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Om Nārāyaṇāya, Devādhi Deva, Deveśvara Mahādeva, Harajyā Gurudeva Svāmī Madhavānandajī Bhagavān, Ālak Purījī Mahādeva, Satya Sanātana Dharma. Om Śānti, Om Śānti, Om Śānti. As we have been practicing for these weeks, we know our path. We know that yoga is not merely āsanas and prāṇāyāma. Yoga has many, many parts. Ultimately, it always proceeds through kṛpā, grace, which means through the guru. We should not merely have a guru; we should have the roots of the guru. These roots are the Śabda Ṛṣis, the Sapta Ṛṣis—the seven stars we count—and all the Ṛṣis after them. These Ṛṣis have their disciples, and those disciples have disciples in turn. For example, in this country, the Czech Republic, those born here are Czech. Others are guests. If you go to Austria, those born there are Austrian; the rest are friends. Similarly, if we wish to reach Brahmaloka or Brahma, we must attain it. That attainment is through our guru paramparā. This lineage continues until you are, let us say, the last living guru. Then you give your place and transmit all power to your successor. Even in the last minutes or hour of life, when one has no physical power left, one is still the guru. At any minute, one may depart, but one must first give the lineage to a follower. At that moment of transmission, you are the pure guru. This is what we follow: the living guru, whom we should follow and respect. Thus, for ages, the lineages of one guru continue. That is what a yogī truly is. Otherwise, we have many programs: Sarva Yoga, Sarvāsana, or yoga names used in daily life. Others may use the name 'yoga'. Why not? This is Sanātana Dharma. We sit here, many of you are my disciples, yet you are not all born from the same mother. We have different parents and children here. Nevertheless, we are on this path. Now, suppose disciples of other masters come—for instance, disciples of Swami Vivekānanda. They can come, listen, and learn from us. They can be with us, but they remain disciples of Swami Vivekānanda. I will respect them. We can give knowledge and hold them in our hearts with respect, like our own disciples, but their guru is Vivekānanda. It is like children here: we all love a little child, everyone says hello, but the mother is one. How many women, mothers, children, and husbands are here? Yet we are all one. One should not change. You cannot change. If you change, then you do not know. As said in one lecture, "Who knows Kṛṣṇa?" That is the Bhagavad Gītā. Kṛṣṇa knows what the Bhagavad Gītā is. The Bhagavad Gītā was written afterward; Kṛṣṇa was gone, yet we say, "Kṛṣṇa is telling this." Good, why not? Kṛṣṇa, Janamejaya, Gītā. The mother knows who the father is, yes or no? Similarly, who is your guru? You may go to other gurus and learn everything, be with everyone, but you are a disciple of that guru, not this one. A child may be very good, but ultimately, it belongs to that mother. A real master, a real guru, will ask, "Where are you from? Who is your guru?" Then you will say, "My guru is that one." The guru beside whom you are sitting, what will he say to this disciple? He will give great glory to that other guru. He will speak so highly of that guru that this disciple will feel as if my guru, who is already in the Lokas with me, is present. That is a real guru. If you wish to go, then go. Do not go left, right, left, slack, tick. That is nothing. Āsanas and prāṇāyāmas, a little something—it is okay, we gain something. But then they think, "I am meditation. I am a yogī." You have not understood, and it ends like that. In the forest, when something like a human comes, all deer run away. Similarly, those who have not yet 100,000% received their guru into their heart should know who is the master and who is the disciple. What we say is: we need quality, not quantity. When you have taken your mantra and this, then you know where the guru is. You know what we are doing. For many years, I was also searching, coming with my Gurujī. My Gurujī gave me love and knowledge. He told me where it is, and it is. Finally, we found Ālak Purījī. It is like your child: how happy when the father, the grandfather comes. The grandfather and grandmother love that child more than their own child. The grandfather is even more loving. We have that paramparā; we are there. I saw it going on the other side. This is not yoga, but another path—the path of my family roots, whether Brahmins or others. My Brahmin lineage is connected. That literature is everywhere, from the Satyogīs, from the Dharmas. From there comes the other... what is their name exactly? Last year, a very great person compiled all this, and my generation is there. So he is also our guru, like our Gurudeva. So are our children. Now is the Kali Yuga. In Kali Yuga, your husband is with another woman, another woman with that husband, and that husband with this one. Families are mixed: from China, Chinese from Africa, Africa. We call this Ṛṣibhīṣī. If you miss it, you will be put out, but what to do? Guru paramparā—I have it until Ālak Purījī. There was the time of Śiva, but I do not know who was the guru of Ālak Purījī. I received Ālak Purījī from Satyuga. In the literature