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Welcome, everyone. Good evening. After a long time, we are here again in Vāpe, as beautiful as ever. It is a joy to see you. We had a very nice abhiṣeka, a water ceremony with raining diamonds. That was something great. Thanks to Mahāprabhujī, Devapurījī, for granting us a little cool air. Still, if it is not cool, then think cool. We are fortunate to have this fourth night of a very special Anuṣṭhāna, a very special subject. It is time to proceed more seriously on our spiritual path. In this Kali Yuga, there is a lot of polluted prāṇa. This fortnight will be dedicated to prāṇa, with special practices and techniques during the daytime. Of course, those will not be webcast. In the evenings, we will have a lecture. Prāṇa is the cosmic energy. At the beginning of the creation of the universe—not only our Earth, but numberless sun systems, moons, stars, and elements—we received a special element that other planets may not have. This is called Jal Tattva, the water element. Our life, our body, has more Jal Tattva than other tattvas. Ākāśa, Vāyu, earth, and fire exist on other planets too, but this water element is special to our Earth. Where there is Earth, there is immense water. The Earth is little compared to the ocean. It is said: when you have a cooking pot and put a lid on it, the lid has a button in the middle to hold for taking it off or putting it on. That button represents how big the Earth is, and the rest of the lid is water. Similarly, in our body, there is more water. Where there is water, there is God. Jaga means this world, and Ish means Īśvara. So the presence of Īśvara is there where water is. Why? Because water is life. In each drop of water there is life inside, and we are connected more with this water element. But in the beginning was the sound. Sound awoke. That sound is the embodiment of the Supreme, not the Rūpa of Parabrahman. That sound is the Parabrahman. It represents Himself, and that sound begins actively as a creation, develops into different matter, and from that sound, to bring the sound further into space, came the air element. To maintain the movements of the air was the fire element. And to create life between them came the water. That is what makes a living planet, our beautiful Earth. We are one with nature. We are not separate from it. Who knows? Maybe some time ago we were just like a tree. A tree is not standing senseless; it has sense, it has its principle. A tree is life. A tree gives us oxygen, food, air, and more. A tree listens. A tree speaks. A tree completes our life. The tree gives us society, a part of us, like a friend. When you look at trees, even if you have depression or are unhappy, the tree will smile and make you happy. We walk through the forest, and the tree speaks to us, giving us wisdom. The tree is selfless. Therefore, the tree is given the title of a saint. There are four who are in the category of saints. The first is Sarovar. Sarovar means a lake. That lake does not drink its own water; it gives water to all. Many creatures live inside it, and we are all thirsty—people, animals, and birds—going to drink. We clean ourselves there. The lake does not ask us for anything. If you throw a stone in, the lake will not throw it back. That is called Sarovar, like Manasarovar, the beautiful lake in the Himālaya near the holy mount of Śiva, Kailāśa. There are two kinds of Manasarovar. One is that lake near Shiva’s holy shelter. The second: man means the mind, and sarovar means the lake. Your mind is like a beautiful lake. So many beautiful vṛttis, so many things exist in your mind. Your mind gives others what they want, but this is different. If you throw a stone into this lake of the mind, it will throw it back. Like when you stand near dirty water and throw a stone in, the dirt will splash on your body. Similarly, when you harm or put some blackmailing thought into someone’s mind, that sorrow becomes restless, like a volcano. This is the difference between the mind’s sarovar and the lake’s sarovar. The mind has immense prāṇa, and the Sarovar also has immense prāṇa, but the Sarovar is peaceful and unmovable; it is just for all. It is said, O my brothers, sādhus, saints, where there is a deep valley, water fills it. All water that rains on the peak of the mountain will come there and collect. That is a Sarovar. That Sarovar is given the title of a saint. No one makes that Sarovar impure. No one pollutes that Sarovar, except humans, but still the Sarovar does not curse the humans. That is the greatness of the Sarovar: Sarovar Tāravāra. Tarvara means the trees, and the tree stands for all. The tree does not ask you for anything. It gives fruit, cool shadow, everything. The tree accompanies us lifelong. When you are born, the tree gives you the cradle made from wood. When you are a little grown, the tree gives you itself as a toy. When you learn to walk, the tree gave you support, a stick in your hand. In your need, the tree gave you its own body to be burned for your cooking. The tree gives you the beautiful frames for doors and windows. The tree gives you a beautiful shelter to make a hut. And also, at the end, that tree will accompany you. It means the tree will offer itself to be burned with you. The tree will not leave you alone. If you go to a funeral, will you also let yourself be burned with the other? If it were like this, no one would go to a funeral. Would the dead person, your dearest one, tell you, "Please come with me in the grave"? Would you go? But you have this beautiful