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Part 1: Discovering the Hidden Treasures Within: An Introduction to the Paths of Yoga Good evening and welcome, everyone. Today’s workshop is about knowing the hidden treasures within us. Yesterday, we spoke more or less about the same subject: how to find peace within ourselves in this troublesome world. The world has always been troublesome for humans. We have not yet learned to live together in peace and harmony. We humans are very much oriented or fixed on the outer world. When we identify ourselves with the outer world, we lose our inner world. We lose the inner values of our life. It is hard to balance both. For that, according to yoga philosophy, there are many different techniques or ways of yoga, but the major paths are four: Karma Yoga, Bhakti Yoga, Rāja Yoga, and Jñāna Yoga. Karma Yoga means the yoga of action. Do good, get good. Do bad, get bad. Mānasā, vācā, kāraṇena—through the mind, through words. What karmas are you doing, what actions are you performing, toward yourself or others? That will influence mostly yourself. Mānasā Vācā Karmaṇā—this is the highest principle for humans to follow. Unfortunately, our greed, our ego, and our expectations, which we focus on the outer world, give us a kind of confusion. Karma means the actions which are done through four things: tan, man, bachan, or dhana. Tan means body. Whatever you do through the body is counted as karma. Mana is the mind. Whatever comes in your mind and you act upon, good or bad, is counted as your actions or your karma. Bachan is the words: what you speak, what you think, what you write, how you act. Through words, we also create good or bad karma. If you tell someone good things, you get good feedback, you get good karma. If you tell someone bad things, you get bad feedback, and it also influences you in a bad way. Dhan means your prosperity, your money, your wealth, or your social position. Through that, if you do good things, you will get good feedback. If you do bad things, you will get a bad result. Therefore, in Karma Yoga, there are two types: one is called niṣkāma karma and one is called sakāma karma. Niṣkāma karma means selfless duty, what we call working as a volunteer without expecting anything—no money, no thanks. You do it as a service. This is what we call selfless service. It can be toward nature, toward any creatures, animals, or needy persons. According to this, niṣkāma karma, niṣkāma seva, we call it. Seva means service. Around the world, every culture, country, or religion has organizations called charity. That charity is without gaining anything, but to do good things. Sakāma karma is selfish. You work because you will be paid. You do something for someone, expecting something in return. Mostly, we are doing sakāma karma for ourselves and, of course, for our families. You have to work as sakāma karma, selfish work, because you have to feed your family, look after your household, and look after yourself. So there are certain sakāma karmas which have a limitation. If we go beyond this, we will come back negative. So karma is the law of action and reaction. It has a cause, it has an act, and it has the feedback reaction. This is everything that we do; there is saṅkāraṇa, meaning the cause. Without that, you will not do it. And what you are doing will give the fruits. The third is Bhakti Yoga. Bhakti means devotion, a path of devotion. We pray, we meditate, we repeat mantra, we devote. There are two kinds of devotion: nirguṇa bhakti and saguṇa bhakti. Bhagavān Kṛṣṇa writes in the twelfth chapter of the Bhagavad Gītā. Arjuna is asking God, Kṛṣṇa, what is better: to follow a personal God or an impersonal God? Personal God means the God who incarnates, who has incarnated. Impersonal God is nirguṇa, which has no form; it is just God. The answer of Bhagavān Kṛṣṇa is this: both are good. Both are equal, but for you as a human, and for your intellect, it would be easier to follow a personal God. You have guidelines, you have contacts. But you can do this or that. Both are the same. Sakāma bhakti and niṣkāma bhakti. Sakāma bhakti means selfish devotion. You will pray as long as you get something, and then once you get it, you forget God again. Niṣkāma bhakti is surrender to God, prayer, meditation without any expectations, only for His divine mercy, His kṛpā. That kind of bhakti, niṣkāma bhakti, without expectation, only for God’s love or His mercy, will prepare our future path after this body. You will be automatically guided by that light, so that you come to the cosmic light, one with that nirguṇa, the formless God. If you do selfishly, it is still God. You will get all that you are asking for, but the fruits you have got already, so you have no more fruits. But still, your future will be more comfortable because you put your faith in God, the personal God. So, Bhakti Yoga, according to the yugas, the ages—which, you know, many may not know. In Vedic culture, Vedic