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Part 1: A Prayer for Peace and the Path of Yoga First, let us all observe one minute of silence. In this silence, we pray for the victims of the Christchurch tragedy. If you don’t mind, please stand. We pray for those souls who lost their lives and for their beloved ones who are left behind and suffering. Our prayer to the Almighty Lord is to bless them with peace, eternal light, harmony, and good health. We pray to the Lord that such things should never happen again. Śāntiḥ, Śāntiḥ, Śāntiḥ. Can we make one more request? Let us pray for the people sitting in the fourth line of the prayer, and also for those in the fourth, that we don’t strike them with a tsunami. We will pray for them. Oṁ tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam, urvārukam iva bandhanān mṛtyormukṣīya māmṛtāt. Sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu, mā kaścid duḥkhabhāg bhavet. Oṁ śāntiḥ śāntiḥ śāntiḥ. This peace prayer mantra is for protection. It was specially dedicated to this beautiful city of Wellington, Homeshark. Please have a seat. Thank you. Salutation to the cosmic light, Lord of our hearts, omniscient and omnipresent. In his divine presence, good morning, dear sisters and brothers. Today is a beautiful day, and we have a very great personality here. You know him very well, and his dear wife, the deputy mayor of Wellington City. First of all, I pray to the Almighty for their good health, harmony, peace, and long life. May God bless them with a lot of strength and divine protection, that they may continue their service to this beautiful city of Wellington. New Zealand is known as a planet of purity. There is immense love in people’s hearts, a beautiful environment, and cleanliness. It is something which is also recognized as a rare country in the world, and especially Wellington, where I love to come always. I was also surprised yesterday when I came to know it’s the 20th time I’m here. My experiences here, my stay here, is always very pleasant, very good, with loving-hearted people here. I am also a normal human being like you. Don’t put me so high up, like the Nāginvai said. I’m just sitting here because I have to talk and everyone can see me. I would love to sit with you. So take me as a servant of God, and I bring the message of the divine culture and the message of the great saints of the world. Wherever I come, I try to bring a message of peace and health—physical, mental, social, and spiritual health. I am very happy, dear sir, that in your city you have this beautiful yoga center where everyone can come without any differences about culture, religion, or nationality. I understand, and I respect very much your beautiful words that this is a city where everyone lives together in harmony. It doesn’t matter which culture, which color, or which religion they have. This is the beauty of human life. We humans have to learn how to live together. You know, we all have the same color of blood. We all have the same five elements. We all have the same quality of the soul within us. And we all carry the same light of God. Differences are in people’s minds, but not in God’s creation. So, my beloved Guru Dev used to say, "One in all and all in one." We are all in oneness, and where there is such a personality expressing an opinion, respecting and accepting the diversity in these communities, their community can live peacefully. That is one of the best securities for them and the best way of life to live there. So thank you, sir, very much, that you gave your very precious, very valuable time to come here to your yoga centers. I am here only a few days, and I’m going, so this belongs to you. It is your city, your people, and your centers, and I’m honored to be here. I thank you very, very much for your invitation again, that I can come. I feel now a little better that I can come. Thank you, and thank you, madam, for also coming and taking your time. Thank you. Thank you, Naginbhai. All the best. Can we offer you something? Water is not here, but we prepared coffee and tea and everything, but you are in a hurry. Because you are too much on the way, you have separate chocolate, and she is waiting for you. God bless you. I pray for your good health. Tamaso mā jyotir gamaya. Lead us from the darkness to the light. mṛtyor mā amṛtaṁ gamaya. Lead us from mortality to immortality. Om Śānti, Śānti,... Peace, Peace, Peace. Good morning, dear sisters and brothers. This day is a blessed day. These minutes are very precious minutes. Nowadays, there is a rare occasion or opportunity. In such a beautiful peace and environment, the whole nature is maintaining its peace. Birds, animals, fish, trees, all. We will see very seldom some creature is confused and has psychic problems or nervousness, except when attacked by some other creatures or disturbed by humans. By nature, we are also a form, a symbol of peace, mercy, kindness, love, and light. But due to this social life which we live now, it has become a world of challenges and competition. God did not give us these two things, that you have to challenge and you have to make a competition. In the name of God, in the presence