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Oṁ Viṣṇu Gurudevo Maheśvara Gurur Sākṣāt Parabrahma Tasmai Śrī Guruve Namaḥ. Dhyāna Mūlaṁ Guru Mūrtiḥ, Pūjā Mūlaṁ Guru Pādam, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. Gurur Brahmā, Gurur Viṣṇuḥ, Gurur Devo Maheśvara, Gurur Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Oṁ Alak Purījī Mahādeva Kī Jai, Devadhī Dev Deveśvara Mahādeva Kī Jai, Ārādhya Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī Kī Jai, Satguru Svāmī Madhvānandajī Bhagavān Kī Jai. All the great saints are a blessing for us. Good evening. It is a beautiful day with beautiful sunshine, beautiful snow, nice rain, good air, and great peace. What more do you need? It is beautiful. All yoga in daily life, around the whole world, comes in many different kinds. There are many different gurus, ashrams, and centers, and all are great. Today, I attended a conference where many different yogīs and teachers gave very nice lectures. That is beautiful, and it should be like that. Everyone has different techniques and feelings, which is good. It is like a beautiful garden with hundreds of different flowers. How beautiful it is. At that time, bees and other creatures fly about, coming and enjoying the flowers, their juice, and many things. When someone goes to another's house and is invited for lunch or dinner, the purpose is to put something in the stomach. But our host presents many different dishes with drinks—milk, juice, water—and different kinds of fruits. That one meal is so nicely decorated. All of it is our good food. Afterward, it goes from the mouth through the whole intestine. Everything on that path develops. Which kind of vegetables, waters, sweets, and other things are all inside the stomach? All karma yogīs are in the stomach. There are also many things about our bodies and our feelings. But all of it is yours: your skin, your hair, your fingers, your body, and so on. Similarly, there are many yoga teachers, not only Indians but from many other countries. They are all practicing and teaching yoga. All day, wherever they are, whatever kind of exercises they are doing, however they use their language, they finally say "yoga," and we also do yoga. Everyone has to be. For example, you have five children, and each child has a different name, but the parents will say, "They are my children." Similarly, all yogas are different; they have their names, but yoga is yoga. All yoga teachers, yoga practitioners, their schools, and their ashrams should be in harmony together. That would be very nice. We have to bring this about; we have to bring up Satya Yoga again. Certainly, all yoga practitioners should be in harmony with each other. With joint efforts, we will bring Satya Yoga back. Someone who learns yoga and knows a little about it may only talk and talk, wanting to collect many, many people. There are people who come for just one lecture in Hari Om. That is the surface. There are some clouds for a while in the sky, and suddenly, all clouds are gone. That is different. So we should also respect and help all yoga teachers and all yoga students. Everyone has knowledge. That is what we call knowledge. Everyone has different knowledge. There were little children, three or four of them, about two, three, five, or ten years old. All the way, we have children draw some kind of pictures on paper. They are happy. We are happy. Finally, one day it will all come into one. That is what we have to concentrate on, help with, and respect. But those who are only making their ashrams or their centers, and who do not want to speak about others, are negative people. They are like leaves on a tree for a few months; then the leaves will fall down and be gone. But when you have the Guru, then you have the Guru. Let us say Gurujī passed away and we are still here, but the Guru is not dead. The body has gone, and he is with us all the time, like our Alakpurījīs from the Satyugas, Dvāparayugas, Tretāyugas, and Kaliyugas. All are one paramparā. This paramparā means, let us say, we have one beautiful apple tree. That tree is about eight or a hundred years old. But every year, it bears the same sweet fruit, the same colors, and it grows very well. Someone may have eaten the apples for two years and then almost died, but continuously, the apple is growing. So that is one Gurujī. Gurujī physically is not there, but His blessings are always in your house, in your disciples. When we tell someone, "Now your Gurujī is not here, he passed away," and others come saying, "I must teach you something, I should give you more Guru mantras because the real Guru is no more, and you are alone and nothing," that is called dualism. When there is dualism, then there is a fight. It is not good. In this way, we should practice and get people to be humble and