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Bhagavān Kī Jai! Devādhi Deva Deveśvara Mahādeva Kī Jai! Satguru Swami Mahādwanā Jī Bhagavān Kī Jai! Alak Purī Jī Mahādeva Kī Jai! Satya Sanātana Dharma Kī Jai! Savarṣi Muni Mahātmā Kī Jai! Good evening, dear sisters and brothers, and good morning to those in other countries. I am with you all around the whole world now. I am sitting here in Europe, so it is the evening, the afternoon. Good evening, and for some, good morning, and for some in the middle. So let us say we are one. We are all on Earth. Every day is a new day. Every day is a very divine day. And it is also the day which is not good for us. The day and night are always best, but what is happening in our mind, in humans, is different. Other creatures know day and night, that is all: sleeping and working, eating and sleeping. This yoga in daily life is from the many great times of the past, from Śiva, Brahmā, Viṣṇu, etc. We are all from the Brahman. This means there is no duality there. Only one, that is it. One into the one, so the whole space is one, and we are also only one. One in all and all in one, as our Gurudev said. And so we learn a lot of this, and we live life very beautifully. Are we thinking about our soul? Or they also say the ātmā. Or do we do it only for our body? Our body is very beautiful, great. All creation is from God, that God, Śiva. It is from the beginning, from Śiva. Whether you believe it or not, you also said that God, that religion that is already ready, that yes, that everybody is selling, but there is only one, and that is Śiva, and that Śiva... Not only in the human form, but in all this energy or elements, whatever. And we need something for two, so that we can make something. And if we have three, we are coming, and we work with that. Something then comes: a four, we are balancing; and a five, we are in the center. Likewise, these are the energy or elements, whatever we call them, but that work has been hard, very hard. And so it comes, the Śiva, and that Śiva was, or is, or said—whatever said—he had no mother and no father, and he came into all energy together. And so, always I am asking, telling so, but it is not only these four yugas: Satya Yuga, Dvāpara Yuga, Tretā Yuga, Kali Yuga. And then, after this, again, there is another. We will speak about this, when and how it was. We need someone who is very good at mathematics. Then you will say, "My God, yes, we know that it is." It will come. I will tell you. You will get it in papers, and then you should learn further in everyone's language. So we are coming to that: we are many, and we are only one. Let us say an example only: that one big ocean, and in this big ocean, round our earth, is only one water. But how many very fine drops from that come into the whole sky? In this glass, there is water, we know. And when I try to pull up, it will not go. Down it can go, but how to make the water ahead, above, very soft, so it can go higher and higher. Even no airplane can sometimes be there, as there are clouds above that, where one airplane is 10,000 meters or 11, sometimes above. But above that are the clouds also. And how much water is there in the sky? And all this water, once it will come, the whole of our Czech government, other Czech countries, it will be, I do not know how deep the water will be inside, or the whole of Europe. But that goes up. Similarly, in the same thing, where our ātmā, our jīvātmā, is only one. And one, we can make many. So we cannot count, we cannot understand; we understand, but we do not understand. There is a fire, and there is cold water. And it is said, without water, there is no fire that can exist. And without fire, the water cannot exist. The air also cannot exist. So in this way, it is said, finally we should come to that: "I am Ekohaṁ, I am one only." That Jīvātmā, Paramātmā, Sarvātmā—like this prayer, Śrī Gurū Ātmā. We are happy, we are great, that. We now understand something, all creatures understand. All animals in the water, on the ground, and in the space are very happy. But again, they come to one, and so we are in that oneness, which is the space of the space. We will not see someone, we cannot touch someone, we do not need to speak anything. We are myself. I am myself. In that, it is said then, we come and distribute what our Holy Gurujī made in very nice bhajan. Beautiful. Guru Dev said, "Guru Dev Havariyam Chet, chet, yab, jīva, yāgyānī, abhsara, javere, guru, samla, javere." After all this, what I told you, everything, much of what I spoke, so it is said, now we are in the body. And we have immense, supreme powers. Many, many things, a very drop, a very little drop, has everything inside, and