#western tatras

[theodoreangelos]

Dolina Strążyska, Tatrzański Park Narodowy, Zakopane, Powiat tatrzański, Województwo małopolskie, Polska Dolina Strążyska jest malowniczo położona u stóp potężnego Giewontu (1895 m), zwanego też Śpiącym Rycerzem. The Strążyska Valley is picturesquely situated at the foot of the mighty Giewont (1895 m), also known as the Sleeping Knight. Das Strążyska-Tal liegt malerisch am Fuße des mächtigen Giewont (1895 m), der auch als "Schlafender Ritter" bekannt ist. La vallée de Strążyska est pittoresquement située au pied du puissant Giewont (1895 m), également connu sous le nom de Chevalier Dormant. Стржийская долина (Стронжиска долина) живописно расположена у подножия могучего Гевонта (1895 м), известного также ка�� Спящий рыцарь.

Dolina Strążyska (1920-1939).

[professornightmare]

Your alarm has rang and you get up a little lazily. Even the best job can take a bit of a toll when there's no vacation in a long time.

You get up and go to the shower to start your routine. Bath, shave, clothes... you go to the kitchen and your wife already has breakfast. Syrniki, kasha and tea.

"Are you working late today?" Ask your wife as usual.

You take a sip of the tea. "Probably we need to submit our report to the bureau. I'll call you if there's a change of plan."

You've barely seen your wife this past year, but no one said being your wife would be easy. You'll see how to reward her later.

You give her a kiss on the cheek and leave. You get into your car, a Tatra that the academy gave you, and you drive down a little-traveled road and further away from your city.

You arrive at the complex where you carry out your work.

The entire place is surrounded by a deep forest and the army patrols the vicinity.

You walk into your office and the first thing you do is paperwork, a lot of paperwork. Who would have imagined that the revolution would bring a lot of bureaucracy?

You finish and prepare for your first round.

You go through different laboratories and ask for progress reports.

You now want to start your job, the one that has obsessed you since college.

You go to the last laboratory where they carry out an experimental transplant. You smile, the paperwork is a small price for that freedom of research that Westerners do not have

They give you the latest report and you finally guide your steps to your work. You enter a room where a young doctor is waiting for you. You take a seat and make a signal.

A couple of soldiers bring a young, naked woman in front of you. She trembles and sobs. You don't know where they got her from, but she has no choice.

She cries and pleads, but it's useless. Comrade Stalin wants your investigation to be successful and no one wants to disappoint Stalin.

(End part 1)

[lordendsavior]

The Western Tatras

[alpyalpaca]

Antoni - The Green Knight

The new world opens up! Antoni is the first of three cursed knights. He's a romantic fella, who loves poetry. Before falling to the curse, he was the right hand of the general. He's 175cm tall and 26 years old (226 if you count the time he was cursed as a statue). He says that Lech and Gerard are his best buddies but what they think is a little different.

He represents first of three places linked to the legend of the sleeping knights - Ornak. It is one of the peaks of the Ornak mountain range in the Western Tatras, separating the upper part of the Kościeliska Valley (Pyszna Valley) from the upper part of the Chochołowska Valley.

Also, it was my first time drawing an armor so if you have any comments that could help me draw it better next time please write it!

[powersnuffgirls]

I come from a place in the United States with a high concentration of people with Czech heritage who have little connection to that culture other than ties of varying strength to Catholicism, gymnastics, and a couple not very good old country recipes. Would you be interested in sharing some observations about real Czech people, insulting or unflattering ones, so I can be more discriminatory towards my neighbors and their ancestors?

I'm not gonna air out ALL the dirty laundry but the main thing really is that from the point of view as a Slav they kind of feel like pretenders. They feel more akin to Western Europe and that's obviously something that no one should strive for. Then it's the petty stuff like the fact that their language sounds like they are constantly singing. Oh and they also tend to wander around the Tatras with their sandal sock combo and disappear in the woods or fall from the mountain cuz they had a bit too much canned Plzeň.

[stumbleimg]

Contrast of light and shadow, golden hour, Western Tatras, Poland [1200x900] [OC]

[mountainfieldguide]

Bystrá

Bystrá Photo: West Tatras view between smaller mountains. View from the Nordic ski tracks in Čertovica. Visible peaks: Ostredok, Jakubina, Klin, Bystrá, Sivá Veža, Veľká Kamenistá. Photo by Samo451. Situated in the Western Tatras, Bystrá stands tall as the highest peak in this breathtaking mountain range. At 2,248 meters (7,375 feet), this Slovak giant offers nature enthusiasts an unforgettable…

[joeledsouza-12]

The 5 Most Beautiful Towns in Slovakia

Slovakia, a hidden gem in Central Europe, boasts an array of picturesque towns that captivate visitors with their charm, history, and natural beauty. Nestled in the heart of the continent, these towns offer a captivating blend of medieval architecture, scenic landscapes, and vibrant cultural heritage. From the bustling capital of Bratislava to the tranquil foothills of the High Tatras, each town provides a unique glimpse into Slovakia’s rich past and diverse cultural landscape.

Exploring Slovakia’s most beautiful towns reveals a tapestry of experiences where ancient castles, charming streets, and vibrant local traditions come together. Whether you're strolling through the cobbled alleys of Levoča, marveling at the Gothic splendor of Košice, or enjoying the alpine views from Poprad, these towns offer a diverse array of attractions that cater to history enthusiasts, nature lovers, and culture seekers alike. Embarking on a journey through Slovakia’s towns promises an enriching and unforgettable adventure through one of Europe’s most enchanting destinations.

Here are some of the most beautiful towns in Slovakia.

