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Dīpa jyoti parabrahma dīpaṁ sarve mohanaṁ Śubhaṁ karoti kalyāṇam ārogyaṁ dhanasampada Śatrubhūdī vināśāya dīpa jyotir namo’stu te Oṁ śāntiḥ, śāntiḥ… Bhagavad Gītā. Welcome again on this beautiful day. Something is very beautiful here. I have been observing for many years: when I am having a satsaṅg here, or a program outside, then, really, the birds are also speaking. Yes, really, nicely. And when I stop, they are again silent. But the children, they are more beautiful making sound. As we know, our program began yesterday, and this morning you had very beautiful classes. There is one program I did not speak about in the last two weeks, and that is called the Anuṣṭhāna—the Kriyā Anuṣṭhāna. There are many Kriyā Yogas which I have with me from our Gurujī. There are 64 kriyās which we have, what we call the Kriyā Anuṣṭhāna. These kriyās are all written in our paramparā’s books, in every book which is in the form of a song, or what we call the bhajans and the poems. These bhajans have many meanings. Bhajjany has many meanings. Bhajj means to sing, to chant, to listen. Bhajjany means the humans; this is for the humans. There are always different people saying one is male and one is female, but in this spiritual education—maybe it’s a song, drama, dance, poetry—there is mostly no difference between male and female. We have, as the physical body, maybe different genders. Otherwise, we are known as human. And when we say human, it’s both together. Now, any kriyā that we are doing is equally for all. About knowledge, it is equal. It was sometimes that some people made lots of differences. Some decades before, in Europe, they said women had no right to vote in the elections. So why not? In some countries, still, that is not good. Some ask me in India, and they put me the question. They said, “Why are the women not voting?” Of course, I was pro-Europe because I’m in Europe, and I want to give respect always. I said, “Well, it is very good. You know, the women have no time because they are looking after the children, for cooking, this, that. And they tell the husband what he should vote. So they are respecting the women, not to give the disturbance, and standing in line to give the vote.” Oh, that was respect to the women, but before that also, many problems. But now we are getting more and more and more into equality. But there is another problem that we will give in the next lecture, between male and female. So wait a minute. Well, I’m coming up with the techniques, so Kriyā. Kriyā Yoga. And first we have to get the word kriyā. So kriyā means action. Anything you do, it is a kriyā. While eating, when you are swallowing, it is a kriyā. When you speak, it is a kriyā. When you cook, it is kriyā. Eating is kriyā. Washing dishes is kriyā. Going to urinate is kriyā. Going to the toilet is also kriyā. The circulation in the body, the blood, is kriyā. The digestion is kriyā. Walking is kriyā. Sleeping is kriyā. It means whatever is happening with our living body is a kriyā. And this, our body, which has five elements: these five elements are the body of nourishment, the body of energy, the mind, the knowledge, and liberation. Within this is the soul. So we are only the cover, one after another. But still, the Self is not that. So this is a protection, everything. And in our body, our human body, animals also have certain kriyās. So we call there are five karmendriyas and five jñānendriyas. Indriya. Indriya means those bodily things we are getting as an action. So that’s kriyā, through what we are doing. So, jñāna indriya and karma indriya. So, indriya means the object of the body. So, jñāna indriya: through which we get jñāna, the knowledge. The knowledge which we know, but we are using that. So, let’s say first the jñāna indriya is our eyes. So what we see through our eyes is that knowledge, and that is called jñāna indriya. Is our eyes looking? They see all objects, all colors, etc. That’s why we call it jñāna indriya. You are in the room, and your husband is looking through the window. And the wife said, “What are you looking at outside? Can you tell me, please, also?” So the eyes will give the knowledge. It’s beautiful, clouds. It’s beautiful trees, blossoming. The birds are beautiful. So through his eyes, she is getting message, knowledge. That’s why it is called jñāna indriya. When you are driving, of course you have that knowledge, and the driver is driving straight towards one village, but his observation has all four sides. The driver has to know the road in front exactly, and so on. At the same time, he knows what is happening left and right. And with the back mirror, we are also taking care of what is behind. That’s why this is called jñāna indriya. Karma, doing. So that knowledge is jñāna indriya. Second is listening, hearing. And all through hearing, we are getting all messages. And so this is also jñāna indriya. If we close our ears, we can’t hear anything. So this is also jñāna indriya. The smelling. So you can say, “Oh, very nice smelling mushrooms here.” Nowadays, people are going to get, you know? Or suddenly you say, “Oh, this garden, very nice flowers.” Good and bad. In the summer, it is very hot, sweating, and you are going on a bus, the city bus, from this point to that point. So there are many men and women. And some are standing and holding like this, but someone is so sweating, and he likes good garlic. Why not? Or different things. So you are holding because you have to be holding yourself, and there is another person holding. But one is a tall man, and there is a small woman standing somewhere. And her nose is directly here. Also, information