of God, or this world is a kingdom of God, these two things we should surrender to God. It is not for us, competition and challenges. Where there is surrendering, there is everything. The flexibility towards nature means every creature. When the strong wind comes, even the trees are flexible; the branches are moving and bending. The person who is full of ego and has no mutual understanding and flexibility—meaning tolerance, understanding, forgiveness, and love—the person who has only ego and dry intellect will break like that tree which couldn’t be flexible, and the wind has broken it. The five elements are mighty. We humans cannot fight against any element. The space embraces the entire universe, so consciousness, planets, stars. The strength of the wind, the strength of the water, the strength of the fire, and the strength of the earth—the human intellect and human cannot fight against. There is one, there was one great saint, he said, "Rājā Yogī Agni Jāl, Jis Kī Ulṭī Rīt, Darate Rahio Paraśrām Jī, Thoṛī Dekhe Prīt." Rājā, king, yogī, a yogī, fire, air. Their abilities and their energy or power are different. Oh my dear, respect them, otherwise the consequences will be hard. So we humans should live in harmony with nature. Whatever we try to get is temporary; nothing is permanent. In this yoga, what we call yoga is a science of body, mind, consciousness, and soul. The body is immortal, the self is immortal, but without the body, that immortal is nothing for us now. The body is not everything, but everything is nothing without this body. You are here individually in body, and now you see me, others, everything you are doing, and we love our body. Our body is a temple of our inner self, and we are very deeply connected with our body. Anything happens to our body, we are scared, we are unhappy. It doesn’t matter if it’s even a small toe; if our small toe gets a kind of fungus or some kind of cancer or something, we are unhappy. Even our nails, one nail of the small finger gets fungus or injured and it doesn’t grow anymore, we are unhappy. So, we cannot and we should not neglect our body. Even it is rare for the goddess to get a human body. Do you value your body? Do you value another human’s body? Of course. It means not that we discriminate against other creatures. They are as worthy, valuable, and beautiful as we humans. The difference between other creatures and humans is this: humans have a powerful tool, and that tool is intellect. The intellect of the human is also very wild and uneducated. It’s like an empty field, a desert, and that empty field or desert needs a beautiful, talented farmer who can cultivate this field, who understands the seasons. Similarly, our intellect requires a farmer, and that farmer is our parents. So, our intellect needs education. What kind of seeds you will put in the field, that will grow. If you plant the seeds of a thorny bush, it will grow thorny bushes. Or if you put the seeds of the apples, the apples will come. So these seeds in the very clean field were first put by our mother and father. Every look, every smile, every touch of the parents, brothers, and sisters means a lot for that growing human. And then education, school, and so on and so on. So we don’t say the body is nothing; the body is everything. So, in Āyurveda, it is said, "Pahala Sukha Nirogi Kaya." The first happiness or first comfort is a healthy body. Health is not everything, but everything is nothing without health. So, yoga is designed, first place, to be healthy. We cannot promise 100% that we will always be healthy, but we can try. So, yoga is not only for one hour or half an hour, or for one or two weeks, or one month, or one year, but it is lifelong, every day. Like we need liquid and solid food every day, we need oxygen every day, and similarly. So, practicing regularly will bless us with good health. And so, everyday practicing, that’s what I call yoga in daily life. Practice in everyday life. There is a difference between sport and yoga. We have three different kinds of exercises. First are called dynamic movements, which are for body warming. After that, we have stretching, and then we have postures. If we do in this sequence, then we get the right benefit from yoga. You had here this morning lesson, and first is that in yoga and in life, you come. You are coming from these worldly activities, some are good messages, some are negative messages, hectic things, this, that, and now you. You came with something, you came with some expectations, that I will go to yoga class and I will feel relaxed and happy, and so, here you are getting only trainings, but practice you have to do at home. You are learning here. You come in, best would be after saying to everyone, "Good morning," "Good evening," and so on, "Hi," "Hello." We come into our yoga room or yoga hall and relax. Relax the complete body with the breath. Take a deep breath in and a long breath out, and tell thyself, "Relax." My friend, relax. From the toes to the top of the head, from the top of the head to the toes. Suddenly, you will see that your blood pressure is also getting normal if you have high blood pressure. Relaxing. The whole system