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Good evening. Hari Om. How are you? Welcome to all of you, and also welcome to our spiritual brothers and sisters around the world. These two weeks are a very special anuṣṭhāna, known as the Brahmavidyā. This morning you received the first step of that kriyā toward the Brahmavidyās—the power of the prāṇas and the power of the apānas. So that Kriyā is a first step. To attain Brahmavidyā, one either follows certain Kriyās or embraces complete surrender and devotion. In ancient times, both paths existed everywhere in the world. Whether you look at the ṛṣis and yogīs in the icy caves or the rock caves, be it in Europe, India, or other parts of the world, many withdrew themselves. They searched for that liberation, that realization, that Brahmajñāna. Years and years of praying. In certain cultures they would stand on their knees, and you could see their knees had developed a very thick, hard skin, what we call the elephant skin. Yet it is easy to kneel down, but not easy to surrender the heart. So all the secret things reside in the heart. The heart is that endless sarovar, like Mansarovar. There lives one pair of Paramahaṃsas. They are immortal. From the time of Śiva. That Paramahaṁsa is consciousness and energy. So it is not only a fairy tale. We do believe it was, and it is. Thus there were two kinds of sādhanās. One of complete devotion and work, and one where you simply meditate, perform the kriyās or mantras, techniques—both will lead us to our ultimate aim. But still, there are many, many layers of pollution from previous lives. And that layer, pollution, means the karmic layers. If the pollution is physical, we can wash it away with pure water and use different kinds of cleaning materials. We can do many things, but that layer we cannot approach. Though we dwell within that layer of karmic pollution, it need not be negative. There are certain positive, good things too. When there is complete negativity, then the soul travels into the lowest, lowest form of life. It is said, and I have told you many times, what Holy Gurujī said: "Yogī yatī koī mehnat kar ke, bove bhajan kī baḍī, ye man bandar baḍā harāmī, pal me baḍī bigaḍī." The yogīs and yatīs, they are trying very hard. Long, long time, maybe thousands of years. And they created a beautiful garden of spirituality. But this mind becomes a stupid monkey. Not all monkeys are stupid. And that monkey can destroy, can try to destroy the spiritual garden. It will grow again. But that monkey will have to go to the very lowest consciousness, and that becomes forever, or for a long, long time, black, dark energy and suffering; otherwise, monkeys are not stupid. You see, monkeys are more clever than us. Yes. Humans are not so many. When a monkey gives birth to a baby, just after a few hours, or not even one hour, that baby holds the mother, and in which way? In such a perfect way, even when the mother jumps a few meters to go here and there, climbs up trees, and comes back, that baby has that jñāna: where is a safe place to hold? After the baby is a little bigger, playing and running here and there, if it notices something dangerous or is scared, it immediately goes to hold the mother’s body. And the mother jumps, runs. The baby does not let go. That is jñāna. By birth, they get jñāna so quickly. How long did it take you to hold your mother tightly? Maybe still not now. So that is Jñāna Yoga, and then there is love—Bhakti. When a cat gives birth, generally she takes her babies to seven different places or seven houses. Not all babies stay in the same place while growing. And how does she transport them? She holds them with her mouth, with her teeth. But there is no injury to their teeth, and neither are the babies crying. So this is bhakti, that love of the mother, and the trust of that baby, who feels no pain. So, bhakti, where you are between very sharp teeth, and jñāna, where immediately you know where to hold. But that same monkey can destroy, and does not think about how hard it was to develop this garden. "Yogī yatī koī mehnat kar ke, bove bhajan kī baḍī, ye man bandar baḍā harāmī, pal me baḍī bigaḍī." Even if you have reached a certain level of spirituality, suddenly that monkey of your mind—which is greed, ego, jealousy, anger, hate, and so on—destroys your own spiritual garden, which you developed or which