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The hall is full, and we are all very happy, relaxed, and comfortable. We have a beautiful temple where our Bhagavān, Dīp Nārāyaṇa Mahāprabhujī, is seated. Śrī Dīp Nārāyaṇa Mahāprabhujī… And we are blessed in this hall, which holds so much energy for us. I am so happy to see you again this evening. I am happy to see you again tonight, and many of you—if I were to name everyone, it would take a very long time. So, to all of you, I offer my respect, my welcome, and my blessings; I am very happy. Let us say the Jaya. We will say Jaya: Alakh Purījī Mahādev Kī Jai, Devādhideva Deveśvara Mahādev Kī Jai, Ārādhya Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī Kī Jai, Holī Gurujī Śrī Svāmī Madhavānandajī Bhagavān Kī Jai, Lālānandajī Mahārāj Kī Jai, Śivarānandajī Mahārāj Kī Jai, and to all our gurubhāīs and holy saints. Now, what we have before us is the path of yoga. Yesterday, I spoke about different kinds of yoga, including Haṭha Yoga. There, we heard about the conversation between Śiva, Pārvatī, and the Haṭha Yogī. Thus, there are many paths of yoga, and it is very, very important to know about all of them. We should also know that we have our own path. We need not change anything. All of us who are on the path of yoga are, in fact, on the one path. It is said: we are now all here in this one center. We are here as one, but we came from different directions—different countries, different roads—yet our destination was to come here. In the same way, there are many different paths of yoga. But ultimately, all of us who walk the path of yoga will arrive at oneness. Then it is said, “Eko Brahmā, Dvitīyo Nāsti, Eko Brahmā.” All is the one Brahman. We are not speaking of our body, but of our Ātmā, the truth, which is all one. Eko Brahmā—that one is Brahman, the highest. “Je kobram du tinasti,” and when there are more deer here, then it is not good. So it is very important to know that we are all one. Therefore, one should not keep jumping here and there. Some try to make a lot of fun and only talk on the surface. That is like a little water; the rain drips, and after a few hours, it is dry. But great saints, great yogīs—what is a paramparā? They are eternal, they are on the right path, and that is called the yogic path, yoga. So we should definitely consult the ancient scriptures about yoga. Nowadays, many people play 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 anything in a worldly manner. Otherwise, why do they say Kriyā Yoga, or is there another kind of yoga? And in Kali Yuga, they are doing something wrong; that is not right. Unfortunately, many people wrote many books; many things have been written that are not correct. You have to understand what is true. Then one can understand, yes, this is the divine path. So we will try to access very, very spiritual and very clear writings about yoga and its different paths. We will try to study the most original, pure yogic texts. Many of them are in Sanskrit. For us, it is difficult to read them in Sanskrit. From Sanskrit comes the Hindi language, but that is also not readable for many people—like your language, the Czech language. Of course, it is beautiful; it is the tradition of your country, a very dear language, and many who learn it come to like it. But many people around the world do not understand it. So those who are learning the Czech language may write something, but even though they learn, they still do not know it as a mother tongue. The mother tongue is the real tongue, the real language. For those learning a language, they are turning and learning and telling only on the surface—like a language, that’s all. For example, the word ‘kriyā’ might be used by Czech people, and they can make so many jokes from this one word that nobody except the native people will understand. And so it is also with Sanskrit, Hindi, or the many other languages of India—about 100 languages, and thousands of dialects; roughly every 40 kilometers, the language changes. And they write all the books again, differently. Now, there are many languages, like Chinese languages—I don’t know—and Arabic, of which I cannot understand a single word. So I cannot say anything. There are so many languages. And there is a lot of literature on how they are changing or not; I cannot tell you. But we have one scripture, which we call the Bhagavad Gītā. And that, you know, is the whole Bhagavad Gītā. Many people have read the Bhagavad Gītā in the Czech language. I don’t understand Czech. Yoga, and it has only certain postures—and that’s only yoga postures, āsanas. And these postures of yoga are mostly named after different animals, vegetables, birds, trees, and the like. Very few are named after humans. So the ṛṣis and yogīs observed the postures and gave the name yoga. And so, later, there is the Baddha