1. The city of Bratislava:

Slovakia's capital, Bratislava, is a quaint fusion of contemporary energy and old-world charm. This city, which is tucked away along the Danube River, is known for its exquisitely preserved medieval old town, which is complete with cobblestone streets, old buildings, and bustling squares. Important points of interest are the magnificent Bratislava Castle, which provides expansive views of the city and the river, and the charming Old Town streets, which are home to numerous cafes, stores, and historical sites. For tourists looking for a blend of history, culture, and modern flair, Bratislava is a must-visit location because of its dynamic cultural scene and exciting nightlife.

2. Košice:

The second-biggest city in Slovakia, Košice, is well known for its magnificent Gothic architecture and active cultural scene. The magnificent St. Elizabeth Cathedral, the biggest church in Slovakia and a shining example of Gothic architecture, is the focal point of the city. The charming pedestrian zone, Hlavná ulica, is lined with colorful buildings, cafés, and boutiques, offering a delightful stroll through history. Košice is a vibrant center of art, culture, and community spirit. It also holds a number of festivals and cultural events, such as the yearly Košice Peace Marathon.

3. Poprad:

Slovakia's tallest mountain range, the High Tatras, is home to the charming town of Poprad. Poprad, often referred to as the "gateway to the Tatras," is a well-liked vacation spot for those who enjoy the great outdoors. The town features a beautiful historical center with well-preserved architecture and a charming market square. In addition, Poprad provides quick access to neighboring attractions like the Tatra National Park, which offers chances for hiking, skiing, and taking in the breathtaking alpine scenery. For those who want to experience local culture and go on outdoor adventures, Poprad is the ideal destination because of its unique combination of historical charm and natural beauty.

4. Levoča:

A small town rich in history, Levoča is renowned for its remarkably intact medieval architecture. It is home to several remarkable historical sites, such as the exquisitely restored town hall and the Church of St. James, which has the world's tallest wooden altar. The site is recognized as a UNESCO World Heritage Site. Visitors are transported back in time and given a glimpse into Slovakia's rich historical past by the town's medieval walls and quaint streets. Levoča is an enthralling destination for history buffs and those looking for a peaceful and picturesque setting because of its magical atmosphere and historical significance.

5. Trenčín:

Western Slovakia's Trenčín is well known for its picturesque historical center and striking hilltop castle. Built in the eleventh century, the towering Trenčín Castle dominates the town skyline and provides breathtaking views of the surroundings. The charming old town is home to a variety of historical structures, including Baroque and medieval buildings, as well as exciting cultural attractions. In addition, Trenčín is well-known for its vibrant celebrations of its rich history and cultural legacy, like the Trenčín Castle Festival. Trenčín provides tourists with a delightful experience because of its unique blend of historical landmarks and vibrant local culture.

Conclusion:

In conclusion, the most beautiful towns in Slovakia offer a captivating blend of historical charm, cultural richness, and natural splendor. From the medieval allure of Levoča to the alpine beauty of Poprad, each town provides a unique experience that highlights Slovakia’s diverse heritage and stunning landscapes. Whether exploring the ancient streets of Bratislava, admiring the Gothic architecture of Košice, or enjoying the picturesque setting of Trenčín, visitors are sure to be enchanted by the country’s rich tapestry of attractions.

For those planning to explore these magnificent towns, obtaining a Slovakia visa is a crucial step to ensure a smooth and enjoyable trip. With the right travel documents in hand, you can fully immerse yourself in the beauty and history of Slovakia’s most picturesque destinations. A well-planned visit to Slovakia not only offers a journey through its charming towns but also provides an opportunity to create lasting memories in one of Central Europe's most enchanting locales.

[gokitetour]

Top 5 Beautiful Lakes in Slovakia

Slovakia, a land of natural beauty and breathtaking landscapes, is home to some of Europe's most stunning lakes. Nestled amidst the majestic peaks of the High Tatras and lush valleys of the Slovak Paradise National Park, these lakes offer visitors a serene retreat into nature's embrace. From glacial lakes with crystal-clear waters to hidden gems tucked away in verdant forests, Slovakia's lakes are a haven for outdoor enthusiasts and nature lovers alike. Whether you're seeking tranquility, adventure, or simply a scenic spot to relax and unwind, Slovakia's beautiful lakes have something for everyone to enjoy. With their pristine waters, picturesque surroundings, and diverse wildlife, these lakes provide the perfect backdrop for outdoor activities such as hiking, boating, fishing, and picnicking. So, pack your bags, lace up your hiking boots, and prepare to be enchanted by the beauty of Slovakia's lakes. Whether you're exploring the iconic Štrbské Pleso, marvelling at the vibrant colours of Zelené Pleso, or hiking to the hidden gem of Jazero Morské Oko, you're sure to create unforgettable memories amidst the natural splendor of Slovakia's lakes.

Here are some beautiful lakes in Slovakia.

1.Štrbské Pleso: The gem of the High Tatras is Štrbské Pleso, which rises 1,346 meters above sea level. Towering peaks encircle this charming glacial lake, providing outdoor enthusiasts and nature lovers with a breathtaking setting. Photographers and painters love Štrbské Pleso because of its serene waters that reflect the neighbouring mountains. In addition to renting a boat to explore the lake, visitors may unwind and take in the stunning surroundings by taking leisurely strolls along the lakeshore. Štrbské Pleso becomes a snow-covered paradise in the winter, with ice skating and snowshoeing possibilities.

2. Pleso in Poprad: Another breathtaking glacial lake tucked away in the High Tatras National Park is Popradské Pleso. Located at the foot of the well-known Kriváň peak, this calm lake provides guests with a peaceful getaway into the natural world. Hiking paths that lead to Popradské Pleso weave through alpine meadows and deep forests, providing stunning vistas of the surrounding mountains. In this natural paradise, guests can take leisurely picnics by the lake, go birdwatching, or just relax and take in the tranquil atmosphere. Outdoor enthusiasts will find Popradské Pleso to be a perfect resort, as it serves as the starting point for numerous hiking trails.