giving. Jñāna, oh God, this is not a good smell. So jñāna indriya is very important, the hearing indriya and also watching, looking, the indriya. Then the indriya is the touch, the whole body. If a small ant is crawling on your body, you will know. It is giving the message from our foot or sole till the head. The whole skin is giving information. Therefore, it is jñāna indriya. So these are the five jñānendriyas: the taste, so if it is sweet or bitter or sour, etc. So this is called jñāna indriya. And a yogī should not know all these kriyās, but all people, some animals also need this, they also have this. They have eyes, they have sound ears, they have smell. Many animals can smell from far distances better than we can. So they also have this. Now come to the tree. The trees also have this kind of indriyas. And when a good person comes, they like this tree. This tree is more like blasphemy. And if there is not a good person, that has a fear. It was in 1977 or ’78, so it was in Austria, but maybe in other countries too. They said that this vegetable is all that is living. And he was writing and talking, and it was in the newspaper, a big newspaper. That potato has life and is speaking. And he said, “How can he look at potatoes in the garden?” So they brought some machine, and they brought the potato, and they took the knife, and there is a sound in the machine. And when they cut the potato, a very painful vibration. So it is said, the potatoes are also life. And feel pain that you are killing. Or, living life, potatoes, you are putting in the hot water. Really, this is not a joke. Some people may remember or look in the garden for something, about this story. That time, there were only black-and-white televisions. But the next day in the market, no one bought the potatoes. For weeks and weeks, or days and days, many people didn’t want to take the potatoes. So life is there, so the tree also has life when we touch it. So that is also jñāna, knowledge. So when you feel, touch, there is knowledge. Feeling, we call feeling, the skin, we feel the skin. But this is giving information, and so our roots of the tree, when we cut the root, it’s like you are pulling our teeth out. So this is the life also. So finally, we can tell this earth is a living earth. We are living here on a living earth. So, where to kill someone, or not? And without water, we cannot live. Water also has life inside. That’s it. The Czechoslovakians always say this, what’s called “voda je život.” And you know, there’s one person he likes very much about water. He’s from the Czech. And he made these telephones called the Vodafone. Yes, yes, Czech. Now, there’s another thing. You see that because I’m running too much here and there. Of course, I’m going for giving lectures and this and that. Many times people said, “Please go for holidays.” And holidays for me are a loss of a lifetime. So, you know, one is called Fiji Island. We all know about Fiji, and the rocks, the most ancient stones, are there. Beautiful, beautiful, everything. And when you are standing near the airport, there is one hill. And really, those who have been in Fiji with me, who went, not with me—okay, good—next time we should go to see that. When we were standing near the airport, there was a big rock on the hill, and it’s called the Lying Woman. Really, really. The head, the neck, the chest, the stomach, the legs, the whole thing. So many, many tourists are taking photos. I don’t know, maybe sometimes women were so big, it was. But there are many things. Let me come to that point. So there is one lake on that hill, a big hill. And people hardly go there, but there is a waterfall through the rocks. And it is one of the best waters in the world. Now, the Czechs are very clever. They are very good for business. The Czechs give the business for others, not for Czechoslovakia. Otherwise, the Czech Republic will be very far. So I told that mister, he is known as Vodafone, he said, “I give from time to time money to Slovakia, Czech, Czech.” Like Batia, he went here to Canada, and he really helped here, this time Czechoslovakia. Anyhow, let’s come. So, that Vodafone company is now selling the Fiji water. It’s written, the Voda company. And it is one of the best waters in America, in Canada, in New Zealand, in Australia and some other countries. Vodafone. Well, not Vodafone, the Fiji phone. Water. So that water has very nice feelings when you drink. Very pure. So even the water has life. Water is life. Water is life. Similarly, in our body, every organ, every gland, every cell is living. Now, if we say, “I am,” who? You knock on the door and you will say, “Who is there?” You said, let’s say, František. So, open the door. He said, “Oh, who is this? I.” But what is this, František? He’s my shoulder. My head, my skin, whatever we said is mine. All organs are mine. So this means you are not the only one. But further, when we go, I told many times, and many you will say, and many may have forgotten, or many will not know, we can make it now an experiment. So we shall make an experiment, yes, practical. The practical is something, but you have to play with me. And if you don’t play, then you’ve lost. So, if you are going to school and writing your test, and while you are looking there, the teacher will hold you and put you outside, or will say, “No, next test, in the next test.” So, if you want to play this now, we can do it, yes? So, it is said, who are you? Where are you? I am. These are my teeth, my arm, this, this. Where are you? So, let’s raise your hand up. One hand. With the whole hand or one finger, okay? And now you can go down. And I will tell you, I will tell you