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We offer our devotion to our guru paramparā. OM NAMO ŚRĪ PRABODHIPA NĀRĀYAṆAM OM NAMO ŚRĪ PRABODHIPA ... AṂ SAB DĀS PRABHU ŚARAṆ PARĀYAṆAM OM NAMO ŚRĪ DĪPANĀRĀYA OM NAMO ŚRĪ PRABHU DĪPANĀRĀYA I am the saviour of all, I am the saviour of all. We are all here together in a beautiful atmosphere once more. We begin again with the subject we were discussing: Kuṇḍalinī and the chakras. Kuṇḍalinī and chakras are an endless theme; we can either stop or continue. Those who try to manipulate the chakras with various techniques often end up with confusion and psychological difficulties. Many who are in that sattvic sādhanā, those great saints or gurus, are always very humble, kind, and possess a divine consciousness. Many people acquire just a little knowledge and then go astray. These are our kuṇḍalinī and cakras, the hidden powers in humans. The science is complete and whole, as is yoga. The exercises, postures—that is also yoga. Inhaling and exhaling, nádechy, výdechy, that is also yoga. To purify the entire body through various techniques is also yoga. Purification through fasting, or at certain hours, drinking no water. Someone drinks one bucket full, about 10 or 12 liters of water. We go through that, and that's also yoga. That is what we call Saṅkhya Prakṣālana. We have just now heard the sound of the conch. That is the first creature in the ocean. All was in the water. We were also, but now, slowly, slowly, we came out. But this conch is one of the first, and therefore, when Bhagavān Śiva, Brahmā, and Viṣṇu bow to that sound, they bow to that cosmic Nāda Rūpa Parabrahman. So the sound is that, and that sound is Parabrahman, the highest supreme. Nāda is the sound, and that is also yoga. Others are just moving the body in different kinds of movements; it's also yoga. Many are closing their eyes and sitting, sitting even for two months. That, too, is yoga. Likewise, everything we are doing is yoga. Yoga has different meanings. Yoga means, let's say, coinciding, that sudden knowing. So everything that is there, the knowledge, the inside and outside of the body, is also yoga. We study from primary school to the university. That's all yoga. That's knowledge. That's yoga. Walking, working is yoga. So yoga is constant, sudden. And yoga means meeting together. Suddenly, you see me and I see you. Maybe for the first time, or our good friend, or family members. So, this all is also yoga. Coming, meeting is yoga. Separate the two hands, the left and the right. And when they come together, that is yoga. All is yoga. Finally, yoga, which I have said many times, is called the space and sound. This is called the space and consciousness. That conscious, and we don't know which is which. Is the space the resonance, or is the resonance the space? We don't know. There are two. Who is that? Who? Therefore, it comes between yoga. So that space and consciousness, is that one or two? That consciousness, jar, and Chetan. Jar is death; Chetan is awakened. Here we can see our earth and our trees, our roots, etc. Between these two are the three principles. And that is what we call yoga, or Aum. A-U-M. This is resonance there also. So from that comes balance, harmony, and oneness. These three become yoga, and so that is yoga, which is balancing everything together. And therefore it is coming, Nādarūpa Parabrahma. Nāda is resonance, rūpa is form, and then the sound. Nāda rūpa para-brahma, that para-brahma, the supreme, the highest. That is the yoga. The rest is not. It is something we are collecting, but then when we all come to that Guru Kṛpā and Paramah Gurudev, that one can bring us there. It is said, "Chaudhā Loka," there are 14 worlds, and we have to search: which are these 14 worlds? They are again seven above and seven below. Beyond that, where are we going? So the resonance, again coming the resonance and purities, clarities, and oneness. There is neither you nor me. No objects, nothing. So this is one, what we say, what we see and touch and everything, and one is nothing, nowhere. Nāda, rūpa, parah, brahma. Nāda, sound; rūpa, there is a form and no form. And when the sound, which is giving the form, there is no form. Transient. Lada, Rūpa, Parā, Brahma. Parā is beyond. Then you are a yogī. And what is that yogī? Neither your body, nor our five elements, nor our feelings, nothing. Again, I am that. We are going, we are coming. Caturdaśa loka, Ikīśa, Brahmāṇḍa. So there are fourteen worlds, and above that is Chaudhalok, and fourth is going, Chaudhalok, Parabrahma? No, Parabrahma, no. Čaudālok ikiso brahmand, ikiso means twenty-one. Ikiso znamená dvacet jedna, that twenty-one hundreds, one by one into the space. Čaudālok ikiso brahmand. Brahmand means like whatever we see, that is a brahmand. Brahmand je cokoliv vidíme, one after other. So one Brahmaṇḍ is that, this Sūrya, the sun. This sun goes further, then another one, then another. It's like this. There are 21, and from there till there, if you are here, someone, a very good yogī, you can be. If he wants, he can come. And if not, he can remain everywhere. After this one rail comes up, then he cannot come back. This