religion, or Vedic traditions, in Vedic mathematics, time is counted differently. That’s what we call yugas: Satya Yuga, Tretā Yuga, Dvāpara Yuga, and Kali Yuga. And then, many, many yugas, manvantaras, and kalpas, and so on. There is one chart of how they count the time of this planet, the human time, and the time of Brahmā (the creator), the time of Viṣṇu (the protector), and finally the time of Svayambhū (Śiva). These are trillions of years, which is very interesting to know. And that is actually what we call the centuries. So according to these yugas, we are in Kali Yuga. In this Kali Yuga, the best protection for us is God’s name. This means Bhakti Yoga. Sing the name of God, remember God, pray to God, go on the path of devotion, love. This love you can reflect to all creatures. This kindness, humbleness, you can also give to your colleagues and everyone. To be good, get good. To be bad, get bad. So, Bhakti Yoga, the yoga of devotion, means respect, humbleness, kindness, and mercifulness. After that comes Rāja Yoga, the yoga of self-discipline. Rāja is a king; a king makes his own decisions. Similarly, you are a king of thyself. You make your own decisions, and a king must have discipline, and so we all follow that discipline. Patañjali, a great yogī ṛṣi, said, "Yoga begins with discipline." No discipline, you cannot be successful. It is said that self-discipline is the key to success. If you would like to be successful in anything, you should have self-discipline. So, Rāja Yoga helps us to get disciplined and practice discipline. It doesn’t matter what you practice—āsanas, prāṇāyāmas, meditations, concentrations, or your professions, your life—everything with discipline. That path of yoga is called aṣṭāṅga yoga. Aṣṭāṅga means the eight steps of yoga, the eight limbs of yoga: yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi. This is a classical explanation about Rāja Yoga. Now, there is also Haṭha Yoga, which is called Kriyā Yoga, which is called Mantra Yoga, which is called Nātha Yoga, and so many different branches are there, but the major branches are the four. So this evening, the subject is the fourth one, which is called Jñāna Yoga. Jñāna means knowledge. Knowledge is unlimited. Knowledge has no end. Knowledge we have to gain, we have to learn. You cannot buy knowledge, nor can you take some tablets and then have knowledge. Knowledge is a lifelong school. Don’t think that you have learned everything and now you don’t need to learn anything. No, that is the biggest mistake. Every minute we can learn new things. Every minute, every second, we learn something. So be ready to learn something, the knowledge. Good or bad, this is also knowledge. If we can’t make a difference between black and white, then it means we don’t have knowledge either about black or about white. So the truth or no truth—what is the final truth? After all this, it is said, "Brahma Satya, Jagat Mithyā." Only there is one truth, and that is called the universal one; the supreme one is only the truth. Jagat Mithyā: this world is a world of change. It is always changing, always changing. The reality is that it is everlasting: akhaṇḍa, nitya, nirguṇa, nirañjan, akhaṇḍa—unbreakable. Jise na śāstra kate, na agni jalāwe, bujhāwe, na pānī, na mṛtyu mitāwe. No weapon can kill, fire cannot burn, no element can destroy, and death cannot take away. That is eternal thyself, your ātmā. But your mind is changeable, your intellect is changeable, your body is changeable. Dharma, the principle of the body, is to be born, grow, and die. It doesn’t matter what you want to do; you can’t stop the flow of time. Karma and time, these two are very correct. Karma doesn’t excuse anyone. And time will not wait for anyone. So we are in the flow of this time. And time will not wait for you because you are a good person and time will say, "Okay, I give you two hours more to live more." Where death will come, it will come, finished. Where are you, what you are doing, or how much work you have to do, nothing will be given to us. Nothing is credited. Sometimes I am surprised on my telephone: there is no more credit, finished. I cannot tell, please. Sorry, can I say one sentence? The machine is finished. Similarly, our time will come, and this game, this worldly theatre, will be finished. Yeh jagat mein, jīvan do din kā. This traveler, we are the traveler. This traveler has left everything here and continues his journey somewhere, we don’t know, in the forest or in heaven. Jagat mein jīvan do din kā: we have only two days of life. Only two days. One day is today, and the second day was yesterday. Tomorrow will always be tomorrow. No one has seen tomorrow. No one can see tomorrow, because tomorrow will be again today. You can only live in the present time. So we say, "Patā nahīn pal kā aur bāt kartā hai kal kā." You don’t know what will happen in this one second, and you are talking about tomorrow. Who saw tomorrow? Not even your grandparents saw tomorrow. So