where you are, touch your hand. But eyes are closed. May you touch here, may you touch here, may you touch here. You touch here, you touch here, you touch anywhere. But where do you feel? Where are you? So now again, hands up, close your eyes, and with one finger you touch, where are you? And stay there, put your hand there, put your hand there, yes. A girl, don’t look right. Leave your hand there where it is. Please don’t move your hand now. Open your eyes and look, where is your hand? Your hand, don’t look there, girl. You destroyed my game. Leave your hand there where it was, please. Put your hand there where it was. Very good. Your eyes are open. Your look, where is your hand? Very good. And now look, whose parents are looking where. Peacefully look. Thank you. Thank you. Put your hand down. Ninety-eight percent, or ninety-one percent, ninety-nine percent, in the heart. Some did here, some did on the nose, some did somewhere else, some were looking like that. Thank you. So now, generally, in the whole world, my life is in my heart. I am here. But I think in Japan, maybe they said like this. I don’t know, but they do like this. We don’t want like this, so we are here. But still, what is here? My heart. What is inside? I am. Where is that? I don’t know. Similarly, these five elements of our body. The sky, the space, the fire, the air, the water, and the earth. These are the five layers of the layers. And within that is our Ātmā. And Jīvātmā. Jīvātmā and Ātmā. Only Jīva and Ātmā, Jīvātmā. Now, this is a language problem. So we said, “My soul.” So everyone’s different language, my soul. And in that soul is the active soul. In these five covers, that’s called ātmā. Ātmā is that power in the soul. If that soul is not there—no, sorry, if ātmā is not there—then the soul is without skin. So that soul is the cosmic, everywhere, everything. We have both everywhere, both. We have this everywhere. So we call it electric, but if the powerhouse pulls it down, then there is no electricity. We are here as an instrument, but that prāṇa is not there. So prāṇa is that jīva and ātmā. What we call the Supreme, so ātmā and ātmā is jīvātmā, so mixer. That life is then inside. So ātmā, jīva, jīvātmā, ātmā, paramātmā, mahātmā, ātmā, jīvātmā, parātmā, and mahātmā. Then we are one with God. God has no five elements. He comes into the element, but he is not there. And you are also like that; when you go out of the body, we can’t see anything. So now it is my soul. I am. Now everybody said, “I am.” But our body is like a big city. Like a whole Prague or Brno. Or arrows. So in our whole body, one is our soul. That’s Jīvātmā. But in each and every drop of our blood, many, many things, there are more Jīva souls in our body. All the souls, many, many things, living, these cells in the body, living cells and dead cells, many are dying, but more are also coming. Now, if our Jīvātmā, the big soul, and the other is also ours, when your soul goes, all is gone. So, when your Jīva is gone, everything is gone. Example. There is a bee hive, a honey bee hive, and there is a queen. That one queen is living there, and all the hundreds, thousands of bees are bringing the honey, but they are all protecting there. And if the queen flies from there, all bees will go; they will leave everything there. Your eggs, your honeys, everything. Similarly, when our soul here has gone out, all cells of our body are gone also, finished. But then another negative comes. Different kinds of creatures come. Worms and so on and so forth, but that will all come inside. Till this body is here, so you are not one. You are not alone, and you are one with them. So their one is all, and all in one. So similarly, don’t think that only I am Saul, I am God. No. So we are all one. Second. And secondly, we are so many sitting here, and we all say, “I am my soul, you were touching my soul here, my soul here.” Others were talking like this here. Maybe it was somebody listening and talking with a gun here, and he said someone was talking here. Anyhow, so many. Now, we think that we are individual souls. Yes, we are individual, but individual in oneness. So, there is another example I give you: we have seven big oceans. And many other rivers, lakes, ponds, many, many, many. And in this ocean is the water. And in our body is the water. Now, when we see the ocean, it is like one, but the ocean is also not one. There are many, many, many drops; the drops of the drops become the ocean. So when the heat comes in the daytime, the sun rises, even in the winter. Then we can see it if you are standing in a high building or on a big tree, and you look down to the ocean coming like steam, like from a cooking pot. So this is what we are going, this steam. But this looks like that, but this is one fine drop. And it goes further high up. Again, it is separating. It’s collecting like our clouds, we know. So water is very heavy. But it turns into that wave, like a gas. But still, there is a very fine drop. So these five are like different pieces, but they are all from one ocean. We fly with an aeroplane, very heavy clouds, sometimes a little bit we are feeling, otherwise nothing. But still, that is in the skin. Again, it comes down. Then, it tries to come down, what we call the pulls us down. Gravity. Then the very fine to fine drops come together, becoming the drop. And that we call the raining. Big, big, big drops. Sometimes, even getting big holes. Hey, where are you going? One end. So, one to one. One to one, so one and a hundred. There is one example again. We are one hundred here. And going for a walk, and all hundred we have one walking stick. It’s very good, comfortable. We have