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Om Sukharam Kevalam Jñāna-mūrtim Dvandātītam Gagana-sadṛśyam Tasmāsya Dilakṣyam Ekam Nityam Vimalāchalam Sarvadhi Sākṣibhūtam Bhavātītam Trigunarahitam Satgurutam Namāmyaham Om Śāntiḥ Śāntiḥ... Gajananda Bhagavān kī. (Jaya) Deep Nārāyaṇa Bhagavān kī. (Jaya) Devīśvara Mahādeva kī. (Jaya) Satguru Svāmī Madhavānanda Jī Bhagavān kī. (Jaya) Sanātana Dharma kī. (Jaya) The jaya means glory, the victory. Salutation to the cosmic light, Lord of our hearts, omniscient and omnipresent. In His divine presence, very good evening, dear brothers and sisters, spiritual seekers and practitioners of the divine science of yoga. Yoga and Daily Life Yoga is the science of body, mind, and consciousness. Yoga is something which is beyond our imagination. The blessing of yoga is given to mankind by the Lord Śiva. I would like to give a glimpse about yoga. Ananta Brahmāṇḍa—the endless universe. We don't know where the beginning is and where the end is. Ananta means endless. This ananta is the space. That is known as the body of the Mother. Cosmic Mother. First is Mother. First, God is Mother. In the Upaniṣad, it is said: "Mātṛ Devo Bhava"—first is the Mother. "Pitṛ Devo Bhava"—the Father. "Ācārya Devo Bhava"—the teacher. So, endless space. Within this endless space is called cetanā, the consciousness. The consciousness is within the space, not the space within the consciousness. And that we call Hiraṇya Garbha, the golden embryo. So the universe is like an egg, and what is inside is the consciousness, the life. The space and consciousness are united by one energy, one principle—like cement unites two bricks together. And that uniting principle is known as yoga. Where there is union, there is harmony; and where there is harmony, there is balance. Literally, yoga means balance, harmony, and unity. These three are the main things in the universe. In that ananta, it is said: Ananta Brahmāṇḍa Śāstra Sūrya—endless universe and thousands of the sun systems, created by one. Now, what was that? In this consciousness, we say a desire awakes, a wish awakes. What we call the divine will, but it's not a person. It's called only spūrṇa, awakening—awakening from that perfect, harmonized, balanced universe. In the Vedas it says: "Eko'haṁ bahu syāmī"—"I am one, and now I will multiply." That's the first wish, but still there is no form. There is nothing. You cannot touch the space. You cannot touch the consciousness, nor the energy. That pūrṇa awakes, and that first awakening is called nāda—sound. In the Vedas, it is nāda-rūpa-parabrahma. If you want to know the form of God, or Parabrahma, Paramatmā, the Supreme One, then after this Chaitanya, the pure consciousness, is resonance. So in that awakes the resonance: akāra, ukāra, makāra—the sound, Oṁ. Ākāra, the form. Ukāra, the resonance. That becomes known as the creator, protector, and liberator. That sound is called Auṁ. And out of that, Ananta Brahmāṇḍa, Śāstra Sūrya, everything—thousands of the millions of the sun systems, the stars, the planets, the suns, moons, and everything—is created. And that's known as Svayambhū. No one has created Him. It is He who has manifested it. Appearing in two as Puruṣa and Prakṛti, Śiva and Śakti—Puruṣa and Prakṛti, the consciousness and nature or matter; the Śiva, the consciousness and energy. So now you can imagine how old is yoga. And if yoga is a created or a part of any religion—no. If, then every religion is a part of yoga. The yoga, the science of yoga, does not believe in the form. Only one God, that consciousness, the truth—the Īśvara. And the Vedas also do not tell about any God or incarnation. Only one God, the Creator, the Protector and Liberator, in oneness. One in all, all in one. From this ananta, endless, I think that our beautiful planet was also manifested. Where there are five things, very important: space, fire, air, water, and earth. These five elements are living elements on this planet, and that's why this planet is known as a living planet. Through that divine vibration from the ananta, from the endless, imagine like sunrises—and there are millions of sunrises—so it took time, but on this planet, it developed, or created, or came into existence: 8.4 million different creatures. Jalacara, Sthalacara, and Nabhacara—the creatures in the water, then on the earth, and in the space. 