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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. Therefore, Ānandamaya Kośa means the bliss that is ever and ever free and happiness. Also, Ānandamaya Kośa means our desires to enjoy happiness, like eating, etc. But when this physical body ceases, the soul, which remains in the subtle body, departs. We do not know where we will go; it is not in our hands. In this physical life, we can decide: "I will go to Bratislava," or, "I’m going to Prague." We have a vehicle. But this is the physical body. After the physical body ends, we are still alive. This body is created from the five elements: space, air, fire, water, and earth. The body itself does not die; it is just that each element returns to its source: water to water, air to air, fire to fire, earth to earth. When the body is not there, we have no decision. But the soul sees everything. What we generally call dying, in one way, makes the soul very happy. 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 have to go through it again. In Australia, there is a weapon made out of wood called a boomerang. When you throw it for hunting, it is thrown in such a way that it comes back to your hand. You throw it, and there is a technique to how you should throw. If you throw it incorrectly, it does not come back. But if you throw it correctly, it returns. So this is our karma, good or bad; it comes back to us. We throw a stone up; it will fall 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, this seed is the reality, the cause. We put the seed in the earth; the seed will dissolve. Others call it dead, but it is not dead. It is written somewhere in the Bible, "Die and leave." We also say, die and come again. It is multiplying, but it is the same seed with the same gene. 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 thousands of fruits have 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. So this blood is one. Now, there is a question. What karma you have, will your grandchild have the same karma? If that were so, then it is duality, and that is not right. The grandfather made a mistake, but the grandchild is good. The karma activity is different; we have to understand that. 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 liberated by one who was great and came out of this prison of birth and death. So 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; it is only a platform. How many different kinds of dramas have been played? So this soul became individual, and now, what kind of drama will it play on this platform of earth? It is not sure 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 are in three categories: Jalacara (creatures in the water), Sthalacara (creatures on land), and Nabhacara (creatures in the sky). It doesn’t matter how big or small. We drink water. We don’t 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 jagadīśa": where there is water, there is God. And where there is God, there is life. So 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, we cannot see. Even with a magnifying glass, you cannot see the soul. 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. Here, on that hill, there is a big fire. We see from far away, from Brno, a big smoke, a 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 bacteria. This bacteria also has power; it can fell an elephant. Bacteria are so powerful. If you do not know how strong bacteria are, come to India; I will show you. Yes, immediately upon landing, Indians are very welcoming people. As the airplane door opens, the company’s bacteria come to welcome you, also 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, this soul is different from the body. Who did 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 is that? What happened when we did our action? As long as we are in this body, it is in our hands. It is still 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, and someone on the other side may be injured. When I throw this stone and I say, "Oh God,"—Czech people say, "Ježíš Maria"—you see? We immediately remember God, but God says, "I am not responsible anymore," so it is gone from my hand. I can do anything. But that action, its target, will go there. And that will cause a reaction to come back, and so action, reaction, action. Therefore, before we think, we should be good. In the Bhagavad Gītā, it is said that before you want to do something, first know what the desire is, what the object is, what the action will be, and what the reaction on you will be. Think with vivekā. So there is the mind, desire, intellect, and vivekā. Vivekā means you are clearly deciding. When vivekā says it is like that, it will come to you or not. It is like we have a nice leg of seeds and a sharp knife. It will go half on this side and half on that side. So vivekā, that knowledge, will decide both sides: this and this. What do you want? Similarly, when you come to know—yes, even my enemy is there, my neighbor is there—but still you should know: if you shoot a gun and kill someone, that one who got the bullet will feel a little pain, fall down, and die. He may come in 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; out of them, one is the human. It does not matter if it is African, European, Chinese, Japanese, Mexican, anywhere. Human is human. Again, it is already past time, nearly 15 years or more. Scientists researched, and the first human was born or came in Nepal, not Shirdi, Nepal, Tibet. Now we call it Tibet, but in the Himalayas, that was the Kailāśa mountain. There was the first human, who was Śiva, who had no father and no mother. The Vedas said that at that time there was no earth at all, nothing. The earth came after. Out of that was Vara, the Varāha. He brought the earth out. That is the first incarnation as a god. Anyhow, so there was nothing, nothing. Out of nothing, what is that? So 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—excuse me, not intellect. So this Chetan, Chetan 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 the Chetan. Chetan does