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Śrī Guru Ātmā, Paramātmā, Oṁ Ātmā, Puruṣottama, Sakal Jagake Antrajāmī, Carācarakī Ātmā, Prabhu Carācarakī Ātmā. Śrī Gautama Paramātmā. Oṁ Tama. Sakal Jag ke Antrajāmī, Charācharakī Ātmā. Śrī Ātmā Paramahom Ātmā Puruṣottama, Sakal Jagake Antrajāmī, Charācharakī Prabhucharācharakī Ātmā. Śrī Gurudev is the Ātmā. Our ātmā, your ātmā, every ātmā is one ātmā. This ātmā resides in this body. God has made this body, which has five layers, very, very fine so that this ātmā can be comfortable, healthy, and happy. However, if we treat this body in a wrong way, then the inner energy, the Ātmā, becomes trapped. It cannot go out. Thus, we are all creatures caught in a casing. But through Guru Kṛpā, Mantra, practice, and so on, layer by layer, this casing will melt. There are always five steps: Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. In that state of Ānanda, we can bring our Ātmā, our soul, into the highest states. We are caught in the physical body, so it is Jīvā, Jīvātmā. Then comes Mahātmā, Paramātmā, and Brahmātmā. Step by step, our ātmā, our soul, will merge into the eternal. This is Gurudev’s teaching. Do not run away. Do not do wrong, stupid things, and you should not make another decision. Perhaps other masters have different techniques, but be sure of this path. Thus, it is Śrī Guru Ātmā, ho Mahātmā, the Mahātmā, Puruṣottama Puruṣa. Puruṣottama is the highest ātmā. Puruṣottama is the highest ātmā in the form of the Puruṣa. Now, do not create duality; otherwise, Puruṣa is seen as only male and the female is lost. No, it is a poem, so it says both are the same. Do not think that you are lost. The ātmā, Jīvātmā, Puruṣottama—all are one. There is no duality. But if you create duality, then you are lost. Then what will happen? They will just kick it, and we don't let you kick it, okay? Śrī Guru, Ātmā, Paramātmā, Mahātmā, Puruṣottama—step by step, this is how Gurudev has brought this knowledge into our sight and understanding. A gift to that knowledge: Sakal jag ke antarjāmī. Within myself, you are my Lord. So it is said: "Sakal" means all, "jag" means this whole world—all Jelchar, Thalchar, Nabchar, which I always tell you—Antaryāmī. That one God, the ātmā, is the same in everyone. If you torture other creatures, be sure very soon you will be tortured more than you were torturing. This is something people have no knowledge about. Thus, there are Rākṣasīs, Devās, and Rākṣasas—the divine qualities and the negative qualities. The devils are the goddesses. So all humans, male and female, no difference. Negative reactions to your wife will then come back to you. Or if a woman tortures her husband, she will have it returned in the same way. We are one, we are not two. We are human. And it is not only we humans; Sakal jag kī antaryāmī. Antaryāmī means He is within—that God is in everyone. Chara-achara kī ātmā. Again, Chara-achara, the movable, all these creatures here, have ātmā. Even vegetation has the ātmā. Come and understand that. How beautiful is this tree. How nice are the tree leaves, blossoms, fruits, etc. If we don't have trees in our flat, we put some nice flowers or plants in pots. We put different kinds of flowers and bushes in pots. When you come home and give them water, all the plants in these pots are so happy. They are happy, so don't take them and throw them away. Do not do this. If you keep them, love them, keep them. Each and every entity is my soul, my Self. All are my Self, and they are my Self. One in all, we are all, and all in us. Śrīguru ātmā, paramātmā ho, mahātmā, sakal jag ke antaryāmī, charāchar kī ātmā. This ātmā is in everyone. This is written from Gajanan sitting, so I can't read them properly. It is like a language of the Czech into the Slovenian. It is the same, but very different. Dhyāna yāge agam jāge nīgamse nitya ātmā nabharūpa. "Nabha" means the sky. When we look at the sky, the whole sky is beautiful. We do not know where the end is, and where the limitation is. Nabha is the sky, Nabharūpa. What can be more beautiful than the skies? That is then oneness—complete oneness: our earth, mountains, the vegetation, forests, animals, birds, humans, oceans, creatures in the ocean. All this is within that beauty and that space. And we want to become one with that. We will be, all the time, all kinds of feelings. Enjoy everything, like your skin. You are always trying, cleaning your skin, giving different kinds of oils, perfumes, many things to feel the skin very beautiful and very nice. But if we take the skin away and look at the stomach... yes, what is inside? What is inside is the world. There are muscles, nerves, glands, many, many things. But the beautiful covering of this skin, that's it. So, Nābhārūpa—you, we, all, me, etc.