it will be perfect. So, when our father gives you the drop inside the seed, you cannot understand, but it is immense. It will become like a beautiful... The same father, same mother, same. So what do you think then? So it is said, "Chet chet." Now, the jīva jñānī, the jīva which comes again into life, it is a jīva. The jīva will not die, but that jīva which is in different form, it is also in the grass. So it is a "chet chet." Of jīva and jñānī, "chet" means "wake up," znamená "vzbuť sa, prebuť sa," be aware, be aware, be know, you should know, be aware. Chetan, so there are two, there are, chetan means awake, that now we are sitting here, then we go to sleep, and then we go to the dream, and then we come again to the chetan. So, Chetan, now there are two Chetans in the body. One is that level of sleep, which means that we are relaxing completely. We are very tired. We did not sleep long. Many things. And now we fell asleep. What was it? The doctor gives an injection, and we sleep. And how they sleep deep. Even the doctor will cut something in the body, everything for the operations, but you are in sleep. And when you will remember, but I do not want that you need not to take the operations. And if then, it will give you some nice injection, and it goes very quickly. That time, ask, tell the doctors. When they were giving an injection, and what is talking? And he said to the doctor, "Yes, doctor, it is very good," like this. But you are talking all the time with that doctor or your father. What you were thinking at that time, you have a discussion. Maybe it is the four- or five-hour operation, and then the doctor brings back. And you say, "No, I do not know. I spoke to you." And you will say, "I do not know, I have discussed it with you." This is just science also, my God! So I never said these are not good, and these are not doctors, and this and that. No. But this is that our consciousness is there. And that is making chetan, chetai. So, jāgrata. Jāgrata means awakened. Then, suṣupta. Sleeping. And further, the dream. So Gurudev said, when you practice meditation, or you sleep, or do all yoga, everything, aware, awake, know. That means that do not touch something which is a broken, dead body, dead things. Chetan, we should be chetan, awakened. So when the soul goes out, the stillness is awakened in the body. And we say now it is completely died. Only jīva again. But there are many, many still in the body. There are many tissues and many things; they are still living. Many are developing in the body when you are in the earth. We grave it. But when we make it a burning body, then all are at once. There are not any more jīvas like that. Only S. So, therefore, it is said that the jīvā is still some. In many, many books and many Vedas, it is said on how many steps the soul is going out, and how long it will be there. And others said when the soul is going out of the body, then you can see, like going so quickly, like when the star is falling speedily, the soul is gone. So, Maminka and Babička, no, are here. Others said, "Still living." Even the animals, because still the jīvā is in the bodies. But find the river, the ātmā, that is going. And another ātmā is there, still. So now, be aware of the whole body, and then now go towards, then become chetan. Chetan means awaken, and it means now only go to one point. Be aware, do not go here, this and that, and there. Give out all everything, all purification in the whole body, our this body, the material, the liquids, all this, what I always said: Annamaya, Prāṇamaya, Vijñānamaya, that is all. And there is one after the purifying. So when, for example, water is here, very good. But now all rivers, and they all are completely a floor inside, many, many negative things. And if we drink, then we have illness, but it is there from canalization water. And now they are purifying it here. They purify it so good so that you can, and the doctors will need it for such clean water like that. And we also drink very pure, clean water. And about a few kilometers, or meters, sorry, not kilometers. The water was there, and they are collecting the water. And then they have a machine, and then bring it back again, and you say, "Oh yes, very clean water." Like this, what you have done, my dear, in your life, all the canalization in our body, our veins, water, the bones, everything is going through. And then, this is when we will die. The soul is not going to die, but remains strong, catching you back. And that prāṇa, energy, what you have done, you have to purify, otherwise not. And that is why, for example, we are doing prāṇāyāma. Pranayama, that is very much pranayama, very much. Let it come out. But there