I am reading, a book came from Germany, from a very old library about 250,000 years old. The author of the publication is Kavi Kālidāsa, and it is in the German language. It takes me three minutes to read two letters. Other Germans can still read it. Those who can read Hindi can read Sanskrit. There, Kālidāsa writes about Ālak Purījī. They call it Alakhpurī—this is a dialect. That Alakhpurī is in the Himalayas, about 20-30 kilometers distant. Where Ālak Purījī is, that is called the capital of Alakapurī. At that time, this was the kingdom of Ālak Purījī. Today, it is called the Alakapurī Glacier. These are mountains; many know about glaciers. Seventy percent of glaciers have melted. Every year I go, I see them gone, gone, gone. But the river bears the name of Ālak Purījī. At that time, Ālak Purījī's disciple was Nanda Devī. Nanda Devī was of Bhagavān Śiva. At the time when Bhagavān Rāma, Śiva, and Śiva's Pārvatī wished to marry there, there were two sisters: Gaṅgā and Pārvatī. Gaṅgā Devī, after her work, went to Brahmaloka. Pārvatī wanted to marry Śiva. Someone told Pārvatī, "You cannot get Śiva, but if you truly wish, there is a forest with a Śiva temple. Long ago, a Devī Śakti named Nanda Devī performed tapasyā there for Hanumān and Śiva." Nanda Devī is gone; she was a disciple of Ālak Purījī. But someone said, "There is Nanda Devī's forest." When we come to the Himalayas, to Badrināth and so on, up to where Śaṅkarācārya is placed, for many years this has been Nanda Devī's forest. It is still called Nanda Devī's forest. They said, "If you can go to Nanda Devī's forest, there is a Śiva Liṅga and temple. Go and perform tapasyā there. Then, definitely, Śiva will have to marry you." The Himalaya: Śiva was the king of the Himalaya. After Śiva, all who became king of the Himalaya always bore the name Śiva. Then Pārvatī wished to marry. I do not know for how many years she performed sādhanā. Then the king came to know Pārvatī was there. They wanted to take her, but she said, "No, I will not. I will marry Śiva." The story is very long. Finally, Śiva had to marry Pārvatī. When Pārvatī was wedding Śiva, again my family generation appears. He was the Brahmin who performed the wedding of Pārvatī and Śiva: Vṛgācārya did it. If you do not believe me, go read the books. You can read in the Bhagavān Śivapurāṇa. If we listen here, it is very long. If we read every day, it will come: Gṛgācārya. The living Śiva there, and all the Ṛṣis, said, "Gṛgācārya, please, you should perform the ceremonies for Pārvatī and Śiva." It is a very long story; we could read it here in continuation from the Śivapurāṇa. In short, it came to the point when the wedding was to be held, and all the Ṛṣis, including the living Śiva, requested the Ṛṣi Gargācārya, that Brahmin, to perform the wedding ceremony. Thus, the generations go there. Indo-European. Yes, he did not come to India. Indo-European, not European-Indo. It is Indo-European, not European-Indian. I did not know; I did not read or learn there. But history tells. So Pārvatī was married, and whatever her problem is, it is not my problem. I will not go further. That forest is called Nanda Devī. Kavi Kālidāsa, who lived about 300 years before Christ, said Nanda Devī was there at that time. He speaks of Nanda Devī. Nanda Devī was with the cows; she was a shepherdess. One day, a tiger came. Nanda Devī was taking care of the cows. A very big tiger came; he would eat one cow. She knew what was happening. She became a cow and went in front of the other cows. The tiger... I am not telling stories from Kripālu. That book which is there, written, is how many years old? 200 or something. The book is with me. If you do not wish to read or believe me, you can read my book here. Please open my book. If you do not understand, then you are like a woman. We need two: one this side and one this side. A joke is always something, you know. You understand me? You see? But here the Austrians are sitting like this. They do not understand. Austrians are always so. They are like this. Come on. Oh, God. When Austrians are making like this, the Czechs do not want to do it. I am always in between. Om Namaḥ Śivāya, Om Namaḥ Śivāya... Tiger. At that time, tigers were big. That tiger at that time is now all like this cat. So all are cats now. Sale is sale, but now very few are sitting like here. Like a cat. Become like a tiger. Straight, please. Otherwise, I will put you in that posture in yoga and in life—the tiger posture. Have you or not? Yes. Then, are you a billy or a tiger? Tiger. Yes, this is the thing. Of course, whether you like it or not. That was, and that is, and it is. Nanda Devī. I would say about 65 percent of females are in the front. Yes, in every way. Great, they are Śakti. But now there is no Śakti. Yes, really. There are many better men, like Śakti. That is that. Yes, we are. We are, and are we? Okay? What is Nanda Devī? There was another cow, male. And the other, also like a male cow, that big cow—what you call the bull—he put his tongue out and made the... But as Nanda Devī, the woman: when something happens in the house, the woman comes out and the dog opens and says, "What are you doing here? What do you want?" When