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I see the Jaya Prakāś. But there is nothing. Again we are coming to the same spot. Today is again the 15th, and just yesterday was, or today is actually, Janmāṣṭamī, God Kṛṣṇa’s incarnation day. The night was beautiful, and now in 10 days will be Holy Gurujī’s incarnation. We will celebrate Holy Gurujī as we do every year. We have a very nice retreat or seminar in this beautiful, blessed forest in the Czech Republic, in our village where our ashram is, the Mahāprabhū Deep Satsaṅg Foundation. From here, it is just one kilometer and 250 meters away. Where we are sitting is two kilometers, 150 point 30 centimeters. The government of the Czech Republic and the previous government of Czechoslovakia tried to preserve this forest, and it was accessible to every tourist, every citizen. You see, in many parts of the forest, there is untouched nature: grass, trees, flowers, different plants. For those who have a problem with asthma, this is just the right place to come for a walk. You see these needle trees. Needle tree forests are used in Āyurveda and in naturopathy for people who have tuberculosis, TB, and also for asthma and breath problems. It is said they have more effect from the needle trees than from the seaside. The forest is very beautifully designed, with different kinds of trees. Every year we come here and walk for one or two hours, practice our āsanas and prānāyāmas. This is a very valuable thing here. So I welcome you all here in this beautiful country, the Czech Republic, near the Mahāprabhujī Deep Foundation, Ashram Village, Trilke. You see, we are all here from many, many countries, and mostly they are all yoga teachers, Yoga in Daily Life teachers, and organizers of Yoga in Daily Life from around the world. To be in the forest is a blessing. To go to the big city is challenging, but to be in the forest is a blessing. Lucky are they who can spend their holidays peacefully in the forest. Yes, the seaside is also beautiful, but if you ask me personally if I would like to go to some seaside for holidays now, I will fold my hands till my elbows, not only like this but like that. Thank you, no, because there is no more peace. There are so many discos, so many restaurants, so loud. It is not any more a place to relax. Holidays are compared with the holy, where you can spend peaceful time; no one talks, no one makes noise, then it is good. It is always said: ekaṅtavās, leave somewhere in a remote area. It is said traveling through the forest is something great. You see also these holy incarnations; we talk about Kṛṣṇa, he used to go into the forest with cows because cows do not make so much noise like humans. Rāma also spent a lot of time in the forest. Buddha got enlightenment and traveled through the forest. The forest, this is our life, what we are talking about. The trees are listening; trees are happy. Sarvar tarvar sant jan chautha barse. May the trees, the lakes, the sand, and the rain be incarnated for the sake of all, for the well-being of the entire world. The trees have the title of a saint. Trees have the title of a mother. They always give, give, give. They don’t take anything away. No trees, no life. So we are happy to be here, welcome you all, and now we will walk. Araṇya Vihāra. Oh my God. Araṇya means forest, and Araṇya also means gold. In the Hungarian language, Aranya is also gold. And Vihāra means walking, bhāvanā, mantra practicing. Inhale, and we will do here our Kriyānusthāna technique, where you are, without holding hands, imagining that I inhale through Iḍā and the left hand through Iḍā. So this one-hour practice of your mental practices, you can do while walking now, okay? Good idea? Yes, very good. So, I wish you all the best. Thank you. And thank you for singing, for the first time, my birthday song in the forest. I had many times in Czechoslovakia, birthdays in the forest also. We were the most beautiful. We enjoyed the most beautiful forest where you can feel free, freedom. I was in this forest of Czechoslovakians. In many countries, yes, but you can go out only twice: first time and last time. Even if they are allowed, they will come and say, "My God, you are making so much garbage, and who are these tourists?" But here is a big heart for