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Well, here we are on the third evening of our three-day Kriyā Anuṣṭhān and Yoga in Daily Life seminar or retreat. Many call it an "intensive seminar," but there is nothing intensive about it—life itself is very intensive. It is crucial that you adjust yourself in every aspect, considering comfort and discomfort, and take more time for relaxing and practicing. Kriyā Anuṣṭhān is something beautiful, which we hold every summer at the Strelka Ashram in the Czech Republic, as well as here in Hungary. With the Kriyā Anuṣṭhān, you have your Saṅkalpa. With that Saṅkalpa, you begin your Sādhanā. On the final day of your Sādhanā, you thank God again and celebrate the success of the Anuṣṭhān. During an anuṣṭhāna, one should remain with pure positive thinking, pure thoughts, and pure consciousness. The energy dormant in this body can be good or harmful. This dormant energy is like electricity. You connect your house to the powerhouse—that is very good. Now you have power in your house; you have electricity. You can utilize it in various ways: to make light, to run your refrigerator, air conditioner, washing machine, dishwasher, iron, vacuum cleaner, or even to have a warm electric blanket for cold nights. The power connected from the powerhouse gives you comfort and makes life easy. When you get the connection, you need an experienced, knowledgeable electrician who has studied and knows everything, especially the safety rules: safety for children, safety against wetness in bathrooms, and safety for you. This is your Kriyā Anuṣṭhān. First, you are very fortunate to be able to attend. I am sure the benefit you gain here in one week is like ten years of meditation practice or more. You receive techniques, and all the rules and regulations are provided. So you have power in your house, electricity connected to the powerhouse, and you are utilizing it. If you do not follow the safety instructions, that same power can kill you. It is the same power that can save your life, give you warmth, and allow you to sleep under a warm blanket. But if you make a mistake, it can kill you. Similarly, within our body, there is one main power: your energy, cosmic energy, the hidden or dormant powers within you. Your teacher, your instructor, who knows this Kriyā exactly, guides you. If your teacher tells you to sit straight and do only 20 rounds of prāṇāyāma, but you do 25, it means you did not follow the safety rules, and your energy can cause harm. Why only 20 rounds? Why not 25 or only 18? Why are cables covered with plastic? They could be bare, naked cables. Why is this cable connected to the loudspeaker and not to my brain? Then my brain would speak loudly. The principles are the same. The dormant powers in humans are like a sleeping cobra—a sleeping danger. This energy is something beautiful that can liberate you. There are physical, mental, intellectual, and emotional rules you must follow. Then success is yours. If not, you will get nothing—the fuse is gone, there is no more light, or there is too much energy and your bulbs are fused, or other things are disturbed and burned out. So we must follow the exact instructions. This has been designed and worked out over a long, long time, contemplating which kriyā would be good for us. Therefore, this is called a Kriyā Anuṣṭhāna, and the Saṅkalpa Śakti, your saṅkalpa, and the guidance of the master are the three very important elements: the kriyās, the saṅkalpa, and the master's guidance. Here, saṅkalpa means your interest and resolve to develop your spirituality. I can tell you this: my lectures and instructions will one day become a reality for you. You will dream about how nice it was that Swāmījī was with us. You will speak the same words and inspire and guide your students in the same way. If you have realized all this, why not? Yes, you can. But again, our honesty, our faithfulness to the master, and following the instructions lifelong are essential. Your attitude should always be that of a disciple. It does not matter what you call me or what title is given to me; I always feel I am a disciple of holy Gurujī. There are many things to be spoken, perhaps about personal life. Even in dreams, I have dreams with Gurujī every day. But you know, even in the dream when Gurujī is there, I am very happy but scared. My first thought is, "Why did he come today in the dream? What wrong did I do? What are my mistakes?" It shows respect and a desire to hide what I have done wrong, but I know that he knows. So before he knows, I am already nervous. And when he comes to know, can you imagine? There is no place to hide anywhere. So on one side, I feel very happy and blessed. Gurujī was never angry or did anything wrong, but I say to myself, "The mistakes you do, will you be able to look into Gurujī's eyes?" As his disciples, are you worthy enough to be disciples of your master? A disciple is a spare