two days: one day is gone. And second, today we are living, so whatever we want to do, we should do it in this present time. Don’t wait for anything; waiting means loss of time. Therefore, do something. Whatever is happening, do it. It is said that once Gandhījī was traveling by train in the eastern part of India somewhere. The train was going through mountains, and Gandhījī was sitting with some people, and the wagon in which Gandhījī was sitting was separated from the locomotive, so these two cabins were rolling back. His secretary said, "Gandhījī, something happens." He said, "What?" "The train is, the wagon is disconnected and rolling back." He said, "Well, I have to dictate you something, write down." He said, "But you know what’s happening?" He said, "Don’t worry, we write." Why should we lose the time? I have some thinking I must write down. In case we die, then my thoughts will go away. So, utilize the time. So we say in India, do not humiliate the time. To humiliate time means you are making a big sin. Don’t waste time. Wasting time is counted as a sin in life. You lost it. So those who are aware of the time, they are happy. And those who are not aware, they are lost. Time is like water in your hands; you can’t keep it longer, it will drip out. Time is like very fine sand; you hold it in your hand, and slowly all the sand will run out. So even God Himself will incarnate in this material world; even time will... Do not wait for God. No one can stop time. Now, how do we count? Time is the human’s calculation. The human has given names to months, days, hours, minutes, and seconds. If you go beyond that in Brahmaloka, then there is no time. Suddenly, you come one without seconds with the cosmic Self. But you think there is no time, but still there is also a big clock that is constantly making a big circle. So, shame, shame. Time—utilize the time. So, brahma-satya jagat-mithyā. Brahma-satya, the supreme, is the truth. Otherwise, what we are doing in this world—you did good, I did bad, they did not do anything, this, that—this is only a human mental vikṣepas, the disturbances. There were a few people, and their names: one was Nobody, the second was Somebody, the third was Anybody, and the fourth one was Everybody. So, very urgent work has to be done, so everybody got angry. The person whose name is Everybody got angry that he said that Nobody had done it. Nobody said, "Why do you blame me?" Anybody could have done it. And Anybody said, "Why?" Somebody can’t have done. So Nobody, Anybody, and said, but it is a problem of Everybody. He said, "No, it’s not my problem." So we always think, "He will do," or, "She will do," or, "His karma, he did wrong, and I am right." This is a kleśa, vikṣepa in the world. And we humans are stuck on this lower level of existence in our life, which is not the truth. Brahma Satya—after death, you will look down and smile. Pity, I lost my time for nothing. I was rude and angry. In this much time, I could not have thought of the God who could have given me a light for my future. But this is Mṛti Loka, the mortal world. Here, everything is stuck. So, utilize the time in Bhakti Yoga and Rāja Yoga. So, Jñāna Yoga is the fourth yoga: the yoga of philosophy, the yoga of knowledge. And finally, we have to realize that knowledge which is called ātmā jñāna. Ātmā is the Self. Jñāna is the knowledge. Self-realization. Now when we come to self-realization, then we are coming to the highest point of our realization. That’s called samādhi. And that’s called the knowledge, the knower, and the object. Three merge into oneness. That is ātmā-jñāna. Knower: I would like to know. My present intellect, my present being would like to know. Second, to know the knowledge of each object: object, knowledge, and knower. These three merge into oneness. So there is no I, no object, only knowledge. It is said: The street of love is so narrow that two cannot walk together. Two have to become one. Similarly, we and Brahman have to become one. But between Brahman and us is called the māyā, the disturbances. Which kind of disturbances? In this material world, the vikṣepa and kleśas. Patañjali said, vikṣepa and kleśas. Vikṣepas means disturbances, many, many disturbances—now more disturbances than before. And kleśa means troubles. So kleśa means fighting. So disturbances, from those problems, troubles. You can’t meditate, you can’t sleep, you can’t be happy, you can’t be relaxed, you cannot work as you like. Suddenly something comes: you have to go to the bank. The bank got a notice that you have no money in your account, you can’t give. Your credit card? No, this is a big shipper and trouble. Then you go there, your car is broken. Oh God, you can’t drive that now. You have to have some mechanics, and the mechanics said, "Okay, you have no insurance. You have to tow out, you have to pay this." And you bring there, then said it will cost this. Every day, what clashes, my God. Sometimes we think, "Give up everything