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All of us are here. The hall is full, and we are very happy, relaxed, and comfortable. We have a beautiful temple where our Bhagavān, Śrī Dīp Nārāyaṇ Mahāprabhujī, is sitting. Alak Purījī, Devpurījī, Holy Gurujī, and Bhagavān Śaṅkarācāryajī, along with the Holy Mothers, are on our altar. We are blessed in this hall, which holds so much energy for us. I am so happy to see you again this evening. To name each of you would take a very long time, so to all of you, I respect you, I welcome you, I bless you, and I am very happy. Let us say the Jaya to all our Gurubhāī and our holy saints. We are on the path of yoga. Yesterday, I spoke about different kinds of yoga, like Haṭha Yoga, and we heard something involving Śiva, Pārvatī, and the Haṭha Yogī. There are many paths of yoga, and it is very important to know about them. We should also know we have our own path. We need not change anything, for all of us on the path of yoga are on the one path. We are all one. We came from different directions, different countries, and different roads, but our destination was to come here. In that way, there are many different paths, but ultimately, we who are on the path of yoga will be in oneness. It is said: "Eko Brahma, Dvitīya Nāsti." All is one Brahman. We are not calling our body, but our ātmā, the truth, is all one. Eko Brahma—that one is that Brahman, the highest. "Eko Brahma do tenasti"—and when there are more dear hearers, then it is not good. It is very important to know we are all one, so one should not change here and there. Some try to make a lot of fun, talking only on the surface. That is like a little water from dripping rain; after a few hours, it is dry. But great saints, great yogīs—what is a paramparā? They are eternal; they are on the right path, and that is called the yogic path, yoga. We should definitely see the ancient scriptures about yoga. Now, many people are playing with different things from those yogic paths, like Haṭha Yoga and other yogas. We should not take something into worldly things. Otherwise, why do they say Kriya Yoga? Or, is there another kind of yoga? In Kali Yuga, they are doing something wrong, which is not right. Unfortunately, many people have written many books with many things that are not correct. You have to understand what is there; then one can understand, yes, this is the divine path. We will try to get some very spiritual and clear writing about yoga on different paths. We will try to study the very original, pure yoga texts. Many are in Sanskrit, which is difficult for us to read. From Sanskrit comes the Hindi language, but that is also not readable for other people. Your language, Czech, is beautiful; it is the tradition of your country and a very dear language. Many who learn it like it, but many people around the world do not understand. Those learning Czech and writing something may still not know it fully. It is called the mother tongue, and the mother tongue is the real language. Those learning a language may only speak on the surface. For example, Czech people can make many jokes in one word that only native people will understand. Similarly, in Sanskrit, Hindi, or the many other languages in India—about 100 languages and thousands of dialects—the language changes about every 40 kilometers, and they write all the books differently. There are many languages like Chinese or Arabic, which I cannot understand, so I cannot comment on their literature. But we have one scripture we call the Bhagavad Gītā. Many have written from the Bhagavad Gītā in Czech, which I do not understand, so I cannot tell about the Bhagavad Gītā in Sanskrit or Hindi. Many things people understand only in their certain language. So it is with yoga. There is yoga, and it has only certain postures—yoga postures, āsanas. These positions are mostly named after different animals, trees, and such. Very few are for humans. The ṛṣis and yogīs took these postures and gave them the name yoga. For example, there is bakāsana. You know bakāsana? He is standing like this. We give him the Garuḍa. Bhūgola and Garuḍa are more or less the same; it is like a dog and a tiger, but it is that kind of line—lions, tigers, cats, dogs, etc. There is also the cobra, the snake. Also, one is called the frog, mendek. Many of you have this name and know you are practicing. The humans, the ṛṣis, were watching other creatures and how they live life. Do they do something as exercise? Yes, they are doing, and many are fasting. They eat once, and then, like a lion, they do not eat for two or three days. But they are running, jumping, exercising. There are also postures named after trees and grass. You will see all postures are there; very rare is the posture of the human. They took from the other creatures and learned these movements for our body—all kinds of legs, hands, back, stomachs, everything—and we took it as yoga. In this civilization, we learn from these creatures and animals, but we make something more. Now we make many