part. What? The spare part. Because the master will sooner or later retire, and we need a spare part—that is the disciple. But if the spare part doesn't fit, isn't exact, everything stops. So you have to become the same model; you have to become the same. And you must always remain a disciple. Being a spare part does not mean you are already a master, ready to be used. You know how hard it is. When you have the spare wheel in the car and you get a flat tire, you put the spare one on. The spare part was enjoying many months traveling comfortably in the boot of the car. But now its chance came; it is pushed in and screwed on. Now it knows what it means to roll on the road. That's it. This continuity is what makes a disciple successful and leads to perfection. So, lifelong, feel yourself as a disciple. Many people make a mistake and continue to do so. Many who trained in Yoga in Daily Life with us—I often get news and information—begin to give mantras to their disciples. They sit in front like a guru, give them prasāda, and the disciples come and bow down. I said, "Okay, let him be happy." But it is like the blind leading the blind. It is always better to be a disciple than to be a master. The happiness, the joy, is in discipleship. You are always the prince, but when you become the king, you will know all burdens will be on your shoulders. So, enjoy being a prince lifelong. Do not dream that one day you will be called a guru, because that day will be hard. A diamond never says, "I am a diamond." But when we find the diamond, it has to go under the file again; it will be polished—it's not easy. Then more, hidden powers come out. So those hidden talents that awaken in you, just keep them for yourself. You know a few mantras, how to chant, you know some āsanas and prāṇāyāmas, and you have learned how to give instructions for meditation. Do you think you are now a leader? These self-made masters damage the spiritual path, yoga, and even religious feelings. A religious leader means one who, from that particular religion, has realized—not only read the book and understood, but has realized God, has seen God. It is said: who knows the Bhagavad Gītā knows what is Kṛṣṇa, or who knows Kṛṣṇa knows what is the Bhagavad Gītā. It is Kṛṣṇa Janesā Gītā. Who knows Kṛṣṇa, who realizes Kṛṣṇa, knows the Bhagavad Gītā. Otherwise, it is only a book you can read. The mother knows who is the father. Therefore, first to realize, to know—that is your sādhanā, your anuṣṭhāna, which you are doing here in this seminar. Well, you are all advanced disciples. Some of you have been with me for 30 years or more, some for one year, ten years, two years—different durations—but mostly you are advanced practitioners and possess certain qualities. Still, they are not completely awakened. For the anuṣṭhān, you need your own inspiration, your own interest—jigyāsū, the aspirant. That is the fourth principle of Rāja Yoga, Jñāna Yoga: constantly have the jigyāsā, the inquiry: "When will I get mokṣa? How will I get mokṣa?" There are four kinds of sādhanās through which you will get realization, mokṣa. Mokṣa means liberation from moha. Moha means attachment; moha means ignorance. As long as you have attachment, you are in ignorance. There are many different kinds of bandages that bind us, but the one that is very hard to break is called attachment. Attachment has made many people mad. Many people have lost faith in God. Many lose the respect and faith of their parents. Attachment brings conflict between children and parents. Attachment brings people into mental hospitals. Attachment causes depression and schizophrenia. Because that attachment is so strong, you are not able to overcome it. Lucky and blessed are they who have freed themselves from attachment. Therefore, it is said—my Gurudev was merciful to me—that he cut off all the bandages of moha, attachment, and he turned my restless mind toward a peaceful direction. To overcome attachment, some say, "Go there for pilgrimage, bathe there," and many other things. Some say, "Fast for so many days." There are many suggestions, but my Gurudev cleared up all these. Moha kā bandhana. Moha kā bandhana hī duḥkha kā kāraṇa. The bondage of attachment is the cause of all suffering. The bondage of attachment is the cause of our wrong actions. A businessman constantly lies, a tricky man plays many tricks, a greedy man takes many corruptions—many, many things—because you have that attachment. And finally, nothing goes with you again. You are lost in this moha. Moha means finished, destroyed, cleared up, completely dissolved. That is called mokṣa. This jīva, the individual soul, which has layer after layer of attachment—like thorny wires—you cannot get out of it. Through that sādhanā, through that grace (kṛpā), it liberates you. This jīva was present for ages, through many, many lives, but finally now is free. For what are we born here? To sleep, eat, drink, and create