—when we have that positive and beautiful in our thoughts and actions, then we will be beautiful like a sky without clouds. A cloud is only some thousand meters in height. When the beautiful night comes, the stars sparkle, the beautiful moon dances for us, always changing, moving, and the sun. We are beyond that in meditation. Through our action, our beauty, we show beauty to the whole. But the skin's beauty is only for a while. It will get harder and harder. Then there are some kinds of problems, many things, because one day this will also go. But still, it is beautiful, the skin. So it is said: Nabha Rūpa, the beauty, Nabha Rūpa Vyāpo, Satya Vyāpo. This Nabha is everywhere; that is the truth, Satya Vyāpo. It is; you are the truth. We are the truth. We have truth within ourselves. Dhyāna, āgam, jyāge. When you meditate, Dhyāna... Dhunā. Dhunā means meditation. You people many times have a misunderstanding about Dhunā. Dhunā is not a fireplace or Dhunī. Dhunā, all, Dhunī, one. And "Dhun" means, for example, you are at home with your child, and all the time you say, "Do, do, do..." The girl is in that Ānanda. And Yogīs, yoga practitioners, they meditate. And this is the Dhun. "I am in my Dhun. I feel happy." It doesn’t matter if people are making noise. I am in Ānanda. I am in the Supreme. Once Holy Gurujī told a story. He was going to Amdavara, and there are some persons who have many buffaloes for milk, dairy. One of their caretakers also makes, from buffalo dung, something like a big bread, dried, to use for fire. One day Gurujī was walking, and that man was very drunk. He was sitting like this, and Gurujī was walking. He said, "Guru Deva, come to me, my master. Only for you I have four, five... five somethings for eating. I don’t give anybody. It is a pizza, Italian pizza, Guruji, for you only. Come on, come." Guruji said, "I have my stomach full, but my friend, you are great. How good you are, offering everyone?" "No, no, no, I don’t give anyone. They are stupid people. I don’t let them come quickly to me, my Gurudev." He was drinking alcohol. Gurujī said, "You enjoy. I will come when I’m hungry." So he left. So even when someone is a stupid person, don’t tell them, "You are stupid," but give them some good words. Then that person will calm down. That is the point. We should not go anywhere to the negative. We can calm down peacefully, slowly. So, Dhunā, not Dhunā Dhunā. Yes, Dhunā is again fire brigade, where you make fire, and Dhunī is also that fire. So Dhun, Dhun means you are in your joy, happiness through meditation, through playing flute or another instrument, or alcohol, or different things. Now these children are playing. How happy. It is their Dhun. Dhun means you are happy; they have no sorrows. So that is a Dhunā, not Dhunā—again, that is a fire, it is a Dhunā, yes, Dhunā. So there are different ways. So you should say, "I am in Dhun," and when you say "Dhunā," it means you are in the fire. There are many Czech words also which I can’t pronounce. That’s it. Or the Czech people hardly can pronounce the German in Austria. So they say "kicha," and we say "kiche," and they say "kiche." So "kiche" and "kiche" is a different... I am in between. So language is different, and that’s why one word can destroy the whole book. You said we have beautiful Gurujī’s Kutīyā. "Kutya." And "Kutya" means a nice hut. But he said "Kutya." Not "Kutya." "Kutya." No, no... So when you said "Gurujī’s Kutya," and you said "Gurujī’s Kutya," and he's writing "Gurujī’s Kutya" was beautiful, and always Gurujī, like his Kutya... Don’t play; this dog is different and hut is different, so you must say "Kutīā." And "Kutia," you can say, because you have too many dogs here. Yeah, so all people you love very much are dogs. Your wife will love your dog more than her husband, yeah? When your husband comes home, who will run quickly? The one who loves the dog will love the husband? Anyhow, so it is a Kuṭī. And Kuṭī. Now you call the chapati, right? Chapati. Chapati. But this is an English word. You can pronounce it, but we said Rotī, Rotī. And now he said, "I say Roti, and what did you say?" Roti. Now, "Roti" means the woman is crying. Or the girl is crying, the female. So the girl, woman, is crying, and I asked, "Please, can you bring me chapati?" And you said, "I will bring you, crying woman." So I said, "No, please, not Roti, Rotī." Therefore, in this bhajan, you can make a big mistake. When I came, she was... The chanting was wrong. Many people, many girls, wrong. Tama Vimala. Yes? Vimala means beautiful. But you say Vimbal. "I have Vimbal here." The German people said all the Vimbal. "Where is the Vimbal?" That’s it. So this language is a little bit of a problem. But we can learn if we want to learn. So, Chetan. Chetan means awakened. Ātmā is awakened. We are sleeping, we are in ignorance, but if we are woken up into knowledge, into this highest consciousness, then we are awakened. So now it will take a long time to twist this Dhunā and Dhunī, Rotī and Roti. So Rotī is cooking like this, chapati, rolling, and Roti is twisting the ear. I think he did not twist his wife’s ears. Okay, so we will again read this properly, okay? Next, we will be in the next seminar, either in Střílká or in VEP, or we will come again to this part of Czech. So now I should go through this part of the Czech. So, I wish you all the best and to learn this technique which I gave you. That was very powerful. It’s like, compared to that, what we call the Kriya Yoga. That is how you went through the five bodies, which is very powerful, but only for you. Okay. Deep Naya Bhagavān. Thank you, organizers, and all our brothers and sisters who were doing a lot of good work. Friday was the conference, and we are further, so we come to that. How is it that you still didn’t get it properly? Because this bhajan you could not finish yet, so how the Jīva, and then Jīvātmā, then Ātmā, then Mahātmā, and Supra-Ātmā. So, there are the levels in this. And if we go, we are in the human, but when we have what we call ego, greed, and many negative thoughts, then this ātmā will go into that, what I call, like that water which is from... that’s it. Hari Om, to all our brothers, sisters, and all practitioners. I wish you all the best. Adio.