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Hari Om, all dear sisters, brothers, juniors, and seniors. Today is a beautiful day, and this is the month we call Śrāvaṇa Māsa. It is monsoon time and the day of Bhagavān Śiva. During this period, we worship many things. We worship and give water to the banyan trees. There are two kinds of trees: one is the banyan tree, which is for the females, and the pīpal is male. This is their day. The banyan tree gives immense oxygen. The other tree, the pīpal, gives oxygen day and night. We know that many trees give oxygen in the daytime, but at night they do not; they give another kind of energy. One should know under which trees to sleep, meaning nearby at night. In the daytime, mostly all trees give oxygen, and we can sit under their shadow during the time of the sun, among many other things. This tree gives oxygen day and night. In this month, mostly all women and girls come to give water and offer the nice rakhi. They give tilak and worship. They are not seeing it merely as a tree, but as a person. It is very, very powerful. In desert places, many other trees give little oxygen, but the pīpal and banyan give a lot. You can think of them as Śiva and Pārvatī, and we respect them very much. Many people have these trees growing on the walls of their houses. They do not grow as they are. Birds eat their fruits, and the seeds are not digested; they remain in the birds' stomachs and are given out. The seeds grow again. The birds go onto a temple somewhere up high, and it grows there. The roots grow double the length of the branch. They are searching, "Where is the water?" All the roots are very clever. They will find somewhere where water is—where there is a water tank or something. Their roots are very thin, like a hair. They go in, find a place somehow, and then inside they suck the water and make themselves so thick, giving the power so that it breaks and goes to the water. This means they are searching for a lot and a lot of water and energy. One month before, there is a month where the virgin ladies, girls, and unmarried daughters observe traditions. In India and neighboring countries, they maintain many traditions, and they know. On that last month, there is a day where all the girls go to worship the pīpal tree. The tree is also where Buddha was meditating. Many people say, "Buddha tree." That tree is still there in India, the one under which Buddha meditated. That tree is very, very holy. So they all go, mostly the girls. They bring water, wash themselves, put on nice dresses, make their tilaks, and come with great hope that this mother pīpal will give them a husband. They all come, bring water, give it to the roots, and put this moli—it is called moli. This is a symbol; it is not plastic, it is cotton. Then they give the tilak. They are mentally asking what they want: "I want to have my husband like this, like this... whatever, and that my husband will last a long, long life with me. Or even if I go before, no, my husband should not die." Then they come back. For one month, they go every day. There are so many people everywhere. In desert times, when they are going from one village, they all go to this tree. All the girls come together. It is not merely a tradition; they know, and their heart knows, and they will get everything. It is very... you should come that month and you will see. These girls go all together—ten girls, twenty girls, five girls, etc.—from home till there. They sing very nice songs, very pure, very humble: "Oh, Mother pīpal, please give me my life." After giving water, they go around the tree, and then they go back while singing the song. This tree also gives oxygen. So, first, we are taking care of and surviving on such trees because they provide oxygen and very nice shade. Bamboo is like that; it is very nice. Banyan is also like that. They are all together. It is called milk; there is a lot of milk, or juice, coming. In that way, the people are getting and waiting, and they get what they wanted. I am telling you this not only because it is Indian tradition, but because it is science. Parents also see which daughter can have which boy, etc. When a girl is about twenty—now they are saying eighteen, but at least should be twenty to twenty-five—they should have their studies and all kinds of work, learning everything in the family: what we should do and what we should not do. We are telling you there are four steps for us all. The first is called brahmacarya. Brahmacarya means studying for a minimum of twenty-five years. We call the students brahmacārīs. When you study completely—someone may study a little longer or less—many people in Europe also, some boys and girls, do not want to marry anyone. They can see you as a friend, but not as a lover. They are looking for their life where it will be. Then parents will also organize. The