box where the wood accompanies you till death. So it is said, for humans, the stick of hope guides you, accompanies you, from cradle to grave. Are you not thankful for this tree? Do you understand this forest? That forest gives shelter to all creatures. You throw a stone at a beautiful cherry tree; she will not kiss the stone and throw it back at you. She will give you sweet fruits. She will not curse you. Should we not protect and love our trees? Should we not take care of our forests? Yes, we could create a plastic forest of a few hectares, put up beautiful plastic trees, and then go walking in a plastic forest. How would you feel? Maybe some birds will sit on it, but there will be no butterflies, no bees, nothing. Do you not understand the tree? Since humans lost respect for nature, humans became the most unhappy. The tree stands on the peak of the mountain, facing all kinds of weather: cold, hot, storm, rain, hail. Always, that tree welcomes you. Just fifty minutes ago, the hills were falling. We all ran into the room or sat in the car. The trees did not run away; they stood there, even when it was painful. But the tree has its dharma. Dharma, if you protect the dharma, dharma will protect you. Therefore, we call the tree tarvar, sarvar tarvar, or sant jan, the sādhu, the saint. It is not easy to be a sādhu. Just to take on some special uniform, different colors—yellow or black or orange—does not make you a sādhu. That is your inner attitude. Many people do not understand that. Many people throw the stone of their thoughts at them, but they do not curse them back. It is said, "In the sky, the fire was it." A big piece of fire fell close down. Oh God! Can you imagine, instead of hail and rain, fire falling down? If saints and sādhus were not in this world, the whole world would burn. What kind of fire? Negativities: anger, hate, jealousy. From nothing, fire comes into your mind. Your thoughts are like fire. Your words are like fire. Your behavior is like fire flames. But the saints calm it down. They send their prayers and their peace. All prayers and mantras were created by the saints. Sarve bhavantu sukhinaḥ: "May all be happy." They do not say only my people should be happy. No. They do not say that. Those who say, "Those who believe in me will be protected"—God does not have the duality of humans and other creatures. God does not have duality of nations and genders. It is His own self. Is there somewhere a saint we are searching for? In Kali Yuga, it becomes rarer to find the saint. Someone said, "There are many kangaroos, but little gurus." So many are jumping here and there with a uniform; they think they are the masters. I wish them that one day their thoughts will come true. So Sarovar, Tarvar, Santajan, and the fourth one is rain. Can you imagine our life here without rain? If for one month there is no rain, we will see what our situation is. One year, no drop of rain. Two years, no drop of rain. There were times with years and years of no rain. And there were times with months and months without seeing the sun. That is the change, coming and going. Sarovar, Tarvar, Sant, Jan, Jata, Barsé, Mé. This form, for the good things, they manifest themselves here. So their nature is always to bless, always to guide. This prāṇa we are speaking about is the prāṇa that comes from the cosmic Self. But prāṇa is not oxygen; rather, oxygen is filled with prāṇa. Prāṇa is compared to God itself. Therefore, we also call God as prāṇa. The Lord of my life is my life. This prāṇa, which is circulating in the whole universe, when it comes to our planet close to our Earth, you see from a far distance a beautiful aura. That is the radiance of the Earth. Then you see another beautiful layer. That is what we call the ozone. That is a prāṇa protection for this Earth. When a mother, whether an animal or a human, carries embryos in the womb, this embryo has a beautiful layer around it which protects it. That protects the liquid which helps it to develop and nourish. When that is damaged, it is a high alarm. I am not a doctor, but many of you know and understand. If not, then go to the doctor. I understand the spiritual embryos because I am the mother of you, and you are in my womb of spirituality, so that lets you grow that prāṇa. Where is that visible? In the satsaṅg, and where there is practice with the group. Individual practice is okay, but it is more difficult. Therefore, the saints brought this satsaṅg. If satsaṅg were not there, we would be lost. When you practice your yoga in daily life in a group, then there is an immense layer of spirituality. For example, in this room, there is only red light. Very red. Now all of us will look red. You will see your dress. Outside, I was white; now I am red. All, not only you. It is not that white will look like white. Similarly, when you come into the group, and your teacher should be the teacher. That is why it is fortunate for those who can be a teacher of Yoga in Daily Life. A Yoga in Daily Life teacher is not made in ten days or one month. I am very happy, or my ego says that I am proud of my Yoga in Daily Life teachers. But one fish can spoil the whole pond. When the teacher forgets the dharma of the teacher, the quality is lost. Then your students will become restless, and you will become restless. So follow the dharma of teachings. When you are teaching, you are not instructing only your one loving disciple. Have equal vision, samadṛṣṭi. When you concentrate only on a few people and not on the rest, at that time, in the womb for embryos, where there