is not me who is telling; it is written in the bhajans. It is written by the ṛṣis. Chauda Lok, Chauda Lok, Ikiso Brahman, that's it. So who are we now? We are very little, little of the little. We are all sitting peacefully. We said we are peaceful. We are harmonious. We are free. We have no fear. Everything? I have no wish, and suddenly something explodes. Will you still look? What is exploding? Oh God, perhaps I will jump from here. Out? Yes, fear. The fear is binding us, and freedom is that. What is freedom? So, yoga? Who can teach us the yoga, my dear? Not the torturing, this and left, and this and right, and this. But our body needs a very healthy and long life, and therefore, good food, good movements, a good night's sleep, everything. Sleeping is very, very important. Eating is very, very, sleep long, good, very good. And awaken also, and activities must be, means your body. Not only us, but the animals also. When you see, let's say, one deer, and from the deer mother, she gave a little baby, and she came out, and she looked, and this, not even one hour, some minutes, and it gets up, and after two, three hours, it was walking. And by evening, it is already running. You know that? Also, cows. But humans are not. We are very coming out, and we would laugh. Yeah, a little bit, maybe this. Yeah. You cannot compare the deer and us. We are so much helping to bring us on our legs. So every creature has their knowledge, their feelings. They don't need to exercise. We are making exercises, and that's wrong. Which wrong? They are riding the horse. Torturing, torturing,... that is not letting the hearts freeze. They are running, they are running on themselves. They will not only sit and eat, they will run, they will do everything. So many, many people, many, many animals. Everyone has the movements, so within our body and then out of our body. This is on the physical form here. But prāṇa is inside. Therefore, anamaya kośa, eating and sleeping, that is laziness. But prāṇa maya kośa, prāṇa maya kośa, Prāṇa, what is a prāṇa? Life. When there is a prāṇa, we see still his life. And when we touch it and it doesn't move anything, it is completely cold. Then there is no prāṇa, only this body. And then, when there is no more prāṇa, then, human bodies will very quickly stink. Many animals still do not stink. Their meat does not stink so quickly. So, what is in humans? But in humans, God has given some machinery and a brain. But only gave the machine, that's all. You can do what you want. I gave you now. Now, how we are brain, we are using. And the brain cannot be long with us. It is his mind. He can be very quickly beyond to beyond; we don't know. But we say Jupiter. I say Jupiter, and my brain is already there. And again it comes. But if we don't have that training, then you know, there is a story of the conch. That one man went to the ocean and meditated. And searching, "God, please God, give me. Please God, give me." Hledal Boha, říkal: "Bože, dej mi, prosím, Bože, dej mi." Byl to velice chudý muž, a blízko oceánu. Bože, oceánu, prosím. A z toho oceánu vzešel muž. Přišel za tím druhým mužem, řekněme, že to byl jogī. But he was not a yogī. And then he stood up and said, "Who are you?" I am a poor man. My children, my wife. We have nothing to eat. There is nothing. So he said, "Why don't you work?" I work, but it is not enough. You are here two years, sitting here, yes? Only you can do me so. It said, "I am the god of the ocean. I give you one coin." He said, "What will I do with it? I will work. I cannot work with this, nothing." And two years. My wife, when I will come, she will take from her shoes on my lap. My husband, you left me alone. My children, alone, go out of my house. Ladies are ladies. Ladies are very good and can be other, therefore women are the fire. Don't worry, and you know how many kinds of fire there are? I can count you so many fires, yes, and men are enduring. That fire is enduring. He's exploding. Yes, this is a difference. The wife is fire, but okay. But man is the exploder. Therefore, please be careful, both of you. Well, God said, "Ocean God, take these coins home, and whatever you want, he will give you." Am I mad or are you mad? God said, "Don't give me anything, just go." It will give you everything. Then show me. So he said, "Are you hungry?" "I am hungry for two years." So he said, "Give the pūjā. Clean this cell and make pūjā and say." Kaṁsadev, Kaṁsadev, I am hungry. Sattvic food, no meat, no eggs, nothing, please. And suddenly food came. Very nice. Yes, very nice. Good eating. Oh, thank you. And what is with my family? Not family, whole village. Just say, "Shank Dev," the whole village will eat now within two minutes in front of you the food. Cooked, fresh, tasty, sweet, and a lot of chili. And so on. Well, he said, "Thank you, God. But my dress, my dress is torn." Then just ask him. Don't always ask me. Okay. He said, "Nice dhoti." Kurta, nice turban, a nice jacket, beautiful towel. He's already here. Thank you, God, thank you. After four days' distance, only a small village, it was his good friend there. So he went to stay there at night with his dear friend. And friend