us. Enjoy. Okay? Thank you. Deep Nayan Bhagavān. Kṛṣṇa. Deveśvara Mahādeva. Kṛṣṇa. Satguru Swāmī Madhavānandjī Bhagavān. Kṛṣṇa. Kṛṣṇa Kanayālāl. Kṛṣṇa. Kishen. And just yesterday was, or today is actually, Janmāṣṭamī, God Kṛṣṇa’s incarnation day. The night was beautiful, and now in 10 days will be Holy Gurujī’s incarnation day. For a Guru, we will celebrate as every year. We have a very nice retreat or seminar in this beautiful, blessed forest in the Czech Republic in our village. For the āśram, it is the Mahāprabhujī Deep Satsaṅg Foundation from here. Just one kilometer and 250 meters far, where we are sitting, two kilometers, 150 point... Avatahe. Dhanya dhanya kul gama dama ho jaha sataguruji avatahe. Prabhu jaha sataguruji avatahe. Unki mai mai kya kaa gaau? Kheera pranga bana jaavat re. Sajan sat guru gara aaya, khali khali har savat, khali khali har savat,... khali khali har savat. Kālī Kālī Arasāvatāhe Swāmī, Kālī Kālī Arasāvatāhe Sunāsakhī Sattva Gurugara Aaya, Kālī Kālī Arasāvatāhe Sajjana Sattva Gurugara Aaya, Kālī Kālī Arasāvatāhe. Anasūnāya śravaṇame jīvābhāva palatāvataye, munmīṃ jānasūnāya śravaṇame jīvābhābhāva palatāvataye prabhu. Jīvābhāva palatāvataye arasavacana kañcana kṣaṇa me lobhābhāva mitajāvataye. Arasa vacana kanchana kṣaṇa me lobhābhāva mita jāvata re. Sunā sakhī, sata guru ghara āyā, Kālī Kālī arasāvata re. Āja sācānā sata guru ghara āyā, Kālī Kālī arasāvata re. Kālī Kālī arasāvata he, sunā sakhī, sata guru ghara āyā, Kālī Kālī arasāvata. Sajjana sata guru, Kālī Kālī arasāvata. Swāmī, maliya gara ho javata hai. Ora neera mile koī gaṅgā me, bhāgī rati ho javata hai. Ora neera mile koī gaṅgā me. Bhāgī rati ho jāvata hai, suno sakhī, satguru garā āyā. Kālī kālī har savatā, Kālī Kālī Hare Sāvatahe, Kālī Kālī Hare Sāvatahe. Sunasakhi Satgurugara Aaya, Kali Kali Harisava, Vasana chhooti, kalanikata naiyavataye. Nau tatvalinga, vasana chhooti, kata naiyavataye. Kala Nikat Naiyavat Swami, Mere Ghar Aaya Lala. Nanda Bali Javat, Suno Saki Sat Guru Ghar Aaya. Aj Sajan Sat Guru Ghar Aaya. Kali, Kali, Hare Sāvatahe. Kali, Kali, Hare Sāvatahe,... Hariyo Kali Sāvatahe Prabhu, Kali Kali Hare Sāvatahe. Very good. Śrīdīp Nārāyaṇ Bhagavān kī, Devīśvar Mahādev kī, Dharm Samrāṭ Satguru Svāmī Madhavānandjī Bhagavān kī Sanātan Dharma kī. Thank you, Madhuram, for singing a very nice bhajan. Āj Sākhī Satguru Gharāye Kalī Kalī Harṣhavat Hai. Well, very soon we are coming to the point where Patañjali speaks about Śraddhā, Bhāva, meaning devotion. After a certain time of practicing different yoga kriyās and trying to have control over the senses, the development of spirituality towards samādhi or towards Brahma jñāna is devotion. If someone would like to have, let’s say, speed of development of the spirituality, then you have to turn to devotion, bhāva. Lalananji, in his bhajan, expresses the feelings of a bhakta, a disciple, when Gurudev comes to their house or the door of the devotees, that Satguru has come. Kālī Kālī Harṣhavātahe. Kālī means the Bījam before the lotus flower or rose flower or any flower opens, there is a bud, and this bud is Kālī, a Bījam. Similarly, our body is filled with all these blasams; these are the birds. Every tissue of this body is like a blasam. And when Satguru, Mahāprabhujī, arrived at his door, he is saying, "Oh, my friends, listen. My Gurudev arrived, came to my house. What happens?" Kali kali harshavat hai. Harsh, harsh or shock, these are two. Shock is unhappiness. When someone dies, some tragedy begins, happens, some quarreling is there. Sadness, sadness is shock. Shock, aśok, shock is the sadness, aśok is happiness. Haras, śok or haras. Haras means happiness. So all the blood, each tissue of my body is vibrating with happiness. Now, this is an indescribable feeling of a bhakta when one meets the Satguru Dev. Holy saints, or let’s say God, when suddenly God manifests here. Many will say, "Oh, what, what? Oh, this is very nice, oh, oh!" But others will say, "Oh, Śiva, Har Har, Mahādev." Similarly, Patañjali is coming to this point now. Vitarka, vichāra, ānanda, asmitā, anumata, pragyatā. While doing the sādhanā, we come to this concrete point. He said, "Samprajñāt Samādhi." Samprajñāt, the state of our being. Well, maybe some of you who are doing Kriyānusthāna, and if you are capable of sitting for 