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Today is a very beautiful and divine day, the day we call Nāg Day. Nāg means the cobra, and today is dedicated to its worship. It is important that we respect all different creatures. Similarly, there is the worship of trees, the worship of the earth, and the worship of the ocean. We know there are two aspects: negative and positive. The positive is spiritual and divine, while the negative is like devils or negative activities. It is said every creature has a life inside, and we are worshipping that life. But on the physical level, they are either negative or positive. Consider water. I am always telling you: in the whole world, there is one telephone company called Vodafone. The Vodafone phone is very good; it is more prevalent in America, Australia, New Zealand, Fiji, etc. Water is equal to the ocean, and without water, everything is finished. The ocean is primary; it brings water around the whole globe. How is water brought to different parts of the earth? The ocean brings water even to the desert. The ocean is also here, bringing us water. So, what do we know? What is the ocean? What do we actually know that, in reality, is the ocean? The ocean is life, and that life is for all creatures. This ocean protects us and gives us life. How does the ocean bring water everywhere? How does the ocean get water all over the place? The body of the ocean, in a very delicate form, evaporates, and clouds come out of it. Water is very heavy, always on the earth, but that prāṇa makes this very fine life of the water, and it flutters in the sky. It can come from Australia to Austria, from Austria to America, and from America to India. All over the earth, there are green places. There is moisture, pure, good water. The ocean brings this water. The ocean is our father, and the earth is our mother. We all call Earth "Mother Earth," and that prāṇa is Earth, in which that prāṇa is called the energy. That energy is the power, so it’s called Annamaya Kośa, Prāṇamaya Kośa—prāṇa. We can take this prāṇa as our water. Annamaya Kośa, Prāṇamaya Kośa, then Manomaya Kośa—the mind. And within the mind is our soul, our power. Consider a very big elephant; you know how big it is, but his brain—in the brain means his prāṇa, his power, his mind. That mind is leading every direction. Or consider a very big snake; it has a little head, and that is taking him everywhere. So our point is that the mind’s point depends on different kinds of qualities, which depend on many different qualities. Manomaya Kośa, prāṇa. Prāṇa is that life, the water. Prāṇa is that life, the water. And Manomaya Kośa is that which leads this energy left and right. The mind leads this prāṇa to the right and to the left. Then comes the Vijñānamaya Kośa, and any creature goes on a very clear path. Every animal will work and go on the path. It will not go through into the country of this tree. So that is our vijñāna. The mind is very critical and quick, but more than the mind is another, which is our prāṇa. That prāṇa in that way we call our vijñāna. Without vijñāna, the brain is said to have mental problems. We need to reach vijñāna. Of course, one goes to it through the mind, but you should not be dependent on your mind. Use it correctly. It is like an electronic device; it can kill us or save us, but only Vijñāna is doing this, not the mental. So there is what we call the Vijñānamaya Kośa, and that is the power of humans, the power of that prāṇa or soul, which is the very living part. After this Vijñānamaya Kośa comes Ānandamaya Kośa. Ānanda means happiness, joy, purity. Now, after that, we have to work ourselves for what we call the Brahmaloka. All these five, finally, when the top is called Ānandamaya Kośa, but it could also be negative; it can happen. So there are many, many names for the Ānandakośa. There is a yogī, like all of you, and you are in Ānanda, moving towards the Brahman. So the real one is he who knows that he is a guru, he who can lead us in that way and not give dramas here, left and right. Happy is he who knows such a guru who can lead him precisely in this direction, and not someone who only creates various dramatic scenes and situations. Such ānanda has many qualities. Don’t think now that ānanda is complete. Hurry home. It can be. So, which kind of Ānanda? Some people are drinking alcohol, drinking, drinking, and falling in the street or somewhere under the trees, or somewhere in the Kānalī water. You