boy may be very good, a very beautiful boy, but the girl may be more beautiful, very nice, and all parents may be very good. But the constellation, what we call Jyotiṣa, has to be seen. When they say this is not good, maybe the boy or the girl will be very sad. Their parents will say, "No. If this is like that, then I will not marry my daughter." Or the boys will say, "I’m sorry, but I cannot give this. This is not good." It is said that boys and girls should not look only at beauty. When you only go and marry, you see that it is beautiful. God has made all beautiful. You know, nobody gave the nose behind. God has given everything. You know how God made each face? Even if there are two children, there is some difference. All humans, and everywhere billions of people in the world, have something different on the thumb—the left thumb and also the right. You know we are all sitting here. You know that. I do not want to tell you, but you know that. Our signature with the pencil is not correct, nothing. It is called the thumbprint. They said, "Oh God, this is the only study. He’s only a thumb." People were thinking they are stupid; they have not studied. They said no, this is my reality—my passport. You know that everywhere in your passport, and now at the airport, they are putting their finger, and thousands, even there, something is different. It is like this with the constellation and in Jyotiṣa. Parents want to have their daughter, who has the good thumb, sternum, and everything else. There are many things I will tell you. Those who think, "No, this is a good girl, peaceful father, I want to marry her," or she says, "No, I want that boy," they are fighting. They said, "OK, you will do, but you will not be good." So do not marry because of love. Do not make it only an emotion. It is your life. It is said the husband and wife, in marriage, are oneness; the body too, but the soul is like one. They will be happy, and there will be no fighting, nothing. Beautiful children will also come, and that is according to the constellations and our Jyotiṣa. Who will say no? "It’s my friend. I will go with her." This is now happening in India also, but this will not be your marriage forever, and there will be many, many problems. Now you have children, and the husband wants to go away, and the wife wants to go away. Who is suffering? The children. Children are very humble, little children. They cannot say, "My father is not good," or, "My mother is not good." Now you know all how much you are suffering, my dears, and how many children. This is a big, big mistake. It is not a mistake; it is a sin—a sin to these couples, and the children are suffering. They are getting some kind of idea that they will also do like that, the children. Therefore, it is better not to marry. Wait, and maybe you do not find that, thanks to God. Yes, oh, I do not want to marry for a while, a little bit of distance. But after sixty years, you will say, "Thank you, thank you, my God." This is the constellation; we have to wait and wait. If you are not waiting, then you will suffer. We can say about seventy or seventy-five percent of people are suffering—who are married or not married—and that is all confused. Everything. Those that I told you about were people and the pīpal tree, and the girls, the virgin girls. We say that she is the pīpal tree. Yes, great. Or the boy also; they are also studying and looking. That is very important. Then there is Jyotiṣa. I do not know exactly; my whole family knows, but I said I do not want to, so I remain in ah. But I know I am now sorry. I can look into it a little bit, but not much. My brother will tell you to do this; then you should do it. If you do anything else, it will be wrong. My caste, we are Brahmins, and that is from the Maharṣi Gārgācārya. That Gargācārya Ṛṣi made the Vedas of Pārvatī and Śiva. Śiva was sitting, and Pārvatī was sitting, and Gṛgācārya gave them blessings. It was great. So let Gragacarya and Śiva, Bhagavān, but he had to wait there, and yes. Also, Gagācārya is also Bhagavān Kṛṣṇa’s, and also Kṛṣṇa’s mother, and everything you know about the Mahābhārata. So this is there and still there, ages and ages from Satyugas. Now you do not know where you are. I was searching myself, not in my jyotiṣ that I know. It is automatically in my family, but I wanted to know where are the roots of my guru’s paramparā. So we got Ālakpurījī. Yes, I got that. You know I was asking our dear doctor Shanti, and she is a sanyāsī dentist. She was going to the Himalaya here and there, so I thought she would be lost in the Himalayas. I told her, "Let’s go and see where our paramparā is." She really worked twelve years, searched, and got it. When she came there, she was great, and now even she thinks that her root is there. So, you know, that is also everything. So, Ālagpurījī, let’s say in Satya