begins to function properly because it’s relaxed. Your teacher will come, and will also tell you to relax, and so on. After that relaxing, we should do those body-warming exercises, maybe only a few. These are dynamic movements that will warm up your body again. Otherwise, if you do postures or stretching directly, it can damage your muscles, your joints, and your ligaments. Śrī Śrī... Do stretching. Do not stretch your body too much. Suppose you come to your yoga room and one is doing Paścimottānāsana, bending forward, holding the toes, and touching the nose to the knees, with the elbows on the ground. And you say, "Oh, beautiful, I also do." You cannot. Maybe that person has been doing it for a long time. Now you will force yourself, very good. But then at home you will come like that, oh. Your husband will ask, "What happened, darling?" I was in a yoga class, but I heard yoga class, yoga removed back pain. He said, "Yes, but I don’t know today, I can’t feel good." This comes because we did not prepare our body. You know the people in the circus, the artists in the circus, how long they practice? Every day, though they are perfect, they have to practice every day. You cannot just go and hold something and then jump. I can understand you can jump. I can jump. First time, hold it and jump, but twice. First and last. Therefore, in yoga and daily life, you have very gentle movements. You come and you do like this. You say, "What is that yoga?" Oh my God, I thought I would do the head standing and shoulder standing and this. And I went to yoga class, and it was so boring. One said, "Do like this and that." That I can do at home also, when my husband says, "Why did you not work?" And you will say, "Hmm, hmm, no? Are you angry? Hmm, okay." So you do everything like this. But doing this like that, if a person had a shoulder operation, and the therapist will tell you, "Sir, move your shoulder a little," say, "Ooh, please be careful, ooh, you can’t move like that, you know." This movement leads to immense energy. Put your hand here and feel how many muscles are occupied with this, how many. And also, even the parallel muscles of this back, the spine, they are influencing this completely. So, simple but powerful. So stretching is, you should know your limitation. That part you can go, okay? You can try half a centimeter more. Tomorrow, half a centimeter more. Day after tomorrow, also half a centimeter more. And on the fourth day, only that much. On the fifth day, a little half centimeter more. So slowly, slowly, your muscles will gain faith in you. They will trust. The action of the muscles is very quick, but relaxing is slow. And those who are doing it very quickly, then the muscles lose confidence. And then come the postures that you keep yourself in, that particular position that influences your kidneys, your liver, your heart, your digestive system, your respiratory system, your ligaments, your spine, and so on. Then the entire gland system begins to produce those hormones again and comes to a normal stage. That is, I’m not a doctor, but according to the yogīs and yogic literature, this is the information on how a yoga practitioner is mostly healthier than anybody else. If you do heavy sports, the big sports, jogging or weight lifting or cycling and that, ask them when they are 70, 80 years old, how are they? Very stiff. Their muscles are like wood. And their back pain and shoulder pain. But yogīs always, it is said, even a yogī is 80, 90 years, but his skin and muscles and joints are like a little baby. That’s it. Very flexible. Oh, my God. Nice. So, then comes the prāṇa, life force. After that, so you worked in the body, everything is circulating. Now, through the prānāyāma, you can detoxify your body. You inhale cosmic light. The mother, the cosmic mother, and we are her child. And this energy, which he is giving us, is channeled by our consciousness, coming to this all, this body, cosmic nourishment, cosmic food. And when we exhale, all toxins go out. So God made automatic what we call the ventilation and natural air conditioning in the body. And everything is properly tuned. The temperature is not too high, not too low. Everything matches very nicely. When something is wrong, then you get a fever. There must be something wrong in the body. So prāṇāyāma is more beneficial than physical exercises. But prāṇāyāma done without physical exercises is not so beneficial. And do slowly, like you did: inhale, exhale. Once I went to a doctor. I had a cold and was coughing, and the doctor was testing my lungs. He said to me, "Deep inhale and exhale," and I was inhaling like this. I said, "Quickly, please, I had to make it like this." And then he said slowly, so again I did like this. He said, "I am 70 years old, Mr. Swami, but I never saw such breathing and such things in anyone in all my many practice hours, days, and years—such good breath." And he could feel my entire back and all. He said, "What?" I said, "I can teach you, dear doctor, no problem." So, this is life, breath. With the breath, you can cure many things. Often, when you come out of the room, you say, "Ah, good air," you know. This is prāṇa, the life energy. And