know, two or three times we were in Hungary. We were walking for a long time, ten kilometers and ten kilometers back. There was a little village, and one man was falling in the canalization, falling like that, and about five hundred steps away, people were sitting there. So we all, who were in the Hungarian seminar, we were just... They said, "Please, please, this person is lying, or he’s dying. Can we take him out and call the doctor?" They said that every day this happens. When he has no alcohol, then he thinks he is a blood. He is not a good person. "And my alcohol? I am in ānanda." So, ānanda, there are many, many different kinds of ānanda. Somebody is having ānanda with nice food. Some like nice cloth, someone likes a good wife. What does that mean? She washes, dresses, irons, shops, cooks very nicely, massages her husband, then puts him in bed, and then a lot of alcohol inside, and then she goes away. And he gives him only one, like, kind of what we call our cushion, a pillow. He puts the pillow on his stomach, on his body, and now darling sleeps. And he thinks his wife is with him, but it is the cushion. That’s a good wife. So there are many, many joys. Sometimes, such kind of joy, they think the joy is the joy. But that joy is where you enjoy. That which you enjoy is not a joy, but it is the un-joy. That’s also ānanda. And one is dying, getting or somewhere dying or falling down on the moped because they are in joy. It’s a joy. And how many die? They say, "No, no, I’m doing good things. I’m giving all my organs to the others. Don’t worry." That’s also joy. But that ānanda, that ānanda is what we are searching for: one with God, where we should equally feel love for all the trees, grass, vegetables, everything—animals, water, ocean, fire. All we shall enjoy. That is the state in which we should feel the same love for all creatures, likewise for the ocean, for fire, for everything. So in that we know the water is the father. It is great. Without this water, everything is finished. Life is in the ocean, in the water. So, jala jaha jagadīśa. Jal means water. Jal means water. So where there is water, there is God. There is God. Jal jaha Jagadīśa. Jagadīśa means God. Jagadīśa means God. Jag means the ocean, not the earth. Jag means the Earth. So we are living on the earth. But on Earth, we can only live if there is water. If one year there is no rain here, then we will know what the problem is. In this, there is the Varāha, the first God, the first Incarnation. The first incarnation. The first incarnation. Very good. So please, what? No, yeah, there’s a prāṇa. Someone was walking on my head, but that is also prāṇa. So, then Varāha, he brought the earth out of the water. He brought the earth out of the water. But the earth, the ocean is more wide, bigger than the earth. So it’s like floating. But balance is something. After all, how to live on the earth? That earth will not be floating and moving all the time. And so Bhagavān Varāha brought the earth up, but who, what will do? Then Śiva said, "Nāgadeva, Nāg means the snake." That Nāgadeva, who has many, many heads—he is one thousand in his head, his life—that’s Nāgadeva. And so Śiva said, "This is your duty now: balance our earth." And since that time, the Nāgadeva is there, and he should not move. Sometimes, a little bit from his tide moving, and sometimes his tail moves a little bit, and then comes the earthquake. Then Śiva gives the system, what you call, giving not a slap, but something like this, giving balance. Now, today is the day when Nāg Dās came and said, "My Lord, I will do the seva for you, service for all creatures. I will hold the earth on my head." And today is precisely the day when Nāg came and said: "Lord, I will do seva for you, I will do seva for all living creatures, and I will hold the earth on my head." Do you know the stories of those two ṛṣis? One ṛṣi wanted to have some kind of title. The highest title is that of Brahma ṛṣi. "I want to become a Brahma ṛṣi," and another ṛṣi gives the title. But he doesn’t give that other ṛṣi this title, and that ṛṣi was doing many bad things; he even killed his son. But he didn’t give him that position of the higher ṛṣi. One day, that other ṛṣi who is giving all of this—so that ṛṣi and his wife were invited in the evening for the satsaṅg. At that time, that other ṛṣi—at that time, he was still not a ṛṣi. He didn’t give him the ṛṣi title. So he was so angry, and he wanted to kill him. That other