3. Zelené Pleso: Tucked away in the western region of the High Tatras is a hidden gem known as Zelené Pleso, or Green Lake. The vivid green hue of this breathtaking glacial lake is attributed to minerals floating in the water. Zelené Pleso, surrounded by rocky cliffs and lush meadows, is a captivating site for onlookers to witness. Hikers can follow beautiful paths that go to the lake so they can have a close-up look at its splendor. Zelené Pleso is a well-liked location for photography as well because of its vivid hues and breathtaking surroundings, which provide for the ideal setting for capturing priceless moments.

4. Pleso Večké Hincovo: One of Slovakia's most breathtaking natural treasures is the largest glacial lake in the High Tatras, Večké Hincovo Pleso. Tucked up in the rough mountains of the Tatras, this immaculate lake provides guests with a peaceful escape into the natural world. Večké Hincovo Pleso's glistening waters mirror the surrounding peaks, resulting in a mesmerizing scene that enthralls everyone who visits. Hikers can enjoy a relaxing picnic or just take in the breathtaking views at the lake by following the picturesque trails that wind their way there. The clean waters of Večké Hincovo Pleso are abundant with trout and other fish species, making it a favourite destination for anglers.

5. Jazero Oko Morské: Nestled in the center of the Slovak Paradise National Park is a hidden gem known as Jazero Morské Oko, also known as Sea Eye Lake. This breathtaking lake is surrounded by towering cliffs and thick forests, making it a wonderful marvel of nature. Hikers can follow beautiful routes that wind past verdant valleys and slender gorges on their way to the lake. Jazero Morské Oko is a well-liked swimming and picnic spot that provides guests with a peaceful haven in the unspoiled countryside of the Slovak Paradise. For both outdoor enthusiasts and nature lovers, Jazero Morské Oko is a must-visit location because of its stunning surroundings and crystal-clear waters.

Conclusion

The beautiful lakes of Slovakia offer a mesmerizing glimpse into the country's natural wonders and provide visitors with unforgettable experiences in the great outdoors. Whether you're admiring the stunning reflections of the High Tatras in Štrbské Pleso, exploring the hidden gem of Zelené Pleso, or immersing yourself in the tranquil ambiance of Jazero Morské Oko, Slovakia's lakes never fail to captivate and inspire. With their crystal-clear waters, verdant surroundings, and diverse wildlife, these lakes offer a sanctuary for relaxation, adventure, and exploration. To embark on your journey to discover Slovakia's stunning lakes, securing a Slovakia visa is essential. The visa process ensures smooth entry into the country, allowing you to immerse yourself fully in the beauty of Slovakia's natural landscapes without any hassle or delay. Whether you're planning a hiking trip, a family vacation, or a romantic getaway, having the necessary travel documents in place ensures a stress-free and enjoyable experience. So, whether you're seeking tranquility amidst the mountains, adventure in the wilderness, or simply a scenic spot to relax and unwind, Slovakia's beautiful lakes await your exploration. With their unparalleled beauty and natural charm, these lakes promise to leave a lasting impression on your heart and soul. Prepare to be enchanted by the beauty of Slovakia's lakes and embark on an unforgettable journey amidst the country's breathtaking landscapes.

[carylee1]

Discover the Best Affordable Ski Resorts in Europe for Thrifty Snow Enthusiasts

Are you dreaming of carving through fresh powder and breathing in the crisp mountain air? Look no further than Europe, home to some of the most breathtaking ski resorts in the world. While skiing in Europe is often associated with luxury and high prices, there are plenty of options for those on a budget. In this guide, we'll explore the most affordable ski resorts in Europe, where you can enjoy world-class slopes without breaking the bank.

1. Bansko, Bulgaria

Tucked away in the Pirin Mountains of Bulgaria, Bansko offers excellent skiing at a fraction of the cost compared to its western European counterparts. With affordable lift tickets, budget-friendly accommodations, and a charming old town atmosphere, Bansko has become a favorite among thrifty snow enthusiasts. The resort boasts over 70 kilometers of slopes suitable for all skill levels, making it perfect for families and beginners.

2. Jasna, Slovakia

For those seeking affordability without compromising on quality, Jasna in Slovakia is a hidden gem waiting to be discovered. With stunning views of the Tatra Mountains and an extensive network of well-groomed runs, Jasna offers exceptional value for money. Lift tickets and dining options are significantly cheaper here compared to other Alpine resorts, making it an ideal destination for budget-conscious travelers.

3. Pamporovo, Bulgaria

Another budget-friendly option in Bulgaria, Pamporovo, is renowned for its sunny weather and excellent ski conditions. Situated in the Rhodope Mountains, Pamporovo features gentle slopes perfect for beginners and families. With affordable ski packages that include equipment rental and lessons, this resort caters to those looking for an accessible and enjoyable skiing experience without the hefty price tag.

4. Vogel, Slovenia

Nestled within Triglav National Park, Vogel offers breathtaking scenery and diverse terrain for skiing and snowboarding enthusiasts. Despite its stunning location, Vogel remains one of Europe's best-kept secrets, offering affordable lift tickets and accommodations. With over 22 kilometers of slopes and reliable snow conditions, this Slovenian gem provides an excellent alternative to pricier Alpine resorts.

5. Sierra Nevada, Spain

While Spain might not be the first destination that comes to mind for skiing, Sierra Nevada surprises visitors with its impressive slopes and sunny Mediterranean climate. With affordable ski passes and a vibrant après-ski scene, this Andalusian resort offers a unique skiing experience unlike any other in Europe. From beginner-friendly slopes to challenging black runs, Sierra Nevada caters to skiers of all levels.