so, the yogī learns how to preserve this life energy. Prāṇāyāma is the technique to recharge all the cells in the body and to get more oxygen throughout the whole body, especially to the brain. In the blood, it comes, the oxygen, and you are able to keep long, and that’s why in yoga, all exercises where you have to bend forward, you supply more blood, fresh blood, towards the head. It means with this, more good oxygen goes. According to the yogic philosophy, there are ten senses in the body. Five senses of knowledge and five senses of action. Jñāna Indriyas and Karma Indriyas are the five senses through which you receive knowledge from the outer world. There are only five. From your birth until today, what you have learned, what you have done, you have received from outside. Only there are five senses, no sixth one. Part 2: The Ten Wild Horses and the Six Treasures of Yoga Acting and doing—these are the five senses of action. Together with the five senses of perception, they make the ten senses. We call these the ten horses. They are wild horses, and these wild horses need to be controlled. Of these ten senses, only four are located above our neck. The first is our eyes, through which we receive all visions, colors, and knowledge. The second is smell, the third is hearing, and the fourth is tasting. The fourth one is also the tvacchā, the skin, which is spread throughout the whole body. Even if a tiny mosquito greets you on your toes, the information travels immediately through this network to the mind, and from there the message goes back to the body. These five jñāna-indriyas, the senses of knowledge, need pure quality—the best fuel. This engine requires very good quality oxygen. You can supply this through prāṇāyāma and yoga practices, but again, only after practicing the āsanas. Please do not begin with advanced exercises like Bhastrikā. If you are a beginner and you come home feeling pressure in your heart, it is because you did the wrong exercises. When you drive a car, you first put it in first gear, then second, and so on. Similarly, Prāṇāyāma is a simple technique, and abhyāsa—practice—makes the master. The first technique should be practiced for a minimum of two weeks or one month. You have a lifetime; don’t worry. You must do this Prāṇāyāma slowly. Bhastrikā is like a locomotive starting. The locomotive goes up the hill, reaches the top, and then goes down. This prāṇāyāma is a locomotive to clean our lungs and expel all toxins. After that, you sit for meditation or concentration. You need no instructions. Your body, mind, and brain will tell you, "My dear, just be peaceful, enjoy your inner peace." All tension will go away. Automatically, peace enters. That peace is within you. Within you is the fountain of joy, and within you is the ocean of bliss. Within you is the immortal one. Just practice yoga, leave the dead life, and lead a divine life, as Swami Śivānanda said. Everything is with us. Yoga practice gives us all that we have, and we have forgotten that we do not have. I met a lady in New York, in an old home, who was 102 years old and still teaching yoga. I came to give yoga lessons, and she told me she began her yoga when she was about 15. She had a guru from India and showed me his picture. She said, "My master used to say, ‘You have yoga, use it or lose it.’" So now you also have yoga; either you use it or you lose it. At the age of 103, two years ago, she passed away. Can you imagine a 102-year-old person still teaching yoga? This is a practice that makes perfect. Practice, practice. This is literally what yoga is about. Now, the six treasures of yoga. I still haven't opened it; I haven't used the key. There is no key because it is a combination lock. Yoga is classically divided into several paths: Karma Yoga, Bhakti Yoga, Rāja Yoga, Jñāna Yoga, Haṭha Yoga, Kriyā Yoga, Nāda Yoga, and the so-called Silent Maunī Yoga. There are many names you can give: Sahaj Yoga, Diśa Yoga, but mainly Haṭha Yoga, Karma Yoga, Bhakti Yoga, Rāja Yoga, and Jñāna Yoga. Jñāna Yoga is the yoga of philosophy and knowledge. Rāja Yoga is the yoga of self-discipline. Bhakti Yoga is the yoga of devotion. Karma Yoga is the yoga of service—selfless work, niṣkāma and sakāma karma, selfish or selfless. We have to do both. We are selfish also because we need our bread and butter. We are selfish because we have to pay our electricity bill. We have to do this and that. We can’t even breathe without money nowadays. We can’t take any steps without money, and for that, you have to work. Money is not bad. If someone tells you money is bad, that is not correct. Money is good, but utilize your money for good things. Your neighbor may have very little money and not know how to pay the electric bill. He or she may have to turn off the heaters because they cannot pay, and it is a very cold winter. If you have some money, you can go and say, "My dear, excuse me, but I would like to help you. Can I organize a heater for you, and I will pay your electric bill for one year? Please, don’t tell anyone." It’s yours. I do it with my heart. I don’t ask for anything. The person will say, "Well, that’s nice of you, sir. Thank you." So, the money