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Good evening. Today is the first evening after the beginning of our Anuṣṭhāna program, a Kriyā Anuṣṭhāna. You know what Kriyā means, but if you don’t, I will tell you. Literally, Kriyā means doing something. Anything you do is a Kriyā: cooking, eating, cleaning, digesting, breathing, holding the breath, swimming, walking, working, meditating. Anything that you do is called Kriyā. It is like Karma, so you can say Kriyā or Karma. There are many, many Kriyās. To go to the bathroom is a Kriyā. To go to the toilet is a Kriyā. What your body is doing is a Kriyā, and what you think is a Kriyā. That’s why it is called Kriyā. According to Yoga, there are six Kriyās, what we call Haṭha Yoga Kriyas. That is called Ṣaṭ Karma: Netī, Dhautī, Bastī, Naulī, Trāṭak, Kapālabhātī. These are the six Kriyās. Classical yoga books explain beautifully about Haṭha Yoga. Haṭha Yoga means not only these Kriyās. ‘Ha’ is the Iḍā and ‘ṭha’ is the Piṅgalā. It is the moon and sun. The union between moon and sun, our balance between moon and sun, is called Yoga. So uniting means Yoga. The Iḍā-nāḍī and Piṅgalā-nāḍī are our emotion and intellect. The balance between emotion and intellect is Haṭha. Also, it is the union of the Jīva to the Śiva—this individual soul merges into the cosmic one. Or it is clarity between Māyā and Brahma. Māyā is this illusion; Māyā is just things which are not real. What is created will be destroyed. What comes will go. Who is born will die. So what is changing is unreality, and what is not changing is reality. Everything is changing, but there is no change in the Brahman. Therefore, the Brahman is the reality, or ignorance into the light. That union is called Haṭha. So, while practicing Haṭha Yoga, you can get the union of Jīva to Śiva, the balance between emotion and intellect, Prakṛti and Puruṣa, and so on. Haṭha Yoga is something great. It needs discipline, it needs time, and it needs interest. It needs motivation. So, in order to keep this, we have six Haṭha Yoga Kriyās. Then there is what is called Karma, Pañcakarma, which is very well known nowadays due to Āyurveda. Pañcakarma Kriyā comes from yoga Kriyās, slightly a little different. But we have the six Kriyās in Yoga and five in Āyurveda. Similarly, we have mental Kriyās—that’s for concentration, for meditation, for a fine level of consciousness. That is through Mantra, also through breath control, also through some Mudrās and concentrations. So there are many spiritual Kriyās. It is not only one or two Kriyās, or five Kriyās, or ten Kriyās. Every master, every self-realized soul came to their realization with one Kriyā, one or two Kriyās, and they were doing them every day. They were deepening day by day, not decreasing, increasing, going deeper and deeper into this. Then you are successful; otherwise not. So you do not limit your Sādhanā, you do not limit your Kriyās, you do not limit your Mantra practice, but you are increasing day by day, not decreasing. Then you have success. Then you realize that yes, within you is something… Appearance brings harmony, peace; the aggressivity goes out, negative qualities go out. Then there is no jealousy, there are no differences. Otherwise, there are a lot of differences, and you are suffering. Jealousy is something in which you are constantly burning in the fire. This real fire burns you within no time, but the fire of jealousy and the fire of anger are constantly burning you. ‘Jealous’ comes from ‘jelan’, and ‘jelan’ means burning, fire. So you are burning inside. Your heart will slowly, slowly turn into coal. Your heart slowly, slowly becomes very hard. And of course, it is not so easy, and immediately feelings are there. We can close the door if dust is coming. We can close the windows if a bad smell is coming. We can close our curtains. We can close our ears and eyes. But what, or how, can you close the doors of your feelings? We don’t know through which door the feeling is coming. We don’t know through which window it is jumping in. And that is what we call the jealous, the proudness, the ego, the anger, and so on. Therefore, it is said that a Yogī should constantly observe. Be the witness of your thoughts. Be the witness of your feelings. Not that you will not think; that’s not a solution. But why do you think like that? And what have you been thinking? Why did you think? And why should you think? Then what else should I think? What is the cause of this thinking? Without cause, you will not think. Even if you are in depression, if you are depressed and somebody asks, “What do you think?” you say, “No, I was thoughtless.” So you cannot be thoughtless. Some Kriyā must be happening. So maybe you were blocked, but it was there. So this is what we call the Kriyās. So be a witness. And if you cannot observe yourself, then it will happen very easily. You are angry, you are jealous, you have duality, and your behavior changes. And when your behavior changes, it means be sure something has changed in you. And maybe it has changed negatively, because if it has changed something nicely, then you will have a nice attitude: accepting, beautiful, harmonious, kind, understanding. It means something positive happened in you. You received something nice. And if something negative happens inside, then your attitude changes. You are angry. You don’t understand. You ask why. You are jealous, and many, many things. So, constantly observe yourself. Observe yourself, and that’s called self-inquiry. Self-inquiry is that you observe yourself. Not “Who am I?” but “How am I?” And if I can tell you how you are, then you will be angry with me, because I see you often, how you are, and then I will say, “Aha, what’s going on?” But you will not accept, because at that time you are on the highest level of the explosion. Then, my saying to you will be that I press the button to let it explode. That will harm you and me too. Therefore, put the remote controller under the furniture somewhere. So Manan, we call Manan. Manan means to think. Constantly think over. Someone asks you, “Should we do this? Should we make this project?” And you will say, “I will think it over.” Now, you will think it over, really: how, what, where, when, and so on. With this Manan, you will think about your target, your aim, or your destination. What will be my benefit? Of course, we always look for benefit. What will I get? So, first you have to make a Manana. If you do something without thinking, then don’t be sorry. That has happened. Consequences are there, good or bad. Therefore, Manan—thinking. And you know, the present situation will always change. You cannot be in this position always. If you are a government officer, be sure you will not be forever. Retirement will come. Today, who is saying, “Good morning, sir”? Tomorrow, they will say, you see, this was a very naughty boss. Even they will not give you a parking place. Sabaddī na hotan ek samāna—every day is not equal. So it says there are different kinds of toxic issues, and the ego is also toxic. The ego of the age, that how young I am; the ego of physical strength; the ego of beauty; the ego of education; the ego of money; the ego of position; the ego of society. And the other toxin is alcohol. So when you drink alcohol, it makes you stupid. But all these egos make you worse than alcohol. Alcohol will harm you only at first, but your ego and others will harm everyone. The higher the position you have, the more humble you should become. Our beloved Holy Gurujī used to say, if you are more humble, then you will get God like this. Humble means small. Prabhūta se prabhūta dūr—but if you think that you are great, you will not get God. From your ego, God is very far. You know, I taught the competition between the ant and the elephant. So there is a small piece of sugar, and they put it in the Sahara sand. And the competition was this: who can take only the sugar without taking the piece of the corn of sand? So this was a competition between an elephant and an ant. Now, an ant is small. And gently she went and took the sugar, held her mouth high up, and said, “Here is sugar.” Yes? And then came the term of the elephant. So the elephant, with his trunk, he sucked. Of course, he got the sugar, but more than sugar, the sand, half a kilo of sand came in. So, lagutā se prabhutā mile—as humble you are, as kind you are, you get a higher position. And as you think that you are high, you will get lower. So it’s very hard for people to remain without ego, especially when they have some social position. After the election, when the politicians win, for these five years they are full of ego, intoxicated. They have no time for you. And even they have no time to give you an appointment. And hardly can you see them, but when the election of the five years is over, then again, they come to you and shake hands. “How are you? How are you?” It’s like a dog when he’s hungry, he’s moving his tail. And when he’s eaten, then he’s begging. This is this. Therefore, the saints are untouched by this quality. The Yogī should be untouched by this quality. You should have a good position. You should be physically strong. You should be beautiful. You should be very well educated. For what? To help others. Humbly help us. Surrender. That’s why surrender means Sevā. Then your Anuṣṭhāna will be successful. Otherwise, you are doing your Anuṣṭhāna, repeating Mantra, and doing Anulom Vilom, and there is someone sitting beside you and constantly begging. What will you say? A person is going on your nerves, and you will say, “Please go and drink water or have fresh air. Go.” Or you will bring the water and say, “Please drink.” So, you see, while doing Anuṣṭhāna, when some things happen, then you should be thankful that this is a training for you. How much you can endure, that’s it. So, please don’t do it purposely tomorrow. Everybody will then try to disturb you. Therefore, it is Manana—think over. How I was? I was in my mother’s womb. I was born, completely helpless. Slowly, slowly, we were growing, thanks to mother, father. How was the school? How were your years? Ten years, twelve years, fifteen years, twenty years? Yes, how was your high school? And examinations in college and university, and how you were struggling to find a job, and how many interviews you had, and how many times people said, “No, sorry, we can’t take you,” and so on. Look from your birth till today, how much you were struggling. If you have now a solid position, then be happy. But do not have ego. Whenever ego comes, think of your past. Think of your past. Try to remain on the ground. Don’t just fly. It is said, it is hard to climb up, but easy to fall down. And the higher you fall from, the more painful it is. This a Yogī has to keep in mind, to keep in your consciousness. And that, always keep in front of you, and therefore it is that Gurudeva should take care of us. Surrender. We know that we have our limitations. Further, we cannot. Therefore, it is said in Bhajan, “Guru De.” Gurudev, I came to thee, my shelter, to thy lotus feet. O merciful one, remove, take away all my sorrows. Karke