Yuga, is Satya Yuga, Dvāpara Yuga, Tretā Yuga, and Kali Yuga. That is coming, then Kali Yuga. So we are there, and we will go further. Now, at least, if we understand, and still you can make a correction, then go to Ālagpurījīs. And if Jyotiṣ looks, really, one who is the best one. Those jyotiṣīs who will get money, it is wrong. Then it will go wrong. The one who says, "No, I do not need anything. I will do this. Maybe he will put one token." Token means one rupee. He will say, "Give it to some poor people, or give the seeds to birds or ants or the animals, because that is a great saint’s grace and jyotiṣa." Only that one can do the jyotiṣa who is of this caste of the jyotiṣa. So many are studying and studying Jyotiṣa, and then they are earning money. They are not perfect. This is that, you know, how is that? In this case, now what to do? We are many, mostly here, and we know this was this, and then was that, and this was this, and that was this. Now what to do? Yes. So that girl is suffering lifelong because it was not the right constellation, and that husband was not good. In the beginning, it was okay. Or the boy. On equal side, we should ask. There is one they said, it is called the cobra, which is called the śarap. Yeah, śarap, snake. That is the cobra. That cobra is standing there, and that cobra is very, very powerful. He has all constellations for everyone, and now they are both happy. They will marry, but on the way is the snake. How will this snake go away? He is protecting you. Yeah, he is protecting you, not biting you, nothing. But you still, if you walk by, then you know what one of you will look like, like a cobra. Oh God, that man will say, "I’m married to such a lady." Yes, she is like a cobra. Or the lady will say to her husband, "Oh my, that poisoned cobra." So you say to the people, "OK, it’s my wife and me," and that is all. But when they go in the house and close the door, we do not know what is happening, because that was our life, which is our constellations. If you believe or not, I do not say anybody you should do. Now, who am I? But this Jyoti said, "It is your choice." Now, if you want to drive towards Prague, it is your choice, but you know that. So, please, but that Jyotiṣ should be from that Brāhmaṇa. That is very, very important, very, very important. That is like this, which I want to tell you as a message. I did not think why I would talk about this. I was talking about something, our prāṇa, not prāṇa, mala. Mala. How many malas are we doing? This is mantra. First is speaking, then writing. Then, slowly talking, and then mental. So, it is all this prāṇāyāma, what we are doing, mantra. All this first we are writing; it is our mantra. When we want to make perfection, it is called solid, like our Vasant. He makes this building, or he made this. Beautiful and solid. If someone is angry about me and will come to run to me, oh, it is a glass, so it is a vessel, not me. Solid. But solid? First liquid, so we can write down that our mantra has to be written very, very as it is. Like we said, Oṁ. We are all making shortcuts: OM, OM, OM. OM, OM. But the real one is coming from the navel. So, how many chakras between there? How many? How many was it? So, Maṇipūra, Anāhata, Viśuddhi, and that inside the Viśuddhi, Vokal, and then Ājñā Chakra. Then comes the Bindu. It comes again back down to our nostrils. And then the Sahasrāra. A, A, that is real, O, that is the real, that is the real... that is the real. And the tongue is all the time here, down. That is a perfect OM. Similarly, first, Līkīḍ Mantra. After chanting, how I am writing, so did we have to write Prabhupāda, Nirañjan, Sabduk, Banyan? So I am talking, but before I write, then it is this, and then mentally, but inside, lips are moving but no sound. So first we say, and then we come to the third point. So, only you listen. Others cannot listen. Upāṁśa. And then it comes, mental. So, what we are doing now, but our tongue is moving inside. And then, what is coming? That is beyond. And what is that name? Ajapa, jisko kyā japī, binā japī ajay hoī. What are you practicing, mantra? So what are you singing with your body and this and that, but automatically it goes through the whole body. That is the highest part of the mantra. When you are here now in this seminar, you make one mālā. Write down. Many of you have been writing your mantras, so at least write five times, five mantras: your mantras, "Oṁ Śhoṁ Śaguṁ Brahma Dīp Paripūr Nārāyaṇam." But, yeah, for long, very good. And then, with this, we chant: "Oṁ Dīp Nirañjan Sabduk Bañjan Oṁ Brahma Dīp Nirañjan." And then you are walking, somebody is going, so you are only going. And they will say, "My God, what?" Yes, so, yes, but sometimes people go to the cemetery because you have nice cemeteries, so their dead bodies are all there, but it is very nice and clean, and so people go