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All of us are here. The hall is full, and we are very happy, relaxed, and comfortable. We have a beautiful temple where our Bhagavān, Śrī Dīp Nārāyaṇ Mahāprabhujī, is sitting, along with Alak Purījī, Devpurījī, Holy Gurujī, and Bhagavān Śaṅkarācāryajī, and the Holy Mothers on our altar. We are blessed in this hall that holds so much energy for us. I am so happy to see you again this evening. To name each of you would take a very long time, so to all of you, I respect you, I welcome you, I bless you, and I am very happy. Let us say the Jaya to all our Gurubhāī and our holy saints. What we have is the path of yoga. Yesterday, I was speaking about different kinds of yoga, like Haṭha Yoga. There, in Haṭha Yoga, we heard something between Śiva, Pārvatī, and the Haṭha Yogī. There are many paths of yoga, and it is very important to know about all of this. We should also know we have our path. We need not change anything, because all of us, everyone who is on the path of yoga, we are all on the one path. Protože my všetci, ktorí sme na ceste yogī, sme na jednej spoločnej ceste. But it is said, now we are all here in this one centre. We are all one, but we came from different directions, different kinds of countries, different roads. Our destination was to come here. So in that way, there are many different paths of yoga, but ultimately, we all who are on the path of yoga will be in oneness. Then it is said: "Eko Brahma, Dvitīya Nāsti, Eko Brahma." All one is the Brahman. We are not calling our body, but our ātmā, the truth, is all one. Eko-Brahma, that one is that Brahman, the highest. Eko-Brahma do tenasti, and when there are more dear hearers, then it is not good. So it is very important to know that we are all one. One should not change here and there. Some try to make a lot of fun, talking only on the surface. That is only like a little water; the rain is dripping, and then after a few hours, it's dry. But great saints, great yogis—what is a paramparā? They are eternal; they are on the right path, and that is called the yogic path, yoga. We should definitely see the ancient scriptures about yoga. Now, many people are playing with different things from those yogic paths. For example, there is Haṭha Yoga and also what they call the other yogas. We should not take something in worldly things. Otherwise, why do they say Kriya Yoga? Or, is there another kind of yoga? In Kali Yuga, they are doing something wrong; that is not right. Unfortunately, many people wrote many books, they wrote many things which are not correct. What is there, you have to understand. Then one can understand, yes, this is the divine path. We will try to get some kind of very, very spiritual and clear writing about yoga on different paths. We will try to get to the study of very original, pure yoga texts. Many of them are in Sanskrit. For us, it is difficult to read this in Sanskrit. Out of Sanskrit is the Hindi language, but that is also not readable for other people. Like your language, the Czech language—of course, it's beautiful. It is the tradition of their country and their very dear language. Many people who learn this like it also, but many people around the world don't understand. Those who are learning the Czech language and then are writing something—still they were learning, but still they don't know. It is called the mother tongue, and the mother tongue is then the real tongue, language. Those who are learning the language are turning and learning and telling on the surface, like only language, that's all. For example, the query is about Czech people. The one word that they will tell about—they can make so many jokes in this one, and nobody will understand except these native people. Also in Sanskrit, in Hindi, or many other languages in India, there are about 100 of the languages, and thousands of what we call dialects. About, let's say, 40 kilometers, and there is a language changing. They are writing all the books again, differently. Now, there are many languages, like the Chinese language—I don't know. Many Arabians, which I can't understand one word. So I cannot tell anything. So many languages and their literature, how they are changing or not changing, I can't tell you. But we have one scripture, which we call the Bhagavad Gītā. That, you know, is all of the Bhagavad Gītā. Many people have written from the Bhagavad Gītā in the Czech language. I don't understand Czech, so I cannot tell about Bhagavad-gītā in Sanskrit or Hindi. So many things people understand, many things they just see in their certain language. And so it is with yoga. There is yoga, and it has only certain postures. That's only yoga postures, āsanas. These positions of yoga are mostly about the names of different animals, trees, and things like that. Very few are also for the humans. So the ṛṣis, yogīs, they took the postures and took the name yoga. And so it is later the bakāsana posture. You know the bakāsana? Oh yeah, what, because he is standing like this, yeah? And we give him the Garuḍa. So, Bhūgola and Garuḍa are more or less the same. It's like a dog and a tiger, but it is that kind of line, this all: the lions, the tigers, etc., the cats, the dogs, etc. And also the cobra, the snakes. So there is also called the cobra. So also they will say one mendek, frog. Many of you have this name, and you know you are practicing. So the humans, or the ṛṣis, they were watching the other creatures and how they live life. Do they do something as exercise? Yes, they are doing, and many are fasting. They eat once, and then, like a lion, they eat once, and then two, three days they don't eat anything. But they are running, they are jumping, they are exercising. Also, there is about the trees, and also about the