35 minutes, or a little less, you may experience this Samprajñāta Samādhi. But today I was in the Anuṣṭhān group. You were all sitting and so on. And again, many were sitting like this, doing my mantras. Yes, it was a very interesting picture. I told Chidānand to make a video, but he said we should have a little bit of respect. So I said, okay, kāya sthairam, and of course, practice makes perfect. Yesterday we were walking through the mountains, today you were walking, we had some meetings. Those who were already here for one week, going for a walk every day, for them it was not tiring at all. But who came yesterday and today went for a walk? They were, you know, practice, training, condition was missing. Similarly, those who have been preparing for one year, doing systematically according to the Yoga in Daily Life, your prāṇāyāma, doing systematically your āsanas, training your joints, ligaments, and muscles, they are enjoying inner happiness in this Kriyā Anuṣṭhānam. At that time, the influence of Prakṛti, the influence of nature on our indriyas, slowly, slowly dims. So, the indriyas become antarmukha; the indriyas withdraw and become introverted. If you move your body, if you open your eyes, you look left and right, you feel warm, sweating, you feel cold, draft, you close windows. This means indriyas are bahirmukhī. Indriyas are cañcal, restless. And that will not let you go to the samprajñāta samādhi. So in this, what samprajñāta, there is again he is explaining the three things. Grahya. Grahya means through the Prakṛti and physical senses, which have influenced your concentration or your consciousness, which a yogī, through practice, makes calm, more and more and more calm. So you become introverted. Now, introverted means not this which people call in psychology, that person is very introverted. That is an illness. That is a deep sorrow, a deep sorrow, deep confusion, a deep fear, experiences from past or from this life, and hardly one can smile. There are some people who cannot smile. It’s very, very hard to let them smile a little bit. They make it a little bit like this. That’s all, because inside is sadness. These muscles are paralyzed. They cannot laugh. But when through your practice you are healthy, you withdraw yourself back. It means it doesn’t matter if outside a tractor is working in the field or a neighbor is working with the plumbing or anything, that you are calm and peaceful. It can happen. For example, you were going somewhere, and you found a hotel to stay one night. And you like to sleep with an open window. And unfortunately, about 20 meters from the hotel, there is a railway. And whole night, trains are going and coming, and you can’t sleep. But there are some people who are living there, and they have flats. Now they are used to it. They don’t even notice the train came and went away, the train passed, practice. So their senses have rejected this sound, not to be irritated, not to feel. So this is a grahya, and the second, what is it? Grahaṇa. Then to accept, you notice something, and that is going to the mind and antaḥkaraṇa. Antahkaraṇa is not a physical sense, not connected to nature, prakṛti, but it is inner functions. And antahkaraṇa, we all know. How many antaḥkaraṇas are there? Four, very good. Did you check them? Are you sure there is no sixth? Sixth. You checked very carefully now. Yoga and daily life students are perfect. I can congratulate your teacher who teaches you so well. I can be proud of teachers of yoga and daily life. Thank you. Four antaḥkaraṇa: manas, buddhi, citta, and ahaṅkāra. Mind, intellect, consciousness, and ego. These four antaḥkaraṇa have a very big power, or a great influence, on our spiritual development. As long as the antaḥkaraṇa is not purified, as long as the antaḥkaraṇa is also not coming to this steadiness, like the physical senses came, the progress is not there. And this antakaraṇa, through this, and then gṛhīta. Grihita is that one through our buddhi, through our intellect, we realize oneness, ekatā. At that time, our buddhi is active, our intellect, that yes, I am experiencing that happiness. Now, this is a kind of samādhi which Patañjali explains. But in this samādhi, where the seeds are still there, I know, I am very calm, I am above all this, and I am aware