8.4 million charaṣī lak makes one cycle, that's called the birth and death. And birth and death were not just created or something. There was a cosmic parliament, and there were years and years of discussions about that. How should the planet be? What should be there? And when so many creatures will come, only coming, coming... there will be no space. We shall put a death there, but no one will die. Why should they die? So it was consulted with the fire, Agni. Agni said, "I will enter the digestive system of the creatures." Hunger. Digestive fire. Jāṭharāgni. What will happen? There will be burning. Then the desire will come to eat something. Then they will move and become active. If we have no stomach, we will be the laziest of the laziest ones. Whatever you are doing, earning your money and this and that, it is only for the stomach. What will they eat? What? Then he was consulting with Yama, who was chosen as the god of the dead. Yama. Yama is the god of death. "I will do it. How? Jīva jīva bhakṣate—life will eat life." Oh God. Terrible. Then how will we come out of this cycle? What is the purpose of this creation? How will be the end of this game? Ātmā-jñāna, Brahma-jñāna. That is the aim of our life. So let's have one creature more, and that is the human. Out of 8.4 million minus one, that one is the human. And humans have got the most powerful tool, and that is the intellect. Through the intellect, humans will be capable of deciding good and bad. But that intellect needs education. And that kind of education—which we had a one-day conference called "Ethic and Moral Education"—then humans will not eat other lives, and they will do the spiritual sādhanās, practices. The first Lord Śiva, Swayambhu, He brought this knowledge of immortality. Śivo'ham, Śivo'ham... "I am Śiva." Shiva means consciousness, Shiva means liberation, Shiva means the universe, Shiva means yoga, Shiva means the truth, and Shiva means beauty. Śivo'haṁ Śivo'haṁ... Vahiyātmāsa Chidānandamehu, Amaryātmāsa Chidānandamehu, Śivo'ham. I am that Sat Chit Ānanda. Sat means the truth. Chitta means the pure consciousness. And ānanda means the bliss, and that is the ātmā—immortal. No weapons can kill that Ātmā. Fire cannot burn. No element can destroy. And death cannot take away, because the agreement was they will eat the life, the souls. But jīva cannot be eaten. We are individual. We are victims of destiny. But as ātmā, there are no karmas, no destinies, no death, and no birth. Where we are sitting here, once it was only the jungle. Then some king occupied this place, then some farmers, then some businessmen, real estate, and now they built the hotel, conference hall, many, many rooms. One space divided by the walls. So we are all as one ātmā, but as individual soul we are many, yes. God said: "I now bestow my blessings to the humans. They should be the protector, and they have all my power, rights." These humans, when they got the power, then they said, "We will kill the God. Who dare to say that I am the God? We humans are the God." So now God escapes somewhere. He is hiding somewhere, and if He incarnates, we will crucify Him. So again, humans' greed, their ego, and so on made their own life miserable. They went to complain to God: "Look what your children are doing, misusing the power." God said, "OK, I will put it in the treasure." With the combination lock, so God put all inside and tormented. And gave the lock with the combination numbers. You can't open, and you have no more siddhi. You are suffering like normal creatures, but He gave the key to His faithful children, yogīs. And that is the science of yoga and Kuṇḍalinī Yoga. Also, if a yogī begins to utilize its siddhi, it will lose the power. A great soul, a great spiritual man, a yogī will never say, "I am a guru. I can do this, I can do this." Bade, badai, nah kare, bada, nah bole, bol, Rahiman, hira, kab, kahe, lak, hamara, mol. Great ones never speak great things about themselves. Like a diamond never speaks that I am a diamond, a Sant or a Sādhu is very humble, very pure, kind words. Anyhow, the human body is also created out of the five elements. We have the consciousness, plants have a consciousness, the stone has a consciousness. Someone said the Buddha was telling, when he got enlightenment, the Siddhartha—he was a prince, a Hindu prince. Buddha did a great... Aṣṭāvakra, great tapasyā. And Buddha was a thousand percent vegetarian. Even when he walked, he took care that some ants were not under his feet. And now, so-called Buddhists, they are eating not only the ant, but if they can, they also eat the elephants. Buddha is so sorry about that. Anyhow, Buddha said that he traveled from the stone consciousness to the higher consciousness and again back, and he said the stone, the coal, metals, water, plants, and then other creatures. So our planet is full of consciousness. At present, we are traveling in the three levels of consciousness. That's called unconscious, subconscious, and conscious: sleep, dreams, and awakening. Our aim is to reach the highest consciousness, and that comes through meditation and practicing yoga in our body. A human body: 72,000 Nāḍīs—nerves. Nāḍīs have no translation, but we call them nerves. There is a science called Prāṇa Vidyā, the science of prāṇa, the life forces. They do not accept nāḍī as nerves. But we don't have a word