Conclusion

When it comes to cheap ski resorts in Europe, there are plenty of options to choose from that won't break the bank. Whether you're a novice looking to learn or an experienced skier seeking adventure, these budget-friendly destinations offer world-class slopes and stunning mountain scenery without the hefty price tag. So pack your bags, grab your gear, and get ready for an unforgettable skiing holiday that won't cost a fortune.

Looking to plan your next ski getaway on a budget? Explore the most affordable ski resorts in Europe with OneAir comprehensive guide. From budget-friendly accommodations to insider tips on saving money, we've got you covered. Visit https://www.oneair.ai/guides/explore-most-affordable-ski-resorts-in-europe/ to start planning your dream ski vacation today!

[jcmarchi]

DITA Howitzers for Ukraine - What Makes This Weapon Special? - Technology Org

New Post has been published on https://thedigitalinsider.com/dita-howitzers-for-ukraine-what-makes-this-weapon-special-technology-org/

DITA Howitzers for Ukraine - What Makes This Weapon Special? - Technology Org

Ukraine badly needs strong artillery. Russia has a huge advantage in both the number of troops and weapons, so Ukraine must be ahead in terms of technology and the quality of its weapons. That is why the Netherlands is buying nine outstanding DITA self-propelled howitzers for Ukraine. This artillery system has some amazing capabilities.

DITA 155mm howitzer in 2021. Image credit: Michał Derela via Wikimedia (CC BY-SA 4.0)

The DITA is a highly advanced Czech-made self-propelled 155 mm howitzer, based on the earlier DANA. The DANA is a Czechoslovak self-propelled eight-wheel howitzer, in service since 1981. Mobility and speed have always been the main advantages of the DANA, which Ukraine also enjoys. But the DANA is a 152.4 mm howitzer, which is the old Eastern Bloc and Russian standard. Meanwhile, the DITA is a modern interpretation of this weapon, which not only has a lot of impressive technology, but also fires 155 mm rounds.

Why is the calibre important? It is already difficult for the West to supply Ukraine with artillery shells. However, finding 155 mm shells is a bit easier because it is the NATO standard. Such ammunition is produced in Western countries, and although it is also in short supply, it will be easier to produce larger quantities of such shells in the future than to find old Soviet 152.4 mm ammunition.

The DITA is an artillery system of impressive capabilities, made for speed. The location of the opposing artillery can be determined by the flight trajectory of the projectiles – there are counter-battery radars for this purpose. Sometimes it’s best to arrive at the firing site, fire a few shots, and leave before the enemy can fire back – this tactic is called shoot-and-scoot.

🇳🇱🇺🇦 “The DITA howitzer is a modern firing system that can hit targets tens of kilometers away. That is why the Netherlands recently ordered 9 howitzers for Ukraine in the Czech Republic”, – MoD of the Netherlands pic.twitter.com/mYmSQtvBZz

— MAKS 23 🇺🇦👀 (@Maks_NAFO_FELLA) February 28, 2024

The DITA is based on a Tatra 8×8 chassis with a 300 kW engine. On the road, this howitzer moves at 80-90 km/h without problems. It is good off-road as well. After arriving at the intended firing location, DITA prepares for shooting in less than 60 seconds. The hydraulic support legs are lowered, the howitzer barrel is automatically raised and directed towards the target, and the automatic loader begins to operate. The DITA can fire 6 shots per minute. Then the howitzer prepares to move in less than 60.

Best of all, the crew sits safely in an armoured, air-conditioned cab. The crew of DITA consists of only 2-3 people who work far from the ammunition compartment.

The Netherlands is buying 9 Czech DITA howitzers for Ukraine. Just that they may take some time to arrive, because it is a completely new weapon and who knows how quickly these systems can be produced. In any case, Ukraine will need good artillery for a long time and DITA is a good tool to have.

The Netherlands buys a lot of weapons for Ukraine. The Commander of the Dutch Armed Forces, General Onno Eichelsheim himself visited the Czech Republic and inspected not only the DITA howitzers, but also the VERA-NG radar system. He emphasized that military support for Ukraine is still the highest priority of the Netherlands.

Previously, the Netherlands ordered 100 MR-2 anti-aircraft guns from Czech manufacturers and together with the USA and Denmark bought 100 modernized T-72 tanks. The Netherlands thus became one of the main customers of the Czech arms industry. But, of course, with the goal of transferring everything to Ukraine.

General Onno Eichelsheim also echoed what most European leaders are now saying – Europe needs to ramp up its own arms production not only for Ukraine, but also for its own security.

Written by Povilas M.

Sources: The Netherlands Ministry of Defence, Wikipedia

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[odkrycia-nauce-i-foldery-online]

Tatra Cave Dogs and Other Cave Dog Myths in Eastern Europe

Tomasz Pietrzak vel Quatl

(April 2008, no. 17)

Cave dogs are mythical creatures reported by Polish (and other eastern European) speleologists. Some people suspect that the mysterious Tatra, Poland, cave dogs are feral dogs that run among the peaks at night, and only stay in caves during the day. This may be the reason why few people see them, and how the legend came into being. The myths refer to spirit animals that attack and bite humans who spend time in the caves. Other legendary dogs, called "cave dachshunds," reportedly exist in Polish caves. These small dogs jerk the overalls of speleologists for scraps, especially while they crawl through tight tunnels. These invisible cave dogs supposedly pester people who explore their cave dens. Reports about cave dogs were figured to be the product of human imagination. However in Bulgaria, in Bezdenen Pczelin cave, a group of Polish speleologists found some half-blind feral dogs that showed little reaction to light. These Bulgarian cave dogs were left by bad people in caves, and have adapted to living in dark caves and lost their sight. Zoologists and zootechnicians also detected some negative morphological changes in body and head structure. Sojourning in a cold and moist environment with a monotonous and poor diet brought further degeneracy.