you have is not bad; how you utilize it is divine. If you have no money, nobody has heating, and you also don’t have heating, so do not criticize the person who has money. Instead, observe what that person is doing. Many charitable organizations and so-called rich people are definitely helping a lot. But there are others who gamble and spend money doing nothing. That is their choice, but in that way their money is not properly utilized. In Indian mythology, we call money Lakṣmī. Viṣṇu is the God, the protector, and his faithful consort is called Lakṣmī. She is known as the goddess of wealth. When you meet a woman, marry her, and she enters your house, suddenly everything changes. Suddenly, your prosperity grows, harmony grows, purification, cleanliness, and happiness appear. Why? Because she stepped into your house. That is Lakṣmī. So Lakṣmī means prosperity, happiness, blessing. She goes only where there is purity. If there is no purity and there are many other things, then Lakṣmī does not come herself; she sends her other sister, and that is called māyā. So, the same money becomes māyā. Māyā means illusion, temptations, suffering, darkness, confusion, problems. You become stuck in the nest of Māyā, like a spider stuck in a web. Therefore, Lakṣmī is present where there is a generous heart and positive thinking. If a poor person comes, do not think, "Oh, he will go and drink beer." What about you? You will drink whiskey. Give to him. When you have given, you have no more right to judge or dictate how it is utilized. You have given from your heart to help the needy, and that is all. So, pure heart, karma, devotion, discipline, and wisdom—the knowledge. In Jñāna Yoga, there are four sādhanās: viveka, vairāgya, ṣaṭsampatti, and mumukṣutva. These are the four points of Jñāna Yoga for self-realization. Viveka means positive thinking. Viveka is the higher level of intellect that discerns between reality and non-reality. Viveka will tell you what is the truth. You ask now, what is the truth? Viveka will tell you: "Brahma satyaṁ, jagat mithyā." Truth is only God. This old world and worldly things are all unreality, changing, changeable, not permanent. The only permanent, lasting truth is that one. The rest, which are changing, are like waves on the ocean of this world—that is māyā, illusion, temptations. Brahma satya, jagat mithyā. How to achieve that? The second is Vairāgya. Vairāgya means detachment, renunciation. Renounce and enjoy. Mahātmā Gandhi said, "Renounce and enjoy." If you would like to be happy, who is happy? Who is free? Who is not free? Who has too many things? So renounce and enjoy. Here, renunciation means not only material things but also our inner bad qualities and negative habits. My Gurujī used to say, "Enter the kingdom of the Lord through the gate of sacrifice." So sacrifice something; a human can do that. Renunciation is detachment from the earth till heaven. No temptation can take you away. That is renunciation. After that comes Ṣaṭsampatti, the six treasures within everyone. The six treasures are: Śama, Dama, Śraddhā, Titikṣā, Uparati, Samādhāna. Vicāra is also included. These are the six treasures: Śama, Dama, Śraddhā, Titikṣā, Uparati, and Samādhāna. It is very nice but hard to follow. I will tell you a little about this. Try slowly. It need not be achieved today. Śama means withdrawing your senses from the external world. Withdraw your ambitions and longings from the external world, because there you will find only temporary happiness and disappointment. Expectations lead to disappointment. So, do your job and come back. Like a honey bee that flies to flowers, collects the nectar, and returns to the hive. That is all. Bring the nectar. Even from a poisonous plant or a poisonous cactus, the bee takes only the nectar. Similarly, the yogī in this world takes only the essence, the nectar. The rest is destructive because it is a poisonous plant. Only that bee has the knowledge of how to gain that nectar. I am changing my subject a little bit. Nowadays, all bees in the world are threatened and in danger. Many countries have no more honeybees. You have very good Mandūka honey. I don’t know if it’s true or not, but even in New Zealand, they have to import bees from Australia. Americans are also importing bees from Australia. I don’t know if it’s true. One year ago, someone told me when I was here, it is due to pesticides. In Jadan Ashram, I have about 10-12 big wild beehives, hanging like a car wheel, big like that, freely. In Jadan Ashram, we do not use any chemicals for the fields or vegetables. But just three or four hundred meters away, neighbors spray pesticides on their crops. The next day, a basket full of my bees were lying on the ground, dead. I said, I will pay you for how much you get or how much you will lose if you do not spray, please. I give you money, but don’t do this. They said, "No, no, we are not doing it." But the bees are disappearing slowly. If we humans continue like this, I tell you our grandchildren will only read about and see pictures in books of how bees looked. Someone said, and even the Quran says, that God sent the bees to go and take the nectar, collect it, and bring