and let’s go in the forest and stand there." We will see some trees will give roots. But you know, we can’t run away from the problems. Because problems are deeply rooted in ourselves as karma. And that karma is like a shadow of your body. You cannot run away from the shadow of your body. You don’t like the shadow of your body. You get into the aeroplane, you fly, you go to Europe. You get out of the aeroplane, you are surprised, the shadow is with you. Similarly, karma’s destiny will follow you. At the time, being you think you are correct, you are right, and what you are doing is the best, but you will see what karma will come, what you speak, and what you... Do or did or that this is here will not come, but there you will see more. So which karmas? Dharma Rakṣita Rakṣitaḥ. Dharma means principles. Dharma means the human qualities, human values. To protect human values, that is the Dharma. The fire to burn gives heat. If the fire doesn’t give the heat, it’s all effect. The flame which you see in many places you can touch is cold only. It is just artificial. So when the agni, the fire, will lose its dharma, the fire will... Not giving it all of the heat. Dharma of our eyes is to see. If you can’t protect your eyes, eyes will not protect you. So, dharma rakṣita rakṣita: protect your dharma, your duty. Our duties... God gave us a big heart and something very good. Between these two years here, so utilizing this, but this is connected with this. If you disconnect from the heart your intellect, the brain, you are destroying many things. If you connect your intellect to your heart, you are uniting all creatures in one thread, and that one thread is the thread of love. Brahma Satya, Jagat Mithyā. Only you can realize when you get the self-realization. Go home, cotton. At this, "Who am I?" Sometimes "I" is like an onion. I tell you this is an onion. Then you come and take one part out of it. What is this? It is a piece of onion. One layer again, what is this? It is one piece of onion. So, one after the other, layer of the onion is only layer. But where is the onion? Until the end, you go inside, there is no onion or cabbage. So similarly, our body includes everything: organs, bones, and so on. Then mind—it’s my mind, I change my mind. Emotion—I am not emotion, it’s my emotion. Intellect—it’s my intellect, I am not intellect. My soul—it’s my soul, I am not the soul. But I am ātmā, the Self, the Supreme. This is what we call the final dharma, or the purpose of human life. And there comes the Jñāna Yoga. Different kinds of knowledge: computer is also a knowledge, driving is a knowledge, cooking is a knowledge. Part 2: The Lost Art and the Supreme Knowledge Many people today have lost the knowledge of cooking. Many say, "I don’t know how to cook. Can I have a cookbook?" You have been eating from birth until now, yet you do not know how to cook and are again looking for a book. This is because your mother never showed you, or perhaps she cooked well but you had no interest in going into the kitchen to help her. Had you helped, you would already possess that knowledge and could cook now. Day by day, people have lost this knowledge. In India, we say cooking is one of the easiest things you can do in the world. To make a chapati, even a blind person can make a nice one. Once I tried; within twenty minutes I served a meal: vegetables, chapatis, salad, and rice. It doesn’t take time, of course, provided you have three, four, or five places and pots. Cooking is very, very easy. Do not make complications. Go, buy, come home, and cook. Yet people ask: How should I put the oil first? Or should I put water first? Should I put spices first and let them burn, then add oil? Oh my God, there are so many questions. So I say, "Okay, you sit down, I will do it." There are many different kinds of knowledge, but the king of all knowledge is ātmā-jñāna, Self-knowledge. This jñāna is not to be bought in a supermarket or any market. It is not to be gotten anywhere else. It is within you. That richness of human resource, the human's highest, richest thing, is hidden within us. That is called the six treasures within us. We will take a ten-minute interval, and then I will come back to you. Otherwise, I have spoken so much you will not know where to begin. So, get a little movement and refresh yourselves. Welcome again. After Rāja Yoga comes Jñāna Yoga. Jñāna Yoga has four principles or four pillars. These are known as Vairāgya, Viveka, Satsampatti, and Mumukṣutva. These are the four main principles. Brahma Satya, Jagat Mithyā. The Supreme, Brahman, is the truth. But how to come to that Supreme or truth? For that, the first is called Vairāgya. Vairāgya means renouncing or detachment. Our problem is attachment. As long as we are attached to something, we cannot proceed further. It is that attachment which pulls us back, like a magnet always attracts iron. Vairāgya is not easy to practice, though very easy to speak about. Gurujī, Holy