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You know that this is our ashram; he said it is ours. It is completely ours. And there, people are working on something. They are working very quickly and very nicely. There are about twenty people here, and they work very hard. Otherwise, they would just be sitting here. But he said no, we will work, and so they stand there working. So it does not matter where we are, for we are like a family. It is ours, and so we are making something, praying something. All day we say, “Please be good, be good.” And when you have time for a day or two, come here. Relax here and see everything that is happening. For example, there are a few people there. They are sleeping there, and that is the thing, yes. But they are also coming, and they are looking at everything very nicely. So I am very happy. And in other countries where I have my disciples, I share good things with them, and they are working. And we are not just like people in life, but like life itself. I work this way, like a father, mother, child—like this we are. So I am very happy, and I know that you are also very happy, because we are brothers and sisters. Everywhere we have ashrams. In many, many countries there are many people who are practicing. So I am very happy about this, and about our Gurujī, Mādhavānandjī. You see how Mādhavānandjī was here? There, here—very nice. So, Mahāprabhujī told me, “I need to call him.” And he said my name, Kāmeśvarānanda. He said, “This is the place that is destined for you, to stay here.” And this is for Maheśvarānanda. And for all people, all folks, everybody, so we are all here. And there are many, many other places. I don’t do anything, and I don’t ask, “Give me something.” And so it is beautiful today. So we see in our heart, and these trees—everything is good. So thank you very much, and please, come here from time to time. You can bring people, you can give lectures on many things, and we are all together. Śrī Dīp Nārāyaṇa Bhagavān, Kī Jāya! Satya Sanātana Dharma, Kī Jāya! Mādhavānandī Bhagavān, Oṁ Śānti, Śānti... Viśvagurū Mahāmaṇḍaleśvarānanda, Śrī Svāmī Maheśvarānandajī, Gurujī... Kī Jāya! Yes, very good. You are coming from Australia, no? It is so big. How is it there? Okay, yes. But in Australia, the bamboo plow with you, Madhurā, would be short. Please, somebody bring one here so that I can sow here, and perhaps we can do something. Yes, we can do it. We will learn. Do you have something like this? Okay, we will bring it from there. Very nice, I would like hearing it. That is Australia—it is so big. So always when you are coming here, bring one. Siddha Pīṭha Paramparā, Siddha Pīṭha Paramparā... This is called Rāga Bimbālāsi. It is almost the right time, because it is supposed to be played in the afternoon. And the story about this is—I’m not sure if it’s true, but I say it anyway. Do you know the story of Buddha? He was a prince, and he lived in his town, in his kingdom. When he was born, the astrologer said he would be either a great king or a great monk. And the story says that one day he heard someone singing this rāga. He was surprised to feel in his heart some sadness from it. Until then, he had not known this feeling. So he began to inquire about what this was, what he was feeling. Someone, his close friend, told him that there is a different world outside the city. And so it all started. He wanted to see it, and he saw it, and then he wanted to break through that cycle of birth and death. He went to look at it, and that is when he wanted to get out of the cycle of life and death. So that is this rāga, Bimbālāsi. That is this rāga. Parampūjī, Śrī Swāmījī Mahārāj, and the Divine Yoga in Daily Life family—I am absolutely privileged to be here again with you today. If I may, I would like to talk to you about our Oṁ. I know you probably have a lot of information on this already. For example, in North India, we would just use the word Rāma and pronounce it as Rām. If you go to Middle India, then Rāma becomes Rāmā. And when you go to South India, Rāma becomes Rāmaṇ. And in our Śāstras, we all talk about Oṁ—Oṁ as the beginning, how the whole universe began. So if that is how the universe came together through the inception of Oṁ, why do our friends in the West and in maybe some parts of the Southern Hemisphere not acknowledge that? What has happened? My very dear friend, this book gave us a very eloquent recitation. It arose. So when you, for example, are in a church, in this modern time, what is the last word in the Christian prayer? And what is the last word in the Islamic prayer? Amīn. So in Christianity we have Amen, and the Muslims say Amīn. Same difference. Like we have different variations in the dialect in India—this example I gave you from Rāma, Rāmā, and Rāmaṇ. In the Middle East, before Christianity and before Islam, Om became, in the local native language of those people, Amen. So it really illustrates the point that even in Christianity and Islam, they say Om, but without actually knowing that they are saying Om. And I also wanted to tidy up something I was trying to share with you yesterday. You know your name. She is doing āratī after the satsaṅg, yes? And she mentions the word Bhagavān. We are all familiar with the word Bhagavān, yes? In Indian traditional sciences—where we work with Āyurveda, Yoga, Yūnānī Medicine, Siddha Medicine, Jyotiṣa, and Vāstu—and in the Indian