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Good evening, all dear sisters and brothers, yoga teachers, yogīs, all. Welcome, all of you. I am very happy to see you here. Today is a beautiful day, a Sunday, and the day of yoga is coming very soon. We are very happy that we could be here in this beautiful hall of Mahāprabhujī, amidst all great saints and yogīs. Thanks to Narsiṅgh Purījī, who gave us this personality here, so that we can be in this hall. He has dedicated this hall for our Yoga in Daily Life. I am very happy to be here in this beautiful country, Slovenia. In this country, there are many, many spiritual people and many yogīs. Throughout the whole country, many are on the yoga path, living it in daily life, working, practicing, and happy to be here together. I am truly happy to be here. There are two things. One is what we call science—the knowledge we hear from the worldly, our education, and so on. It is great that we can reach that knowledge. For example, now I am talking with you on Swāmījī Television, and in the whole world, wherever yogīs are alive, they are with me now. But that which we study from primary school through college and further, at the end, it will be gone. This is what I want to say: it is limited. Then, the second is spirituality. Spirituality, the spiritual dimension, is beyond. That is why even scientists, their religions, their God—they are all under the threat of the Gurudev. Different countries have different thoughts and different knowledge, which everyone perceives. And of course, there is spirituality or religion. But those religions—when they claim one’s name as a god or holy saint or whatever—forget Jesus. We have Jesus, but we don’t have the next one for Jesus. The Buddhists, they also… Buddhists are Hindus, but as a Buddha, not anymore; it is blocked. In Hinduism, there are many other religions, side religions, and they begin with what they said, and now there is no more living Guru for them, or God. But in Sanātana Dharma, as I said, from many, many ages, there is what is called the living, living. So, in this way, what I understand about this is that science, education, everything is great, and I like it, and we do not reject that. Yet everyone is searching for who will like me after my life—how and where I will be. Consciousness, all images, are very useful to us; we like them. But we are looking for the one who can lead us to the other side of this life. How will he be with us then? Now, what? Badmī karūṅgā badmī. So, now I want to give you an example. For example, we are now in Slovenia. It may be a big or small country, but each of you, each street, each house has its own family. One family has a child, and the parents, the father and mother, never have their own family, their own child. But each gate says that it is my father, my child, my neighbor, my friend, the child of my neighbors. In that way, they keep going ahead all the time. Similarly, we are all like a father and mother, and this mother and father are living—the living father and mother. After many years, it is said we can see the genes in the blood, yes, from which generation, who is there and there in this with us. So that means it is a living generation. And so, God—what is that God? When we go from here into the sky, nowhere is God. We have all been flying on airplanes. Some are at a very high height, and an airplane is flying. And you definitely, and I also, at the window, I am looking, “Where is a God or something upstairs?” It’s nothing. So this is a living planet, and this living planet here is full of God—not only humans, each and every creature—not because of the body, not because of the body… the language. But it is inside, in our heart. A very little ant also has that God or the soul, maybe we can say. So it doesn’t matter if it’s a little tiny ant or even more, a small ant or a big elephant; all is one. That jīva, jīva means that life, that life means our soul. And within the soul, there is this one oneness. There is a big fire burning in the forest. Big fire. Then we have in our house, in our kitchen, the fire. And in our body, the heat is also God. Even in our body, this warmth, this is God. Even in this lighter, there is fire. But I am holding it; there is no fire. But this stick will make it like this; the fire comes. In how many places? Everywhere is the fire. In the living fire, and divided, lifted with the fire. Similarly, the burning here is awakened fire; the rest is still not awakened, but it is fire within it. So these are the five elements in our body: Ānandamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. The physical body is one part. Anna māyā, Anna means the food. We cannot survive without something to eat. So this body needs anything but to survive. But in this body, in these prāṇas which we have here, prāṇa is that energy. Connection with the body and the energy. Anamaya kośa, prāṇamaya kośa, manomaya kośa—then in between that, thinking, the mind. And that is more powerful. There is nothing quicker than our manomaya kośa. For example, I tell you something, an example, and this example that I will tell you, that within how far I can bring you, billions of miles. And that is, I can bring you everywhere there now, and myself too, that you are there. And that is, let’s say, Jupiter. Before I completely speak, you are all in the Jupiter already. But this is the Annamaya Kośa. We are here, but that power, that energy, is there. Then comes the Vijñānamayakośa, and that is the science. In science, how far can we go? It is always everywhere seen, many times, even when God Rāma—it was nearly 2000 years of God Rāma. Kośa means how far we can develop knowledge; also, in the time of Rāma, it was very developed. At that time, they had a helicopter. Rama, God, and Ravana, Ravana from Sri Lanka. In the holy book of the Rāmāyaṇa of that time, that is for us a holy book in