Gurujī, has written one beautiful bhajan on this subject: Sādhana cāra karo hari pyāra jinse hove mokṣa tumhārā. O my dear ones, the dear of God, do four kinds of practices through which you will get mokṣa. Mokṣa means liberation—liberation from this material world, or liberation from rebirth and death: liberation from the prison of our suffering attachments. Vairāgya means detachment from this mortal world, from the earth, all the way to Brahman, the Supreme. All kinds of joy and attachment are unreal. They have no essence, no sense in them. Finally, they will end with unhappiness or sorrow. But this is very hard for us to renounce. No attachment to anyone, no attachment to anything. This does not mean you neglect someone, are unfriendly, or do not care. But think: how many troubles do you have because of attachment? I will give you a few minutes to work on this. Please close your eyes and look to your inner world. Look to yourself: whatever you have done, good or bad, any troubles—what is the cause of that? Why can’t you overcome certain things? Attachment to someone or to something. How many troubles have you had, or do you still have, because of this attachment? With closed eyes, think, please. How hard is it for you to renounce? How hard is it that you can forget it? Why does it come to your memory again and again, though it is troublesome and has caused you a lot of trouble? Or, if it caused no trouble and was very happy, very nice, very good—if you lose that, will you be unhappy? What kind of troubles will there be? Consider both sides, positive and negative. That is the attachment. What can this attachment change within you, within your life, your work, your job, your family, your relatives, friends? How many friends have you lost because of this? How many friends disappoint you? What happens all because you think about what is reality or what is not? Because of liking and disliking. Suppose you have to give up something. How hard will it be? Though it is given to you in this life, if it is taken back, how hard is it? Which are the obstacles on your spiritual path? Can you remove those obstacles? Are you able to renounce those obstacles? Relax. Now slowly open your eyes. We come to the next point. Before we come to the next point, do you have any questions about this? Yes, please. You are not attached to family. You have love for the family. That is your real love. That is not that kind of attachment. That is a law which you have as your obligation, as your family duty, your dharma. Therefore, that is not an attachment. Your duty, your dharma, is to look after your children, that they get a better education, that they have good societies, and after education, that they have a good job. And after that, do not interfere in their decisions and life. Just observe. Just let them be free. If they need you, you are always there. Welcome. Good. Next one. So the first is called Vairāgya. This is the first step to proceed towards ātmā-jñāna, Self-realization: renounce and enjoy. Gurujī said, "Enter the kingdom of the Lord through the gate of sacrifice." Next is called Viveka. Viveka is the best part of your intellect, the cream. Viveka, without any hypocrisy or attachment, will give the true judgment. It is finally said, "Brahma Satya, Jagat Mithyā." That is the declaration or decision of the viveka. We have a mind. The mind connects us with our senses. The mind makes minute reports of all that is happening in its presence. These minute reports are given to our subconscious, and the subconscious stores everything there. After some time, it goes to the unconscious level. When they come out, even you do not know why, and that begins to give us trouble. We call them psychic problems. Through meditation in yoga and a life of self-enquiry meditation, we can help bring these problems out and, with viveka, solve them. If you have no viveka, only intellect, then those dormant impressions, experiences, and problems—what you were thinking but suppressed—become a psychic problem. You will not accept it if someone says it is your psychic problem; you will get more angry. But when these layers open and come up, then only your intellect will act without heart. Then you can damage and hurt many people because of your inner contentment, inner... satisfaction you feel. You feed your ego that you have done right. If one tells you, "You did wrong," you will not accept. Violence will come out of you. This means uncontrolled, unrecognized, or without any diagnosis, you project all your hidden problems from the subconsciousness into the outer world. So the viveka, the best part of the intellect, will tell you how to handle the situation. What is the truth and what is not truth? What you are searching for is not the truth. But the truth is that you are not searching. And therefore, Gurujī said in the second line of the bhajan: Dhuja sādhanā viveka vichāro, Satya yā satya kara nyāra nyāra, Satya asatya karo nyāra nyāra, sādhanā chāra karo