something happens, it is the woman who opens the door and goes out to deal with it, while the man drinks alcohol at home. But that was. Now we are all one: one in all and all in one. You see, I am talking. At least you should not be talking. Then at least move this here, please. Those who have forgotten, go to your room and bring it. Because one fish can spoil the whole pond. Thank you very much once more. Please, if you are... otherwise, women are best here. They will give you something, boys, okay? Because one fish can spoil the whole pond, and therefore, please, do not all eat. And if the men do not have, the women will sew them for you. All right. You see, everything is good, but there is a tiger here. That tiger is unfortunately Corona, and it can do many bad things to anybody. So please, it is not me; our organizers, Mr. Vasant—Vasant is like a beautiful forest—said it is not for you, nor for others, but for all. He said this park is not for us individually, but for all of us together. I would always like to come close to you and sit there. I would like to sit next to you and be right with you. And this is too little. So I have this all. So it goes that side, and it goes this side. Please, we have to care for ourselves. The tiger was so powerful in attack. Nanda Devī came as a cow and said to the tiger, "I know you, Tiger. I know why you have come. You will eat one cow, but I will not let my cows be eaten. Yet I will not let you go without, so eat me." The tiger said, "Who are you?" "I am Nanda Devī." The tiger said, "I will eat you." She said, "I came here thinking you would eat me, but I give two premises. First, in this place where I am standing, there should be one of my temples." Where we go to Badrināth, very near there, is Dr. Shanti's house, and about 200 or 300 meters distant is Nanda Devī's temple. When you go, you must go to this. See, it is a great, great, great... The temple is a little nothing, but it is that. Śakti is that, power is that, mother is that, everything. "Second, my Gurujī's river is in my Gurujī's name. I would like to flow with my Gurujī. So please give me also my name with my Guru." It was the Alak River, but now it was given the name Alaknandā. So now that river is known as Alaknandā. The other is Bhagīratha, and Bhagīratha's disciple was Gaṅgā. So Bhagīratha also said, "The name of this river will be Gaṅgā." So either the Gaṅgā comes from there, Bhagīrathī, or the Alaknandā comes. There both rivers come together, and that gives the Gaṅgā Devī. Then the real Gaṅgā river is from there. Of course, many, many are going and going. So, my dear, it does not matter where you are and where I am sitting. But one day, when this prāṇa leaves the body, then that jīva will come onto that path. Therefore, do not go to this guru, that guru, no. We should know our complete roots, from here to there. That is for us to understand—all our bhaktas, all of us, including myself—that we are searching, and we are still searching to go further. So, who has been to Alaknandā and Ālak Purī's cave? Thank you. And who was not there? Thank you. This year we will not go; this Corona problem is too much. But others, if we believe God does something, then you come there. From Ālak Purījī, further is Dev Purījī's cave. Ālak Purījī had many, many caves, but the ones I know, the shepherds there told, "This is Ālak Purījī's cave." I was there, and I tell you something. There are so many bhaktas here who feel hot in the sun. So please, come to this side, to my side; you will feel better. But keep distance. Okay, come here, you can come till here. Beautiful. Sad. This side also. Only these people, they do not want me to come close to you. Okay, nobody lets me come close. Okay, I will be alone here. The river begins where the glaciers of Ālak Purī are. It is said from there the connection is very close to our Śiva mountain, very high. What do we call it? Kailāśa. When we look high up from an airplane, it is something like... let us say Brno is too far, but of course the hills are up and down and very hard. So one day we will come to Ālak Purī and feel that we are. I think I was there three or four times. Three or four times I had darśan of Ālak Purījī—in different forms, different things. Dr. Shanti said she had visions two or three times. I had a vision in a waterfall: first, in the waterfall was the face of Ālak Purījī, and in the rock—a very big rock—he appeared. Once he had a crown. So, two or three times I had darśan. I saw some people, but I could not catch them. Now, someone who is a very good artist... I looked with my eyes long, and Ālak Purījī appeared. So that is what has been given. Very soon, I will show you and give it to you. When I am done, I will show it to you. Om hara hara śivāya, om hara hara śivāya. So we know: it does not matter where you are born or how you are, but you should know your roots. At that time, the guru paramparā was that. And it is the same now: guru paramparā. We have this Ālak Purījī's paramparā, and so you came to me because there is some kind of power inside. Like iron and magnet: when the magnet is there, iron comes automatically. So it is around the whole world. This is what I wanted to tell.