one stick. Or we give it to someone and say, “Bring it up, please.” Then he makes a big bundle. So a hundred sticks are very heavy for one person. But when one stick is just nothing, and so is that again heavy comes, drips to drip to drip. We know all water is flowing, becomes a little creek that goes to the river, becomes a big river. And again, we are in the ocean. That is how every creature on the earth is alive, living. But there is the soul, which is the one. First, coming to the sun, and then above the sun, is the Paramātmā. So, every soul on the earth, there are three: living in the water, living on the earth, or in the space—Jalachar, Thalachar, Nabhachar. These are all in one. So now it means… You are not only one. How many cells in the body are living? Each and every movement, not only your soul is doing, but others are working for us, my dear. So if we can do this kriyā, and there are more kriyās, which are twenty-six, sixty-four, sorry. And there are many, many kriyās in the body which we should do. There is a kriya also to take a bath. There is a kriya to go to the toilet. Kriya to digest. Many things like this are also in oneness. And so now we did here Kriyā Anuṣṭhāna. And Kriyā Anuṣṭhāna. So, this Anuṣṭhān means that we do one week of that kind of practice where we should keep silent, less speaking, less nourishment. The less you will eat, that will be easier for you. Or eat just salad, just a little salad. You will not die in one week. And if you die, what a great thing. We always say, “It’s a great yogī in meditation. We will worship you,” but you will not die so quickly. But we should know, if you have diabetes, if you have a headache, there are many things that you cannot fast. Also, pregnant women should not do this. And also, for little children, they should feed them. But for one week, you eat only 40%. And water, or 25%. You will see. You will sleep less. You will not be tired, and you will meditate and practice nicely. Less speaking. So you are observing your energy towards you. Like we are a drop of water. So on the whole of our palm, there is one drop of water, and we are sitting on a boat, and we hold near the water, the ocean, the endless ocean, and one drop. This one is a part of the endless. But there are objects, or objects cannot let you go in the ocean. But if you drop like this, one drop becomes the ocean. And you will say, “No, no, I will take it back.” Gone. So no one can take you away when your soul, life is gone, body is gone. You will come to your Brahmalokas. But there is another thing: water came from the ocean. Became clouds, again dropped very nicely, water back, pure, purified, completely, and water falling. Coming to the good river, or somewhere in the street, or in the canalization, our bathroom toilet canalization, so that water goes there, and beside, one went to the ocean. So that is the destiny. So karma deals in that direction. It becomes rain in the Sahara, and where is the ocean? Again, water is there in the sand. But again, it will become hot through the heat. It will go again up, and then you are going somewhere in the rainforest. Now the rainforest is burning. So, my dear, we are one, and we are not one. So we want to become one. And therefore, our Gurudev said, “Gurujī, one in all and all in one.” I am one, and one in me, and I am with one. So one in all and all in one. That depends on you. Your practice, you cannot think that it will be like this. Because if you get to the mokṣa, ātmā jñāna, when ātmā jñāna is there and you are living, then you become very different. Ego will come. Then you will be only with the worm of the books. You are gone. So the real ātmā-jñāna and becoming one with the Brahman come some minutes before life is gone. Therefore, wait and wait. And if you do something, ego will come. It is like this: you are very rich, and now many will go round and round. And it will take it from you, so wait. Wait, but do that karma. Do not kill or destroy any jīva. And that is not easy. Even when we are walking, you are coming with a car, and now there are many bugs on the road, and we hit them. Our friend, the glass, is completely with some creature that died. What about that? That I will tell you after. They are so much, they like to me. So let’s go further, and therefore you are here to have your friends, greet them, speak with them, but not too much joking, and go and do your sādhanā. You see, it will not be easy to get such a holy place. How nice, beautiful. So, it will take time and time. If you want to die now, perhaps I will ask God. I say, “God, you are the mistake.” Why did you kill this? So he will, God says, “Sorry.” But I have to put it back, but it’s called the in the wait line. So now it is, God will say, “You are on the waiting list.” So he said, “When will this book be?” Let me see, in the whole earth, including in the water, how many creatures just died before you. It means how many yugas again you will come as a human. Therefore, no dying, no suicide. Don’t be angry. If someone is gone or done, go. You are you, that’s all. If you are with me, okay, you are going, you can go. That’s it. So, further we will speak. It’s time for your lunch, and your program will come. I will be in the evening satsaṅg. I want to go for a walk from here to there, but I have no time. When I go, everybody comes behind. And said, “Swamiji, please, can you ask this, please?” But I hope I will walk today. I got a bike in the room. So, I am just comfortable. But biking like this and biking in the free is different. So, all the best. God bless you. And I hope something you got it. So, who am I? Where am I? Who are you? Okay? Thank you. Adieu.