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This is our ashram. It is ours, completely. There are people working on something here, about twenty of them. They are working very quickly and very nicely, and they work very hard. Even when they are sitting, they say, "No, we will work," and they stand and work. So it doesn’t matter where we are; it is like, "Be our family, it’s ours." We are making something, praying for something, and all day we are telling it, "Please be good." Be good, and when you have time for one or two days, come here. Relax here. See everything that is happening. For example, there are a few people there who are sleeping there, and that is fine. They are coming and looking at everything very nicely. I am very happy, and in other countries where I have my disciples—where I tell the good things and they are working—we are like a father, mother, and child. So I am very happy, and I know that you are also happy because we are brothers and sisters. We have ashrams in many countries. In many countries, there are many people who are practicing. So I am very happy about this, and our Gurujī, Madhavānandjī. You see how Madhavānandjī was here? Very nice. So Mahāprabhujī told me I needed to call him. I called him, and he said my name, Maheśvarānand. He said, "This is the place which is destined for you to stay here, and this is for Maheśvarānand and all people." All, both self, everybody. So we are all here, and in many, many other places. I don’t do anything, and I don’t ask, "Give me something." And so it is beautiful today. We see in our heart, and these trees, everything is good. So, thank you very much, and please, you come time to time here. You can bring people, you can give lectures on many things, and we are all together. And then we will all be together. Yes, very good. You are coming from Australia. It is so big. Johanna, please, somebody bring me here so that I can see, and perhaps we can do something. Yes, we can do. We will learn. You have something like this? Okay, we will bring it from that. Very nice, I would like hearing. That is Australia. It is so big. So, always when you are coming here, bring one. This is called Rāga Bimbālasi. It’s almost good time, because it’s supposed to be played in the afternoon. The story about this—I’m not sure if it’s true, but I say it anyway—you know the story of Buddha. He was a prince in his kingdom. When he was born, the astrologer said he would be either a great king or a great monk. His father, being a king, of course wanted him to be a great king, so he didn’t want him to go outside the city to see any kind of suffering. He had everything and was continually surrounded only by young, healthy people. The story says that one day he heard someone singing this rāga and was surprised to feel in his heart some sadness from it. Until then, he did not know this feeling. He started to inquire, "What is this? What am I feeling?" His close friend told him there is a different world outside the city. So it all started. He wanted to see it, and he saw it. Then he wanted to break through that cycle of birth and death. That’s this Rāga Bimbālasi and the Divine Yoga. In daily life, family, it is a pleasure to be here again with you today. If I may, I’d like to talk to you about our own. I know you probably have a lot of information on this already. For example, in North India, we would just use the word Rām and pronounce it as Rām. If you go to Middle India, then Rāma becomes Rāma. When you go to South India, Rāma becomes Rāmaṇ. In our śāstras, we all talk about Aum as the beginning, how the whole universe began. So if that was the case of how the universe came together through the inception of Aum, then why do our friends in the West, and maybe some parts of the Southern Hemisphere, why don’t they acknowledge that? So, what has happened? My very dear friend gave us a very eloquent recitation and a very small story about Bhagavān Buddha. It was during the time of Bhagavān Buddha that the world’s largest trading route came into being. You can still Google this; it’s called the Great Silk Route. This is how Indian philosophy, how the Indian sciences came out of India, through the Buddhist monks who went out to the Far East, and it came to the Middle East. So, when you, for example, are in a church now, in this modern time, what is the last word in the Christian prayer? Amen. What is the last word in the Islamic prayer? Amen. So we have Christianity. In Christianity, we have Amen, and the Muslims, they say the same. Like we have different variations in the dialect in India—the example I gave you from Rāma, Rāma and Rāmaṇ. In the Middle East, this was before 2,000 years, before Christianity and before Islam, so "Om" became in the local native language of those people, "Amen." So it just really illustrates the point that even in Christianity and in Islam they say "Aum," but without actually knowing that they’re actually saying "Aum." I also wanted to tidy up something I was trying to share with you yesterday. You know your name? Mata Umapurījī. She’s doing āratī after the satsaṅg, yeah? And she mentions the word Bhagavān. We are all familiar with the word Bhagavān. In Indian traditional sciences, where we work with Āyurveda, Yoga, Yūnānī medicine, Siddha medicine, Jyotiṣa, and Vāstu, we are working directly with Bhagavān. How we do this is through the following concept. The word for earth in Sanskrit is... what is the word for earth in Sanskrit? It’s okay, we can all talk. We are all learners, and we are all teachers. Bhūmi. Bhūmi is earth, and that’s one element. There are five elements. It doesn’t matter what system we prescribe to; it all started with Ayurveda. When you look at traditional Chinese medicine, it’s based on Ayurveda. When you look at Yūnānī medicine, the medicine of the Middle East, it is based on Ayurveda. In fact, the medicine that we practice now, you know, the allopathic medicine, it is also derived from Ayurveda. 