said, "Oh, very good," and this and that. And what you did in my world, we have long, we didn't see you. He said, "I was there and there on the ocean." So why, what have you brought, my one cons? He said, "Oh, my God. In German, there's a blur this." Okay. He said, "No, no, no." The Śaṅk Dev will give us very good food. Who will bring it here? No one bring. You just sit down. So he put the pūjā. Śaṅk Dev, my wife, my two children, one dog, and this and you. Śaṅk Dev said, "Please bring my delicious dinner today, for so many." And from the Tilak, all drive coming this, this, oh God, good. But only think, no, no. He said, "Our money, we get money." So, Śaṅkdev, Śaṅkdev, please give me five million. Śaṅkdev said, "For all." Or one for all. He said, only one is enough. Thank you. Then he put it in his bag. And they were tired. He went to sleep. And his friend, friends are friends, but some friends are not friends, but they are friends. So the other one was walking from the ocean for five days, so he was so tired. He was sleeping, and his friend said, "In the house, we also have a conch." Almost the same. So he took out from his bag—there was only a cloth, you know, a rucksack. And he put the other one in his pocket. In the morning, then he went. Two days, three days, he arrived in the Strelky village, and he came there, and all of them said, "Oh, my friends, you are here, and so long!" And his wife said, "Where have you been long, long?" He said, "My darling, please, I brought for you..." "Whatever you want," she said. "I don't want any. I need my husband." He said, "I am." She said, "Yes." Anyhow, the village people said, "Where are you? What are you doing?" He said, "Whole village, I will give today food. You will get all, and I will give everybody a new shirt, everybody, and thousands, thousands of dollars I will give." Everyone, they said, "You are a poor man. You are talking. Are you already out of the conscious?" He said, "No, no. God gave me one thing: this is my śaṅkha, and I give you whatever I want." "Oh, you give us today?" Dinner? No, lunch, not dinner. It's too late. And then he put the conch there, conch, conch. Om śānti, śānti. Agarbatti, flowers. All my conch live, all my brothers and sisters of my village of the strilky. Bring the best food: all big pizza, everything, and then something more. After the ice cream, and then one piece of cloth ready, and a thousand, a thousand for all. A shank? They have nothing. Zero. They said, "Bring food, please." Nothing, no money. That man was so angry, sad, and wondered why God told him, so he said, "I will go back." So he took the gun and was running, running, running. And he came to the ocean and said, "This is your son." Throw it in the water. Why have you given me this? God came. It's your mistake, not mine. You have wrong, but why? You gave me wrong. Say no, I gave you right, but is then you don't know. My friend, your friend in your house, he took his wrong one, and my which I gave you, he have with him. Go and take back, but don't make. Make him unhappy? I give you one more muesli. Will you make again a mistake for me? He said yes and no. What is that? This muesli which I give you now, you will ask me for one million, and this my conscience will say, only one million. Ask me for billions. When you ask for one, I give ten. Oh, really? He said, "Yes." And what is your name? He said, "My name is something." And that number, bad ones are holy, and this is something tricky. It is a tricky go to your friend and tell him, "Whatever you ask, and he will say again, 'Good, but you will ask, and I will say yes. How much do you want?'" Then you say, "No, thank you, enough." Because I give nothing. Like, you know, some friend said, "I am very good, and I can give company, and this, that, and that," and nothing is there. So he went to his friend again. In one week, his friend said, "Oh, you are again, my dear? Great, come on." He said, "Yes, I was again on the ocean, and this time the ocean god said to me, 'I give you double, double. You ask for a hundred rupees or a hundred dollars? I ask you for a thousand, and from a thousand you are five thousand.'" You can say millions. This is like that? He said yes, and that concede, yes, what you want? That many clothes, this one dress, five, five dresses for your wife, for your children, for you. Oh, that's good. He said, "Yes, I want to give you." Then I said, "No, no, wait, thank you, thank you. Thank you, my dear." And he put it back in his pocket. In the night, he was sleeping, and his friend said, that is so nice, and this is double, double. But I don't have a second Kansa there. So in the night, he gave the real one and put it in his bag, and he took out the other one. And he went away. The next day, he said, "Now we want to ask." So, Kaṁsa, Kaṁsa, please give me this. What do you want? This and this. Yes, I gave you. What? This. You know what it is? Zero. But give me. He said, "You are not my father." Finished, I go. So that coin also disappeared. And another one came to the village, and they got everything. So this is a kind of certain people. They said, "I will give you this. I will give you one best