Hari Pyāra. "Viveka vichāro"—think, develop your viveka. Viveka will separate reality and non-reality. This means brahma satya, jagat mithyā. O human, do not waste your time in this jagata, in this saṁsāra, in this world, in kleśa and vikṣepa. Don’t get stuck in this muddy situation of the māyā of the saṃsāra. Viveka. Lucky are they who have realized God is viveka. Intellect can be changed, intellect can be influenced; viveka cannot be changed and cannot be influenced. Viveka is a line on the stone—that’s it, straightforward. That viveka leads us to the ātmā. Viveka will not say, "This man has stolen that, that man has broken my car, that one stole my cherries from my garden," and so on. No. Viveka will say, "How long will you fight with this?" Maximum, your fighting will be till the last breath of life, and then finished. Hari Om. But Viveka will lead you to your highest goal and therefore clear up all this fog on your path, and have a straight, clear line, transparent. That’s called Viveka. Also, you can put Viveka first and then Vairāgya. So when Viveka declares Brahma Satya, Jagat Mithyā, the question is asked, "Now how to realize? How to do this?" Then, Vairāgya, detachment. If you have no detachment, you cannot follow that Viveka; you cannot follow that path. After that, what to do? The third comes. So let’s do one or two minutes of thoughts on Viveka. How must you decide or give a judgment that is very fair toward God or the Supreme, without involving your selfishness, your ambition, your jealousy, your ego, your expectations, and so on? How far are you capable of being very pure while respecting and embracing everyone, but proceeding on your spiritual path? So just for two minutes, close your eyes and ask yourself how far you can give a neutral, clear, straight judgment to God, to the ātmajñāna. Good. Any questions? Did some questions appear in your mind? Did some difficulties come? Well, we have to proceed quickly, okay? Time is not waiting for us, unfortunately, today. So, when our Viveka says, "God is the truth, Brahman is the truth, the Supreme is the truth, and this world is not the truth; it is changing always," how to do this with Vairāgya? Now, how to live Vairāgya in this world? How to be detached? Because there are certain things we are attached to. If someone says, "I want to cut your hands," will we allow it? We say, "No, no, please don’t use my hand." We are attached to our hands, even to each finger, even our nails. We are even attached to our hair. Every day we comb nicely, you know, and look if they’re okay. And with love, wash them. We are attached. There are many, many things. Something is called self-respect. There’s a difference between self-respect and ego. Self-respect means that you are properly dressed, properly washed and cleaned. That is not ego. It means that you respect others. So then it is said, use your richness, your inner treasures. They are six. The third exercise, third technique: Sat means six, and Sampati is the treasure, the richness. Dharo means accept, practice. Which are the six? Samādham, śraddhā, aur titikṣā, kāryoparam, samādhan, vichāro, sādhanā, chāro, karo hari pyāra. These are the six: śama, dama, śraddhā, titikṣā, uparati, and samādhāna. These are the six principles. If you accept them in your life or adopt them, it will become easier for you to realize Viveka and Vairāgya, and to proceed towards Ātmajñāna. Śama and Dama. Śama means withdraw your senses, withdraw your expectations, withdraw your greed from the outer world and come into your inner world. It means limit your needs. That’s very hard for us. So, withdraw back from the external world—śama, sayama, discipline. Dama means control your senses, control your mind, control your ego, control your anger, control your jealousy, control all that gives you troubles. It means to observe, to guard them with open eyes. Take care that no horse runs away from the stable. Horse means your senses. Horse means all the negative, wild energy or thinking in the body. Samādhi. And third is Śraddhā. Śraddhā means confidence. Śraddhā means devotion. Śraddhā means faith. Śraddhā means a harmonious relation. Śraddhā confidence can bring you there. If there’s a little doubt, you will fail; you can’t come through. A great saint, Gurū Nānak, said, "The name of the Gurudev is a boat. Who will sit in will come to the mainland." With faith, you will remain seated inside. Be sure that Gurudev will let you cross the ocean of this ignorance, the ocean of māyā—śraddhā. When there is no śraddhā, śraddhā is lost, everything is lost. Confidence is lost, everything is lost. When the śraddhā is gone, then you are suffering inside, for which you were happy. Now it became a subject of your suffering. Why? Because the bird has lost its wings. Without wings, can you imagine the life of the bird? Similarly, for the spiritual journey, for our ātmā-jñāna, śraddhā is our wing that will carry us till ātmā-jñāna, to Brahmaloka. Otherwise, it