ṛṣi and his wife went for a satsaṅg in the evening. He was sitting behind the bush on a beautiful moon night, a full moon, and he sat there with an arrow, thinking, "When this ṛṣi will go here, I will kill him, and nobody knows." That ṛṣi and his wife, they don’t know. Midnight, after the satsaṅg finished, he wanted to go to his ashram, and his wife said, "My dear, look how nice is the beautiful moonlight at midnight. What a very good atmosphere," and at that time... He was just wanting to kill the ṛṣi, and that ṛṣi said to his wife, "Yes, my dear, the moon is so beautiful and very nice, fine." The moon is so wonderful and so pure. It is one; even anyone has such a great, like this moon. So, more than that, it is this Ṛṣi. Look, he is the Ṛṣi, he is my best one. But even despite that, the light of that Ṛṣi is even better. And that ṛṣi thought, "He is taking my name as a ṛṣi," so he threw away his arrows and everything, and he made a blessing to the ṛṣi. So that ṛṣi said, "I give you." He said, "What?" Then he said, "I give you this one satsaṅg." He said, "What? How many thousands of years I do my sādhanā, and you give me only for one satsaṅg?" He said, "That’s more than enough." That’s not good. And he asked many, many people, the ṛṣis, that either he should give me a complete name, or I will kill him. And that other ṛṣi was angry from that and said that either he gives him now immediately the full name, or he will kill him. So, who can give the judgment? And who could then decide what is more? That ṛṣī said. And ṛṣī said: "If you want to know, then come; the judgment will be given only by Nāg Ṛṣi." So, and who wants to know what is more? And Nāg Dev is under the ocean. He said, "The ocean, the snake, he gives the judgment." He said, "Yes, he is the giver of judgment in the whole world." "Let’s go there." So the ṛṣi who wanted to become a ṛṣi, he said to Nāgdev, "Are you sure? Should I give you the judgment?" He said, "Ṛṣi, you want to know how much you need from me? How much do you need from me for my judgment?" The snake said, "Ṛṣi, I can give you the judgment, but my neck is so hard now because the whole earth and ocean are on me. So, please, you hold the earth in your hands, because I don’t have hands all the time on my head." Well, he tried to give that, "I give you the mantra power," but he could not move at all. And if the snake will come down, immediately on that day, the whole earth will go into the water. And it is said, sometimes it will come, and it will all go down in the ocean. There will be beautiful wood under the water, and, of course, the high fish will like to eat. Well, he couldn’t lift it. Now he spoke about another ṛṣi. "Do you give the judgment?" He said, "Oh Nāgdev, for this ṛṣi, only just give a little judgment, yes or no." And that ṛṣi held the ocean. And Nāgdev said, "How many ages? Please tell the judgment." Nāgdev said, "The moment I had my neck is so hard," and again put it, he put it on the head on it. "But you didn’t give judgment." That Sagna Nāgrāj said, "I gave you all judgment. Still, you don’t know. You are not capable to be a ṛṣi. You know how the ocean and the snake, how much they have a relation." And he just took the foundation out again, then he went away. And that ṛṣi said, "I bow down to thee, O my Gurudev," he said. But why does it happen? That other man said, "That is your, you are the, how to call it, not tapasyā. You are very... how you are full of, not like a proud, but something like that. And that you are that kind of proud, that is all. Your spirituality and your sādhanā, all is going down." That’s written very nicely in Gurujī’s book. So ego. Yes, that ego. That ego is pushing you down all the time. And when there is no ego, for some seconds, that snake was holding him down. And that’s why it is said that today is the day of the snake. But that kind of snake, you have a big, nice umbrella over him, and today they are all giving milk to the snakes in South India. There is one little, little... like, not a temple, but stones, big stones, like a big rock. And every day, that snake comes outside. People are coming and blessing, getting, and they are all giving milk. So there is so much milk; of course he does not drink so much, and the next day he disappears. And all the many people, every day, who are going there, they are making prārthanā, prayer, to Nāg Dev. Therefore it is called Nāgadeva, the lord of the cobra, the snake. So every creature has some qualities, and