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Good evening. How are you? Welcome to you all, and to our spiritual brothers and sisters around the world. These two weeks are a very spiritual anuṣṭhāna called Brahmavidyā. This morning, you took the first step of that Kriyā toward the Brahmavidyās—the power of the Prāṇas, the power of the Apānas. That Kriyā is your initial step. To attain Brahmavidyā, one may follow certain kriyās or pursue complete surrender and devotion. In ancient times, both paths existed everywhere in the world. If you consider the ṛṣis and yogīs in the caves of the glaciers or the rock caves—whether in Europe, India, or elsewhere—many withdrew themselves to search for that liberation, that realization, that Brahmajñāna. For years and years, they prayed. In certain cultures, they stood on their knees until their knees developed thick, hard skin, like elephant skin. It is easy to kneel down, but not easy to surrender the heart. All the secret things are in the heart. The heart is that endless sarovar, like Mansarovar. There, one pair of the Paramahaṁsa lives—they are immortal from the time of Shiva. That Paramahaṁsa is consciousness and energy. This is not merely a fairy tale; we believe it was, and it is. Thus, there were two kinds of sādhanās: one of complete devotion and work, and another where you meditate, perform kriyās or mantras, and practice techniques. Both will lead us to our ultimate aim. Yet, there remain many layers of pollution from previous lives—the karmic layers. If the pollution is physical, we can wash with pure water or use cleaning materials. But that layer which we cannot directly approach, though we dwell within it, must not be considered solely negative. There are positive, good things too. When it becomes completely negative, the soul travels into the lowest form of life. As I have told you many times, echoing Holy Gurujī: Yogīs and yatīs try very hard for a long time, perhaps thousands of years, and create a beautiful garden of spirituality. But the mind can become a stupid monkey—not that all monkeys are stupid—and it can destroy, or try to destroy, that spiritual garden. The garden will grow again, but that monkey will descend to the very lowest consciousness, entering a state of black, dark energy and suffering for a very long time, if not forever. Otherwise, monkeys are not stupid; they are more clever than us. When a monkey gives birth, within hours the baby knows how to hold the mother perfectly. Even as the mother jumps meters or climbs trees, the baby has that jñāna—the knowledge of where to hold safely. Later, if the baby senses danger, it immediately returns to the mother. That is jñāna, knowledge acquired by birth. How long did it take you to hold your mother tightly? Perhaps you still have not learned. That is Jñāna Yoga. Then there is bhakti, love. When a cat has babies, she often moves them to seven different places. She carries them with her teeth, yet causes no injury, and the babies do not cry. This is bhakti—the love of the mother and the trust of the baby, which feels no pain. So bhakti is being held between sharp teeth without harm, and jñāna is knowing immediately where to hold. Yet, the same monkey-mind can destroy without considering how hard it was to develop the garden. Even if you reach a certain spiritual level, suddenly the monkey of your mind—greed, ego, jealousy, anger, hate—can destroy your own spiritual garden, which you developed or enjoyed. That one then goes into darkness. At the same time, there are good karmas. It is said we are fortunate that God gave us this human body—a beautiful garden of God, full of talents, different flowers, and hidden powers. Your talents, qualities, and very being are that garden where even God smiles and is happy. We are worthy of God’s love, that He looks upon us. But when this inner garden is destroyed—perhaps after a lifetime of work, in your final days, months, or years—God no longer looks to you. God thinks to give time to this person: it was a pity. This person occupied the space for a human life. There is a waiting list of souls to come as humans, but we have occupied the place and must vacate sooner or later. There is a check-out time, and then you must pack your things, harvesting all your good and bad karmas. Therefore, a great Ācāryajī said: For many lives you clean, you wash your mind... It’s such a fat spot, you can’t get rid of it. That’s it. It makes your mind detestable, spoiled, like milk curdled by lemon. 