doesn’t matter how much you will be sorrowful, angry, and unhappy. Even if you die out of unhappiness, you lost your Śraddhā. It means you lost it. Don’t blame anyone. It is you who lost the śraddhā, not someone. Therefore, it is said, "Lord, it doesn’t matter what happened. You may take everything away from me, my Lord, but not one thing, please: my śraddhā, my confidence, my bhakti." Devotion to you, oh my Lord, that’s the main point: samādham, śraddhā, or titikṣā. The fourth is called Titikṣā. Titikṣā means to endure. Endure the situation. Endure cold, hot, warm, hunger, thirst, name, fame, this, that, all. Is there anything which can make you down? It means you have no śraddhā, no confidence. You know, we are like a piece of iron, an iron nail. Throw the iron nail in the water or ocean; it will sink down. But the same nail, put in a piece of wood and thrown into the ocean, what will happen? It will swim, it will flutter on the surface, it will not go down. That wood is the Gurudev, and we are nails, iron nails, we are iron. But if our śraddhā has stuck with the Gurudev, don’t worry what will happen. How many tsunamis will come? Even 20-meter, 40-meter high waves. That wood will lift you to the 20-meter high, and again will bring you down. It will not let you go down. Always you will come up. Śraddhā is lost, everything is lost. And when Śraddhā is there, then comes tapasyā. That comes, tapasyā, to endure, titikṣā, to be above. And that is not easy. Sometimes it is painful. But we have to endure this pain. Then the fifth principle is called the treasure, what we have: samādhāna. Through your viveka, give the clarity, and then we are... you were controlling the senses, withdrawing from the external world and observing your inner self, your subconsciousness, your conscious. What is going on in your emotion? What’s going on in your mind? What’s going on in your intellect? Are you doing the correct titikṣā? Even if you think you are right, to endure this is a titikṣā. Without titikṣā, you can’t come further. And sam, samdṛṣṭi, equal. And samādhāna, constantly give dialogue to thyself. "My dear, hold on, be strong, a little more time, it’s okay. It varies when you did it. You did it, come on." Like in sport, you know. So this is what a sport is. So these are the six treasures which will make you rich. And when you are rich, you are so comfortably carried to the ātmā-jñāna. Śama, Dama, Śraddhā, Titikṣā, and Uparati. Be above everything. Be above everything, Nivṛtti and Pravṛtti. Pravṛtti means you are still stuck in this material world’s activities. And Pravṛtti and Nivṛtti means you finished. Like in the kitchen, your mother is cooking something, cutting vegetables and this and that and everything, and then serving food, and you are eating, and then plates go in the kitchen. And so, mother is cleaning again the plates and cups, and dries and makes everything, the kitchen tidy, and then she makes everything like this and comes and sits with you. Mother will say, "I finished everything." So, observe everything and finish everything peacefully, nicely. So, maintain your life, maintain peace within thyself and outside—uparati. Then the fourth principle of Jñāna Yoga. The fourth: burning desire, longing, only one, nothing else. And that’s called mumukṣutva, constantly questioning desires: "O Lord, when will I have mokṣa from the suffering of this world? When will I finally come to that divine liberation, so that I don’t have to repeat again and again the same thing? O my Lord, guide me." Chautā sādhanā hai mokṣa kī icchā. Kab hove jag dukh chutkārā. When will I be free from this suffering, terrible world? Yahī sādhana kare jan koī, tab hī hove haṃsa udhāra. Sādhana cārā karo, Harī pyārā. Those who know and do these four techniques, then the swan of your soul will be liberated from the prison of karmas. The swan will take off to the Brahmaloka, ātmā jñāna. Śrī Pūjā Bhagavān Dīp Nārāyaṇ Śrī Mādhavānand says, "Sādhanā chara." Therefore, Gurujī said, "By the blessing of Mahāprabhujī, I got this knowledge." And, O my dear brothers and sisters, as parents, these are the four techniques to get into Self-realization. So realize the six treasures within thyself: śama, dama, śraddhā, titikṣā, uparati, and samādhāna. These are the six treasures within thyself. It’s written more in your one book—I don’t know if you have it or not—"Hidden Powers in Human." For today, it is enough. Otherwise, you will think, "Where did we begin? Where did we end? What did he say?" In these two months... So thank you, God bless you, and do this sādhanā. Think over, meditate on this subject; you will be very, very happy. Suddenly, you will see that your inner sorrow is disappearing. Tasmāsya dilakṣam ekam nityam vimalāchalam sarvādhiṣākṣibhūtam bhavatītam triguṇarahitam sat guru tam namāmy aham. Oṁ śāntiḥ śāntiḥ... Deveśvar Mahādev kī jai, Dīp Nārāyaṇ Bhagavān kī jai, Satguru Svāmī Madhavānandjī Bhagavān kī, Om Śāntiḥ Śāntiḥ Śāntiḥ, Hari Om.