it here. So, we shall take the nectar from everyone—the good quality of everyone. Everyone has some good qualities. Don’t worry; don’t say it’s not good. Even the poisonous snake has good qualities. Poison can save your life, or poison can kill you. One must know how to use it. So, a yogī should be like a bee, collecting the goodness from everyone. The person who cannot recognize and see the goodness is not like that bee. He is like a fox or some other animal that destroys the hive, eats the honey and the bees, and also dies. So, Vairāgya is like the bee. Śama means collect good things from the outer world. When you collect good things, whether in the evening, morning, or while sleeping, you will have peaceful sleep and happiness. If you fight and do wrong, you feel guilty, and a guilty person cannot even be happy in a dream. Dama means control your senses, control your mind, control your ambitions. Don’t let them go out. Just keep them under control. This is Yama and Niyama, Śayama and Niyama. The third treasure is called Śraddhā. Śraddhā means confidence, faith, belief. When Śraddhā is lost, everything is lost. So we pray to God, "God, you may take everything away from me, but my Lord, only one thing—not my śraddhā, my faith, my confidence. I pray to thee, O Lord, please bless me with that faith." When faith is lost, it is like a bird whose wings have been cut; it cannot fly. It is said: "Kāsī phūṭī jhaṅkār kahāṁ gayī." When a bell, which is very nice and made from brass, develops a crack, the resonance is gone. No more resonance. Why? Because the crack of doubt is there. Similarly, when the crack of doubt appears in the heart of a devotee, he loses faith. And when that faith is lost, the love, the blessing of the resonance, is gone. "Kāsī phūṭī jhaṅkār kahāṁ gayī, dūdh phaṭā kahāṁ gayī, ghṛta?" When milk is spoiled, you cannot get any more butter from it. Where did the butter disappear? The milk is spoiled. You put lemon inside, but you cannot gain any more butter. "Kāsī phūṭī jhaṅkār kahāṁ gayī, dūdh phaṭā kahāṁ gayī, ghṛt dīpak bhujā gayī, loh kahāṁ chalī gayī." The lamp, the flame is blown off. Where has the flame gone? The doors are closed, the windows are closed, the curtains are closed, everything is closed. Where did the flame disappear? I cannot see where. It was visible, giving us light. Suddenly, that flame disappeared and darkness came. So that flame of love, the flame of bhakti, of knowledge, has disappeared. Now darkness appears in your mind, heart, and everything. You are in darkness. "Man phaṭā, kahā gayā prīt?" Similarly, when doubt appears in your mind or heart, love is gone, devotion is gone. Where has it gone? You don’t know. "Kāśī phūṭī, janakār kahā gayā? Dūdh phaṭā, kahā gayā ghṛta? Dīpak bujhā gayā, loh kahā chalī gayā? Man phaṭā, kahā gayā prīt?" These are very fragile. We have to take care. Therefore, Lord, anything can be taken away from me, but one thing not, my Lord—my love. That’s it. And that said, my faith, I will be Thine. Devotees may come and go, but still, my Lord, I will be Thine. May I go far, far to the stars, not only India and America, but still, my Lord, I will be Thine. Even if I die, look into my eyes. Mutely they will say, "I will be Thine." That’s love. That’s belonging. So, my faith should be like that. No tsunami, no earthquake can shake my faith. The sun and moon can change their direction, but not my heart, my love, my bhakti, my devotion to Thee, O Lord. This is the third treasure within us. It is your inner love, your joy that makes you happy. You know, it is not that we are searching for someone to love us; we are searching for where we can give our love. We are searching for that object where we can project our love, our confidence. The fourth treasure is called Titikṣā. Titikṣā means enduring. Endure the situation. Endure heat, cold, hunger, thirst, and so on. Endure. The fifth and sixth are Uparati and Samādhāna. Uparati means to remain above all this worldly māyā, this saṃsāra. Samādhāna is contentment, and Vicāra is constant reflection. See what is the sense of this life. Constantly think, have an inner dialogue. What is the essence of this? What am I doing? What is created will be destroyed; who came will go; everything will change. So what is the sense of my being in this world? My sense is only one. And that leads to the fourth principle of Jñāna Yoga, Mumukṣutva: constantly praying and burning desires in the heart. "Lord, when will I be liberated from all this? When will you open the window of my self-knowledge, self-realization, so that I know that I am thyself and thou art myself?" Knowledge, knower, and object—these three merge into oneness. That is the final state of consciousness and liberation. So these are the six treasures of Jñāna Yoga, and the four principles of Jñāna Yoga: Viveka, Vairāgya, Ṣaṭsampatti, and Mumukṣutva. And among the six treasures are Śama, Dama, Śraddhā, Titikṣā, Uparati, Samādhāna, and Vicāra. Next time I will tell you more, and I think they have recorded, so you can have a cassette or CD. Did you record? Oh, very good. Wish you all the best and have a good rest. God bless you, and thank you. Oṁ Śānti. Oṁ Śānti. Śānti.