, including the nature, the trees, the vegetation, the earth, the space. All elements, etc. It purifies our whole body, whole energy. But husband and wife should have the same thoughts, the same feelings, the same wish. Not like you are thinking of the other person. Doing only pūjā on this, but you are thinking of someone. That will bring very negative energy. You are humiliating that element or the goddess. We can control the body, but we cannot control the feelings and mental thoughts. And according to that, the child will become. If the father has good thoughts, but there were two mothers—it is a long story of one ṛṣi. He had thirteen women, wives. Only, and all were like one in the mālā. But one was not. She was the eldest one, dominating, angry. Everything, but of course she was faithful to her husband. Pravda. But now she wanted to sleep with him at the time of sunset. And he said, the ṛṣi said, "My dear, this time is not for these things." This is time for meditation, for ceremonies, for this and that. It is a time when the sun is setting and night is coming. This era is for spiritualities, and in this time, if someone tries, then there will be a negative or a devil, an āsurī śakti. So, but she was insisting, so her son became a Rakṣasa. And from another time, for another woman, Vahidva had the divine child. He became the king of the heaven. No, Indra. He became the king of heaven. And now the Asura, he also has a right. It is his father’s kingdom. I am also a son of this Ṛṣi. I have a right to have the heaven. And since that time, still fighting wars, that is called Āsurīśakti and Devīśakti. So when you get a child with anger, with the hate, with the pain, alcohol, etc. Then that child, which will come, the soul will come, is still not here. But it will not be good. So that is very, very important. These positive, harmonious, purified, good thoughts, and one should know the times. So purification of our body, our mind, our feelings, emotions, our thoughts, our awareness, our consciousness and our aim for what you are going to get a child: you are bringing that soul to a human body. You give a human body to that soul. Now the soul is in this body as a present. Do not want to go out, and he is unhappy to be inside. Someone said, I feel so bad under my skin. I do not feel happy in my life. Better I die. But you cannot die. Fear is there. So, that was the time when the ṛṣis were giving only the children to the world, on this earth, for all to do good and spiritual energies and work. Then, after this, all your pūjās and your thoughts, and you want to have a child, etc., etc. And mother knows that some soul is coming to her body, or is there? Father does not know it still. But she will give him the happy news. Now, at that time, the husband has to help her like a servant. But not a servant like a slave. Fruits, nuts, honey, milk, rice, some good food, no alcohol, no meat, no eggs. Now, your mother became a holy mother. But he will come to that one who is very faithful. Husband and wife, they have no interest in sex; they want to have a pure life. And that child has a particular constellation, and that nourishment that the mother is taking also goes into the body of the child, and every organ and nerve and everything that is developing in the body. And there is always pūjā morning, noon, evening. Always divine thought. As with divine thoughts. And she always adores that you are the ātmā. Likewise, and when the child is born, it does not matter—he or she, both are equal. See the divine Śakti, and divine Śakti is worshipped first. All the Śaktis, and there are holy places where the Śaktis appeared again. It is 52 holy places. This story is long; I am not going to go there. Then, the child should have very loving care. Father and mother. Now, father and mother are like a bird. And that baby is like in the nest, an egg or a little baby. Their eyes must be constantly on the nest. Very often, this happens in nature, unfortunately. The nasty bird comes like a crow. Or some other animal and takes the babies, little babies, and eats them. The mother comes and looks in the nest with such a sadness you cannot imagine. Her pain, she is looking in the nest and looking, "Who was my enemy?" The male bird comes also sad. I witnessed that in Jardin Asham, big trees, and there is a nest of one bird, and they both, how they were observing. I was about three weeks there, and they gave the babies from the eggs came out, babies, and unfortunately on the third day. They thought the babies were okay, and the crow came and took the babies. When the birds’ parents came, they were very sad. Velice smutní. Therefore, the father and mother should protect in every aspect. Then, of course, the father has to go for work too. But after work, you should come home. And many, when the wife is pregnant and she is at home and she is tired, the husband goes to the pub. And drink there and eat there, and then come late. This is not good. Then it is a ceremony of the birth. Then for seven days or fifteen days. The first time you show the sun to the child is also a ceremony. Then, when? Now, what kind of nourishment should the mother have? Nowadays, they are going artificial, what you call proteins or vitamins, and etc. The real nourishment, the real food, that the body accepts. Artificial body does not accept. So many, many tablets, what we are taking. We are taking because we do not know what to do, but this kind of vitamin, which is artificial, is affecting the child. Now, if the mother drinks the orange juice, the child gets diarrhea. If the mother eats chilies, the child