A. Radomski i K. Grotowski (Polish speleologist) also found strange dogs in Kuczeszka Pasztera cave in the 1960s, and dogs are reported to live in other caves in Bulgaria. Some stories are about dogs that lived in caves long ago. The oldest people heard about them from their fathers and grandfathers. People did not see these dogs but sometimes heard them when they threw dead goats, cows, or other animals over a precipice—cave dogs then fed on these animals.

An expedition from Slovakia left for Tatra in 2001 to search for its mythical cave dog. Unfortunately they did not find anything. It is possible there are some feral dogs living there, apart from normal dogs. In the western part of the Tatra Mountains are found many caves and remainders from karsic activities. Nowadays, caves dogs are considered only legends connected with activities of speleologists.

The true cave dogs are not a distinct wild dog, but a feral breed of domestic dog living in Bulgarian caves and fissures and similar places in the world, adapting to life in cold and dark places. Once other forms of cave dogs existed—the Primitive Cave Dog (Canis lupus [Canis spp.]). These animals were characterized by considerable sizes, strong body structure, and with a developed instinct of defense of their hideouts. This behavioral feature clearly separated it from smaller canids that were rather cowardly, along with their aggressive defense of prey from larger predators. These animals were the ancestors of modern domestic dogs and lived with the first people about 10,000 years ago. The first domestic dogs were similar to dingoes and come from wolves.​

There are a few recent reports of cave dogs throughout the mountainous regions in Poland. Some accounts came as recently as 2007, in the southern regions of Stary Sącz, in the Dunajec and Poprad range in the Sądecki Beskid mountains, and Żywiec in the Żywiecki Beskid mountains, from Slovak speleologist, Jano Ducár, who before coming back to Lomnice na vlak, saw a dog leaving a wide hole among the rocks in the cavern. He was told that "čierny pes" is not a problem for speleologists because their caves are spacious and large—the dogs living there have many places to hide. This was, perhaps, the mysterious feral cave dog (Canis lupus familiaris)—a descendant of normal domestic dogs.

Published Sources:

Przemysław Burchard. Na dno świata. Cytelnik 1961. Warszawa. Edition 1. Pages: 78-82

Praca zbiorowa pod redakcją Władysława Szafera. Tatrzański Park Narodowy. ZOP. Kraków 1955.

[playandwander]

Mountains above the clouds, Red Peaks, Western Tatras, Poland [1200x676] [OC] https://ift.tt/Gu1p74S

[thevaisnava]

TEXTS 11-12 śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ nāty-ucchritaṁ nāti-nīcaṁ cailājina-kuśottaram tatraikāgraṁ manaḥ kṛtvā yata-cittendriya-kriyaḥ upaviśyāsane yuñjyād yogam ātma-viśuddhaye SYNONYMS śucau—in a sanctified; deśe—land; pratiṣṭhāpya—placing; sthiram—firm; āsanam—seat; ātmanaḥ—his own; na—not; ati—too; ucchritam—high; na—nor; ati—too; nīcam—low; caila—ajina—of soft cloth and deerskin; kuśa—and kuśa grass; uttaram—covering; tatra—thereupon; eka—agram—with one attention; manaḥ—mind; kṛtvā—making; yata-citta—controlling the mind; indriya—senses; kriyaḥ—and activities; upaviśya—sitting; āsane—on the seat; yuñjyāt—should execute; yogam-yoga practice; ātma—the heart; viśuddhaye—for clarifying. TRANSLATION To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogī should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point. PURPORT "Sacred place" refers to places of pilgrimage. In India the yogīs, the transcendentalists or the devotees, all leave home and reside in sacred places such as Prayāga, Mathurā, Vṛndāvana, Hṛṣīkeśa and Hardwar and in solitude practice yoga where the sacred rivers like the Yamunā and the Ganges flow. But often this is not possible, especially for Westerners. The so-called yoga societies in big cities may be successful in earning material benefit, but they are not at all suitable for the actual practice of yoga. One who is not self-controlled and whose mind is not undisturbed cannot practice meditation. Therefore, in the Bṛhan-nāradīya Purāṇa it is said that in Kali-yuga (the present yuga, or age), when people in general are short-lived, slow in spiritual realization and always disturbed by various anxieties, the best means of spiritual realization is chanting the holy name of the Lord. harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā [Cc. Ādi 17.21] "In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." TEXTS 13-14 samaṁ kāya-śiro-grīvaṁ dhārayann acalaṁ sthiraḥ samprekṣya nāsikāgraṁ svaṁ diśaś cānavalokayan praśāntātmā vigata-bhīr brahmacāri-vrate sthitaḥ manaḥ saṁyamya mac-citto yukta āsīta mat-paraḥ SYNONYMS samam—straight; kāya—body; śiraḥ—head; grīvam—and neck; dhārayan—holding; acalam—unmoving; sthiraḥ—still; samprekṣya—looking; nāsikā—of the nose; agram—at the tip; svam—own; diśaḥ—on all sides; ca—also; anavalokayan—not looking; praśānta—unagitated; ātmā—mind; vigata—bhīḥ—devoid of fear; brahmacāri—vrate—in the vow of celibacy; sthitaḥ—situated; manaḥ—mind; saṁyamya—completely subduing; mat—upon Me (Kṛṣṇa); cittaḥ—concentrating the mind; yuktaḥ—the actual yogi; āsīta—should sit; mat—Me; paraḥ—the ultimate goal. TRANSLATION One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life. PURPORT The goal of life is to know Kṛṣṇa, who is situated within the heart of every living being as Paramātmā, the four-handed Viṣṇu form. The yoga process is practiced in order to discover and see this localized form of Viṣṇu, and not for any other purpose. The localized viṣṇu-mūrti is the plenary representation of Kṛṣṇa dwelling within one's heart. One who has no program to realize this viṣṇu-mūrti is uselessly engaged in mock yoga practice and is certainly wasting his time. Kṛṣṇa is the ultimate goal of life, and the viṣṇu-mūrti situated in one's heart is the object of yoga practice. To realize this viṣṇu-mūrti