we should respect them. Life is so great. From a little tiny ant to the highest, biggest elephant, they all have the same power, yes. So don’t worry that an ant is little and nothing. It is not nothing; it is. Oh men, don’t be proud of this. Otherwise, you will fall down into the lower car. And so is our Anuṣṭhāna Sādhanā. This kind of our yoga in daily life is this Anuṣṭhāna Kriyā, Anuṣṭhāna, and that has immense power. You have to first become very humble and kind. Otherwise, the pride of that ṛṣi will lose everything. So, be humble, very kind. In this, now two days are gone. Yesterday you came here, and today we are here already. Yesterday and today are gone. Yeah, you have four more days now. One day on the road going, other days only for dancing. Yes, one day fasting, gossiping. Therefore, you should practice. Practice, practice, practice. Who is the greatest? It is the highest. And who is not humble and kind, full of the... But again, I forget the names. Ego, proud and ego. You are trying to come to the front, but if you are not in the front, you will be in the back, and if you are in the back side, you will be at the highest time, that’s it. Proudness is a very finished life of human life. So, our anuṣṭhāna and your teacher, who is here, is very great. So, for our Anuṣṭhān, looking at our Swāmī Vivek Purījī. And another one, for the teacher, is someone from Maribor, Premshakti. She is the very best teacher and gives teacher trainings. Many times she is for a few months in America giving trainings, and so now she is with them, and then another one who is giving all the knowledge of the yoga and practice, and there we have to be. And we should know that we shall let come in the front our generation, so young people have to come, and we should teach them. So in that case, you should bring the person to the front, and you sit in the back. Otherwise, you will say, "No, he is my disciple, he is my disciple," or, "He is my teacher, he is my teacher." Then it is all gone. And from our yoga and daily life, you cannot make a teacher from one person. You can make the teacher, no. We have all many, many faculties, and they have to go through these faculties. You are very good, but it’s very good science in science. But another one is a doctor and surgeon. So it doesn’t matter how much science. But he doesn’t go to film. Please, can you make an operation? We need a surgeon. That’s it. So, like this, we have all these faculties. But the problem is that everyone becomes a master. And they say, "I know everything." Yes, you know everything, which is the thing. That’s it. Peace, peace, and humbleness. So you know that many now yoga people, and many now coming only for a few years, they are becoming yogīs and very great, and they’re making their yoga exercises, and now they are going to make competition. That is not yoga, for in my way, I said, if you are a yogī, and yoga, no competition. What I perceive is that if you are a real yogī or you practice yoga, then you don’t have any competition; you don’t compete with each other. In the first place, there are people. Then you are a real yogī. You know, in Europe, if anybody comes, they say, "Please, you can come first." Yes, but in Corona, they go around quickly in the front to protect. This is other things. But also in India, we’ll say, "Please, you are first." In India, there’s one thing which is very good. When the train is coming, nobody tells, "Please, you go first." It’s like a chicken’s purr-purr. Yes, and the Europeans are standing. They think, "Okay, this person will give first me now." But they are all falling down. Anyhow, well, there are here and there. So, no competition for yoga, only humble days. Give them good, and so yoga in daily life, we have to be very humble and kind. All my disciples, they come and they tell the people from behind, "Please, you sit in front, I sit in the back." That is a yogī. That is a master. That will become a ṛṣi. That will become the Brahmā. Brahmāgyānas, so the yogī is the yogī, and so we make a yogī of all our people. And what means the yogī? That we should be happy, we should be humble, kind, do good work, do all good, having good children, good husband, good wife. That’s right. When one day... Your wife will tell you something, "No, you are stupid." Then it is like a lemon drop in the milk. And when a husband says something, a bad word to his wife, it is lost. Now it means that it is burned. You become, as you