are inside, they are, whatever you have, something from our body, from others' bodies, they are going more and more. So therefore it is said, Gurujī said, "O human, wake up, wake up,..." Wake up. Even when you are sleeping, you should be awakened inside. And that is, even if we cannot be asleep, and what Mahāprabhujī has written, beautiful chet, even bhajan, when we are lying down and relaxing. What is that, Mahāprabhujī? Chet, Chet,... so that is yes. Yeah. Yogi Janakī, Yogi Nindra, Birla Sant Janjanī, that is what I am telling, everything. Mahāprabhujī, Mahāprabhujī, he was, that time wrote these bhajans and this, I was not born, or maybe I was not there. So, yogī Janakī yog nidrā, so from which yogīs? So I got from my Mahāprabhujī, and Mahāprabhujī has got from Holy Gurujī. This bhajan, we will come here continually next time; they are all with me. So be alert, be good, and take yourself now and purify it, purify it,... purify it. What kind of purification? Meditation, prayer, prayer, prayer. So Gurudev said to us, "Chet, chet, yab, jīva, yag, ya, nī." Chet, wake up, wake up. Now, now, oh jīvā, the soul, do not be dumb, unconscious. Avsar javere, in human life, you are this what we got. If we lose this in this life, we are gone again. Chet, chet, ab jīva jñānī, wake up, wake up, oh my ātmā, jīva, wake up. Jnani, avsar jave lari, oh jnani, without knowledge. Or without knowing this chance, after life is gone, Guru Samyāvare Gurudev is giving us: "Do this, not this. Do not do that. This, this." When we give a prasāda, we give a prasāda, a drop of the water, a little, one little seed or fruit, and that prasāda is that purification, a lot of. And many sādhus, many, many sādhus, they do not want to touch you. When they come to make praṇām to you, they give one step back and say, "Thank you, okay." Because it goes back again. Or it is like electric. Just electric touching and saying, "Go, go, go." Or we die. This is guru saṁjāvīrī. Gurudev is giving us knowledge, teaching, "Dhan, daulat aur mehl, khazāna sab yahī rejāve." Vah, Mahāprabhujī, Holy Gurujī said, "What is it?" Dhan, daulat aur mehl, khazana sab yahi rejaave. Dhan means prosperity, property, money, all what you are collecting, and big buildings you are building, and where you are so many things collecting, everything good things. Gurudev said all it will remain here. Your money, your property, your house, and all that. And all other property, what was my good car, my this, my this, all is mine, my. All this will remain here. You cannot even touch. The body will not go together; anything from the body will go, neither this dress. Even they will burn us or throw us anywhere. Then, for what you wear, the whole year was suffering, and you were doing. So I say to Gurujī, I say, "Gurujī, okay, all is here, finished, I will not go anywhere." Gurujī said, "Yes, you are right." But if you do a good thing, and it is for all, then, this is more dharma, not only for your children. That is why we have ashrams, a mosque, or church, this is for all, or making one road, the highway road. For all, for animals, and for all cars, everything. Not doing only for your house. That is it. In this, our ashram, and our Parvati, she was very great. She is very great, and her mother is a very holy mother. And my disciple, very, very great, and Pārvatī dedicated this whole āśram. And now, many of us are all here and working, helping. So this was the good that I have done, or she has done, or you are doing. But it is not your house. That you can be here, you can practice, but you cannot take it away. So that is it. And so the money, for example, we are making our Omāśram. And it is all from the trust, and in the trust, it is not my property. I can be there, but maybe not. People can say, "Swāmījī finished, we do not want you in the ashram." Come in, Jadu, Jadon, yes? Because it is not my property. It is from all the world's people who gave one dollar, five dollars, two dollars. I collect it and give it all here to our āśrams, here, our trust, and the trust, they could take it. Even the whole world is listening, but why not? When I am going to Jodhpur, or Jaipur, or Khartoum, in Nepal, in all our ashrams, Holī Gurujī breathed it, and I made it something. But from the trust, all money is in the trust. And they said, "This and this much money, where was it?" Yes, it was Swamiji's food, Swamiji this, this, everything. So I had to pay them. And if I get money, someone gives me, I give to the trust, or I give to the cows, people, some girls they are learning, giving schooling, so that is so that it is not mine. All, but I told it will remain here. Even no wind will go with you, only that Jīva, and also nobody