Hinduism, and the book is very big, the Rāmāyaṇa. And everything written there, everything. Nearly 2000 years ago, Rama was born. So in Chicago there is a library, a big library, and there in the library is the Rāmāyaṇa, the holy book. In Chicago, there is a huge library, and in it there is also a Rāmāyaṇa. And five persons, for three months or three years, they go every day to the library to read that one particular piece, and what is it? How did they do it? They are learning, looking up, down, this, that, in the book of the Rāmāyaṇa, what and how, and how they have done this helicopter or aeroplane. It is written in books, but they cannot find out how it has been done. Now, of course, we have aeroplanes; we have made many things, all techniques. Our science is very close to us. What was the technology at that time? After two years, they gave up on this. So, it was yogās, and therefore yoga is not this exercise-like movement. Yoga is the science of humans. Everything in these five tattvas which I spoke of, everything is within these five. And in these old tattvas are living tattvas. Since when did life come to this planet, to Earth? Still now is living, and that is the living, the living earth. Since when on this planet, on earth, life came... Many different kinds of creatures. There are 8.4 million different creatures on this earth. One is the human. One is the ant, etc. How many creatures are in that book written in, in, our books? And that’s called eight point, eight point? Four. Four. Millions of creatures. And we see in our body, it’s not only our one soul. Not one jīva, many, many jīvas. So, this is beyond. It is beyond, and that beyond is, that means, God. Only that part of God is what we are, and we are living, and we are there. We like it, and when the body gives up, again we go into the oneness. Therefore, God is still living. Living God, we have all the living God. It’s not only the dead God. Rama was there, he’s gone, the body’s gone. But he left behind in his souls. So water, we have the water, maybe in which kind of water—in the fruit juice, in our bodies, all that is liquid is water, and that is life, God itself. So we in India, we said, “Jala hī Jagadīśa,” jal is the water. Where is the water? There is the living God. And that is what we call Bodha Jīvod. And that is the same, Jāl Jagadīś or Bodha. Jīvit. Water is living in the water. Therefore, let’s understand, let’s feel everything. And there is one who is called the yogī or the God, which we call there are four: Śiva, Brahma, Viṣṇu, and Guru. So these three, Śiva, Brahmā, and Viṣṇu, in every time they are changing, but one in them is a guru. Bhagavān, Viṣṇu has a Guru, Śiva has a Guru, Brahmā has a Guru, but the Guru is the highest, for he has none. Uṣitriya imayo Gurūya, Gurūya naiva iṣi nikogarni vech nad nim. Therefore, it is in Guru Brahma, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. So, Brahmā, Śiva, Viṣṇu, and all beyond this are eternal, for in them is the Guru. That Guru is in each of you. What you are thinking, talking, you have within yourself that your Guru is there. And try to realize your Guru within thyself, and try to recognize your Guru within yourself, and try to recognize your Guru within. Yourself, and try to recognize your Guru within yourself, and try to recognize your Guru within yourself. Your Guru is within yourself, and try to recognize your Guru within yourself. And what is the human? Is it God? And my God is my Guru. All elements will be deleted. But that knowledge will remain forever. So, yoga is not only what we are doing for exercises. But it is said that without a body, there is no life. So the body is very important. The body is nothing. But without the body, nothing is there. Therefore, these five elements—Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya Kośa—in our book, everything is there. So in that way, don’t hang on to one. But you should, in living, you should be there. And then, the body is gone. But in the blood, and in that, your genes are there. And nowadays, in this Kali Yuga, in this age, we have made so many confusions. We are doing many things. Even we have turned different trees, all seeds, everything, but that is not good. Turning some seeds like this is what you call not good. Yoga, in yoga, come to our inner one. Very little taint is, taint is like a fire. And that is in the body, and it’s outside also. So, more we have to come to the training of that which is beyond the five elements. And that only the ṛṣis can do, great gurus can do. And this can be done by great ṛṣis, gurus, like Alakhpurījī. And then, after we all come together, I am not that Guru, but I am a servant of the Guru, and I am giving service. And the time will come when it will say, “Now you are pure.” That’s it. But it is He, my Gurujī, they are living Gurujīs, and He blessed me on my head. So it is said, many, many, they are guru and they have no guru. That is just like little water blobs. That’s all. But the guru ages and ages. And that we are, you know, our Alakhpurījī is from Satya Yuga. Badrināth, from Badrināth there is the Himālaya, and in the Himālaya there is Alakhpurījī, Śiva’s time, and it is the capital of Alakhpurījī, with all the glaciers there. And He is there, within every one of us. And His name is Alaknanda River, a very holy river. When the Alaknanda river comes, and the other Bhagavad Gita, they come together, and then it becomes the real Ganga river. Otherwise, they were formed from these two ṛṣis, Alaknanda and Bhagirathi. Bhagīrathi was a great saint, and Alakhpurījī also. So, how many yugas are flowing from there? And from those ṛṣis, there were their disciples. And their disciples, and their disciples. So one father gives children five, and five they will get also children. Each will have five, five. How many is it? So, all like a seed are growing there. When we have one tree, a beautiful