feels it in the milk. Just before a few hours, I spoke with one mother, and I said, "Would you like to have coffee?" And she said, "No, this little child, she has eight months," and she said, "No, no, no, she does not like it." But she will not drink coffee. She says, "But it comes in the milk." That is it. So if you want to make your children very intelligent, very humble, very kind, strong, everything, then mother’s nourishment must be written in the book. We have here one, our dear sister Kailash. She is Indian. Now she is living in Atlanta. Of course, they are spoiled. They are also taking different kinds of vitamins, and this and that. But her nourishment and her mother, what does that ask her? And I think she should write what, after the birth, one should eat. The child will be strong, very vivid, very aware, very conscious, etc. So I think, I know, my mother had that diet. And so we know, so I was very small, like you were. And when my mother would eat a little bit of chili or something, I was making war. Well, so this is the duty of the father. And you know, do not think that mother is everything. No, no. Father is more than mother. Father is the protector. Father is the master. Father is blessing you. And you know, the father has more love for the child than the mother. But he does not show. Because the father has a little bit, not ego, but pride. It must be. The father should not become, hmm, down. Always energy, alert, clear. And now education begins. So, after how many days do you come to the sun, to see the sun? When do you give solid food to a child? So this comes to the saṃskāras. Saṃskāras means certain ceremonies at certain ages. So I turned a little bit, the road in a different direction. But this is also included with the yoga. And then come the mantras and exercises. All our chakras in the body. There are chakras on the foot’s sole. And this is called the earth chakra. And the mother or father should massage every day the soles of the feet and the palms. And it should be like this little copper bowl. And a little pure cow ghee or butter. Put a little on the foot, salt. Are you interested? Yeah, when I was about a few weeks old only. And I was screaming, I said to my mother, "What are you doing? Do not do this to me." But what can I do? She held my foot, and she was massaging it like this. You will see how brilliant your brain will be, and how healthy you will be. All organs, everything will be relaxed. So, two minutes left foot, two minutes right foot. It is tickling. If you do slowly, slowly, it is tickling. And if you do it a little bit stronger, then it is pleasant. And then on the palms, and then on the hand. Many mothers know Kiran, am I right? Your mother was tickling you? She has now a grandchild, and she is doing. So, these chakras, then, are our chakras from the ankle joint to the knees. These chakras belong to the vegetation, and from the knees till the hip joints are called animal chakras, and there are the paśu śaktis. So there become animal energies coming up. So if you are aware and begin to do the human mantras and qualities to develop, then the animal chakras will become weaker. But now there are more active animal chakras than human chakras. Because it is not done, that sādhanā, that practice, that food, that education. And after this, the human chakra is the connection of the human and the divine. There are many brain centers. There is a Bindu Chakra, the nectar, and Sahasrāra Chakra for Mokṣa. So the whole body of the human has such a construction that everything is in the human body, but this has to be taken care of from the father and mother. And watch your children. What kind of society are they? What kind of company are they? But when they are already 10, 15, 18 years old, they will not listen to you. It is from that time that the parents should think about all this, the way the soul comes to this earth. The responsibility of the parents is not only to give birth to a child, but the responsibility of giving all the human qualities—humbleness, kindness, everything. And so this is a union from the cosmos where this soul comes. The soul is called Ātmā, and Ātmā. Jīvātmā is Ātmā and Ātmā. Je ātmā a jīvātmā. So it means ātmā is the supreme. Ātma je to svrchované, and jīvātma is the soul. So the soul is a mixture of the ātmā and jīvātmā. ātmā a jīvātmā. Let us say that your soul is coated from the ātmā. And above that, over is the saṃskāras. Those are your karmas. So the soul is protected inside, and it comes closer when the soul makes the journey on the earth. And through this, the jīva becomes astral, not visible. But it comes down as the seeds on this ground. Then it goes to the vegetation, the seeds of the vegetation. And then it is searching where it will come according to destination or destiny, sorry. Karma, etc., etc. Now, where should this soul go, in which body? 8.4 million different creatures and souls have to be sent back from space, but according to karma, it goes there. The blessed, lucky, fortunate one—that soul—comes to the human body because then it has the chance to come out of the cycle of birth and death. This is only the last gate to enter into liberation. If we do not follow the human rules—kindness, humbleness, everything—and if we neglect all spirituality and everything, then the last milestone which we have, we miss the last milestone. And we go again to the cycle. So humans are on the first or the last milestone. To enter in Brahmaloka, but many, many years and years, ages and ages, we missed it, and we again go and we come. It is not sure that it will come to your country