will go with him. And where will he go? Far distant away. What bhajan? What bhajan? Ants means the last of our breath. Not in life, you cannot leave it. Inside, even your breath says no. Take out the last breath, it goes out and cannot come again in. So, on the last minute, that time the jīvātmā, the soul, whatever it is, will go alone. Your children, your mother, your boys, your girls, your wife, your husband, etc. What you did and what you will do, you are in the dirty canalization, or it goes then upside; the ātmā will go straight. At that time, the jīva goes alone. Sādhanī, nothing, nobody will go with us. So with this, tomorrow is too long. Oh, it is very... one thing I can... beautiful things tomorrow I will tell you. Sometimes you will say. Your brother, or your mother, or your sister, or your wife, it will be like this, so this we will take. But there is something, all are very good, there is nothing to say. Now, there are some exercises for the kid about the knees. Why do we have problems with the knees? Of course, there are different things that the doctor knows, our doctor Martin knows. But if we can control and do, then I can say that 80% we can protect it. Now, for five months, I have been doing my knees every day, and it is like that. So, our dear Swami Umapurījī, she will torture the other girls, okay? And she will stand. She will stand both. Thank you, Hari Om. At the same time, sorry, one of my very dear disciples in Prague, we ask you for prayers for Rozena Jamborava from Prague. Unfortunately, she died today. She was 80 years old, and she had cancer. We pray for her, and we say to Mahāprabhujī for the peace, harmony, and cosmic light and peace. Om Śānti, Om Śānti, Om Śānti. O Mahāprabhujī, blessings, please. Mahāprabhujī, please bless you. Umapurījī, yes, you are a great yogī. Come on. Hari Om, dear friends. Now I am a little bit confused after this beautiful lecture to come again to our physical body. As we know, health is not everything, but without health, there is also nothing here. So we have, as Swāmījī said, his own experience and also my own experience with those three exercises to strengthen our knee. And these exercises we have also in our Level 1, Part 1 inside. And we bring them together in one. So we start in the standing position. The legs could depart from each other, not a little bit more. Not too soft, standing. It depends how big we are, and in this distance should be also the legs. The distance between the legs depends also on our size, our height. When you are standing, take a deeper inhalation and exhalation. Relax your body, your lungs, your abdomen. Press both feet on the mat. Our knee, but the whole thigh muscles, and keep and develop a good balance, a good static. And for this, we bring our, let us say we start with the right leg, we ride foot slightly outside with a little bit apart from each other, the legs. And we will start with the right leg. We will turn the leg outwards. The hands are on the hips. Very good. And also, the upper part of the body can move a little bit to the right side, not too much. And with exhaling, bend your right knee and bring the weight of your whole body, upper body straight, onto the whole foot sole. And so, with exhalation, we transfer the weight of the whole body to our entire walking position. We hold the position for a moment. We breathe with the natural breath. And so we feel tension in the right leg, and in the left leg we have moderate tension. Of course, you have to experience yourself according to the condition of your knees. And once more. When you have the feeling that your whole foot's sole is not on the same level, or does not have the same weight, then please place your legs a little bit more apart from each other. The main thing is we remain a little bit in the position. There should be no pain that you say, "Oh, this is very painful," so then avoid. Do not bend forward, keep the upper part of your body straight. And towards the middle. Bring your right foot back now, slightly your left toes outside, and what we have to take care of also is that your knee and your foot are on the same level. Do not make the X inside. Turn also a little bit to the left, and exhale, bend your knee, and bring the weight on your knee, foot. Now we feel our thigh muscles, and again, back. Once more. Normal breath. I would keep the eyes open in these positions; it is easier for our balance. Bring your leg again into the straight position, legs together. So, this is one movement that we are practicing every morning, and it is really good. This is one of the exercises we do. Every morning, and it is very good, successful. And we have a similar exercise, but this time