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Bliss represents one of the highest levels of our being. It has two meanings, two principles. It is as if we are on the peak of a mountain. Now, we can either go down or go up. Similarly, this soul can either go back to the mortal world or ascend to the highest level. Thus, Ānandamaya Kośa means the sheath of bliss—everlasting freedom and happiness. It also represents our desires for enjoyment, like eating, and so on. When the physical body ceases, the soul, which remains within the subtle body, departs. We do not know where it will go; it is not in our hands. In this physical life, we can decide: "I will go to Bratislava," or "I am going to Prague," Ostrava, or Vienna. We have a vehicle. But this is the physical body. After the physical body ends, we are still alive. This body is composed of five elements: space, air, fire, water, and earth. Our body is created from these five elements. The body itself does not die; rather, each element returns to its source: water to water, air to air, fire to fire, earth to earth. When the body is gone, we have no more decisions. But the soul sees everything. What we generally call "death" is, in one way, a relief for the soul. This soul was suffering in the mortal body, which has many conditions, diseases, problems, and situations. As soon as the soul comes out of the body, it is relaxed, like a bird flying out from its nest. Now, no snake or any creature can catch it. From above, we see our karma. Karma means our action. Where there is action, there will be a reaction. And where there is a reaction, there will be action again. Good and bad belong to us, and we must go through it again. In Australia, there is a weapon made of wood called a boomerang. When you throw it for hunting, it is thrown in such a way that it returns to your hand. There is a technique to throwing it. If you throw it incorrectly, it will not come back. But if you throw it correctly, it returns. This is like our karma, good or bad—it comes back to us. We throw a stone upward; it will fall back on us. This is one of the truths, the cosmic law. Humans have this karma. When we have done not-so-good karmas, the soul will never die. When we have a seed, that seed is the reality, the cause. We put the seed in the earth; it will dissolve. Others call it dead, but it is not dead. It is written in the Bible: "Die and leave." We also say, die and come again—multiplying. But it is the same seed with the same genetic essence. If it is an apple seed, it will not produce a plum or a mango. If it is a mango seed, it will not become an apple. One seed may grow into a big tree with thousands of fruits, and all those fruits contain seeds again. But we all have one lineage; we say "apple." There may be tons of apples, but in reality, it is the same quality, the same apple, only one. The bloodline is one. Now, there is a question: if your grandchild inherits the same karma as you, then that is duality, and that is not right. The grandfather may have made a mistake, but the grandchild may be good. The karma activity is different; we must understand this. It is said that when one person attains the highest consciousness, reaching Brahman, it liberates seven generations from the past and seven generations from the future. These fourteen generations are freed by one who was great and escaped the prison of birth and death. Thus, our good actions, our good way of living, our good thoughts, and our spirituality also depend on what we call religion. But religion and spirituality are different. It is like having one country called the Czech Republic and Slovakia. The difference is that people can be better here or there; they are all better. This is only a platform. How many different kinds of dramas have been played? This soul became individual, and now, what kind of drama will it play on this platform of earth? It is not certain that you will come again as a human. Life is life. As I always say, there are 8.4 million different kinds of creatures. These fall into three categories: jalaja (creatures in water), sthalaja (creatures on land), and nabhaja (creatures in the air). It does not matter how big or small. We drink water; we do not see it, but there are bacteria. They are not big, but they are powerful. That is also a living being. Water itself is life. In your language, you call it "Voda-Život." In Sanskrit, we say, "Jala jahā jagadish": where there is water, there is God. And where there is God, there is life. Though bacteria are very fine and we cannot see them, there is a soul. Do not think an elephant has a big soul and a bacteria has a small soul. It is the same. How? We cannot see it, of course. Even with a magnifying glass, you cannot see it. If you could see the soul of a dead person or animal, then you could see the soul of all. It is very simple to know the similarity. On a hill, there is a big fire. We see from far away in Brno—big smoke, big fire. But fire is fire. There is a small matchstick in my pocket that has the same power, the same quality, as the big fire burning. This little matchstick can burn the whole country, or it can do nothing. Similarly, the soul is in an elephant, a big shark, or a small bacterium. This bacterium also has power; it can fell an elephant. Bacteria are powerful. If you do not know how strong bacteria are, come to India; I will show you. Immediately upon landing, Indians are very welcoming people. As the airplane door opens, the company of bacteria comes to welcome you, with bread and salt. Anyhow, they are good bacteria. This soul, you cannot see. The soul sees you, but you do not see it. Now, when the soul is different from the body, who performed the karma? Who did the action? Did the soul