you enjoyed. That one goes into the darkness. At the same time, there are good karmas. So it is said that we are the fortunate ones, that God gave us this human body. This human body is a beautiful garden, a beautiful garden of God. Many, many beautiful talents, different flowers. The hidden powers in humans, your talents, your qualities, your very being, are that garden where even God many times smiles and is happy. And we are worthy of God’s love, that He looks upon us. But when this inner garden is destroyed—you worked lifelong, and in the last days, or months, or years of your life, you are destroyed. God does not look at you. God thinks, "To give the time to this person was a pity. This person, he or she occupied the space for human life." Because there is a waiting list for the souls to come as humans, but we have occupied the place, so we must vacate sooner or later. That is checkout time, and then you have to pack your things and harvest all your good karmas and all your bad karmas. Therefore, a great Ācārya Rāmajī said: "Aneke janma dohe man ko chintā ho to aisī ho, aur phaṭā de man viṣayoṃ se kaṭāī ho to aisī ho." Many lives you clean, you wash your mind. It is such a deep stain; you cannot get rid of it. It makes your mind detest, spoilt like when you put lemon in milk. That your vāsanās in this saṃsāra are like lemon-spoilt milk. That is the source of detachment. And you become immortal when you eat that kind of sweet which makes you immortal. This sweetness is not like honey. Not like sugar, or some prepared sweets, not this. That is the sweetness of immortality. That sweetness of immortality is the drops of Brahmajñāna. Brahmavidyā. So we are ready to dedicate, surrender, give up, reject, detach from everything which has bound us, in order to get that Brahmavidyā. And when you have that Brahmavidyā, this consciousness becomes the consciousness of the entire universe. You do not feel that you, a jīva, become Śiva; you do not feel this. But you feel yourself then as the universal consciousness. When I said, "I am here, ringing bell," and who said, "Who is there? I am here." So who am I? What came from me here? One leg or two legs? Or one hand or two hands? Or the lower body, or the trunk of the body, or my head—what came? Open the door, and you are wholly here. Yes, each cell of the body indicates oneness. That belongs to this in oneness. Similarly, the Brahmavidyā, the Brahmajñānī, means we will feel oneness with Brahman. And Guru Nānak said, "Who practices this Brahmavidyā, who knows this Brahman, becomes Maheśvara." That is so. What our Yoga in Daily Life offers you is rare. And it comes from the Brahmajñāna, Brahmavākya. Brahmavākya Janārdana. When you bless someone, then you answer. The words of Brahman are the truth. I do believe, my dear, that you blessed me, or you promised me, or you said yes; for me that is nothing less than the Brahmavākya. For that, we are searching. The original plan of the creator, when he created this planet Earth, he tried to create something that would support self-sustainability, something supportive, protective. He made different models, 8.4 million models, and all these 8.4 million models are in the garage of this earth. One of them is the human. Yes, he said, "Yes, that is what I wanted." So he gave all his belongings to the human. "O nar, tum nār se nārāyaṇ banoge." You are known as a nara human, and from nār you will become Nārāyaṇa. From humans, you become God. What is better? Brahmavidyā, the knowledge. But O human, if you become destructive, then you will go to narakenāraka—from this naraka is the hell. The lowest part of the universe, where the soul is wandering, travelling. So Nṛsiṁha Nārāyaṇa banatā hai, jīva se Śiva banatā hai. And Śiva is that Brahman, that Brahma. Therefore, this Brahmavidyā, this Brahmakriyā that you received this morning, is not a simple thing. It is not. You will think it simple. I have learned with you to give piece by piece, like the nest of a bird near the window. When the mother comes, they all open their mouths: "I want, I want..." And mother gives piece by piece; she does not give a big piece into it. So I try to give slowly, piece by piece, but no, I do not give the big piece. On the day when you try to misuse it, that will pull you down and destroy you. This is the biggest problem of the disciples or aspirants. They learn