back. You were fighting against another country; now you are born there, and you will fight for your country. You never know where you will come, and maybe you will not come as a human again. We do not know. přišla vichřice, and the leaf broke from this tree. Fall down, and wind has taken it away from the other side of the hills or the mountains. But that tuta dal said that leaf fall down, separated. Destiny of the wind took it far away. Now the leaf said, "This separation, my destiny, has taken me far away. Will I come again on my beautiful branch of that my tree, and I will be on my same place? How nice my garden park is, jak krásná je ta moje zahrada, but destiny has carried me so far away." Dokud žijeme, jsme lidé. What means for me human? What makes me human? How to create the human? Etc. And that is one of the ways called yoga, the union between father and mother. And then you continue to do your sādhanā. And there are many, many sādhanās. There are many different sādhanās. Yesterday we were singing that bhajan. Bhajan. Sādhanā chāṛā karoharīp yārā. Sādhanā chāṛā karohārīp yārā. Jīnasī hovī mokṣa tumārā. There are four kinds of practice through which you can attain liberation. The first practice to know the truth and untruth is to know the truth and the untruth. What is the truth and what is untruth? What is reality and what is unreality? What is truth and what is untruth? What is reality and what is unreality? Vedānta said, Vedas said, Ādi Guru Śaṅkarācārya said, Brahma satya and jagat mithyā. Brahma satya, the final truth, is the Brahman. Jagat Mithyā, this saṃsāra, this world, Jagat Mithyā means this saṃsāra, this world, is not permanent. Like bubbles on the water, it is not for long. Like our age, we were little children, teenagers, young, and getting slowly, and walking with hands, and some are walking very, spine is bowed down. The destiny seat. You are searching the grave. We will carry you there, do not worry. My dear, this life cannot remain as it is. So this unsatya, unreality, you already know. And when you were young, 10, 20, 30 years, 35 years, and doing the exercises, and then walking like this, the T-shirt, no? But one day, gone. So this is a mithyā. The leaves of the trees here, beautiful green, we wish that it could be all the time. But just in one month, we will invite you to collect all this. Brahma, Satya, Jagat, Mithyā. That is it. We can have this everlasting. Now, in the Kali Yuga, there are two immortals: Ātmā and plastic. Plastic, even if you burn it, you think it is burned. It is not burned; it is in the space. We cannot destroy the plastic. Well, this is another subject. So the first technique is to realize, to know the reality: what is the reality and what is unreality? The first technique, therefore, is to know what is actuality. And what is unreality, and to distinguish it again. Let us say that you have 500 billion years of life. Billions of years. But one day, the border will come. Hari Om. Hari Om. So this Jīvātmā is longing to become one with that Supreme. Jīvātmā touzhi se siednotit se svrchovanim. How to do? Vairāgya. Detachment. But attachment is very, very strong. Attachment is something, a glue stuck on your one finger. You take it with this finger to throw it. It is stuck here. You take it from here to throw it like this thing here. That glue is very difficult to throw away. Attachment is the first problem for us all. If you say that you have no attachment, but you have attachment. You can tell Swamiji, "Do you have attachment?" My attachment is so heavy around the world. That is it. So my attachment is all of you. I always say, "Please liberate me, Mahāprabhujī." But in this attachment, we should do something good. As long as the body is here, the vāsanā is here. Even at least the feeling of going and washing yourself. This is also attachment. Or take a glass of water. Or when you want to take a glass of water. But the attachment is just for your surviving. Otherwise, it is from here, from the earth, till the Brahmaloka on the way. This you have to resign from the attachment. All the twelve months, you have to practice to be above the attachment. And the bell will say, "There is no 13 months." But it is, there are 13 months. Every third year, one month is going more. How? Jak to? Because month is counted with the moon. Yes or no? So in Jyotish, Jyotish can tell us in two thousand years there will be the dark moon. That is mathematics, and that is true. It will come. They will say what time and how long it will last. Yes, somebody is telling me. Okay. So, my dear, yoga. When we come to yoga, then we should not only jump like a monkey here and there. Come to the real yoga. But asanas and prānāyāmas, they have great meanings. Evening we will have again a lecture on this. A little bit, I will continue. Rādhā sādhanā cāro karo samādhi, śraddhā, titikṣā, samādhi, śraddhā, oṁ kāryoparama samādhāna vicāra, kāryoparama samādhāna vicāra, sādhanā cāro karo, Hari pyā sādhanā, choṭā sādhanā hai mokṣa kī icchā. Chota sadhan hai mokṣa kī, kab hove jag dukh sutkārā? Kab hove jag dukh sutkārā? Sādhanā chāro karo hari pyārā. Jīna se hove mokṣa tu mahārāj, sādhanā chāro. Yehi sādhanā jan, jo ekho yahi sādhanā jan kare koi, yahi sādhanā jan tab se hove sa udhāra, tab hi ho sādhanā chara karo, sādhanā chara karo. Śrī Pūjā Bhagavān Dīpanārāyaṇa, Śrī Pūjā Bhagavān. Śrī Mādhavānanda Kahe Sādhanācāra, Mādhavānanda Kahe Sādhanācāra Karo. Śrī Dīpanārāyaṇa Bhagavān Kī Devadhī Dev Deveśvara Mahādeva Kī Alak Purī Jī Mahādeva Satguru Svāmī Mādhavān Jī Bhagavān Dīpa Nārāyaṇa Bhagavān Sanātana Dharma Kī. Om Śānti Śānti...