programs: jumping, running, bodybuilding. But still, it comes from nature. We swim and dive in the water; that is also like the duck going in and coming out. They counted more or less 84 postures, taking the pictures or positions of the animals—from tigers to all the small animals, and similarly about cows, buffaloes, and all these milky animals who give us milk. The ṛṣis listened and saw their behavior: what is good, what is bad? In reality, no creature is bad. But it is said, the ṛṣi said: "Jīv, jīv bhakṣate." Jīv means we are living creatures. This is not only about animals but also about grass and all plants. We know many are enemies of the grass, for example. What God has given is perfect. So, jīva jīva bhakṣate—life eats life. Everyone is killing others. The creatures will not eat or kill except when they want to eat. But humans fight and kill not for eating. That is what humans are doing. Many, of course, do not, but many people kill people also. So, jīv, jīv bhakṣate—life consumes life. This verse means life literally consumes life. Then it is said: God, is there anyone who eats the animal? If it is truly so, then it is what we call sin. We should have another creature, and that is the human. Humans should be the highest now. But what can they do and what should they not do? So it is dharma. Dharma is what we call the spiritual or the best, etc. It is called pious; a pious person is not killing, and so on. These are two: dharma and adharma. Though God has given the human body, if they do adharma, they will go back to the animals. Dharma will lead to the Brahmalokas. In between, who will go? Either they will stay for longer in different worlds. When we do something in between, we stay for a longer time somewhere between these two worlds. It is said: "I did bad and good." We say we have done both good and evil. For example, how long will you enjoy or suffer from these two? Tak ako dlho potom—what you do for your dharma, then in joy and in stay, will you stay on the earth or in the other world? Then you will come again as a human and continue good dharmas. Or, this is the adharma: go back and become any kind of creature. But they know what they should send. Therefore, there are very low goals, like the leper, and they are like worms, etc. They suffer, they will kill, they will die, etc. So, everyone has a place where one will go. Not you, but God gives that. Now, there is no God? Oh God! How could I say there is no God? Can this one God do every work like this the whole day? Because the day is not only for humans but for every animal, every creature. This plant is also alive and has life. How long will it be? So God is not there only for making, then He will go like a fog. Bhagavān, God, is in each and every creature. He is sitting in that jīvā, in that life. So God is sitting in us, and the devil, or devils, are cruel, so they will go further, and so on. So, though there is a God, the Jīva is within. But that does nothing. With that Jīva, how long and what you will be, and again, how much you will be coming and suffering. You see, some animals also have good luck. For example, you have one dog, and the dog is so... People are giving kisses, holding like this, washing very nicely in their tub, giving the best food, making haircuts, taking injections, and having someone have a guard for them. So, the dog is more than a wife or husband. And there are dogs somewhere that have nothing to eat and are killing or doing this and that. So some good thing remains for some time. The dog was enjoying, but where will it go further? Like this, the jīva, jīva, bhakṣate—they are eating each other, going, killing, eating, going, eating everywhere, and so is also the human. Now, also in humans. Many people will ask questions. Here, the flow is by the plants, and we are eating them. So many said that you kill the animals also, and it is true. When you drive your car at night, how many bugs will hit your car? That is it. So, what can we ask about this? We can only say we gave him mokṣa so quickly, not even half a second. There was no pain. That jīva was in the jīva, and the jīva went somewhere again, mokṣa. And some are suffering. So, my dear, we cannot give the judgment. But only we can take the judgment that our humans know this, and humans know everything, so they can do everything good. And so the yoga, the ṛṣis or yogīs, great saints, saw everything and then took the good things from them. Now, we like everything. For example, our Sarvahitāsana. Our Sarvahitāsana is so great and beautiful. When you are 60 or 70 years old, then you have one of the best of the best to practice Sarvahitāsana of yoga and daily life. Also, there is one of the best, like Sūrya Namaskār; we have Barikhatu Namaskār. This is the biggest, greatest. But the Surya Namaskār is about twelve, and these are the twelve names of Sūrya, the sun. They adore the sun like a God. Some people do not want to learn or know that the sun is a God. If you believe it or not, if the sun is not there, in a few days