for walking, yeah. And sometimes other people are coming, so they are only making, and others in my car. What he is searching, so and then mentally again, and then it goes automatically, automatically. So that will be the perfection of our mantra practice. In letters, every alphabet that we are writing should be written. Otherwise, many people are making it different. When the Czechoslovakians are coming to Austria, they go to the kitchen and work or do something. And they say, "Kiche." In the kitchen, the Czechoslovakians, most of the Czechoslovakians say that. "Can you please get me water in the kitchen?" Yes, you can. And the Austrian will say, "Kiche." In kiche and kiche. So this is always we have to learn, but both are good. The Austrian cannot pronounce anything in the Czech language, so this is everything, but we should get perfection in this. So this is your sādhanā, what we are doing about sound, and that is called the first part of yoga. So we first begin with our āsanas, prāṇāyāmas, but before that, what is that? Before that, the Haṭha Yogas, so every yoga we have to go together. This form is called the only yoga. Who brought this? Patañjali. So Patañjali put it together, but Patañjali is not very far, about 5,000 years, but before. In Patañjali, there were other ṛṣis you do not know. But you have now knowledge. You are yoga in daily life. And yoga in daily life is not only a posture. I am twisting all postures for you, up and down and this. But now what I am doing, I am torturing you inside. Oh, my God. So now I am not giving you postures, inner postures. And that nobody knows. Only you know or I know. And that is why. We are coming so far, and we have all great ṛṣis who have been gone through us, and we went through ṛṣis, all ṛṣis, and we adore them, and they have blessed us. Today, someone gave me a picture on Facebook, and there is one yogī, and nearly he has no dress, and his hair is like this. He is always making a little place for him on the tree, and it is near the river somewhere. He is very famous, very, very famous. So if anybody comes, when he wants, he will put his leg a little down so you can touch that. So it is said, someone said, I do not know. Do you know in India, Indira Gandhi? She lost once, and someone told her, "Go to this Gurujī, this sādhu." He did not tell anything, and she was sitting there only one week. Then he put his leg out and touched it on his head. And she got her victory, and she won the election. So, that is what they are saying. He does not ask for money; they have nothing. Neither does he eat, nor does he drink, no. So today they got, that I do not believe, but it is said, 900 years. Today is his birthday, and he saw it. What was the name? There are many Bābājīs. Yeah, so they gave a video, maybe it is still there. Of course, this Bābājī is very good. Devpurījī. So I think maybe we will find it somewhere. It is very holy, very great, and always I am thinking that I go to meet him. I always think that I will meet him now. This time when I go to India, I will go to get blessings from him. I hope, I hope I want to have his darśan. It is many, many years, many, many years, so he is not now; this picture is gone. We will search perhaps tomorrow, so everything is there. Otherwise, we have a very nice one also, a very nice great Ālgaranājī. He is Holī Gurujī’s friend. So anyhow, today is the day of Śiva. There is no day without the moon, and we call it the Amāvasyā. One is Pūrṇimā, and this is Amāvasyā, and this is our Monday. So, Amāvasyā and Monday is Śiva’s day, and especially this Śiva’s month, and beginning of this, in the middle exactly, this is a very beautiful construction for us. So, our practice: āsanas, you can do left side, then feet right side, then go up, and this. But what is our inner? I will speak to you about, bring this about Ālagpurījīs and the Maharṣi Gargācārya. So, some letters, I have something, my paramparā, how far it is. So we have to get this very, very much. So we all should know that we should not be emotional and quick, and do not cry and then, "Swāmījī, I want to marry this boy, please, Swāmījī, can you do this?" And then, after, she is the poor boy. So, see, we will get someone good who can make Jyotiṣ. But many Jyotiṣīs do it wrong. Of course, they will ask for money and this and that. And now it is completely wrong. So it is not only that concentration they are talking about, but from the paramparā of those ṛṣis, we have to go there. So I wish you, and I hope that you understood what I brought today. Yes? Thank you. And therefore we shall do something, whatever we spoke—good or not good, half or completely. For that, we are getting prayer to Gurudeva. Whatever I spoke wrong or not, please forgive me, and all that we have heard, please, Mahāprabhujī, give us the right path, and we will be adoring you. So go to the prayer.