of this. This Samprajñāta Samādhi you achieve, but that is not still the final. For that, again he said, "Vīraṁ Pratyayābhyāsa Pūrva Saṁskāra Śeṣo." Vīraṁ Pratyayābhyāsa Pūrvaḥ Kāḥ. That you practice your abhyāsa continuously without interrupting your sādhanā, without breaking your rules or the discipline. Discipline must be, and practice must be. If you think now, "I am in a high level of my consciousness, I don’t need anything," then you are mistaken, and you can fall back again. So you are at a very sensitive point. Either you can go this side, or you will fall down. And there you have to observe, control yourself. There is saṃskāra śeṣaṇīha. There remains only the saṃskāra śeṣa. Śeṣa means what remains. Minus and plus and everything, when we take it, then what remains there is the Śeṣa. After all this counting, what remains there is only one, and that’s called Satya. That’s the truth. The reality finally comes there. So, like Śeṣa Nāga, it is said that this earth is residing on the head of the Śeṣa Nāga, the thousand-headed snake, which is coiled and resting in the ocean, and on that, Viṣṇu is residing. That Śeṣa Nāga, when he moves a little bit his neck, then an earthquake takes place. So we should not give him a lot of tension. But when Mother Earth is suffering from our side, then the effect goes to the Śeṣa Nāga. Like what? Let’s say you have something on your head. You are standing and balancing. Okay, your neck is also holding, your muscles are constantly tensed and balanced. But the object which is on your head is constantly moving, like this and like this and like that, then the neck has to move. So when this planet is disbalanced, what we call now climate change and all this, then the Nāga is also in disturbances. And when he is moving, then earthquakes, hurricanes, floods, and so on, all are coming. Now, what does it mean again, symbolically? The truth is suffering. We are suffering because we have lost the truth. And so we lost the truth, here meaning our self, Ātmā. And because we have no more clarity, Svarūpa, we don’t know our Svarūpa, the Ātmā, so we are imbalanced. Raga-dveṣa both are filled in us. Rāga-attachment, dveṣa-duality. Rāga-ignorance, dveṣa-jealous. So, raga and dveṣa, these both are so strong that a sādhaka cannot find inner balance in his svarūpa steadiness, where samprajñāta samādhi cannot be successfully practiced further in this raga. So, without breaking your abhyāsa, you practice, continue what you did in the past, and in the future you have to continue. Saṁskāra śeṣo anyāḥ, saṁskārāḥ. Samskaras, often we spoke, experiences through visions, through sound, through smell, through taste, through touch, fear, happiness, spiritual, non-spiritual, satsaṅg, kusaṅga, and so many saṃskāras which we have, which our indriyas were collecting from the outer world. Now, these saṃskāras remain, says there. And with these saṃskāras, we have to practice in our continuing of our sādhanā. Vīram pratyeka abhyāsa, we have to practice that abhyāsa pūrva, what we did in the past. When the saṃskāras, that it means ego, now is coming inner, when ego is there, when you have this all the saṃskāras, ego is the bundle of the saṃskāras. Ego is that bundle according to which you lead your life, meaning also what kind of education you had. Mentality, what we call, for example, the person who has grown here in the Czech Republic till 15 years of age and then went to Japan and has now lived there for 30 years. So, more mentality this person will have from Japan and less the Czech mentality. Or it is born here, and immediately the parents immigrated to Japan and will come back, then it will be that kind of feeling, habit. So, saṃskāras, ahaṃkāras, the ego is from the way, what kind of saṃskāras or education we had. And this, when deep we come to our mind or to our consciousness, then saṃskāras come out. Saṃskāras bring the vāsanās, and if these vāsanās are not purified, then you cannot proceed. If you try, then you can damage something, and therefore here it is very important, developing. Śraddhā, viśvāsa, confidence about this, we will come tomorrow, so there comes then guru bhakti. And now, when you practice this śraddhā, then the development towards your samādhi, or deep meditation, higher consciousness, will be rapid. But