kind, and talk and speak to them. But, of course, your disciples should not be like that, thinking, "Okay, I will go there; that one is better. Others can dance very well; others can sing better." One should not think this way. One may be dancing, but that dancer will not be with you the whole day and night, the whole month, or your whole life. A singer is the same. It is good to dance, but our children have only that one, their own mother, and then their children also have that grandmother. This is one root, and in that root it is like this. Then we can come to the Brahmalokas, the Paramparas. Unfortunately, in the last centuries, slowly, slowly, humans have lost this. They are not there enough, and that is why there are dualities: my country and your country and their country, then my street, my village, my farm—we have changed all of this. We should come together and help them also. There are people eating at one table. One person came for the first time and was taking only a little because he was ashamed, thinking, "Oh God, this person is eating too much." But others say, "No, no, please take." We have to do that, but it does not mean that for the whole month or the whole year you will come there to eat. Also, when someone speaks from one guru to the other gurus, their disciples should not criticize. When they criticize, that means you should get up and say, "Thank you, I am going." One should not criticize. To criticize means your heart is burning. Everything, like your kidneys, is going down. Every nerve system, eyes, in the whole body, we are losing something. When we are very happy, we say we have more blood coming inside. Therefore, first learn this. Yesterday and the day before, I was speaking about nerve systems. We have yogic books, and of course doctors and professors also have much knowledge about this. Surgeons know how to cut and perform operations. Other people, the first time they cut many nerves, how are you? Doctors and surgeons are great people. Our Holy Gurujī said, "The doctor is next to God." These doctors and professors can save our lives, and they will try. While dying, when your soul is going out, they can bring it back in again. Because the soul, as long as the body is there, there are two. One is called the soul, born to go like the stars falling. But there is attachment, and that is like some kind of gum. It goes out, but one sticks on this finger. We have to open this; it goes in there in this way. This one's hole is also going out and out, and so that is how to separate. There are two. Suddenly, one comes back after the dead body. Again, they are alive, and others... Doctors and surgeons can hold this life, I say only from my side. I respect doctors, professors, and surgeons very, very much. Some people say, "We do not want medicine, we do not want a doctor, we do not want this injection; we have Āyurveda or these Vedas." Okay, that is also good. But when an accident happens in that way, at that time your Āyurveda will not help you so much. Technologists and doctors will immediately bring them to the hospital, and 99% of them can let us live again. After many, maybe it was burned, or the life or body was disturbed very much, and it is painful. But still now they can give such an injection so they do not feel the pain. They can provide the patient with everything needed. From my side, the soul is round and round the body. Some say it comes again from the doctor, saying that he has died. After a few minutes, he is again in the body. There are many, many people. There is also one doctor in New Zealand or America, Washington. There was one man who traveled to many, many countries. He asked someone who died and came back into body to body. He saw many countries, religions, no religion, etc. He wanted to know it all. He has beautiful books; he now has two books. He gives all this person's name, which countries, how old, what happened, everything. So it is true. This life is going that way, and we should be in this life. Further, it comes and goes. In our body, in all creatures, there is life inside. On the road, we see so many animals or creatures dead. Some are hit, they fall down, other things happen, they die, but after a while, life is there and tries to get up and fly. About two years ago, I think, or the end of last year, here in Strylky Ashram, we were walking to go to the forest. We were walking and came to our ashram inside from the other side. Some car hit a bird, and the bird fell down. The little light on the second car did not hit him again. I said, "Well, I think he is still alive." So they took it; I told them to put him under our boundary, our fence, so we put it there. Others said, "This bird died." Well, we went walking and then were sitting there. It was summer time, or winter, summer. Then I said