for that, so nerves are connected to the nāḍīs. There are 72,000 nāḍīs in this body, and each channel has its own resonance. They are receiving cosmic energy to let this body exist. So in this body there are 72,000 chakras. Chakra is a circle. Energy always moves in a circle. And where the circle is, there something happens; life begins. In the whole body, there are chakras. If you can see your aura, your own radiance, then you will see, like very fine needles, out of the 72,000 nāḍīs, three are the major ones: Iḍā, Piṅgalā and Suṣumṇā—the sympathetic, parasympathetic and central nerve. Moon, sun, and consciousness: the emotion, the intellect, and viveka, the intelligence or the consciousness. These nāḍīs, the beginning is actually from the navel. In Indian mythology, there is a picture of Viṣṇu, God Viṣṇu. That Vishnu is residing in the ocean of immortality. And there is a called Śeṣanāga, the thousand-headed snake, which is coiled, and Viṣṇu is residing on it. What a beautiful picture. If you go to Nepal, there is a Paśupati Mahādeva temple. Generally, all tourists are not allowed to go in. It's another chapter. But you see, Vishnu's big statue is lying there. And that Nepal's king was known as Viṣṇu's incarnation. But they've lost; they didn't follow the principles. Another chapter. Now, whenever life begins in the mother's womb, the manifestation of this body begins where the navel is. That liquid is that kṣīra-sāgara, the ocean of immortality. That soul is Viṣṇu, and nāḍīs are the Śeṣanāga. Which develops also as first the intense time, 8.5 meters long, we have spine and other limbs. Vishnu is a fire, and fire must live in the water. Without water, fire cannot exist. Now, what an imagination, a beautiful picture again from the navel of the Vishnu. Comes a lotus, on that lotus, Brahma is seated. That lotus means from the navel, embryos begin to develop; it looks like a lotus. And Brahma is that intellect, the creating. Our creativity, our thoughts, that is Brahmā. And our consciousness is Śiva, and our intellect is Brahmā. And ātmā or jīva—jīva is not ātmā, but jīva is a reflection of the ātmā. Jīva is a reflection of the ātmā, and so this is a mythological picture. It has nothing to do with coming from the navel, and Brahmā is sitting on it. This is an imaginary picture. Iḍā nāḍī is mind, mana, moon, emotion. The right one, piṅgalā, is the sun, the intellect, the creativity, the temperament. This is also known as Gaṅgā and Yamunā. And the central nerve is called Suṣumnā. That is the path where the Kuṇḍalinī is awakening. In yoga and daily life, there is a kriyā. When you reach that level of practicing, you will get Kriyā Yoga. At that time, prāṇa and apāna are ascending through the suṣumṇā to the sahasrāra chakra. Now, these three nāḍīs, the Suṣumnā, the three nāḍīs go from here, the small of the brain, in the front side we call the Ājñā Cakra. The seat of the Ājñā Cakra is here, the reflection is here. Suṣumṇā goes straight down till Mūlādhāra Cakra and is coiled there three and a half times. This modern medicine does not accept that this nāḍī goes till the end of this pipe. As I said before, Yogīs are talking about energy, the flow of the energies. Not anymore physical. Otherwise, we can operate the kuṇḍalinī to bring up. There is no operation. And if you have some operation of the spine or something, you cannot destroy the chakra. Iḍā begins from the left side, Piṅgalā from the right. Immediately, they turn and come together, crossing. They are attracted to the Suṣumnā, and where the first crossing way is, that's called Viśuddhi Chakra. Likewise, going like a serpentine, Anāhata, Maṇipūra, Svādhiṣṭhāna, and Mūlādhāra. That's why we call it the serpent, the snake power. Now, the chakras' qualities are different. We have the earth chakra, beginning from the foot sole till the ankle joint. If you meditate on your own foot, you will get depression. From the ankle joint to the knees is called the vegetation chakra. And from the knees till the hip joints, where the beginning of the spine from the bottom is called the animal chakras. And from the beginning of the spine, on the top of the spine, is called the human chakra. And then above the Ājñā chakra is called the Deva Chakra, the divine chakra. At the Mūlādhāra, there is an animal kingdom uniting to the human kingdom. And there is a Śiva known as Paśupati—Paśupati Mahādeva Śiva. And from there begins the development of human consciousness. Mūlādhāra chakra is there where our destiny is dormant, from past lives. Svādhiṣṭhāna, where is our subconsciousness from this life? Maṇipūra is present. Anāhata is emotion. The Viśuddhi is unclear, but Ājñā is the chakra where everything is cleared up. Ājñā means command. Who can give the command? One who has the knowledge and knows. This point is the Ājñā Chakra. Now, Yoga: Iḍā Nāḍī, Piṅgalā Nāḍī, and