within the heart, one has to observe complete abstinence from sex life; therefore one has to leave home and live alone in a secluded place, remaining seated as mentioned above. One cannot enjoy sex life daily at home or elsewhere and attend a so-called yoga class and thus become a yogī. One has to practice controlling the mind and avoiding all kinds of sense gratification, of which sex life is the chief. In the rules of celibacy written by the great sage Yājñavalkya it is said: karmaṇā manasā vācā sarvāvasthāsu sarvadā sarvatra maithuna-tyāgo brahmacaryaṁ pracakṣate "The vow of brahmacarya is meant to help one completely abstain from sex indulgence in work, words and mind-at all times, under all circumstances, and in all places." No one can perform correct yoga practice through sex indulgence. Brahmacarya is taught, therefore, from childhood, when one has no knowledge of sex life. Children at the age of five are sent to the guru-kula, or the place of the spiritual master, and the master trains the young boys in the strict discipline of becoming brahmacārīs. Without such practice, no one can make advancement in any yoga, whether it be dhyāna, jñāna or bhakti. One who, however, follows the rules and regulations of married life, having a sexual relationship only with his wife (and that also under regulation), is also called a brahmacārī. Such a restrained householder brahmacārī may be accepted in the bhakti school, but the jñāna and dhyāna schools do not even admit householder brahmacārīs. They require complete abstinence without compromise. In the bhakti school, a householder brahmacārī is allowed controlled sex life because the cult of bhakti-yoga is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord. In the Bhagavad-gītā (2.59) it is said: viṣayā vinivartante nirāhārasya dehinaḥ rasa-varjaṁ raso 'py asya paraṁ dṛṣṭvā nivartate Whereas others are forced to restrain themselves from sense gratification, a devotee of the Lord automatically refrains because of superior taste. Other than the devotee, no one has any information of that superior taste. Vigata-bhīḥ. One cannot be fearless unless one is fully in Kṛṣṇa consciousness. A conditioned soul is fearful due to his perverted memory, his forgetfulness of his eternal relationship with Kṛṣṇa. The Bhāgavatam (11.2.37) says, bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo 'smṛtiḥ. Kṛṣṇa consciousness is the only basis for fearlessness. Therefore, perfect practice is possible for a person who is Kṛṣṇa conscious. And since the ultimate goal of yoga practice is to see the Lord within, a Kṛṣṇa conscious person is already the best of all yogīs. The principles of the yoga system mentioned herein are different from those of the popular so-called yoga societies. TEXT 15 yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ śāntiṁ nirvāṇa-paramāṁ mat-saṁsthām adhigacchati SYNONYMS yuñjan—practicing; evam—as mentioned above; sadā—constantly; ātmānam—body, mind and soul; yogī—the mystic transcendentalist; niyata-mānasaḥ—with a regulated mind; śāntim—peace; nirvāṇa-paramām—cessation of material existence; mat—saṁsthām—the spiritual sky (the kingdom of God); adhigacchati—does attain. TRANSLATION Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God [or the abode of Kṛṣṇa] by cessation of material existence. PURPORT The ultimate goal in practicing yoga is now clearly explained. Yoga practice is not meant for attaining any kind of material facility; it is to enable the cessation of all material existence. One who seeks an improvement in health or aspires after material perfection is no yogī according to Bhagavad-gītā. Nor does cessation of material existence entail one's entering into "the void," which is only a myth. There is no void anywhere within the creation of the Lord. Rather, the cessation of material existence enables one to enter into the spiritual sky, the abode of the Lord.

The abode of the Lord is also clearly described in the Bhagavad-gītā as that place where there is no need of sun, moon or electricity. All the planets in the spiritual kingdom are self-illuminated like the sun in the material sky. The kingdom of God is everywhere, but the spiritual sky and the planets thereof are called paraṁ dhāma, or superior abodes. A consummate yogī, who is perfect in understanding Lord Kṛṣṇa, as is clearly stated herein by the Lord Himself (mat-cittaḥ, mat-paraḥ, mat-sthānam), can attain real peace and can ultimately reach His supreme abode, Kṛṣṇaloka, known as Goloka Vṛndāvana. In the Brahma-saṁhitā (5.37) it is clearly stated, goloka eva nivasaty akhilātma-bhūtaḥ: the Lord, although residing always in His abode called Goloka, is the all-pervading Brahman and the localized Paramātmā as well by dint of His superior spiritual energies. No one can reach the spiritual sky (Vaikuṇṭha) or enter into the Lord's eternal abode (Goloka Vṛndāvana) without the proper understanding of Kṛṣṇa and His plenary expansion Viṣṇu. Therefore a person working in Kṛṣṇa consciousness is the perfect yogī, because his mind is always absorbed in Kṛṣṇa's activities (sa vai manaḥ kṛṣṇa-pādāravindayoḥ [SB 9.4.18]). In the Vedas also (Śvetāśvatara Upaniṣad 3.8) we learn, tam eva viditvāti mṛtyum eti: "One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead, Kṛṣṇa." In other words, perfection of the yoga system is the attainment of freedom from material existence and not some magical jugglery or gymnastic feats to befool innocent people. TEXT 16 nāty-aśnatas 'tu yogo 'sti na caikāntam anaśnataḥ na cāti-svapna-śīlasya jāgrato naiva cārjuna SYNONYMS na—never; ati—too much; aśnataḥ—of one who eats; tu—but; yogaḥ—linking with the Supreme; asti—there is; na—nor; ca—also; ekāntam—overly; anaśnataḥ—abstaining from eating; na—nor; ca—also; ati—too much; svapna-śīlasya—of one who sleeps; jāgrataḥ—or one who keeps night watch too much; na—not; eva—ever; ca—and; arjuna—O Arjuna. TRANSLATION There is no possibility of one's becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough. PURPORT Regulation of diet and sleep is recommended herein for the yogīs. Too much eating means eating more than is required to keep the body and soul together. There is no need for men to eat animals, because there is an ample supply of grains, vegetables, fruits and milk. Such simple foodstuff is considered to be in the mode of goodness according to the Bhagavad-gītā. Animal food is for those in the mode of ignorance. Therefore, those who indulge in animal food, drinking, smoking and eating food which is not first offered to Kṛṣṇa will suffer sinful reactions because of eating only polluted things. Bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt. Anyone who eats for sense pleasure, or cooks for himself, not offering his food to Kṛṣṇa, eats only sin. One who eats sin and eats more than is allotted to him cannot execute perfect yoga. It is best that one eat only the remnants of foodstuff offered to Kṛṣṇa. A person in Kṛṣṇa consciousness does not eat anything which is not first offered to Kṛṣṇa. Therefore, only the Kṛṣṇa conscious person can attain perfection in yoga practice. Nor can one who artificially abstains from eating, manufacturing his own personal process of fasting, practice yoga. The Kṛṣṇa conscious person observes fasting as it is recommended in the scriptures. He does not fast or eat more than is required, and he is thus competent to perform yoga practice. One who eats more than required will dream very much while sleeping, and he must consequently sleep more than is required. One should not sleep more than six hours daily. One who sleeps more than six hours out of twenty-four is certainly influenced by the mode of ignorance. A person in the mode of ignorance is lazy and prone to sleep a great deal. Such a person cannot perform yoga. TEXT 17