maybe the cat or somebody would come and eat the bird, or he had already died. So one went there again, and while one was coming, suddenly the bird flew away. Birds can come into life again. Many, many times it is said like this. Anyhow, the soul, the jīva, likes his house, our body. When he is suffering, he wants to go out. But attachment is there, and so it is said it is better not to put it in the earth but to cremate it. Then they know this Jīvā, this all, because there is nothing, and they go. That is what we know of life. I said Āyurveda is very good, yoga is very good, medicine is very good; all are very good, nothing to say. So there are many, many techniques. Similarly, there is one yoga named yoga, and how many teachers and students are there around the whole world? Millions. They know, and they are doing good things, and there are many different techniques. That is it. But finally, it comes to oneness. The Bhagavad Gītā has its 18 chapters: yoga, bhakti yoga, jñāna yoga, like this. More than that, there are many yoga techniques. But we cannot all learn and practice. We can learn, but we cannot all practice, and one need not. We have to have one. So Holī Gurujī said, "One in all and all in one." Everyone of you here also has some kind of feeling, techniques, and you are practicing this. Today we call it prāṇāyāma. There are different kinds of prāṇāyāmas. These techniques are many; they are called the different kinds of sounds. These many different kinds of sounds are a certain part of the nerve system. This kind of sound is coming from the brain, but it is said it is from the nābhi. From this nābhi is going Vajranāḍī and many, all that we have. So we have some kind of pranayama; we are always thinking of the three: Iḍā, Piṅgalā, and Suṣumnā. Now, we are all hanging on this one. But that yogī and yoga practicing, they are doing some; they are only reading a book. But there is someone who really has this science. For example, let us say prāṇāyāma. In this prāṇāyāma is also like the sound. In this sound, one is what we call the bhrāmarī. Bhrāmarī is like a bee. Those bees in summer, under the wind, flowers, are all going like this. It is coming and taking the nectar. The mother is that, giving flowers, energies, honey. Then the one comes, sound, and that takes that sound, milk. So when we go to the pranayama, today I told someone a technique, something, and so it is called Bhrāmarī, and it is through our fingers, the index finger. This index finger and three fingers on the other side, and the thumb towards the ear, under our ears. Now, this has a sound, and for the prāṇāyāma, there are five sounds. These five sounds are for certain healing in the body or awakening of some chakras. It is a good thing, not a negative thing. Also, many people have some problems in the sounds, in the mouth, in the head, and so on. But very slowly, step by step. So one begins, let us say, the index finger goes in the ear, and so here there are two sounds. One is that you put it on very little, not very in the ear. So we feel on our eyes, in our ears. So there are two sounds. One is that we are very finely, not finely, very fine, but still, you are hearing sound from outside also. Second is that it goes a little more inside, but not too strong inside, otherwise you have problems in the ears. There are many men; the men have very big nails, very big and very nice, red or yellow rank. So the men have such long nails, in color, and putting them in is not good. Ladies are very good; they have nicely cut nails. So you should tell the ladies, to your husband, "Do not put so much nails, otherwise you can harm a little bit your sound in the ear." So, we go in, but not putting in; just we go a little in and then out like this, then it is completely closed. We can also hold it like this. Sound like this, other one, now it will be like this and other sound, if you are good. Hearing the sound, then it is when we do a deep inhale and bite our jaw. Our teeth should be close to each other, then see what kind of sound it is. Now I have closed my teeth, and now my jaw is relaxed, not touching with our teeth. Relaxed like this. Now, sound that. So, my teeth are relaxed. The tongue is relaxed. Yes? Did you hear the difference? Now, these are the two sounds, and these are relaxing. This is what is good and how to do. Now, this is for Brahmari Pranayama, like this. We have five sounds. These are five sounds for these five elements. This is also very good for the whole brain. It is bringing back the awakening of our soul from many, many years. It is very good. So, five different sounds of the Brahmari, but only five times, five, and then relax. At least one minute, one and a half minutes, relax. And then again. So you can do first only one time, next or second day, two times. Like