grass. Many things, this and that, are the name of the yoga. So you will see all postures are there; very rare is the posture of the human. But they took from them, from the other creatures, and they learned these movements from there for our body: all common kinds of legs, hands, back, stomachs, everything. And that we took it as yoga. Now, in this civilization, we learn from these creatures, animals, but we make something more. So now we are making many programs. There are jumping, running, and many, how do you call them, bodybuilding. But still, it is coming towards the nature. We are swimming, and we are swimming and diving in the water. That is also the duck going in and coming out, and so they are counting more or less. It's called the 84. They took the pictures or the positions of the animals. So, for example, from tigers to all these small and small animals. Similarly, about cows, and in the cows and buffaloes and all these kinds of milky animals, who give us the milk. So the ṛṣis, they listen from them. They see about them, see the behavior of them. What is good? What is bad? So in reality, no creature is bad. But it is said, the ṛṣi said: "Jīv, jīv bhakṣate." Jīv means we are living creatures. This is not only about the animals, but also about the grass and all plants. We know that many are enemies of the grass also. We know that many of these creatures are enemies of the grass, for example. So what God has given, everything is perfect. So, jīva jīva bhakṣate, life eats life. No, I will put it cold, put it cold out. So, everyone is killing others. Now, the creatures will not eat or kill, only when they want to eat them. But there are the humans; they are not because of eating them, but fighting and killing. That is what humans are doing. Many, of course, not, but many people are killing humans also. Everyone does this, but many people kill people. So, jīv, jīv bakṣatejī, life eats life. So, this verse means, life consumes, literally, life. So then it is said, God—is there anyone who eats the animal, eats the animal? If it is truly so, then it is what we call the sin. We should have another creature, and that is the human. And humans should be the highest now. But what can they do and what should they not do? So it is a dharma, and it is a dharma. Dharma, what is it we call the spiritual or the best, etc. It's called pious, a pious person. Nobody is killing and this and that. So these are two: the dharma and adharma. So, though God has given the human body, if they do adharma, then they will go again back to the animals. And dharma will go to the Brahmalokas. In between, who will go? Either they will stay for longer in the different world. And when we do something in between, then we either stay for a longer time, we get somewhere between these two worlds. So it is said, "I did bad and good." We say, "We have done both good and evil." So let's say, for example, how long will you enjoy or suffer from these two? Tak ako dlho potom, what you do for your dharma, then in joy and in stay, will you stay on the earth or in the other world? Then you will come again as a human, and then you will continue good dharmas. Or, this is the adharma. Go back and become any kind of creature. But they know what they should send. And therefore, there are very low goals, like the leper. And they are like worms, etc. They suffer, they will kill, they will die, etc. So it has everyone's where one will go. Not you, but it gives that to God. Now, there is no God. Oh God! How could I say there is no God? And can this one God do every work like this, the whole day? Because the day is not only for humans, but for every animal, every creature. This plant is also alive, and it has life. How long will it be? So God is not there only for making, then He will go like a fog. So Bhagavān, God, is in each and every creature. He's sitting in that jīvā, in that life. And so God is sitting in us, and the devil is, or the devils. Devils are cruel, so they will go further, and this and that. So, though there is a God, the Jīva is within. But that does nothing. He just, with that Jīva, how long and what you will be, and again, how much you will be coming and suffering. You see, some animals also have good luck. For example, you have one dog, and the dog is so... People are giving kisses, holding like this, washing very nicely in their tub. The best food, making haircuts, taking injections, and having someone have for the dog—they have a guard, like some person, for them. So, the dog is more than a wife or husband. And there are dogs somewhere; they have nothing to eat, and they are killing or doing this and that. So some good thing remains for some time. The dog, he was enjoying. But where will it go further? Like this, the jīva, jīva, bhakṣate, they are eating each other, going, killing, eating, going, eating everywhere, and so is also the human. Now, also in humans. Now, many people will ask the questions. Here, the flow is by the plants, and we are eating them. So many said that you kill the animals also. And it is true. Now, when you drive your car at night, how many bugs will hit your car? That is it. So, what can we ask about this? So we can only say we gave him mokṣa so quickly, not even half a second, not even half a second. And there was no pain. That jīva was in the jīva, and the jīva went somewhere again, mokṣa. And some are suffering. So, my dear, we cannot give the judgment. But only we can take the judgment that our humans know this, and humans know everything, so they can do everything good. And so the yoga, the ṛṣis or yogīs, great saints, they saw everything and then they took the good things from them. Now, we like everything. For example, our Sarvahitāsana. Our Sarvahitāsana is so great and beautiful. When you are 60 or 70 years