is a layer over it, holes appear. There will be a misbirth, a miscarriage. Therefore, teachers should know that they have to learn, though they are teachers, to protect the practitioners. For that, the teacher must have the quality of the divine mother. Then your student will be born healthy. They will become a healthy father or mother again. Therefore, do not think, "I don’t want to go to class," "I don’t like that person," or "I don’t like that other person." Yes, my darling. Who asked you that you should like or not like that person? That is not your choice. Your choice is to be there. If you do not like someone, then you should correct your inner energy so that you will like that person. That is the job of your teacher, and that is the work of yourself. Otherwise, when the prāṇa changes, the teacher changes. Then it is a plastic apple. "Okay, I must go to take my yoga class. Sorry, but I would like to go with you somewhere, but I have a class." Now, you are not in the class only. This body—and what should we do with your body? We need your soul, your mind, your vivekā, your energy, your knowledge, everything there. Are they fortunate? Are they lucky? Are they blessed that they have this quality of being a teacher? When you lose the quality, people will go away. So that is the Dharma. Similarly, when you look from above, first you see the beautiful radiance of the living planet. Then there is like a fog, an aura, which we call the ozone. Now, due to a lot of pollution, that embryo is suffering because there are holes. Can we repair that? Yes, because we humans are the guilty ones, and we humans can try to protect and repair it again. How? Yes, very easy: use and throw. Oh, very good: use and throw. But where? Throw where? There are two places to throw. One is home, and second is home. Both where we throw, what we throw, we should take care. Limit your needs. Greed has no limitation. If all humans in the world would think of this, there would be no hunger and no problems. But we have to begin with ourselves. This spiritual layer we call the ābhā maṇḍala. Ābhā maṇḍala is the aura or radiance. In satsaṅg, there is an ābhā maṇḍala. Satsaṅg can be your yoga class, your bhajan singing, watching spiritual videos, or someone speaking. It must not be that only your teacher speaks. Any student can speak. Everyone has immense wisdom to tell something, but I heard that some teacher said, "I am the teacher. I am the head of the center. You sit down; I give satsaṅg." And the next day someone wants to give satsaṅg. I get a telephone call from the teacher: what to do? They do not obey me. This person came and said, "I will give the satsaṅg." He has no authority to give satsaṅg. Who gave you the authority, my dear? Shiva has authority. Wisdom is for all. If someone speaks stupidly, then you can say, "Thank you. Let’s sing bhajan." That is all. So wisdom is welcome always from anyone, and negative talks are not welcome anywhere. So, satsaṅg and yoga classes and sitting together as spiritual brothers and sisters—their prāṇa becomes positive and pure. When you go somewhere where there is no accordance with ethics and spirituality, then prāṇa suffers. Then you suffer. You do not want to go to satsaṅg. You do not want to go to yoga classes. You do not want to practice your kriyās. At home, you just put on the television to watch a film instead of doing some mālā or your sādhanā. So Mahāprabhujī said: Jñāna jñāna bhakti sab khoī, jñāna jñāna bhakti sab khoī, chalāyo kuḍhaṅg, mana sab khoī ore, kuśaṅgyo kesaṅg. "Oh my mind, you lost everything in Kusanga. You lost jñāna, you lost dhyāna, and you lost bhakti." When these three are lost—jñāna, dhyāna, bhakti—then you walk in the wrong direction. You walk completely differently. This is all a play of that prāṇa. There are different kinds of prāṇa. Tomorrow we will begin systematically how to get good prāṇa again, how to develop good prāṇa. So the first practice is to go to satsaṅg and go to your class. Do not think that because you know it by heart, you can practice alone. Yes, we know many of you know the Bible. Maybe you read it and know what is written. You can read it again, but you cannot compare reading it alone to hearing the same Bible read by a priest in a holy temple or church. We know the Bhagavad Gītā and the Rāmāyaṇa very well. We can read different translations. But to listen from the mouth of a pandit or a master is completely different. Just to read by yourself is like a passport without a government stamp. When you hear it through a holy person’s mouth, it is like an official passport. Believe it or not, it is like that. So it is said, Gali Gurujī said a beautiful poem: "In every heart is my Lord. God dwells in each and every creature. In every heart, without God, that heart will not live. Without His presence, nothing will exist." No one’s heart is empty without God. But I adore that heart in which God Himself begins to talk. Mahāprabhujī said, "Like that, my Gurudev speaks in me. That heart awakes only when that prāṇa, jñāna, dhyāna, bhakti is realized in the heart. Then it is said, ‘Mighty Himalaya may begin to shake, but my faith will never shake.’" There God will speak, and there your words will have a positive spiritual impact on others. So let us carry on with the subject of prāṇa and practice too. Tomorrow, in the before-noon practices, we will have these techniques and more about prāṇa. In the evening we will speak, and you can ask questions. So, welcome, and I wish you all the best. Mahāprabhujī’s and Devapurīṣī’s divine blessings.