this, slowly, slowly, it is a beautiful, beautiful feeling in the whole body and the brain. So, brahmali pranayama, and many of these, all parts of the body, and in our brain, etc. Of course, there are the doctors, and there are ears, nose, and eyes. All these three are connecting, and then come these two, and that is called the Bindu Chakra and Sahasrāra Chakra. That we will continue now in some weeks here. And you should practice. But before going to sleep, but not too long. Long means not about 5, 10, or 20 times; still, you are inside. No, and when it is long, then our arm will be a little bit sore. Then, some people are going like this, "That is not good." This part from the armpits, from there, the sound is coming very much also. So we cannot have with one, from the one, this what is called this, but we cannot do with one. Then we must have these two, then we can, yes? But we will learn slowly, slowly, good. And it must not be too long. But then there are other techniques, brahmārīs, many, many brahmārīs. So it will be very good. We are making something, and really, also those who have a headache, then they should do it. But every day you should practice, not only when you have a headache, but do practice. That would be very good, and that is what is brahmari pranayama. And then what we call, we have our Gurudeva's prayers, praṭhanā. Yesterday was this: Oṁ Gurur Brahma, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt Parabrahma, Tasmai Śrī Guruve Namaḥ. Dhyāna Mūlam Guru Mūrti, Pūjā Mūlam Guru Pādam, Mantra Mūlam Guru Vākyam, Mokṣa Mūlam Guru Kṛpā. Then we are going further. Oṁ NAMO PRABHU DĪPA AVINĀŚĪ Oṁ NAMO means salutation. PRABHU is God. DĪPA is Mahāprabhujī, or DĪPA is the light. AVINĀŚĪ means He is not dying; He is ever and ever. He is there around the whole universe. Oṁ Namaḥ Prabhupāda. Avināśī Āpahī Brahmā, Āpahī Viṣṇu, Āpaho Kelas Kevasī. O Gurudev Mahāprabhujī, you are the Brahmā. That Brahma, who is the creator, Brahma, Vishnu, know the God Vishnu. Many, many times, many, many. Also, like what could be called the Kṛṣṇa. You are the God of Viṣṇu, and we also know him by the name of Kṛṣṇa. Apo hi Brahma, apo hi Viṣṇu, apo ho Kailāśa, Kailāśa, and O Gurudeva. You are also residing in the Kailāś. You are residing there. Tam žiješ. Aap ho Nārada, aap ho Sārada, aap ho Śeṣa Sukarāsi, aap ho Nārada, aap ho Sārada, aap ho Śeṣa Sukarāsi, aap ho hī, aap ho dhyānī, aap ho jñānī, aap ho yoga prakāśī. You are Brahmā, you are Viṣṇu, and you are Kailāśa, who is living in the Himālaya in Kailāśa. Apo Nārada, also you are Nārada Ṛṣi. Apo Saradā, and Apo Śeṣa Śukrāsi. Śeṣukraśī is where the snake is very big, under the ocean, and there where Viṣṇu is residing. Ses. And ses means also what remains after all, but still there remains. Aap ho dhyānī, aap ho jñānī, aap ho yog prakāśī, aap ho dhyānī, oh Mahāprabhujī, aap hī dhyānī, you have meditation, you know that, oh Devpurījī, aap ho jñānī, you are the knowledge, aap ho yog prakāśa, and you are the light of the yogas. Mahāprabhujī is saying to Devpurījī, "Apo Dhyānī, Apo Gyānī, Apo Yog Prakāśī, Apo Dev Sabdevī. You are also my lord. You are the śakti, and you are also Bhakti Devī. You are the sun, Oh Devpurījī." You are the sun. The sun... Oh Devpurījī, you are also the sun. Āp ho Vedon ke gyātā, āp ho bhakt Urvaśī, āp ho Vedon ke gyātā, o Mahāprabhujī, you know the Vedas, you know the Vedas. Aap ho bhaktā Urvaśī, and all the bhaktas are in our heart. Āp ho Vedon ke gyātā, āp ho Bhakt Urvaśī, and all the bhaktas are in our heart. Āp ho Vedon ke jñātā, āp ho bhakt Urvaśī. Āp ho śānt nām ke dātā, āp ho sat nām ke dātā. O Gurudev, you are the Sat, the Truth. Now, so from that Truth, name you are the data, O God. Aap ho bhakt Urvaśī. And you are Gurudev in our heart. Urvasi is the heart. Aap ho Vedon ke gyātā, you are knower of the Vedas. Aap ho bhakt Urvaśī, aap ho śatnām ke dātā, and you are the name of God, everything you are giving us. Sat Nām ke dhātā, sat means the truth. Ap ho nij svarūp ke gyātā, and you are that of the gyātā, the knowledge, knower. You are the form of the knowledge, gyātā. Namo om namo prabhu-dīpa-praṇāma brahmānanda-urvasī. And about Brahmānandajī, it is om namo prabhu-dīpa-praṇām. So, Om, Mahāprabhujī. Prabhujī said, "Praṇām, salutation." Brahmanandā-urvasī, brahmānanda, brahmānanda, brahmānanda. There you are residing, O my Devpurījī, Gurudev. Aap ho dhyānī, aap ho jñānī, aap ho yog prakāśī, aap ho savdevī, aap ho śūr prakāśī, aap ho brahm vairāgī, aap ho chahun aap ke basī, chahun, in all directions you are there. Śivāvśekh Smirech Devadhī Deva, Deveśvara Mahādevakī, Paramāradeva, Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī kī je, Satya Sanātana Dharma, Svāmī Madhvanājī Bhagavānakī, Satya Sanātana Dharma kī je, Oṁ Śāntiḥ Śāntiḥ Śāntiḥ, Hari Oṁ Hari Oṁ.