Suṣumṇā Nāḍī. These three Nāḍīs come together, and that is known as Saṅghaṁ, Trikuṭī. Three forces are meeting together. They meet in the middle between the eyebrows. On the left is Yamunā, on the right is Gaṅgā, and Suṣumnā is Sarasvatī. Every day, yogīs should bathe in the Saṅgaṁ. And that Saṅgaṁ is known also as Prayāg. So you know the holy city called Prayāg. So this Prayāg is a Sanskrit word. Okay, the professor is not here, so we will not talk about this. So, the Ha and Tha: Ha is moon, Tha is sun. So, Ha and Tha becomes Haṭha. And then, when it comes together, balance is known as yoga: Haṭha Yoga. So, if you practice really a Haṭha Yoga, Haṭha Yoga has six techniques. Ṣaṭ karma: netī, dhautī, bastī, naulī, tratāka, and kapālabhātī. This, you know all. When you succeed in it, perfection, then you reach the level of yoga. That time, Patañjali, the great yogī Patañjali, said, first he said, "Atha yoga anuśāsanam"—yoga begins with discipline. Every day, practice discipline. And in your business life, you say the key to success is self-discipline. When you have developed the discipline, then it is said, "Yogaś citta vṛtti nirodhaḥ"—now your restless thoughts begin to disappear. As long as you are not able to master your thoughts, you cannot become a yogī, and you cannot proceed further. And these thoughts, many different kinds of thoughts, many problems. Always we wish something to have, to have, to have. One is searching position. One is searching money. One is searching for a partner, and one is searching for a political position. Many, many, many. And one is searching for a doctor. But very rare now in Kali Yuga is searching a yogī. If you meet a yogī and begin to practice your yoga in daily life, your life will become divine. You know, today children were singing: "I am happy. I am blissful. I am happy." Only children can say that. We are not. Well, let's come to the Ājñā Chakra further. Is there something? Oh, he is sitting, my God! Are there any slides? OK, I am the slide. Now you see, this is the Ājñā Chakra. This is Śiva Liṅgam, the Śiva. Here is Śiva and Śakti. Half is the Śakti and half is the Śiva. Here, Puruṣa and Prakṛti join: consciousness and energy. Normally, they say the Shiva Third Eye is not horizontal, but vertical. But whenever I meditate, my own experience is that it is always horizontal, not vertical. No. If I am vertical, then I have to turn my head down. And when it's horizontal, then I can unite myself with all. Only, it's said that when Shiva's bhrūkuṭi, the center of the eyebrows, when he's angry, then it becomes, his look becomes a little different—sidewards. That time is destructive. So when the yogī meditates and comes to the Ājñā Cakra, it is not any more destructive, but it's liberative. It liberates. It calms down. And so it has two petals. And these two petals, one is a petal of wisdom and the second is a petal of immortality. You realize that wisdom opens immortality. At that time, the door opens. And there are only two mantras: "Haṁ" and "Kṣaṁ." And this Haṁ and Kṣaṁ, this is the Śiva and Śakti. Haṁ means the self. And that śakti, which means that energy, merges into the oneness. Ājñā chakra, when it awakes, one becomes trikāla-darśī, seer of three times: past, present, and future. We've forgotten our past. Perhaps it's good. Even we are not completely aware of the present time. That's not good. And for the future, we have a thick curtain in front of us. We can't tell what will be in one minute. In one second, we used to say in India, "Paṭā nahīṁ, palakā or bāta kartā haiṁ, Kalkā." You don't know what will happen in a second. And you are talking about tomorrow, but those great sages, the ṛṣis, who brought the science of yoga for the well-being of mankind and for this planet? They were the Trikāla Darśī, they were the great seers. And that is written in the scriptures, what will happen in this year and in the next year. So the yoga and the Indian science and wisdom are working with the yugas—the ages, millions of years, not only these few centuries. And those were the yogīs who awoke or opened their third eye. Here is the seat of the memory. Here is the seat of the imagination. The visions, the clarities. When you have to think over to find some telephone number, you close your eyes and you say, "Wait a moment. Yes, I know." What did you do? You utilized your Ājñā Chakra. And Ajñā Chakra is very active in everyone, but we have to balance that. If your Ājñā Chakra is too active, then you have some problems. Also, you can have anxiety, depression, some kind of visions, and sleeplessness, because the Ājñā Cakra is too active. To balance the Ājñā Chakra, we need Anuloma Viloma Prāṇāyāma. It's very gentle, very soft. But it balances. Anuloma Viloma, these two fingers together. We place at eyebrow center, with the thumb we close one side, right nostril, and