many practitioners make a mistake: they think, "Now I know how to meditate, and I know all the books and what is written inside. I don’t need anything. I know how to do the āsanas and prāṇāyāms. I know how to sit comfortably. Now I don’t need anything. I am myself. Why should I practice more mantra? I don’t need a mantra," and this is my first obstacle. This is the first rock which is on the path of a sādhak, an aspirant, a practitioner, and comes as an obstacle. And therefore, we shall constantly observe our inner feelings. So, when this knowledge appears to you, when you come to this higher consciousness level, then Ātmā-Prakāśa, Ātmā-Anubhūti, Ātmā-Anubhūti. Ātmānubhūti means, anubhūti means experience, the reflection. Something begins now, we are there. You don’t know, many people have no experience of this, but in those countries where we have little water and we dig a tube well, and after a few meters or a hundred, two hundred meters, the soil becomes a little weak. Now we said, "Oh, there must be water somewhere near." You see, similarly, the Anubhūtiye, the reflection comes that Ātmā is near now. And that Ātmā is your Satguru, your inner Gurudev. Develop devotion, the love, and then it will come to the second form. Otherwise, without devotion, it doesn’t matter which kind of sādhanā you do, it is lost. Now, there’s a different kind of devotion. People who are making some black magic sādhanās, they have maybe devotion to some black magic. I don’t know. Do they have a guru? There is no guru. Guru cannot be black magic. Guru is a guru. He or she cannot be a black magic guru. But they have still, they call their East Devatā like Rākṣasas, like Yamas, the Yamarājas. Someone is celebrating Yama. So these are two forces. But our aim is to come to pure consciousness and to our Ātmā. So, there is no anya. Anya means nothing else, or something. For example, every evening we ask, "Who didn’t get prasād, please?" So, there are some who raise their hands up. Similarly, when you go, some saṃskāras, anya saṃskāras, may remain still inside. And that we have to trace out. Good, we shall cultivate. Negative, we shall just ignore and put it out of our attention, our awareness, our consciousness, or our feelings. So tomorrow we will proceed with what Patañjali is going to say. My God, every day he is saying such good things. Bhav Pratyayo Videhe Prakṛti, Prakṛti Laya Manaḥ. So Bhaya and Prakṛti and Videhe, the word Videha, the father of Sītā from Lord Rāma, God Rāma’s, Sītā’s, her father is known as Janaka Videhi. Janaka was his name and also his kingdom, Janak Puri, where Sītā was born. Janaka Videhi, it is said that Janaka, King Janaka, was living in the physical body, but still he was, how to say, Jīvan Mukta. Being in the body to be Jīvan Mukta is hard or rare. And so one of Mahāprabhujī’s disciples was there, also a Jīvanmukta. Do you know what his name was? Mangilālji, you didn’t read in Lilāmṛt? He was living in the family life, but he got Jeevan Mukta. Read again Līlāmṛta, what Maṅgīlālji achieved. So tomorrow we will come about this Videha and Videha also. Before you achieve the complete, it can happen that your body dies, but you didn’t fulfill still that journey you did achieve. So what will happen then? That one is known as a Yog-Braṣṭa, which means one who couldn’t fulfill the yogic life. So this will be tomorrow. Today, I wish you all the best, and good evening. Good appetite. And to those who are going to sleep in different countries, I wish you good night. All the best. Deep Nārāyaṇ Bhagavān a key they wish for Mahādeva key. Dharam Samrat Satguru Swami Madhavān jī Bhagavān, tomorrow we will have a demonstration. We will have a demonstration from certain yoga practitioners from here who are very near to Samprajñā Samādhi in you. Now you see, and you don’t know that you are that one. That is a good thing. So the posture, the mudra, the way of sitting, we will tomorrow demonstrate, so you can also see, my dear friends, brothers, sisters, devotees, practitioners around the world, in which mudra, how one is sitting when coming near to the Samprajñāta Samādhi. Deep Nārāyaṇ Bhagavānkī Devī Svaramahādevkī Dharm Samrāṭ Satguru Svāmī Madhavānandjī Bhagavānkī Sanātan Dharma Kī Om Śāntiḥ Śāntiḥ Śāntiḥ. They forgot to bring me the watch.