not have desire, and the mortal cannot do anything. Then, how was the world created? So, between this is one which 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. So, 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 of Parabrahma. This sound is the highest, the supreme. So there is only resonance, nothing else. Out of that resonance, it is that "I am one and multiply." And so from this resonance, space was there, consciousness was there, the resonance for sound was there, and so appears the fire, meaning light. And 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. And that is called Svayaṃ Bhū. Svayam Bhū means having no mother, no father, no one has 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 put a question to someone, it is such a question that no one can answer. Or someone will answer, but will do so and so. So if you want to humiliate a person, a best speaker, best yogī, you will say, "Who was first, the bird or the egg?" Now you know today the answer: the Svayambhū, the Śiva, then the creation begins. So it is billions, trillions of yugas. Now, there is the jīva, the soul became individual, and this soul is now fluttering in this space. In which direction the wind blows, there our flag will blow. Similarly, our actions which have been in this body—the soul is present in these five bodies, and that is why the body is going here and there. But we are free from one body, this physical body, but still the mental body is there, then the subtle body is there. So with that, we call it... now you call it śikṣāl? Shiksha is an Arabic word, and we say karma. So now these souls... in the German language, they tell it very well, and now it is the time, this is the time when the Germans tell this word. You know what I want to tell? Altweibersommer, Altweibersommer. Is there any Austrian Germans? So, what is the... can you tell me? The word? Alright, summer. The old woman 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 "Lubčan" (possibly dandelion), and when the flower is ripe and dry... Then all the hairs of this flower are going. But each little petal has one seed, and this seed goes with the height of the wind and lands in Mexico from Czech, 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’s go in that direction. There is one poem: "Pata tuṭā dala se lege pavan uḍāī. 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 that leaf of the tree behind the Tatra, the High Tatra. So this tree will say, "When my leaf from behind the Tatra in Poland, when we’ll come again in Strelka," so is the life of everyone, not only the plant. So 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 there where there is neither hell nor heaven, but 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 is the intellect; and Ānandamaya kośa is the 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, you have grandchildren, and so on we are going. But the karma of the grandfather is not suffered by the grandchild. But in a certain way, it is in the genes of the family. And that is another subject we will talk about. What your grandparents from your mother’s side or father’s side, which kind of disease you have in your bones or in your heart, etc. And it is said, "Yes, my grandfather was also, or my grandmother was also." That we call heritage. This heritage is karmic. That goes 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 your positive thinking, prayers, your meditation, and changing your diets. You liberate everyone, which I told you: the four, seven generations back, means where your ancestors are fluttering, now coming September, November. And everyone, Hindus have also, Christians have also, it’s called the Ancestors. You go in the beginning of November to the graveyard. You go to the grave of your ancestors. You clean it, put a nice candle, and we go to the flowers, and we 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 doesn’t matter. We believe, we believe. We pray to our ancestors, worship, giving flowers, because the blood is thicker than the water." Blood is thicker than water. So your blood is there, and it’s going blood to blood to blood. That’s my root. I can’t let it destroy my root. But now a generation has come. They don’t 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 remain, but now the generation has forgotten, and they don’t 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 the other family. And 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 it. Then it becomes Jīvātmā. In our Sanskrit language, it is Jīvātmā. Jīva is the soul, and ātmā is the supreme. So when we become as a 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 is the first 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, the five elements, through the practicing of exercises, positive thinking, purified energies. So, real yoga is 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 the head?" Long ago, nearly 38 years ago in Slovakia, there is one city called Žiar, and there was one of my disciples at that time. He was about 75 years old. He was my disciple, but it does not mean that I was 100 years old, yeah? Because you can put the question, "How is that? That time you were still older than him." That’s 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 up. That man, about 74, 75 years old, was practicing yoga before I met him, and he liked to stand on his head. So once he was standing on his head, yes. Goodbye, train is going. I will stop very quickly. And he was standing on his head for about 45 minutes. And then he fell down. His wife called the ambulance and went to the hospital. The blood came into the brain, but thanks to God, he survived. After one week, the doctor asked him, "What have you done?" He said, "I was doing head standing." "How long?" "Forty-five minutes." "What did you do?" "I was standing on my head." So the doctor said, "You should know, the head is not for standing. God gave the legs for standing." So we have to think very much. So yoga is not only head standing. 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.