with the ring finger we close the left nostril. Inhale fast through the left, close the left nostril, and exhale with the right. Inhale with the right and exhale with the left. It will balance your Ājñā Chakra. It will remove the restless thoughts. It will bring great calmness. Concentration will develop. Anxiety will go. And you will become very happy and very creative. You have here one book. They didn't give me the Czech language. I don't know what's written here, but you can read this perhaps. I think it is a... Do you see that? Yes. Hidden Powers in Humans, and in this book all the different aspects of the Ājñā Chakra are given. They made it big for me to read it, but I think I told everything that is here. You should look in this book, The Hidden Powers in Humans. When we reach the Ājñā Chakra, our human quality, that human quality, what we call the human weakness, it is dimmed. Spirituality develops positive thinking, divine thinking. And that is the seat of the master. That's why it's called Guru Chakra. As long as you were in the Deva Chakras, you were disciples. Now you become the guru. Your inner guru, but it does not mean that you put your guru to one side now. Your father will always be your father. And your mother will ever be your mother. Even if you are the president of any country. For your mother, you are still the little boy, and for your father too. Similarly, it doesn't matter if you are self-realized or enlightened or what it is. For your disciple, for your master, you are still a disciple. Therefore, when the Ājñā Chakra awakens, then you realize what the guru is. What means the master? That time your inner self says: Guru Brahma, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Guruve Namaḥ. Dhyāna Mūlam Guru Mūrti, Pūjā Mūlam Guru Padam, Mantra Mūlam Gurur Vākyam, Mokṣa Mūlam Gurur Kṛpā. That time. You see the trinity in your Gurudeva. That time you see the supreme Brahman, sākṣātpār Brahman, in that Gurudeva. At that time, your concentration is on the holy feet of the Gurudeva. ... Mantra mūlaṁ gururvākyaṁ. The words of the Master are mantra. All holy books and holy literatures, for us, they are Guru Vākya. There is one holy book called Guru Granth Sāhib. Finally, it is written on it. In it, know the Guru Granth as the embodiment of the Guru's teachings. He whose heart is pure receives the message. Search within, and you will find. Know the Guru Granth as the embodiment of the Guru's teachings. Know the book of the Gurudeva is not a book. It is himself, the embodiment of Gurudeva. Who have the true love and devotion in the heart, they will realize they are the guru in the Guruvākyas. Finally, and finally, through the mercy of the Gurudeva, finally this jīva is freed from this case of the prison, the prison of the 8.4 million different forms of life. And one comes to the Divine Consciousness. That time you can sing: "Já mám rádost, já mám rádost." It's not Hungarian language, it's Czech language. Já mám rádost, já mám... It was not very loud. "I have joy, I have bliss, I have bliss... I have bliss." Talk for months and years. Best would be you practice and you realize the Ājñā Chakra. The next one is coming, Bindu. Bindu Chakra is here, and that's called the Chakra of the... So, in India we have a tradition of putting here a tilaka, a bindu. That means the symbol of the Ājñā cakra, the third eye. And when you put the tilaka here, it keeps on activating this chakra. So that is called divine vision, divine sign, the light. There was a tradition: if someone had no tilaka, and you were going somewhere from your home on a journey, and you met someone who had no tilaka. Person goes back home. Oh God. That face will bring unluck, bad luck. Why? Because I didn't see the light. So that is a symbol of the light, wisdom, and the third eye. Next lecture will be Bindu Chakra. Until then, awaken your third eye. And now it's too long speaking. You are tired. And I also wish you all the best. I hope you learned something. What is yoga? How yoga came to us and what the Kuṇḍalinī Yoga means. Don't think when kuṇḍalinī awakes, your body will go like this. That's wrong, kuṇḍalinī. That awakes only when you go to some nightclubs. In yoga club, in the yoga club, it is I who has the joy. So awakening of the kuṇḍalinī means awakening of the wisdom. Takže probouzení kuṇḍalinī znamená probouzení moudrosti, harmonie, lásky, pochopení a projasnění, vyjasnění. Děkuji vám. Děkuji organizátorům. A děkuji mi za překlad. A děkuji mi za překlad. During the whole conference, they were doing a great job. I got compliments from different countries, and on behalf of those who phoned me, I should give them flowers from them. So, thank you for the translation. I give you a mālā. So thank you very much, wish you all the best, good luck, good health, and divine blessings. Adieu. Time, time is so relative.