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, sugar, or prepared sweets. It is the sweetness of immortality—the drops of Brahmajñāna, Brahmavidyā. So we are ready to dedicate, surrender, give up, reject, and detach from everything that has bound us, to attain that Brahmavidyā. And that Brahmavidyā is when this consciousness becomes the consciousness of the entire universe. You do not feel that you become a jīva and then become Śiva; you simply feel yourself. Then the universal consciousness... When I said, “I am here, ringing the bell,” and he said, “Who is there?” I replied, “I am here.” But who is this “I”? What came from me here? One leg, two legs, a hand, the trunk, or my head? Open the door, and you are whole here. Each cell of the body indicates a oneness that belongs to this wholeness. Similarly, the Brahmavidyā, the Brahmajñānī, feels the oneness of the Brahman. Guru Nānak said: One who practices this Brahmavidyā, who knows this Brahman, becomes the Maheśvara. This is what our Yoga in Daily Life offers you. This is rare, and it comes from the Brahmajñāna, the Brahmavākya. Brahmavākya is an art. When you bless someone, you answer. The words of the Brahman are truth. I believe that if you bless me, promise me, or say yes, that for me is nothing else than Brahmavākya. For that we are searching: the original plan of the creator, where He created this planet Earth and tried to create something that would support self-sustainability—a supportive, protective structure. He made different models: 8.4 million models, all in the garage of this Earth, and one is the human. He said, “Yes, that is what I wanted.” So He gave all His belongings to the human. That, oh Nara (human), you are known as a Nara, and from Nara comes Nārāyaṇa; you will become Nārāyaṇa. So from human, you become God. What could be better? Brahmavidyā is that knowledge. But, oh human, if you become destructive, you will go from hell to hell—the lowest part of the universe where the soul wanders. So Nṛsiṁha Nārāyaṇa bantāhe, Jīva says Śiva bantāhe, and Śiva is that Brahman, that Brahma. Therefore, this Brahmavidyā, this Brahma Kriyā you received this morning, is not a simple thing. You may think it simple. I have learned with you to give you piece by piece. There is a nest of a bird near the window with eggs; the babies come out, and when the mother arrives, they all open their mouths: “I want, I want, I want.” The mother gives piece by piece, not a big piece all at once. So I try to give slowly, piece by piece. But know that on the day you try to misuse it, it will pull you down and destroy you. This is the biggest problem for disciples or aspirants: they learn a little and think they are the master. “Master” can mean different things. “Mass” means flesh—this mortal body—and “ter” means hanging in it. You are hanging in this dead flesh; that’s one master. But another “master” means “maha,” the great: Mahā Śiva, Mahā Ākāśa, Mahā Dev, Mahā Great. And “trā” means wandering, traveling, becoming one with this. That is what we call an ācārya, like Ādiguru Śaṅkarācārya, who was manifested, born, incarnated. Ācār means discipline, behavior. Ācār, vicār, āhār, and vihār—these four are the safe path for us. Ācār means behavior. How you behave to others, they will behave to you. That is the education from mother and father, then education in school—what we call social contact to maintain and develop social relations. Some people have difficulty with social relations; they always feel lonely, feel disturbances from others, and have a tendency to dominate. When someone tells them something, they are offended, blowing up like a big balloon. When someone comes near with a needle and touches it, it explodes. Social education is very important. People who say, “I don’t like this, I don’t like that; no one comes to me, no friends”—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. These beautiful flowers have fragrance and nectar; that’s why butterflies and bees come. On the other table are plastic flowers of the same design, but no bee or butterfly goes there. And they are jealous: “Nobody likes me, nobody comes to me.” But do not think, “I am artificial, with no life inside.” To maintain social relations means you have immense good friends, and that is part of Vidyā. That Vidyā is something great. God gave human life to be a protector, to keep all our reason and sustainability. What we call progress and development is meant for development, but this development is becoming destructive. We create one good thing but damage ten things for it, and what we create is not everlasting. Śikṣā, the vidyā, makes human life perfect. Nara becomes Nārāyaṇa. So Brahmavidyā is not merely practicing one kriyā to get Brahmajñāna. If that were so, more than half of Europe would be in Brahmajñāna here. You know how many thousands or millions of people have gone through my teachings? But they did not understand. With a little knowledge, they thought they were perfect, knew all, and were the gurus. We see it literally: when death comes to the fox, it runs toward the village. When destruction comes to someone on a spiritual path, they run toward disturbances to destroy that park and beautiful garden. Now, this is the prāṇa, the energy. That prāṇa enters our body in the form of hormones and immense dormant energies—in the glands, where hormones are developed. You know what a hormone can do: it can make you crazy, make you sweat, make you nervous. There are many different hormones. When the gland systems are imbalanced, then a prāṇa or apāna among these ten becomes imbalanced. That will change