tradition, when we talk about Āyurveda, Yoga, Siddha Medicine, Vāstu, and Jyotiṣa, we are working directly with Bhagavān. And how we do this is through the following concept. Bhūmi. Bhūmi is earth, and that is one element—there are five elements. It doesn’t matter what system we prescribe to; it all started with Āyurveda. When you look at traditional Chinese medicine, it is based on Āyurveda. When you look at Yūnānī medicine, the medicine of the Middle East, it is based on Āyurveda. And in fact, the medicine that we practice now, allopathic medicine, is also derived from Āyurveda. Do you agree with me? Do you agree with me? Yes, thank you. So, when you go to the street outside here and you see an ambulance in the Czech Republic, what is the symbol on the side of the ambulance? You see a couple of snakes, yes? What are those two snakes doing outside on the Czech Republic ambulance? Iḍā and Piṅgalā. It is Iḍā and Piṅgalā. He is using the ancient, most prominent symbol of Āyurveda, yoga, and Indian traditional sciences, otherwise known as the Kuṇḍalinī. So, the five elements that I am trying to share with you, with the grace of Śrī Swāmījī. What is the word for earth in Sanskrit? Bhūmi. Then we go to the second element. The second element is Ākāśa, space. Then we come to the third element, Vāyu, very good, wind or air. And then we come to element number four, which is Agni. Somebody from this side, what is Agni? Fire. Very good. And somebody from right at the back, what is Nir? Nir? The fifth element. Water. Yes, so our friend, the president, was talking about water, watering the plants and watering the trees this morning. So these are the five elements: Ākāśa, Bhūmi, Vāyu, Agni, and Nīra. These are the five elements that make up our constitution. So what happens is that in Āyurvedic medicine, from the wrist of the patient, three fingers are placed at the radial artery. This is one particular form of examination in Āyurveda called Nāḍī Parīkṣā. Parīkṣā is examination; Nāḍī is what we measure here. So now you know the base of Āyurveda is based on the five elements. And what Āyurveda has done is compacted the five elements into three doṣas: Vāta, Pitta, and Kapha. The idea really here is to identify what is your present doṣa—your present spiritual constitution. And the challenge before the Āyurvedic physician is how to get the client, the patient, from the present state that he or she has become, to the natal state, which is the normal state, the state he or she was born with. Everybody happy? Okay, so going back to the five elements: Bhūmi, Bh—do you want to write this down? Have you got a piece of paper? And what is air? Vāyu. Fire is Agni. Water is Nīra. Na—Bhagavān. So the ultimate force, the ultimate reality, the ultimate source in Āyurveda and yoga and all Indian traditional science is Bhagavān. It is not just something that we revere. You have to forgive me, but the word we use, Bhagavān, is not just something that you can use for something that is holy or sacred. We are all made of these five elements. So that is the Bhagavān that we need to realize. And to realize this—this is the great message, from what I have seen. I have been with Swāmījī for twenty years, from the visit to India. When we came to India with Gurujī, it had been twenty years, twenty to thirty years. So this is my humble token of my time that I have had the privilege to spend at the Lotus Feet of Swamijī. This is his universal message of Ātmā Gyān. And finally, you remember yesterday, this time we were in the hall. We spoke about the planets. Do you remember? Yesterday we spoke about Rāhu and Ketu. Do you remember? So whether you have a mālā like I have, or you have a mālā that Swāmījī has given you, how many beads are there on the mālā? How many beads on a mālā? One hundred and? Why? Stop it. Why one hundred and eight? How many months are in a calendar? In one year, how many months? Twelve. And we spoke about Mohinī yesterday. Yesterday we spoke about Bhagavān Viṣṇu. And there were how many good guys sitting to receive Amṛt? Seven. And there was this Asura who got chopped into two halves. So these are the nine planets. Twelve times nine—come on! Twelve times nine is one hundred and eight. Thank you, Swamijī. I think yesterday I was listening to Mātā Umāṛjī. She was talking about seventy-two thousand nāḍīs. So, seventy-two thousand nāḍīs, which are energy-carrying channels, must intersect somewhere; they must cross each other somewhere. We call that particular point a junction, a nāḍī junction. And in yoga, a nāḍī junction is called marma. And any idea how many marmas? In yoga we call that marma asthāna. In the West, they’ve started calling them marma points. How many marma asthānas are there in the whole system? There are one hundred and eight. Yes, so chakras—we know that prāṇa comes in through the chakras, and the prāṇa is then distributed. It has to reach every cell in the body. And that’s why we need seventy-two thousand nāḍīs to carry this prāṇa throughout the whole system. And the junctions of those prāṇa channels are called marma asthāna. With your permission, Swamiji, may I share one of those one hundred and eight points with you, which we can all do here now? It is at the base of your nose, on the upper lip. Gently press that. It is an amazing point for people who have high blood pressure. This is a great point for people who have high blood pressure.