kripa, be merciful, Lord. Show me your mercy. And let me cross the ocean of ignorance. That means that I successfully finish this time of a human life and finally I become one with Thee. And it is true, it will be, it can be, only if you are ready for that. Therefore, give up, give up, give up: anger, jealousy, hate, and this and that. And if you were angry with someone, if you were jealous of someone, just go and say sorry. That’s all. And one will tell you, for what? Now you are ashamed of yourself. How should I say that I was jealous? Still, my ego doesn’t let me tell. How can I tell I was angry? So it is not easy. It is not even easy for yourself to accept that you are jealous and angry. And to tell someone towards whom you were angry, it means to make yourself again a little. Yes, you have to become an ant from the elephant if you want to enjoy the sugar, the sweetness. The sweetness of the divine, that’s it. Even if it’s a little, it has in it the entire universe inside. Everything within that, that’s called wisdom, knowledge. So, Kriyānuṣṭhāna, where you do Manana—thinking over—Manana, Svādhyāya. And Svādhyāya—study, read the good books, read the ancient literatures, where some clarity comes. And then Svādhyāya: Sva means the self, and Adhyāya is chapter. What is your chapter inside? The chapter of your life. And what is your destination? What is your aim? What do you want to realize? Keep always in your eyes, like a spy. Always keep in mind what that person came for. Which information do you want to find out? And you know, sometimes spies play so stupid, innocent, but inside, very alert. So it is said, one who can’t speak but eats the sweet knows inside it is sweet. That’s it. So always be ready, be happy, and give and give… Clean your Antaḥkaraṇa. So, Kriyānuṣṭhāna: when you are doing, for example, you have Trikuṭī Sandhānam in your Kriyā. Understand, every morning you are doing Trikuṭī Sandhānam. Now, that is the third eye. Three is the three. A Kuti is the meeting point. So the place of the union of three things is like what we call Gaṅgā, Yamunā, Sarasvatī Saṅgam, like in Ilāhabād we have Saṅgam; Saṅgam is Trikuṭī here. When you meditate here, then emotion, intellect, and consciousness, all three are balanced there. The light of wisdom appears. The third eye opens. What does the third eye open mean? It’s not that something extra will open here. And if something begins to open, go immediately to the doctor, because it can get infected. We have an inner problem with the sinuses, and then it is near to the brain. Oh God, so hold it like this and go to the doctor. Say, “Dear Doctor, my third eye opened.” The doctor will say, “Wait a minute.” And he will dial the number and call the psychiatric doctor. So, third eye means knowledge. Third eye means wisdom. Third eye means the light of the knowledge. You see the reality. You are standing on one point where you see all three: past, present, and future. That is Turīya. The state of Turīyā, being the Turīyā state—the highest state of consciousness. When you practice Trikuṭī Sandhānam every morning, you have in your Kriyānuṣṭhāna one of the techniques. And when you do the Trikuṭī Sandhānam after doing the Bākarī Mantra, and you know in the Bākarī Mantra you are doing it as a group together—Om—and when you are chanting Om, Om… after a while, when you do the Trikuṭī Sandhānam, you feel awakening there. You feel like a pulse. The pulse beat that this Chakra has awakened. But if there is a different thought, there is jealousy or laziness, then you get a headache. It can be. So during the Sādhanā, when you have someone’s headache, it means there is something that does not accept positive energy. Because there is a disturbance, a disharmony within thyself. And when the disharmony is there, you cannot realize that. So likewise, every Kriyā—this was the Bākarī Mantra, the Nāḍī Kriyā, and Trikuṭī Sandhānam with the Bākarī Mantra. So these are the Kriyās which you are doing in your Kriyānuṣṭhāna. It’s not only these two Kriyās which I am telling you. There are many others: Chakras and lights and Prāṇāyāmas that will balance your emotion, intellect, and consciousness. That will purify your Antaḥkaraṇa from Mala, Vikṣepa, and Āvaraṇa. Mala—impurity; Vikṣepa—disturbances; and Āvaraṇa is a curtain of ignorance. So, you are lucky ones that you have here a beautiful time and this beautiful seminar. So, I wish you all the best, and tomorrow we will have a session at 10:30 about how to solve all these inner problems. And we will have some Mantras you may write, and we will have some special practice for that. Of course, that will not be the subject of the internet. I will speak, but we will practice it. That needs more silent light, and so on. And do not get quick levitating, because we have to manage the situation. Because last time we did, where was it? One was going up, the second down, up, down, that was it. And then I had to call the Hanumān Purī. He called two soldiers and told them not to levitate quickly. Yes, that is a power of the Kriyās. Yes, you overcome this physical body. This gravity ceases, and suddenly you are in Prāṇamaya Kośa. You are suddenly in the astral, so you are above gravity. Connections. Yes, it is possible through Kriyās. Let’s try. I can’t promise that tomorrow will happen, but it will happen. It can happen, and it cannot, but it will be sooner or later. Therefore, these Kriyās are very special. And you are lucky ones, that you can be in such a seminar or in such a workshop, and you have to work on yourself. Tomorrow?