make the action, or did the body make the action? Who was working? Our hands, legs, etc., but how did the soul get involved? The soul is coated with the reaction of the action. How does that happen? What occurred when we performed our action? As long as we are in this body, it is in our hands. I have a stone in my hand. I can keep it, or I can throw it now. I do not know; it may hurt somebody, or break a window, injuring someone on the other side. When I throw this stone and say, "Oh God,"—Czech people say, "Jesus Maria"—we immediately remember God. But God says, "I am not responsible anymore," for it has left my hand. I can do anything, but that action has a target, and it will go there. A reaction will come back, and so action, reaction, action continues. Therefore, we must think before we act. In the Bhagavad Gītā, it is said that before you want to do something, first know the desire, the object, what the action will be, and what the reaction on you will be. Think with vivekā (discernment). It involves the mind, desire, intellect, and vivekā. Vivekā means you are clearly deciding. When vivekā indicates something, it will come to you or not. It is like having a nice leg of seeds and a sharp knife that cuts halfway on this side and that side. Vivekā, that knowledge, will decide both sides: this and that. What do you want? Similarly, when you come to know—even if my enemy is there, my neighbor is there—you should still know that if you shoot a gun and kill someone, that person will feel a little pain, fall down, and die. They may come into another life again. But how many years will you suffer in prison? You will suffer more than the one who died. So, action, reaction, action. This soul goes into other bodies. There are 8.4 million different creatures; one of them is the human. It does not matter if African, European, Chinese, Japanese, Mexican—human is human. About 15 years ago or more, scientists researched and found that the first human was born or came in Nepal, not Shirdi, but Nepal, Tibet. Now we call it Tibet, but in the Himalayas, that was the Kailāśa mountain. The first human was Śiva, who had no father and no mother. The Vedas say that at that time there was no earth at all, nothing. The earth came after. Out of that was Vara, the Varāha (boar incarnation). He brought the earth out. That is the first incarnation as a god. Anyhow, there was nothing, nothing. Out of nothing, what is that? It is said: the sound. And it is said, "Ekaṁ bahusyām": "I am one, the whole God or everything." All this space, there is nothing. That empty space is called the mother. First, God is the mother, so there is space and cetanā. Cetanā means consciousness, not intellect. Excuse me. So this Chetan (consciousness) means life, or the sentient principle. The material is dead. Now, Chetan can do nothing because Chetan does not have desire, and without desire, nothing can happen. And this material can do nothing without Chetan. So it is immortal and mortal, and that is Chetan. Chetan does not have desire, and the mortal cannot do anything. Then, how was the world created? Between these two is what is called the sound. So between space and consciousness is what we call yoga. Yoga means uniting, keeping together. Yoga means balance. Yoga means uniting, harmonizing, and balancing. This is the definition of the word yoga, but still there is nothing. You may give many lectures. Somehow, not me—I am only telling how someone told. And who told? Someone told. And who told? Someone told. So it is said, "I am one, and now I will multiply." How? Then it begins. Now the Rūpa (form) of Parabrahma. This sound is the highest, the supreme. So there is only resonance, nothing else. Out of that resonance comes the declaration: I am one and multiply. From this resonance, space was there, consciousness was there, the resonance for sound was there, and so appears the fire—meaning light. From this light, from the resonance comes the flame, the fire. And from the fire comes what is called Svayambhū. "Ekoham bahusyāmi": I am one, and I will multiply. That is called Svayaṃ Bhū. Svayam Bhū means having no mother, no father; no one created it. It is you who created. Only that one. And so he appears as Śiva. Then begins the whole drama. Now, you know, in Europe many people ask questions. When you want to pose a question to someone, sometimes it is a question no one can answer. Or someone will answer, but will do so in a certain way. If you humiliate a person, a best speaker, best yogī, and you ask, "Who was first, the bird or the egg?" Now you know the answer: the Svayambhū, Śiva, then creation begins. So it is billions, trillions of yugas now. The jīva, the soul, became individual, and this soul is now fluttering in this space. In whichever direction the wind blows, there our flag will wave. Similarly, our actions, which have been performed in this body, accompany the soul. The soul is present in these five bodies, and that is why the body goes here and there. We are free from one body, the physical body, but still the mental body is there, then the subtle body is there. With that, we call it śikṣā (discipline). Shiksha is an Arabic word, and we say karma. Now these souls—in the German language, they tell it very well, and now is the time when Germans use this word. Do you know what I want to say? Altweibersommer, Altweibersommer. Is there any Austrian German here? So, what is the... can you tell me? The word? Alright, summer. The "old woman's summer." Oh, my God, the grandmothers will pull our ears. But what they mean is that when old persons are losing their hair, there is one good plant they call the Leimkraut (maybe catchfly), and when the flower is ripe and dry, all the hairs of this flower disperse. But each little