Koṇāsana posture. And you know the Bhukla? Oh yes, what is it, because he is standing like this? Yes, and we call it Garuḍa. So Bhūgala and Garuḍa are more or less the same—like a dog and a tiger. But it is that kind of line: the lions, the tigers, etc., the cats, the dogs, etc. And also the cobra, the snakes—so it is also called the cobra. They also say maṇḍūk, frog. And many of you know this name and are practicing it. So, humans or the ṛṣis were watching the other creatures and how they live their lives. And do they do something as exercise? Yes, they do it, and many are fasting. They eat once—like a lion eats once, then for two or three days they don’t eat anything, just sleeping. But they run, they jump, they exercise. Also, there are names from the trees and the grass, many things—this and that—given to yoga postures. So you will see, all postures are there, but very rare is a posture named after the human. As you can see, the name of a position associated with man is very rarely discovered. But they took from the other creatures and applied these movements to our body: the legs, hands, back, stomach, everything. They learned from the movements of other animals and applied them to our body, to our legs, to our hands, to our stomach. And that we accepted as yoga. Now, in this civilization, we learn from these creatures. There is jumping, running, and many, how to say, bodybuilding exercises. But still, it is moving towards nature. We swim, we dive in the water—and that is like the duck going in and coming out. And so they count, more or less, the eighty-four—they took the pictures or the positions of the animals. For example, from tigers to all the children, the small and the smaller animals. Similarly, about cows, and the cows and buffaloes, and all the milk-giving animals who give us milk. So the ṛṣis listened to them, observed them, and saw their behavior. What is good? What is bad? In reality, no creature is bad. But it is said, the ṛṣi said, “Jīva jīva bhakṣate”—the animal eats the animal. Jīva Jīva Bhakṣate. Jīva means we are living creatures. And this is not only about animals, but also about grass and all plants. We know that many are enemies of the grass also. So what God has given, everything is perfect. So, Jīva jīva bhakṣate—the life eats the life. 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 humans who are not fighting and killing because of eating them. That is what humans are doing. Many, of course, do not, but many people are killing humans also. So, Jīva jīva bhakṣate—the life eats the life. So then it is said, God. Is there anyone who eats the animal? That is what we call 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 a dharma. Dharma, what we call the spiritual or the best, etc. It is called pious, a pious person. Nobody is killing and this and that. So these are two, the dharma and the adharma. So, though God has given the human body, if they do not follow dharma, then they will go back to the animals. And dharma will go to the Brahmalokas. In between, who will go? Either they will stay longer in the other world. So it is said, “I did bad and good, but…” So, let’s say, how long will you enjoy or suffer from this? What you do for your dharma, then enjoy and 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 adharma, go back and become any kind of creature, but they know what they should send. And therefore, there are very low goals, which are the lesser. And they are like worms, etc. They suffer, they kill, they 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. For every animal, every creature, this plant is also alive and has life. How long will it be? So, God is not there only for making you go, go, go. Then he will go like a fog. So Bhagavān, God, is in each and every creature, sitting in that jīva, in that life. And so, God is sitting in us. The devil is, or the devils. Devils are cruel. They will go further, and this and that. So, though there is a God, the jīva is within, but that does nothing. He just stays with that jīva, how long, and what you will be, and again, how much you will come and suffer. And you see, some animals also have good luck. For example, you have one dog. And the dog is so… people are giving kisses, holding it like this, washing it very nicely in their tub. The best food, giving haircuts, taking injections, and someone for the dog—they have a guard, like some person for them. So, a dog is more than a wife or husband. And there are dogs somewhere; they have nothing to eat, and they are killing, or this and that. So, some good thing remains for some time. The dog was enjoying, but where will he go further? Like this, the jīva, jīva, bhakṣati—they are eating each other, going, killing, eating, going, eating everywhere. And so is the human also. Now, also in humans. Many people will ask questions. Here, the