yuktāhāra-vihārasya yukta-ceṣṭasya karmasu yukta-svapnāvabodhasya yogo bhavati duḥkha-hā SYNONYMS yukta—regulated; āhāra—eating; vihārasya—recreation; yukta—regulated; ceṣṭasya—of one who works for maintenance; karmasu—in discharging duties; yukta—regulated; svapna-avabodhasya—sleep and wakefulness; yogaḥ—practice of yoga; bhavati—becomes; duḥkha—hā—diminishing pains. TRANSLATION He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system. PURPORT Extravagance in the matter of eating, sleeping, defending and mating—which are demands of the body—can block advancement in the practice of yoga. As far as eating is concerned, it can be regulated only when one is practiced to take and accept prasādam, sanctified food. Lord Kṛṣṇa is offered, according to the Bhagavad-gītā (9.26), vegetables, flowers, fruits, grains, milk, etc. In this way, a person in Kṛṣṇa consciousness becomes automatically trained not to accept food not meant for human consumption, or not in the category of goodness. As far as sleeping is concerned, a Kṛṣṇa conscious person is always alert in the discharge of his duties in Kṛṣṇa consciousness, and therefore any unnecessary time spent sleeping is considered a great loss. Avyartha-kālatvam: [Cc. Madhya 23.18-19] a Kṛṣṇa conscious person cannot bear to pass a minute of his life without being engaged in the service of the Lord. Therefore, his sleeping is kept to a minimum. His ideal in this respect is Śrīla Rūpa Gosvāmī, who was always engaged in the service of Kṛṣṇa and who could not sleep more than two hours a day, and sometimes not even that. Ṭhākura Haridāsa would not even accept prasādam nor even sleep for a moment without finishing his daily routine of chanting with his beads three hundred thousand names. As far as work is concerned, a Kṛṣṇa conscious person does not do anything which is not connected with Kṛṣṇa's interest, and thus his work is always regulated and is untainted by sense gratification. Since there is no question of sense gratification, there is no material leisure for a person in Kṛṣṇa consciousness. And because he is regulated in all his work, speech, sleep, wakefulness and all other bodily activities, there is no material misery for him. TEXT 18 yadā viniyataṁ cittam ātmany evāvatiṣṭhate nispṛhaḥ sarva-kāmebhyo yukta ity ucyate tadā SYNONYMS yadā—when; viniyatam—particularly disciplined; cittam—the mind and its activities; ātmani—in the transcendence; eva—certainly; avatiṣṭhate—becomes situated; nispṛhaḥ—devoid of desire; sarva—for all kinds of; kāmebhyaḥ—material sense gratification; yuktaḥ—well situated in yoga; iti—thus; ucyate—is said to be; tadā—at that time. TRANSLATION When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in transcendence—devoid of all material desires—he is said to be well established in yoga. PURPORT The activities of the yogī are distinguished from those of an ordinary person by his characteristic cessation from all kinds of material desires—of which sex is the chief. A perfect yogī is so well disciplined in the activities of the mind that he can no longer be disturbed by any kind of material desire. This perfectional stage can automatically be attained by persons in Kṛṣṇa consciousness, as stated in the Śrīmad-Bhāgavatam (9.4.18-20): sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane karau harer mandira-mārjanādiṣu śrutiṁ cakārācyuta-sat-kathodaye mukunda-liṅgālaya-darśane dṛśau tad-bhṛtya-gātra-sparśe 'ṅga-saṅgamam ghrāṇaṁ ca tat-pāda-saroja-saurabhe śrīmat-tulasyā rasanāṁ tad-arpite pādau hareḥ kṣetra-padānusarpaṇe śiro hṛṣīkeśa-padābhivandane kāmaṁ ca dāsye na tu kāma-kāmyayā yathottama-śloka-janāśrayā ratiḥ "King Ambarīṣa first of all engaged his mind on the lotus feet of Lord Kṛṣṇa; then, one after another, he engaged his words in describing the transcendental qualities of the Lord, his hands in mopping