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, yeah? What are those two snakes doing outside in the Czech Republic? And what do these have to do at the hospital in the Czech Republic? It’s Iḍā and Piṅgalā. Sciences, otherwise known as the Kuṇḍalinī. So the five elements that I’m trying to share with you, with the grace of Śrī Swāmījī... What is the word for earth in Sanskrit? Bhūmi. Okay, then we go to the second element. The second element is Gagan. What is Gagan? No, no. Gagan is Ākāśa. Ākāśa is space. And then we come to element number three, which is Vāyu. Yep, very good. Wind or air. And then we come to element number four, which is Agni. Somebody from this side, what is Agni? Fire, yeah, very good. And somebody from right at the back, what is nīr? And someone from the back said, "Tell us, what does this word mean? Nīr, fifth element, water?" Yeah, so our friend, the president, was talking about water, watering the plants and watering the trees this morning, yeah. So these are the five elements: Bhūmi, Ākāśa (Gagan), Vāyu, Agni, and Nīr. These are the five elements that make up our constitution. In Āyurvedic medicine, from the wrist of the patient, three fingers at the radial artery—this is one particular form of examination in Āyurveda called Nāḍī Parīkṣā. Parīkṣā is examination. Nāḍī is what we try to measure here. So now you know the base of Āyurveda is based on the five elements. What Āyurveda has done is compacted the five elements into three doṣas. In Indian traditional sciences, we call them Vāta, Pitta, Kapha. The idea here is to identify what is your present doṣa. Doṣa is another word for your spiritual constitution. 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 a normal state, the state that he or she was born with. Yeah? Everybody happy? Okay, so going back to the five elements: Bhūmi, 'B'. Do you want to write? Have you got a piece of paper? Do you want to write this down? And what is air? Vāyu, 'Vā'. And fire is Agni, 'A'. And water is Nīr, 'Nā'. So: B, G, Vā, A, Nā. So the ultimate force, the ultimate reality, the ultimate source in Āyurveda and yoga and all Indian traditional sciences, is Bhagavān. So it is not just something that we revere—you please have to forgive me—like Mahāprabhujī and the word that we use, Bhagavān, is not just something that you can just use for something that is holy or something that is religious. We are all made of these five elements. So that’s the Bhagavān that we need to realize. And to realize this—and this is the great message from what I have seen. I have been with Swāmījī for 20 years. Twenty years from the visit to India, when we came to India with Gurujī, 20-30 years have passed. So this, from my humble token of my time that I’ve had, the privilege to spend at the Lotus Feet of Swāmījī, this is his universal message of Ātmā Jñāna, ātmā jñāna. This is what I realized during the short time I was with you. It’s been about 20 years since we met, and I can be at his lotus feet. And this is what I can humbly say as a story. Okay, and finally, you remember yesterday, this time we spoke, we were in the hall, we spoke about the planets. You remember? Yesterday we were talking about Rāhu and Ketu. 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? 108. Why 108? How many months in a calendar? In one year? How many months? Twelve. And we spoke about Mohinī yesterday, we spoke about Bhagavān Viṣṇu yesterday. 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. So, thank you so much. Thank you so much. I think yesterday I was listening to Māta Umājī. She was talking about 72,000 nāḍīs. So, 72,000 nāḍīs, which are energy-carrying channels. They must intersect somewhere. They must be crossing somewhere, each other, so we call that particular point a junction. We call that a nāḍī junction, and in yoga, a nāḍī junction is called a marma. Any idea how many marmas? So, in yoga, we call that... Marma asthānas; in the West they’ve started calling it marma points. How many marma asthānas are there in the whole system? 108. So, chakras—we know that prāṇa comes in through the chakras. The prāṇa is then distributed; it has to reach every cell in the body. And that’s why we need 72,000 nāḍīs to carry this prāṇa throughout the whole system, and where those prāṇa junctions are, are called marma asthāna. And with your permission, Swāmījī, if I may, can I just share one of those 108 points with you? Which we can all do here now. It’s at the base of your nose on the upper lip. So gently press that amazing point for people who have high blood pressure.