flow of the plants, and we are eating them. So, many say that you kill animals also, and it is true. Now, when you drive your car at night, how many bugs will hit your car? What do 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, they were 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. And our Sarvahitāsana is so great and beautiful. When you are 60 or 70 years old, you have one of the best of the best to practice Sarvahitāsana of yoga in daily life. And also, there is one of the best, like Sūrya Namaskār; we have Bārikhatu Namaskār, this is the biggest, greatest. But the Sūrya Namaskār is about twelve. And these are the twelve names of Sūrya, the sun. So they adore the sun like a god. Some people don’t want to learn or know that the sun is a God. So, whether you believe it or not, if the sun is not there, we are, in a few days, we will melt it. So, that is the prāṇa, the God. But many don’t want. Therefore, Bārik Khattu Pranām. That is great. And that is one name of one village, beautiful. The mountain, and many people, different kinds of religions, and so everybody likes it very much, and that’s called the Bārikatu Prāṇāyām, yeah, Praṇām. But what I want to tell is that, in yoga, many say there are 84 postures. And why 84? So it is said, 8.4 million creatures. And certain creatures are different; we are counting them, but they are in that one layer. Then we are making praṇām, or this posture, and lying in the water. We are lying in the water with our position, which is the lotus. So 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 stay for half an hour, ten minutes, five minutes, as you like. You are fluttering, and because in the water is the lotus flower. So, the lotus position is like the lotus living in the water. So that’s why it is who is in the water, and so those, 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 they said, it is 84 āsanas. After we can take many. So, in the water lotus position, when we are sitting in lotus, it means that we are on the water. And so, that much posture we should have. We should have those postures in practice. And we should see in which books this is found. Gomukha Prāṇa Āsana also. Yes, that also we have. So now you will find out, really, which position we should have. And so are also prāṇāyāmas, the prāṇas. How to breathe? We are breathing anyhow. We forget everything. But our birth we will not; the air, breath, it is all constantly flowing, our air. That’s it. So these are all many yogic techniques given, 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 will give us a better, healthier life. There is also Scorpio, Prāṇāyāma, Scorpio. You have it, no? Yeah, very nice. Yes? That we are sitting like this, and the body goes up like this, and legs, hands, yes? You see, my God, there is coming this Scorpio. Because the cobra is coming, and the Scorpio 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 prāṇāyāmas, or the postures. And then we should come and practice constantly. Other than that, 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 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 work every day, performing operations for this and that. If there is no one coming for the operation, do you think you will get some person, give an injection, and make an operation? No. Or eye doctor, or nose doctor, throat doctor, ear doctor. So these are the different techniques, but we don’t do that unnecessarily. So, therefore, it is said, what Gurujī and everybody said, that finally Guru Kṛpā Hi Kevalam. Guru Kṛpā He Kevalam, Guru Kṛpā He Kevalam. When the Gurudev gives this blessing, that is all of all. Everything. And therefore it is said, all from three, Brahmā, Viṣṇu, and Śiva, is above the Guru. That’s why it is said, “Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma.” So, Guru is Brahmā, Guru is Viṣṇu, Guru is Śiva, and Guru is Parabrahma. And it is because Guru is Brahmā, Guru is Viṣṇu. Tasmai Śrī Gurave Namaḥ. All these three, they are bowing to the Guru. So, what should we do? Then it is Dhyāna Mūlaṁ Guru Mūrti. So we shall meditate and worship the Gurudeva’s body. It means also, even Gurudev’s statues and photos, we should worship those. Dhyāna Mūlaṁ Guru Mūrti. So concentrate on the Gurudeva’s form. Pūjā Mūlaṁ Guru Pādam, and worship and wash the holy feet of the Gurudeva. Dhyāna Mūlaṁ Guru Mūrti, Pūjā Mūlaṁ Guru Pādam. The best mantra is to follow the words of the Gurudeva. That is the best mantra. When Gurudev said, “Do this,” then do this. Gurudev said, “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, Tasmai Śrī Gurave 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 this, Scorpio and everything, the end is in the Sevā. Śrī Dīp Nārāyaṇa Bhagavān, Kī Jaya, Devādhideva Deveśvara Mahādeva, Kī Jaya, Satguru Svāmī Madhavānandajī Bhagavān, Kī Jaya, Oṁ Śānti, Oṁ Śānti, Oṁ Śānti.