we will melt. So, that is the prāṇa, the God. But many do not want. Therefore, bārik hatu pranām. That is great, and that is one name of one village: a beautiful mountain where many people of different religions like it very much, and that’s called the Baddhikhatu Prāṇāyāma, yeah? Praṇām. But what I want to tell is that many in yogic tradition said 84 postures. Why 84? It is for the 8.4 million creatures. Certain creatures are different; we are counting them, but they are in that one layer. Many of these creatures are indeed different, but they are still located in a certain line, in a certain same plane. We are making praṇām in this posture and lying in the water. We are lying in the water with this position, which is to lift us. For example, we can jump in the water? Of course, you should know that you can swim. So lie down in the water. Put the lotus posture, and you can do half an hour, ten minutes, five minutes, as you like. You are fluttering, and because in the water is the lotus flower, so it’s the lotus position. That lotus is living in the water, so that’s why it is who is in the water. And so, those who are all animals, all kinds of creatures living in the water, fluttering in the water, the vegetation on the water, that is the one. Likewise, there are many, many positions and postures of different creatures, and so that’s it—it is eighty-four āsanas. After we can take many, so in the water lotus position, and we are sitting in also lotus, it means that we are on the water. That much posture we should have. We should have that posture, practice, and we should see in which books it is described. For example, the position of Gomukhāsana—yes, that also we have. So now you will find out really which position we should have. And so also are prāṇayāmas, the prāṇas. How to breathe? We breathe anyhow. We forget anything, but our breath we will not, the air. It is all the constantly flowing air. That’s it. So these are all many techniques given by yogīs, also about many, many techniques with the breath and with the nerve systems and different organs in the body, etc. They are more for getting a better, healthy life. There is also Scorpio, the position of the scorpion. You have it, don’t you? Yes, very nice. We are sitting like this, and the body like this, and legs, hands. Yes? You see, my God. There is a scorpion coming because the cobra is coming, and the scorpion comes onto his head. So there are many, many positions that are very good. From there, we should take the essence of all these positions, of the pranayama, or the postures, and then we should come and practice constantly. Otherwise, there are many, many things we can give the people: peace, harmony. You know, many great yogīs or gurus do not practice all that which they are telling, including myself. But we know that, yes, I know this and this, and I understand, and I respect and accept. We know every day we do our exercises, but we can explain and teach other different kinds which I am not practicing. There is a doctor. The doctor does not make operations every day for this and that. If there is no one coming for the operation, do you think you will get some person and give an injection and make an operation? No. Or an eye doctor, nose doctor, throat doctor, ear doctor—these are different techniques. They are there, but unnecessarily, we do not do that. Therefore, it is said, what Guruji and everybody said, that finally, Guru Kṛpā Kevalam. Guru Kṛpā, he gave a lamp. When the Gurudev gives this blessing, that is all of all. Everything. And therefore it is said, all from three—Brahma, Viṣṇu and Śiva—is above the Guru. Brahma, Śiva, and Viṣṇu are above the Gurus. That’s why it is said: "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt, Para Brahma." So, the Guru is Brahmā, the Guru is Viṣṇu, the Guru is Śiva, and the Guru is Para Brahma. And it is because the Guru is Brahmā, the Guru is Viṣṇu. Tasme śrī guruve namaḥ. All these three, they are boring, and to the guru. So, what should we do? Then it is "dhyāna mūlaṁ guru mūrti." So we shall meditate, worship the Gurudeva’s body. It means also the Gurudev’s statues, photos; we should worship that. Dhyāṇa mūlaṁ gurumūrti—so concentrate on the Gurudevs. Pūjā mantram gurupadam, and worship and wash the holy feet of the Gurudeva. Dhyāna mūlaṁ guru mūrti, pūjā mūlaṁ guru pādaṁ, mantra mūlaṁ guru vākyaṁ. The best mantra is to follow the words of the Gurudeva. That is the best mantra. When Gurudev says, "Do this," then do this. Gurudev says, "Go that side," then go that side. Never say no, or this and that. Negative thoughts should never be. Dhyāna mūlaṁ guru mūrti, pūjā mūlaṁ guru pādam. Mantra mūlaṁ guru vākyaṁ tasme śrī gurve namaḥ, and therefore that is the highest of the highest, Gurudev. So, finally, all in all, when we are doing all āsanas and jumping up and down and links and these scorpions and everything, the end is in Śiva. We practice, we run, we jump, we do everything, but the most important thing is Seva. Om Śānti, Om Śānti, Om Śānti.