tree, very nice, but this tree has the same seed, or the leaves have the same design as that. And they have the fruits inside. And all the same size, and same taste, sweet, and same seed again. Again will grow that one, same tree, same leaves, the color, the name of the color of the flowers. Because it is the father, or the mother, mother-father, let’s say. So this goes continuously from ages, but now we are changing everything. And that is not good. And they made it like this: they will be, but they will not have a seed. And now, what we are eating—all about our nourishment—which is from those seeds, the seeds have no other living seed for the next day, the next time. And so it happens to us now. You want to have more children, but you will not get them. And if you try it, then there will be some different defects in the body. And that’s why there is no more power in them. And that’s also, I’m sorry to say, but it is like this: the couples are going away. Because one man said, “I cannot.” And she said, “No, you are not as good as men. I want to go there.” And others will, but will not get a child. Confusion, complete confusion. Who did this? A human did. And this will be, you will see, what we will get again are the problems. So we self-meditate. We said prayer: God is within us, and God is behind. But we have to clean everything. We will come to the Brahma Loka. So yoga has many, many branches, unbelievable, uncountable. So one yogī has one technique, one whole, he will only hold this. But if you want to see everything, the techniques, it will not be. So one yogī will have only one, and he will have his path. But all will come together. But we like, we want to do now āsanas, now prāṇāyāmas, now concentrations, now meditations. How many things do we have inside? We have no power in that. So, Eko Brahma Dvitīya Nāsti, Eko Brahma Dvitīya Nāsti, Eko Brahma, only one is the Brahman, and many is the disaster. Eko Brahma Dvitīya Nāsti. So, we have to come. So, yoga is not here only. Yoga is different. Nowadays, we are talking about politics and ministers and then. So, five years they are gone. After they are dead, not anymore. So it will go: coming, going, coming, going. But we cannot change. When we were born, we came from the mother’s womb. From that until here we are, and we will live long. And when we die, that means that we are gone. But my father, my grandfather, my brothers, or my children, they continue further. So we have the jīva, the God, in us, and that jīva has in our body all of our disciples. And that we shall control each and every limb of the body, everything. That is, I think, that yoga I am understanding. And you are doing all very much. But, for example, you are eating something very nice, or food. And one day you get what is called junk food. Now, two months, three months, you were eating very nice, healthy food, good for your whole body. And one day you ate the junk food. It doesn’t matter, one day is okay. The master said, the guru said, the yogī said, you have this glass full of milk, and a very little drop of lemon in the water, in the milk. The milk is split, not spoiled. No more butter inside. This is very good. Similarly, we had very nice food and good health. But we took the junk; everything is gone. Because there are junks going inside. So we should know what we want. And what we are doing, and how we feel, and what I can do. And, of course, every country, every culture, every language, their traditions—we should keep that. And of course, we protect the language, culture, and traditions of the country we live in. But more than that, that is what we call God. And God is all there is to humans. But one day it happened that God gave His children all duties, finished. So then, we begin to make different things, not good things. And we don’t care about God. So God said, “I made a mistake.” God said, “I made a mistake. I gave everything to humans, but now it’s pointing and destroying.” So God pressed one button, and now we cannot open the lock. How many buttons? Now we don’t know; we cannot open. So now this is that: humans cannot open that lock. So we are going, and we are going. And when, like people, you are all very nice, then you open here, there, from the brain, and then it comes into the heart. If this is not opened, then even the heart and all organs are slowly, slowly spoiled. And we know, everyone, the whole of humanity, we are trying everything, good and this and that, and it is not open. The lock is not open. So then, God raised these two paths. In Christianity, there is heaven and hell. If we can follow what is written in the Bible, we will be in good standing. But read the old, old Bible. Maybe they are changing something. So when we cannot follow this, we think, “No, this is better,” then we will be spoilt. So, my dear, yoga is eternal, and yoga is you. Your whole body is yoga. Sambhāgavāne Kī Jai, Śrī Svāmījī. Thank you, everybody. And now we have our rock. Hello. Good evening to everybody. Hello, dear Swamiji. Thank you for coming. Lots of blessings. Today, I will perform one song which is called “Ta Tempo.” And it’s a song which is made for, yes, but I must play the song here, sorry. So the song is called “Tatempo,” and it’s a song for people, for para-Olympians. They are the people who have much will, much power in their heart, and so let them be our inspiration in these times, because everything is so, so strange. Let’s unite in the will, and let’s unite in the power, and that... The better times are coming in the years ahead of us, so this is the song, the tempo. I hope that because of the speakers, the sound will be okay. Thank you for listening. And one more? Yes, of course. And bhajan. Yes. Just translate what he was saying. And one more thing. There are three things: a song for our Swāmījī. Can I have that microphone? I ask you all to join me. You already know the song.