old, then you have one of the best of the best to practice Sarvahitāsana of yoga and daily life. And also, there is one of the best, like Sūrya Namaskār, we have Barikhatu Namaskār. This is the biggest, greatest. But the Surya Namaskār is about twelve, and these are the twelve names of Sūrya, the sun. So they adore the sun like a God. So some people don't want to learn or know that the sun is a God. So, if you believe it or not, if the sun is not there, in a few days we will melt. So, that is the prāṇa, the God. But many don't want. Therefore, bārik hatu pranām. That is great, and that is one name of one village. Beautiful mountain, and many people, different kinds of religions, and so everybody likes it very much, and that's called the Baddhikhatu Prāṇāyāma, yeah? Praṇām. But what I want to tell is that many in yogic tradition said 84 postures. And why 84? So it is 8.4 million creatures. And certain creatures are different, we are counting them, but they are in that one layer. Many of these creatures are indeed different, but they are still located in a certain line, in a certain same plane. We are making praṇām in this posture and lying in the water. We are lying in the water with this position, which is to lift us. So, for example, we can jump in the water? Of course, you should know that you can swim. So lie down in the water. Put the lotus posture, and you can do half an hour, ten minutes, five minutes, as you like. You are fluttering, and because in the water is the lotus flower, so it's the lotus position. That lotus is living in the water. So that's why it is who is in the water. And so, those who are all animals, all kinds of creatures who are living in the water, fluttering in the water, the vegetation on the water, that is the one. So likewise, there are many, many positions and postures of different creatures, and so that's it—it is eighty-four āsanas. After we can take many, so in the water lotus position, and we are sitting in also lotus, it means that we are on the water. And so, that much posture we should have. We should have that posture. Practice, and we should see in which books, where it is, and we should know in which book it is described. For example, the position of Gomukhāsana. Yes, that also we have. So now you will find out really which position we should have. And so also are prāṇayāmas, the prāṇas. How to breathe? Breath we are breathing anyhow. We forget anything, but our breath we will not, the air. It is all the constantly flowing air. That's it. So these are all many techniques given by yogīs, also about many, many techniques with the breath and with the nerve systems and different organs in the body, etc., many, many things. So they are more for getting some of those kinds of techniques that we will get a better, healthy life. There is also Scorpio. It's the position of the scorpion. You have it, don't you? Yeah, very nice. Yes, that we are sitting like this, and the body like this, and legs, hands. Yes? You see, my God. There is a scorpion coming because the cobra is coming, and the scorpion comes onto his head. So there are many, many positions that are very good. So from there, we should take the essence of all these positions, of the pranayama, or the postures. And then we should come and practice constantly. Otherwise, there are many, many things we can give the people: peace, harmony. And you know, many, many great yogīs or gurus, yogīs, they don't practice all that which they are telling. Including myself, but we know that, yes, I know this and this, and I understand, and I respect and accept. We know every day we do our exercises. But we can explain and teach other different kinds, which I am not practicing. There is a doctor. And the doctor doesn't make operations every day for this and that and that and that. If there is no one coming for the operation, do you think you will get some person and give an injection and make an operation? No. Or eye doctor, or nose doctor, throat doctor, ear doctor. These are the different techniques. These are there, but that, but unnecessarily, we don't do that. So therefore, it is said, what Guruji and everybody said, that finally, Guru Kṛpā Kevalam. Guru Kṛpā, he gave a lamp. Guru Kṛpā, he gave a lamp. When the Gurudev gives this blessing, that is all of all. Everything. And therefore it is said, all from three, Brahma, Viṣṇu and Śiva, is above the Guru. Brahma, Śiva, and Viṣṇu are above the Gurus. That's why it is said: "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt, Para Brahma." So, the Guru is Brahmā, the Guru is Viṣṇu, the Guru is Śiva, and the Guru is Para Brahma. And it is because the Guru is Brahmā, the Guru is Viṣṇu. Tasme śrī guruve namaḥ. All these three, they are boring, and to the guru. So, what should we do? Then it is "dhyāna mūlaṁ guru mūrti." So we shall meditate, worship the Gurudeva's body. It means also the Gurudev's statues, photos; we should worship that. Dhyāṇa mūlaṁ gurumūrti. So concentrate on the Gurudevs. Pūjā mantram gurupadam, and worship and wash the holy feet of the Gurudeva. Dhyāna mūlaṁ guru mūrti, pūjā mūlaṁ guru pādaṁ, mantra mūlaṁ guru vākyaṁ. The best mantra is to follow the words of the Gurudeva. That is the best mantra. When Gurudev says, "Do this," then do this. Gurudev says, "Go that side," then go that side. Never say no, or this and that. Negative thoughts should never be. Dhyāna mūlaṁ guru mūrti, pūjā mūlaṁ guru pādam. Mantra mūlaṁ guru vākyaṁ tasme śrī gurve namaḥ, and therefore that is the highest of the highest, Gurudev. So, finally, all in all, when we are doing all āsanas and jumping up and down and links and these scorpions and everything, the end is in Śiva. We practice, we run, we jump, we do everything, but the most important thing is Seva. Om Śānti, Om Śānti, Om Śānti.