petal has one seed, and this seed goes with the height of the wind and lands in Mexico from the Czech Republic, going and flowing and fluttering. Similarly, our soul is with that certain other part of the body, from the physical body, this seed is free. But there is some feather, and that will flow. Let it go in that direction. There is one poem: "Patta tutā dala se lege pavan udāī. Ab vicāre kab milenge, dūr paḍenge jāī." Now is the time of the herbs. A strong wind comes, and the yellow leaves fall down, and a strong wind takes them away. We do not know where, or in which direction, this leaf will fall down after it is healed. And it is said that a leaf from a tree behind the Tatra, the High Tatra, will say, "When my leaf from behind the Tatra in Poland will come again in Strelka?" So is the life of everyone, not only the plant. We do not know where this soul will go—either to God, heaven, or hell. It is a quarter too, but we have to go where there is neither hell nor heaven. Yet we are bound to our actions, which are in all five bodies: Annamaya kośa (the body of nourishment), Prāṇamaya kośa (the body of energy), Manomaya kośa (the mental body), Vijñānamaya kośa (the body of intellect), and Ānandamaya kośa (the body of bliss). Either we let you go there or back again. So, my dears, no one can remain forever on this earth. God made a generation. You are here. You are a father and mother; you have children, grandchildren, and so on we go. But the karma of the grandfather is not suffered by the grandchild. In a certain way, however, it is in the genes of the family. That is another subject we will talk about. What your grandparents from your mother’s side or father’s side had—which kind of disease you have in your bones or heart, etc. And it is said, "Yes, my grandfather was also, or my grandmother was also." That we call heritage. This heritage is karmic. It passes from generation to generation, but in yoga we can finish it in this life. Change the diet. Change the way of living. And bring a change of thinking. Never say, "My family had this cancer." No. It is a fear that you think is cancer. But you can remove it with positive thinking, prayers, meditation, and changing your diet. You liberate everyone, which I told you—the four, seven generations back, meaning where your ancestors are fluttering, now coming September, November. Everyone—Hindus have it, Christians have it—it is called the Ancestors. You go at the beginning of November to the graveyard. You go to the grave of your ancestors. You clean it, put a nice candle, bring flowers, and bow down. We pray. And that soul is already in six generations somewhere else. That generation, that soul is in Egypt, and with the subtle body, that soul says, "Father, my grandchildren, I am not in this grave there, but it does not matter. We believe, we believe." We pray to our ancestors, worship, giving flowers, because blood is thicker than water. Your blood is there, and it is going blood to blood to blood. That is my root. I cannot let it destroy my root. But now a generation has come that does not know. Who was your fifth great-grandfather? Do you know the name of your fifth grandfather? We have forgotten. So we should know, and we should remember, but now the generation has forgotten, and they do not even know who my grandmother and father were. Someone said, "I have no more grandfather." I was only one child, and my child was a girl. And my girl was with another family. By the third generation, you forget. But, my dear, there is a relation. It will not get lost. This body will get lost, but that soul will purify itself. Then it becomes Jīvātmā. In Sanskrit, it is Jīvātmā. Jīva is the soul, and ātmā is the supreme. When we become human, we have a Jīvātmā, and this Jīvātmā can come to Paramātmā. Paramātmā means the supreme, or you can say Holy Father. So, yoga practice begins with physical exercise—good health. Health is not nothing; it is everything. But everything is nothing without health. The body is not everything, but without the body, nothing is there. So we have to work with all these tattvas (elements) through the practice of exercises, positive thinking, and purified energies. This is real yoga, not only jumping here and there or torturing your body, standing on the head. God said, "My child, I gave you two legs to stand. Why do you stand on your head?" Long ago, nearly 38 years in Slovakia, in a city called Žiar, there was one of my disciples at that time. He was about 75 years old. He was my disciple, but that does not mean I was 100 years old, yes? Because you might ask, "How is that? At that time you were still older than him?" That is a yogic miracle. So do not think, "How old am I?" or "How young am I?" That we will talk about in the coming days. You know, you were born in your last life; I was also there. Still, oh God, yes. But that subject we will close. That man, about 74-75 years old, was practicing yoga before I met him, and he liked to stand on his head. Once he was standing on his head, yes. Goodbye, the train is going; I will stop very quickly. He was standing on his head for about 45 minutes, and then he fell down. His wife called an ambulance and went to the hospital. Blood came into his brain, but thanks to God, he survived. After one week, the doctor asked him what he had done. He said, "I was doing headstand." How long? Forty-five minutes. What did you do? I was standing on my head. The doctor said, "You should know, the head is not for standing. God gave legs for standing." So we have to think very much. Yoga is not only headstanding. Yoga is that which you can do smoothly and comfortably—movements. So, about the soul, the five bodies, and how the soul is changing, we will think about that after.