children? Animals are also very active and expert. Oh man, if you are doing only this, then it is a great pity that you did not understand what it means to be human. Mokṣa. So, sādhanā cāro, hari pyāra. Do these four sādhanās, oh dear one of God, devotees. Jisse hove mokṣa tumhārā. Through that, you will get mokṣa. Many of you sitting here are completely wounded. Your heart is wounded, suffering because of your attachment. When I talk about this attachment, you remember your past relations: to your money, or to your dog, or to your donkey, or to your monkey, or to the person whom you loved, or love, or still love, but who does not love you back—still suffering. Attachment is like, for one who is truly attached—let's say in love—it becomes like your own skin. When separation takes place, it is like someone is pulling your skin out without anesthesia. With anesthesia it is okay, no problem, but without any cessation. Therefore, everybody says, "Oh, I was hit by an arrow. Oh, I was hurt by an arrow." But for the person who got it, that arrow went through and through. While going in, it makes a small hole, but while going out, it makes a big hole. That's it. So that attachment, that love, came very gently, but when it went away, it destroyed a lot. That pain is still there. You are ready to suffer. You are ready to be misused, abused. There are many who beat their partner—maybe husband and wife or wife and husband. Do not think all wives are so gentle. Yes, a man comes home from his office; he holds a higher position. But when he enters the door, he has to kneel in front of the wife, yes, and she says, "What do you need today?" There are consultations, but are they happy then? Even your priest can't do anything. You have to give first priority to come to God. When husband and wife are balanced and happy, like one soul in two bodies, then you have a straight highway. Unfortunately, a poor one, in his school time, fell in love with someone, and now at their age—more than 65—they are still suffering. One part wants to go away, but the second part doesn't let it go. Attachment. Lucky are they who have love but not attachment. Where there is attachment, there is suffering; where there is love, there is freedom and happiness. So love and attachment are different things. Sometimes there is so much attachment that children cannot bear this burden, that the parents cannot understand and bear the burden. So attachment and love are two. You care about that person; it means a lot to you. You take care, and you feel belonging—that is love and not a suffering attachment. Attachment is constantly suffering; even in sleep and dreams you are not happy. It means you are unable to exist without that dog. You do not want anyone to steal your dog; you do not want your dog to die. You are so attached. One lady said, "For me, it doesn't matter if my husband dies, but not my dog." So I said, "But your husband works a lot and does good for you." She said, "That I know; that's why he is the husband. The best husband dies in the kitchen, not in the bedroom. In the bedroom is my dog." Yes, Om, Om,... Śānti. The first quality is to have viveka. Viveka is the best quality of intellect, full of intelligence, love, and thought. It separates what is truth and what is untruth, reality and non-reality. Viveka is like a knife; it goes through the cheese, half on this side and half on that side. Similarly, it is said: Viveka said, "Brahma-satya, jagat mithyā." Only Brahman is truth; this world is illusion, is unreality. You know, after some minutes, some seconds, this picture that we see now, sitting together, is like a dream. Tomorrow will be a dream. But thanks to technology, in some way, you can see it again in the webcast. Yes, or if you have no computer, you can get a CD, and it will help you very much. But do not play it when your dog and husband are both there. Yes, you know, a dog—how can it be jealous? Oh my god, when you go away and only the dog is at home, you never know that at night the dog will stand and show its teeth: "So this is my place, you go away." Nārāyaṇa, Nārāyaṇa... Who said this? Always Nārada. Therefore, attachment is a wound which has no balm or ointment to heal it. Only one thing: jñāna, knowledge, and bhakti. Pure bhakti. If bhakti is not pure, then it also becomes attachment. Then again, the subject of suffering is a very gentle and very sensitive subject, my dear. Therefore, I stop today. Before I come more deeply into my God—you know, the door is far from here, and unfortunately, we don't have an emergency door out here. So tomorrow again, we will come at 10:30. There will be another webcast, and then some techniques will be practical. But what we will do now is the time for prayer. I wish you all the best, and also our dear friends, brothers, and sisters around the world. Thank you for listening. If there was something you didn't like, please forget it. Thank you.