mālā, and I give you your kuṇḍalinī goes up," and this. They are nothing. Many will say, if someone will do like this, our whole world will be the best. Therefore, don't go to such people temporarily, and then go, "Hari Om Tat Sat." So we don't need anything. We are humble, we are kind, we do our duties. God gives us eating, whatever. The sādhanā will be slowly, slowly. That's why this is, and we have real things. So, where you meditate and everything, you are sitting on the plastic. Very good. It's very warm and very Prabhupāda, no weight, nothing. But look at this energy and on this grass energy. On the grass is energy, and in your yoga pad is nothing. And when you practice, because I wanted to talk today about Iḍā, Piṅgalā, Suṣumṇā. And I want to do this, how to do this swara practice? So I brought this, you know, that's it. So from this, the Christians made the cross. So this is from yoga, we use it. For Jesus as a Christian, well, anyhow, Jesus had at least something, he was hanging. Anyhow, this is the practice of, you know what? Pranayama. So we have to hold like this and breathe like this. I'm, Swamiji, talking too long, so I relax like this, yes. And somebody is talking too much beside, I say, "Ticho." This is a beauty. Big, many, many things, prāṇa, also should be from the wood. Wood is the best. And then we have a special grass. All grass is good grass, but some grass is itching. Yes. You know, there is that green, very big itching. What is that? What does it say? Nettle. Nettle. Kopřiva. Kopřiva. My God. So if you have a problem with blood circulation, then take your dry trousers up to the thighs, above the thighs. Why not the pinky? Pinky. Pinky, or what? Underwear. Underwear. So, till underwear, take your legs out. Press. And then work there. All will be so nice. Tomorrow, your blood circulation will be the best. Yes. Next day again, after he will say, "Swamiji, I don't want yoga practice." Anyhow, and this tree, how nice. This grass is nice. At home is nice, but there is one, one very nice, that, what is called this? Kuśa grass. Kusha grass. Kusha grass is mostly all received; monies, they were using these two things: this one and this grass. And from Sri Lanka, not Sri Lanka but Nepal. When I was in Nepal, I tried very hard and got this very clear. But someone brought it differently. So it was somewhere, remained about here also, about two or three hundred kośas. And yesterday, thinking morning, I was this, and where is that kusha grass? So, for those who are going here to Kriyā Anuṣṭhān, or who are practicing your meditation under your bed, try how it is. There is one thing: you stand on this and hold something balanced. And when we are on the plastic, it's different. So I was a little bit angry. How many? Okay, very good. Thanks to God, it's a good quality note. Terminus was here. Terminus. So I don't know how much it has. But I think you should have. Should I open? Oh my God. That was, I don't think I have. So, Vasanth, come here. You are prāṇa. He is a great boy. This is a treasure. You open it. That's all. It was a big one. I want to sleep on it. Now, look, you know that. Do you see me or not? Yes. Now you sit on it. Your wife will say, "Where do you not give me?" So, this is what you will feel in meditation, in your yoga, or here. You can have your plastic, and on the plastic this, and also you sit there. There will be no electric, okay? Now, you know that you want to have. Someone? Hand up, please. You have to give me an airplane to Nepal. Okay. So, thank you. You are the president. Then, president, when you give something to the president and I take it away again, he will be just... So this is for you. I give you, but money you have to give to someone. Sorry, not okay? So I don't know the price, and because I always, when I want to get something, they give it to me, and then I have no money. I don't know how it is money. I want to eat ice cream. Suddenly, two or three people came to me and said, "Swami, this is where it is." So I wanted to ask, what was I asking? I asked because I have five years, my passport, my telephone, and it's always wrong, and this. So I want, someone said, "You should buy, and you should buy," so I said, "Okay." The same there, Apple. And that apple, even not a complete bite, I have so many apples there anyhow. So I wanted, I was thinking, and the next day, a complete pocket telephone, there, nearly 1,000 euros. I said, "No, we don't even have that much." So he said, "No, thank you, Swāmījī, thank you." So I don't know the price, so I let it one week back, no opened. Then I said, "Okay," and then I opened, and they put everything, and it is... this is my nice big one. I want bigger, more even, and it was only this black, black. I said, "Please." Empty everything back again and give it back, but they don't want to give. So I told, "How much money?" They said, "We don't know." So I put it there, and it disappeared. That is magic. Coming, money, gone, and that money is still there. So that is magic. So you want to listen to my magic? It comes like that, so I don't know. I can tell you it can save your life. So this is what is called kuśa grass. That's all.