a little bit, and think they are the master. And master, it also means different things. Mass means the flesh. Flesh means this body, the mortal body. And ter means hanging in it. You are hanging in this dead flesh. That is the master. But another master means: Mahā means the great—Mahāśiva, Mahā Ākāśa, Mahā Dev, Mahā Great. And "trā" means wandering, traveling, becoming one with this. So that is what we call Ācārya. Ādiguru Śaṅkarācārya, we call him Ācārya. Śaṅkarācārya, who was manifested, born incarnated. Akhāṛā means the discipline, the behavior. Akhāṛā, vichāra, āhāra, and vihāra—these are the four things, the safety path for us. Akhāṛā means behavior. How you behave to others, they will behave to you. That is called the education of the mother and father. Then education in the school, what we call social contact. To maintain and to develop social relations. There are some people who have difficulty in getting social relations. That person will never feel lonely. And that person will feel disturbances from anyone. And that person always has a tendency of dominating. And when someone tells something, that person is offended. It blows up like a big balloon, and when someone comes near with a needle, touches it, it explodes, because social education is very, very important. So, people who said, "I don’t like this, I don’t like that. No one comes to me, no one is friendly," it is not their mistake. Ask yourself, why should they like you? Why should they come to you? Why should they be friendly to you? Where is your quality? Quality attracts. It is these beautiful flowers which have fragrance and have nectar. That is why the butterflies and bees come here. And there is the same thing, beautiful, the same design, plastic flowers on the other table. And no bee goes there. No butterfly goes there. And that is jealousy. "Nobody likes me, nobody comes to me." But do not think that I am artificial. There is no life inside. So, to maintain social relations means you have an immense number of good friends. And that is a part of the Vidyā. That Vidyā is something great. So, God gave human life to be a protector, to protect in order to keep all horizons sustainable. But what we call now—we make progress, development—it is meant for development, but this development... development is going to be a distraction. We create one good thing, but we damage ten things for it. And what you created is not everlasting. Śikṣā, the vidyā, makes the human’s life perfect. Nar se Nārāyaṇa, then you become Nārāyaṇa. So Brahmavidyā is not only just that you practice one Kriyā and you will get Brahmajñāna. Otherwise, long ago, half or more than half of Europe would have been in Brahmajñāna here. You know how many thousands or millions of people went through my teachings here? But they did not understand. Through little knowledge, they thought they are perfect, they know all, they are the gurus. So literally we said, when a fox, when death comes to the fox, then it runs towards the village. So when destruction comes to someone who is on a spiritual path, then that one runs to those disturbances, to destroy that park and beautiful garden. Now, this is the prāṇa, the energy. That prāṇa enters into our body in the form of hormones, and immense energies lie dormant in the glands, in the form from which hormones will be developed. And you know what a hormone can make you. It can make you crazy. It can make you sweat. It can make you nervous. There are many, many different kinds of hormones. So when the gland systems are disbalanced, then there is prāṇa or apāna. Out of these ten, some prāṇa is imbalanced. That will change the way of thinking. That will change the way of your behavior. Many, many things can be changed. Only a little bit of hormone in some of the glands—maybe the pineal gland, pituitary gland, heart, thyroid gland, all these in our body, many, many. So, Ayurveda and yoga say, naturopathy says, the science of food says, that such food which balances all your hormonal systems is of a sāttvic quality. Sāttvik quality. So, sāttvik quality means the balancing principle. Rajasik quality means aggressive, moving, and creative. Tamas quality is dull, lazy, angry. God protect us from the Tamas, and God protect us from the Rajas guṇas. But these three guṇas, they are working together. When Rajas guṇa is too active, then the body is exhausted. Then