the temple of the Lord, his ears in hearing of the activities of the Lord, his eyes in seeing the transcendental forms of the Lord, his body in touching the bodies of the devotees, his sense of smell in smelling the scents of the lotus flowers offered to the Lord, his tongue in tasting the tulasī leaf offered at the lotus feet of the Lord, his legs in going to places of pilgrimage and the temple of the Lord, his head in offering obeisances unto the Lord, and his desires in executing the mission of the Lord. All these transcendental activities are quite befitting a pure devotee." This transcendental stage may be inexpressible subjectively by the followers of the impersonalist path, but it becomes very easy and practical for a person in Kṛṣṇa consciousness, as is apparent in the above description of the engagements of Mahārāja Ambarīṣa. Unless the mind is fixed on the lotus feet of the Lord by constant remembrance, such transcendental engagements are not practical. In the devotional service of the Lord, therefore, these prescribed activities are called arcana, or engaging all the senses in the service of the Lord. The senses and the mind require engagements. Simple abnegation is not practical. Therefore, for people in general—especially those who are not in the renounced order of life—transcendental engagement of the senses and the mind as described above is the perfect process for transcendental achievement, which is called yukta in the Bhagavad-gītā. TEXT 19 yathā dīpo nivāta-stho neṅgate sopamā smṛtā yogino yata-cittasya yuñjato yogam ātmanaḥ SYNONYMS yathā—as; dīpaḥ—a lamp; nivāta-sthaḥ—in a place without wind; na—does not; iṅgate—waver; sā—this; upamā—comparison; smṛtā—is considered; yoginaḥ—of the yogī; yata-cittasya—whose mind is controlled; yuñjataḥ—constantly engaged; yogam—in meditation; ātmanaḥ—on transcendence. TRANSLATION As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent self. PURPORT A truly Kṛṣṇa conscious person, always absorbed in transcendence, in constant undisturbed meditation on his worshipable Lord, is as steady as a lamp in a windless place. TEXTS 20-23 yatroparamate cittaṁ niruddhaṁ yoga-sevayā yatra caivātmanātmānaṁ paśyann ātmani tuṣyati sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam vetti yatra na caivāyaṁ sthitaś calati tattvataḥ yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ yasmin sthito na duḥkhena guruṇāpi vicālyate taṁ vidyād duḥkha-saṁyoga- viyogaṁ yoga-saṁjñitam SYNONYMS yatra—in that state of affairs where; uparamate—cease (because one feels transcendental happiness); cittam—mental activities; niruddham—being restrained from matter; yoga-sevayā—by performance of yoga; yatra—in which; ca—also; eva—certainly; ātmanā—by the pure mind; ātmānam—the self; paśyan—realizing the position of; ātmani—in the self; tuṣyati—one becomes satisfied; sukham—happiness; ātyantikam—supreme; yat—which; tat—that; buddhi—by intelligence; grāhyam—accessible; atīndriyam—transcendental; vetti—one knows; yatra—wherein; na—never; ca—also; eva—certainly; ayam—he; sthitaḥ—situated; calati—moves; tattvataḥ—from the truth; yam—that which; labdhvā—by attainment; ca—also; aparam—any other; lābham—gain; manyate—considers; na—never; adhikam—more; tataḥ—than that; yasmin—in which; sthitaḥ—being situated; na—never; duḥkhena—by miseries; guruṇā api—even though very difficult; vicālyate—becomes shaken; tam—that; vidyāt—you must know; duḥkha-saṁyoga—of the miseries of material contact; viyogam—extermination; yoga-saṁjñitam—called trance in yoga. TRANSLATION In the stage of perfection called trance, or samādhi, one's mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses.

Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact. PURPORT By practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samādhi, which means that the yogī realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patañjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patañjali system of yoga. There is an acceptance of transcendental pleasure in the Patañjali system, but the monists do not accept this transcendental pleasure, out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure—realized through transcendental senses—is accepted. And this is corroborated by Patañjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sūtras (3.34): puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam [Cc. Antya 20.12], or clearance of the impure mirror of the mind. This "clearance" is actually liberation, or bhava-mahā-dāvāgni-nirvāpaṇam. The theory of nirvāṇa—also preliminary—corresponds with this principle. In the Bhāgavatam (2.10.6) this is called svarūpeṇa vyavasthitiḥ. The Bhagavad-gītā also confirms this situation in this verse. After nirvāṇa, or material cessation, there is the manifestation of spiritual activities, or devotional service to the Lord, known as Kṛṣṇa consciousness. In the words of the Bhāgavatam, svarūpeṇa vyavasthitiḥ: this is the "real life of the living entity." Māyā, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. Patañjali also accepts this by his words kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti, or transcendental pleasure, is real life. This is confirmed in the Vedānta-sūtra (1.1.12) as ānanda-mayo 'bhyāsāt. This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the Seventh Chapter of Bhagavad-gītā. In the yoga system, as described in this chapter, there are two kinds of samādhi, called samprajñāta-samādhi and asamprajñāta-samādhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajñāta-samādhi. In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogī is once situated in that transcendental position, he is never shaken from it. Unless the yogī is able to reach this position, he is unsuccessful. Today's so-called yoga practice, which involves various sense pleasures, is contradictory. A yogī indulging in sex and intoxication is a mockery.

Even those yogīs who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If yogīs are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way. The best practice of yoga in this age is Kṛṣṇa consciousness, which is not baffling. A Kṛṣṇa conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing haṭha-yoga, dhyāna-yoga and jñāna-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga. As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga, or in Kṛṣṇa consciousness, does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences—such as accidents, disease, scarcity and even the death of a most dear relative—but he is always alert to execute his duties in Kṛṣṇa consciousness, or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gītā (2.14), āgamāpāyino 'nityās tāṁs titikṣasva bhārata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.

[cmorga]

Mountain stream, Western Tatras Górski strumień, Tatry Zachodnie

[pangeen]

return to the mysterious forests in the Western Tatras.

by P E T E R  P O L Á K