your way of thinking and behavior. Many things can be changed by just a little hormone in some gland—be it the pineal, pituitary, thyroid, or others. Āyurveda, Yoga, and naturopathy—the science of food—say that food which balances your entire hormonal system is of sāttvic quality. Sāttvic quality means the balancing principle. Rājasik quality means aggressive, moving, and also creative. Tāmasic quality is dull, lazy, angry. God protect us from tamas and rajas guṇas. But these three guṇas work together. When rajas guṇa is too active, the body becomes exhausted and gives an alarm to whom? To tamas guṇa. Tamas guṇa is sleeping. The body calls, “Mr. Thomas, Mr. Thomas!” You say, “Yes, what? Ah, the blood pressure is very high.” There is full distress; rajas guṇa is dominating. “What should I do? Please go and become friends with this.” Immediately, tamas guṇa says, “Okay, guy, I will do my best.” As soon as the negotiation is done, the rajas guṇa person begins to make... sorry. Why? Because Mr. Thomas has entered those guṇas. When there is too much tamas, rajas comes. When there is too much rajas, then maybe sattva comes, or tamas returns, because rajas is in between. So when tamas guṇa begins to dominate, again your soul or mind runs to tamas, Mr. Rajas purī. “Rājāspurī, Rājāspurī, everything is getting lost. Nothing is done. Time is passing. Life is short. The destination is far, and everything is just loved.” He became one with Thomas; he separated me from that. Then rajas comes back: “I didn’t borrow from you ever. Give it here,” and it comes to the rajas guṇa of hunger. A dull, lazy person becomes so hungry. Even a small baby, only three to four days old, several times awakens the tamas guṇa of the mother to come into the rajas guṇa to... wake up. Thus, the play of prāṇa, the play of hormones, and the play of behaviors all count for our development in Brahmavidyā. For years and years, thousands of years, this has been called Upaniṣad. “Up” means near, and “ṣad” means to sit; the disciple sits near and listens to the Guru Vākya, Brahma Vākya. In every Upaniṣad, a ṛṣi tried to give his disciples such knowledge that they attained Brahmajñāna. So, Mr. Yamarāja said, “Don’t worry, my country is very big.” Still, I have to fill it with people, pollution, humans. Yamarāja has a big, big field. 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?” Yamarāja said, “Well, the facility is there, the utility is there, so the possibility, the utilities. And the facility is interesting.” “Yes, that interests me. What kind of facility 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?” Yamarāja said, “My workers, my messengers, don’t need you to ask whom they should bring. They are looking; their eyes are on them, and they are cleaning their mouths because saliva is coming out. Whom should I eat first? That’s why my Yamarāja have enough to eat. Bring your one Deva and one Yamarāja. Let them wrestle, and who will be strong?” Dharmarāja 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 grains we use now that did not exist in ancient times. Only that which was called the ṛṣis’ food. That’s why in Tilak we used to put rice on the forehead—as a symbol of wisdom, knowledge. So Brahmavidyā: in every Upaniṣad, the master, through different techniques and kriyās, was teaching. Thus, the Upaniṣads are the instructions of Brahmavidyā. Therefore, Mahāprabhujī said in one bhajan: “So someone will come and sing, anyone come.” Toī ātmā bhed batāvat hai. He is the father of the mother and father of the mother and father of the father and father of the father and... Chant, chant... Yogī jhān dhyān dharat, bhār parnā. Yogī jhān dhyān dharat, bhār parnā. Hipām nāchal saṅgh mere, tāh saṅgh mere. My self-discovery, my self-discovery, my self-discovery, my self-discovery, my self-discovery. Aro pramyo tere tan mahi, itna kyon tarsavat hai? Dīvā purīcī guru puran milliyā, Svāmī Dīpakko darśan dikhāvatā hai. Aṭchor manacal saṅgh mere toyā, ātma-bheda batāvate toyā. Ātma-bheda batāvate, pyāre ātma-bheda batāvate. Dehaṭ chor manacal saṅgh mere, toyā ātma-bheda. Deep Nārāyaṇ Bhagavān Kī Devpurījī Mahādeva Dharma Sambhārakāra Guru Svāmī Madhavānandajī Bhagavān Kī Ātmā-jñāna... Ātmā-jñāna is the highest jñāna. Ātmā-jñāna is Brahmajñāna. Our Brahmajñāna is Ātmā-jñāna. It cannot be given only through talking. Many things must 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 will be very hard, very hard. Anyhow, the Brahmavidyā Kriyā, of which you received the first step this evening—before going to sleep, you should do this Kriyā for at least 25 minutes, as we did before noon. Other parts we will do tomorrow. Again, there will be a webcast tomorrow morning, so between 10 and 12, the Kriyā, which is a practice technique, will not be webcast. Something we will have for you also, those who can’t come. Wish you all the best, and divine blessings. Adios. Śrīdīp Nārāyaṇ Bhagavān. Śrīdīp Nārāyaṇ Bhagavān. Śrīdīp Nārāyaṇ Bhagavān. Śrīdīp Nārāyaṇ Bhagavān.... Guru Swāmī Madhavānandivāyīwālā. Kīrti Chaitanya. Kīrti Chaitanya.