the leg goes in front. And we start again with the right leg. The leg goes in front, and the other foot—if you want to stretch your calf muscles—then keep it in this position. If not, then turn your left foot a little bit outside. It depends. If you want to stretch your lumbar muscles, you can keep your back leg in this position, and if you want to relax it, you can turn your elbow to the side. Hands are on the hips. You can turn to the side, it is better. Now it is more visible. Hands on the hips, but better would be in my direction or in Swāmījī's direction. Once more. And again, take care that the whole weight is on the whole foothold. The upper part is straight. So again, exhale, bend your knee. Okay, other leg is straight. And remain. Bring your foot more in front. The weight is too much on your toes. Now it is good. Stretch. Now we can feel the strengthening of the thigh muscles. At the same time, stretching of our calf muscles, backside. And we keep a little bit of the position, and bring your legs straight again. And the same, now we shorten this. You do it in your own length, how much you like, and the other leg also, please. The best is always without shoes, socks, or barefoot. So, and again, bend your knee a little bit straight, feel. Also, here we try to keep our knee and toes on one level. So, one line, normal breaths, and again, straight, and legs together. So this is according to our own time and how much, how often we want to practice this. One experiences it after cycling or warming up the legs, cycling in the back position. Then we can do the strengthening postures or strengthening exercises. Now, with both legs together, so legs a little bit apart from each other, look in this direction, not too far, a little bit more together, straight in front. The hands can be on the hips or interlocked in front, and now imagine that you want to sit on a chair. To sit back. It does not have to be too much. Now, lean the upper part of your body forward. Keep your pelvis. Now, in this way, you sit on the chair. And remain also in this position. Now you can lean a little bit more forward. Maybe go to the side, stand on the side so that the side position people see better, like this. Not too far, legs not too far. Now try to sit a little bit forward leaning, so that your pelvis is kept a little bit forward, with your upper part of your body a little bit forward leaning, and come up again. Now, bring your food straight, not slightly outside, and imagine that you are an elderly person. Try to sit on the chair once more. Hands on the hips, bend your knees carefully. You try to sit on the chair a little bit. Leaning forward, yes. Now it is good. Now remain in this position. It is not like we have the śīrṣāsana training, where we have the upper part of the body straight. But here we have a little bit of the pelvis kept in front, and slowly come up again. Very good. Turn to the middle. Now you can shake your legs a little bit, one after the other leg. Very good. Stretch your whole body once. Legs together, on the toes. Fingers together, facing upside, the palms. Stretch your whole body and walk. On the toes, with straight legs, do not bend your knees. Very good. And on the heels, walking. Also, straight legs. And once more on the toes. Very good. And relax your arms. One deep in and exhale, and if your knees allow, sit in the meditation posture, and if not, then Daṇḍāsana or on the chair, and close your eyes. This is always, always at the end of our practice, with relaxed shoulders and elbows. And eyebrow center, hands in chin mudrā. Breath becomes calm and relaxed, natural yoga breath. And once more, deep, and one deeper inhale and exhale. We know that health is not everything, but everything is nothing without health. So we try our best to keep our instrument, our body, useful and functioning in the best way for as long as possible. Our whole life is service to Thee, O my Lord. My whole life is service to Thee. And with this, your inner prayer, thankfulness, that with this body we can serve lifelong. To serve in this body during the whole life. Deep inhale. Fingers, rub your palms together, warm your face, your eyes, forehead. As Saryam, bend forward. Saryam, Saryam. Śrī Dīpṇārāma Gvānakirche, Śrī Śrī Devīśvara Mahādeva Kirche. Thank you, Umapurījī. Vidya, a very beautiful demonstration of the Sarvahitāsan. This program is very, very good for the, but do not do it immediately like this. And more, as he learned, legs more wide, and then lean that side a little bit, as he is told. Slowly, slowly we have to make our joints strong, our thighs, our thighs, upper side, below the thighs. See you tomorrow again. Good night and have a good sleep.