know, Bhagavān Śiva. He is the first who made the man and woman, so they are, you know, Śiva and Śakti. But if the Śakti makes something wrong, it destroys the Śiva. And if Śiva is not good and tells the Śakti, "You are not good," then he will be—she will be gone. Husband and wife are very good. There is one very great officer, and his wife is also another good officer. And always outside of the home, out of the home. Then, always the wife is back and gives her in the front, her husband. That she saw my husband is great, and she’s proud that my husband is good. And people said, "Oh, how this wife is so good, and how her husband is so great. He always tries to come, ’Please come, friend, come to the right side. The wife should always be on the left side.’" Why that is, I will tell you after. When I tell everything, then tomorrow what will I talk? But when they go back, both husband and wife, they go in the house, they close the door, and his wife said, "Take my suit out, hold this there. Take my jacket and put the tea water quickly. Give me one cushion, and please, until the tea is getting warm, darling, can you massage me?" That wife is not that wife. And the husband can also be different in that way; it is like that. So it is said, the husband and wife who are kind and everything good, they will go together into heaven, or what you call mokṣa. So you have from your birthday, and then for your wedding day, till the last day of your husband, you should be very humble and kind and together. From your birth, through the wedding, until the last day you are together, you should remain such humble and loving. And from the wedding, the husband is something like a servant of his wife. There are both; now they are two bodies, but one soul. That you will go straight there, Brahmaloka. But you know how many times you were shouting at your wife? I don’t want you to ask to raise your hand up because you humiliated your husband. Yes, how many are there? But please don’t raise your hand up. I can raise my hand up for you because I know. And husband also? Show him how he is like that. How is he? Can you raise your hand up? My God. How many kinds are there? What is the last? Ānanda Kośa. Ānandamaya. And that is ānandamaya. So that ānanda should be oneness. That’s it. The tree, the tree leaves, and the tree fruit—not the fruit, the flowers—are very bitter. But the fruit is so sweet. So, leaves are the husband, bitter. And more, fire is the flower, is the wife, very bitter also. But they are only on the surface. The fruit is so sweet. What do you call then? You said, "My sweet, my sweet one." And his wife said. But this sweet fruit is not yours; you have only bitter things. Then it’s not good. Then his husband said, "From the roots till the flowers, we were bitter, but our heart is so sweet." And therefore, we are going to Brahmaloka, and that’s why it is said: "One, two, three, four, till twelve." And after twelve years, then it’s finished. What will be? Very good, sweet, tasteful, our food. So this is what we have to learn. Oh, so this clock said, "Yes, you are right, Savicī." So this is yoga anuṣṭhāna, yoga in daily life. And that is for you all to live your life and live healthy. And your children, keep your children always in your heart with your father and mother. Otherwise, you have split it. And neither bitter nor sweet. Oh my God, it is something different. So, our Anuṣṭhāna Sādhanā, please, what your teacher will give instructions, only that you should listen. And that goes very nice words, spiritualities, techniques, everything in your heart, in your body. So there is a very nice bhajan from Mahāprabhujī, and that is a very nice bhajan, very sweet, about a guṇḍ. Yes, Cakradena, yes. This is Maṅgīlālji. Maṅgīlālji. Chakradeva Gurujī. So this will be, this bhajan will be sung now. Who is there? Who is our singer? Okay, evening we will do it. Now, I wish you a very nice, very nice day. And you know, you are floating in the ocean. Someone is on the beach left. So they are neither in the earth nor in the ocean. But they are there, but others are floating that boat, very, very big. So you are the greatest. You came home here. This is your ashram. It’s your place. It’s your time, and you do everything. These days, take care of your body, inner and outer. Even if you have some problems in the body, you should take care of that, and so you will see that we will be very, very happy in this day, Siddhipnā and Bhagavad Gītā. Thank you.