the body goes and gives alarm to whom? Tamas guṇa. Tamas guṇa is sleeping. And the body comes, "Mr. Tamas, Mr. Tamas." You say, "Yes, what? Ah, the blood pressure is very high. They are full of distress. The Rajas Guṇa is dominating. What should I do? Please, go and become friends with this." Immediately, the Tāmasika said, "Okay, guys, I will do my best," and as soon as the negotiation is done, the rājasika person begins to make... Sorry, yes, why? Because Mr. Tamas has entered into the guṇas, and when too much Tamas is, rajas comes; too much rajas is, then maybe sattva comes, sattva purī, or tamas purī. Purījī, Purījī... Rajas Puri, Rajas Puri... everything is getting lost, nothing is done, time is passing, life is short, the destination is very far, and everything is just loved, became one with the Tamas. "Please separate me from that." Then Rajas comes back. "I never borrowed for you." Give it here, and it goes to the rājas guṇa of the hunger. A dull person, a lazy person, so hungry, even a small baby. Only three or four days old, several times, awakes the tamas guṇa of the mother to come into the rajas guṇa to wake up. So, the play of the prāṇa, the play of the hormones, and the play of the behaviors, that all counts for our development. That is Brahmavidyā. So, years and years, thousands of years, called Upaniṣad. Up means near, and sad means disciple, who sits near the master and listens to the Guruvākya, Brahmavākya. In every Upaniṣad, the ṛṣi tried to give such knowledge to his disciples. They attained Brahmajñāna. So Mr. Yamarāja, he said, "Don’t worry, my country is very big." Still, I have to fill it with the people, pollution, humans. So Yamarāja has a big, big, big field. So Dharmarāja said, "What are the possibilities, facilities, and utilities out of these trinities?" What facility will you offer to those who come to your home? He said, "Well, the facility is there, the utility is there." So, possibilities, utilities, and facilities are interesting. Yes, that interests me. What kind of facilities do you offer? That is intensive care. Oh, what is intensive care? Long, long time. Constantly tortured, intensive, oh God. Dharmarāja said, "So whom should I send there?" Yama Rāja said, "My workers, my messengers, do not need you to ask whom they should bring." They are looking, their eyes are on them, and they are cleaning their mouth because the saliva is coming out. "Whom should I eat first?" That is why my Yamarāja has enough to eat. Bring your one deva and one yama rāja. Let them wrestle who will be strong. The Rāma Rājā said, "Well, Devas will be strong." "No, no, no." They will just push like this, and you fall down. What are you eating? Some little salad, a little cup of milk. That’s all. Yes, of course, good rice. That time, there was no corn, no wheat. There are many, many kinds of grains which we are using. They were not from ancient times. Only that which at that time was called rice. And that is why in Tilak we used to put the rice here on the forehead. As a wisdom, the knowledge. So Brahmavidyā, in every Upaniṣad, the master, through different techniques, different kriyās, was teaching. So the Upaniṣads are the instructions of Brahmavidyā, and therefore Mahāprabhujī said in one bhajan, so someone will come and sing: "Hāth choṛ manāchal saṅgh mere toī." Anyone come? "Hāth choṛ manāchal saṅgh mere toī." Ātmā jñāna is the highest jñāna. Ātmā jñāna is the Brahmajñāna. Our Brahmajñāna is ātmā jñāna. It cannot be given to us only through talking. There are many things that have to be achieved, realized, and purified. But in Kali Yuga, there are more than enough candidates for Yama. For a while, they think they are great; they do this, and they can do, and they are doing. But they should know, forever torturing, that will be very hard, very hard. Anyhow, the Brahmavidyā Kriyā, of which you received the first step this evening, before going to sleep, at least 25 minutes, you should do this kriyā as we did before noon. Other parts we will do tomorrow. Again, there will be a webcast tomorrow morning between 10 and 12. The Kriya, which is a practice of techniques, will not be webcast. Something we will have for you also, for those who cannot come. We wish you all the best and divine blessings. Śrī Dīp Nārāyaṇa Bhagavān, Kī Jāī, Dev Purīṣa Mahādeva, Satguru Svāmī Madhavānandajī Bhagavān, Kī Jāī.