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Welcome, everybody. Today is a beautiful day. This day is called Saṅgam day. Saṅgam means coming together, meeting together. One group, which was here the whole week, is going home. Another group is coming. Their meeting is here. The exchange of energy will take us a little time to purify and neutralize the energy again, which you brought. It does not mean you brought bad energy, but it is a different kind of energy. A seminar or retreat one attends should be a minimum of four nights. The best is five weeks, but due to life circumstances, we cannot spend so many days. Perhaps the time will come when there will be chosen people who come for five weeks. The program will be different, the teaching will be different, the nourishment will be different. It is called Kāya Kalpa, for the physical body up to the Ānandamaya body. The five different bodies are called the Kośas: Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya. These are the five names you need to know. There are five prāṇas for these five kośas, for these five bodies. These five prāṇas influence that body. They are called Prāṇa, Apāna, Samāna, Vyāna, and Udāna. These are the names of the five prāṇas. It takes time to neutralize the prāṇa. There are two kinds of prāṇa. One is pure cosmic energy. As it comes, it is. Second, when this energy comes closer to our earth, it gets different qualities. The energy is the same, but it is differently colored. Then, as soon as it comes into nature, it has different qualities for different creatures. When it comes to humans, it has very interesting qualities because humans are individualistic. Human beings nowadays do not take care about cosmic and natural laws. Through our nourishment—solid and liquid—through external visions, colors, and meeting people, we encounter all kinds of energy. There are all kinds of people: some like us, some don't like us; some we like, and some we perhaps don't like. In the Manomaya Kośa, their energy is completely in turbulence, imbalanced. In everyday life, we have to go through this; we are swimming through this energy. Therefore, even if we don't want to, we are affected by it. It is like a flu you don't want, but it comes to you. This is infection. So there are mental infections to all these five bodies. Therefore, the purpose of practicing the science of yoga is to purify all our five bodies. Anytime, a virus can come. Nowadays they also call it when a computer gets a virus. You know, the computer begins to sneeze, then you need a tissue for that. Yes, the computer requires the tissue. So even machines get the virus. Who are we? We are limited. The physical virus is easy to treat, but the prāṇa body, the mental body, the intellectual body, and the causal body are difficult to treat. When we come to a particular seminar and if we are disciplined, it takes us three days to clean it. In these three days, there is a very disciplined life, which you don't want. For the last 42 years, I have been struggling to bring some discipline, but I congratulate you that I did not succeed, because discipline is missing. So it is said that a very special retreat or seminar is for selected people. The time will come and we will do it. That will be very interesting and very intensive. There is one story I used to tell, and many don't know; maybe I will repeat it. Nowadays in the world, there are many teachers who offer a very special seminar, or, as they call it in some other countries, a retreat. "Seminar" is a better word. Retreat? We are treated, but they would like to retreat us again—remodeling. So now we will give the name "Remodeling Seminar." There are few, not many, but very serious and very exact teachers. I am happy and proud of those masters who keep still the old tradition and discipline. "Atha yoga anuśāsanam"—yoga begins with discipline. Just now, one announced a seminar for 24 weeks and promises self-realization. $25,000 is the fee. Not very much. To get self-realization, $25,000 is very, very cheap. But it has its discipline. They send a form; you have to fill out the form and pray to God that you will be accepted. That makes it more interesting. Everything is written: where it begins, when you should be there, where you will sleep, where you will sit, where your practicing space will be, your dining place. You are not allowed to change, not allowed to speak, not allowed to give a hand to anyone, etc. Many beautiful things. On the morning when it begins, you get a nice breakfast: hot water and some neem leaves inside—that's breakfast. Then you get a little bite between lunch and breakfast, and that is spinach soup. How many spinach leaves are inside? You can count them. And then comes the lunch. So, very healthy. That's Kāya Kalpa. Energy must be purified. There is no lecture. There are few guides who are watching you and guiding you. No talking, no radio, no television, no telephone, no newspaper, and not going out of the retreat area. Very nice. It awakens all the stress. You can't imagine. Sometimes, every minute you think you will give up and go. Then again you sit. Then $24,000 comes in front. I signed, "I will not, there will be no refund after five days." All emotion goes away. Once a week the master comes. Everyone has their place: two square meters, no touching each other. A disciple of the master is standing there. No speaking. They ask if you have any questions—only in two words, no third word. Like, "I am happy," or "I am unhappy." Two words. The answer will also be only two words. That's called master work. That's called saving time. So the disciple stands up and tells everyone, "Good morning." That's all. "Any question?" One man, like Gajanan, stood up. The disciple said, "Yes, please." Gajanan said, "Eating cold." Master said, "I know. You need not tell me, I know. Today's meeting is finished. Next question, next week." Gajanan was counting the days. He had no watch, nothing—a dark room. He was making creases on the floor while counting the days. Next time he came again. Same situation: "Any question?" Because Ānanda stood up. "Bad heart," because he was sleeping on the floor with a thin linen. "Bad heart." Master said, "Very healthy." No arguments. "Next question." Another week, one week more. He can't go out, only permitted in that meeting. Well, the third meeting he came. The disciple asks, "Welcome, brothers. Any question?" Something—he is in his armpit, holding. "Yes, please." "I go," he said. Master said, "Goodbye." That happens to one who does not follow the discipline, who does not understand discipline, who is only greedy to get something without giving anything. The spiritual path is beautiful, but not so easy. So don't change the energy in your body. Taking physical energy from others is not good. Taking mental energy from others is not good. Our energy world is completely polluted. It doesn't matter from which part of the body; every touch gives you negative energy. So we collect, every day, more and more such energy. Satsaṅg is there; we can neutralize that energy. But very few people go to satsaṅg. They are intoxicated by negative energy. This week and the coming week, we have a very beautiful subject that is called Brahma Vidyā Kriyās. There is Brahma Vidyā, and when you know that Vidyā, it's called Brahmaniṣṭha Śrotriya. He or she is a śrotriya who can speak about the Brahman, who is the seer of the Brahman. Theory and techniques are different, so that needs practice. Sorry, you all, more or less, have been practicing many, many years. Now is high time to come to this level. But ask yourself—I don't ask you—you ask yourself: "Do you practice honestly every day your mantras, your āsanas, your prāṇāyāmas? Really, do you meditate every day for at least 20 minutes?" How can I lead you to the Brahmaloka? You are too heavy for me. I try to uplift, but your gravity is down, pulling down that quality, that energy. The senses are not under control. Always, you are pulling new or different energies. In this world, energy, or the prāṇa, is in turbulence. It is said: "Kṣaṇik sukha ke liye janam janam dukha pāyegā." Kṣaṇik is just like seconds, or just a few minutes. For this few minutes' happiness, "janam janam dukha pāyegā"—you will suffer for many, many lives. That kṣaṇik, just like that, can be your thoughts. And in your thought, there can be such negative energy that will pull you into darkness, gone into nothingness. So physical pleasure, mental pleasure, intellectual pleasure, etc., are mixed with energies from others. This week we will learn about prāṇa and how we shall work with the prāṇas. In the book Hidden Powers in Humans, our yoga book, there is a writing about this. I have just launched a new book, and I would like to show it to you. You should read this. This is a new book; you don't know it. Do you know this? You know? Then look inside, my dear. You know only from the title; look inside. There is the treasure of the Brahmavidyā. Kuṇḍalinī is nothing but the prāṇa. Awakening of Kuṇḍalinī is a stream of positive energy, the filtered energy. It is filtered through micro-filters. At every junction, it goes through many, many filters so no bacteria can come through until it comes to the Brahmaloka. The seven worlds, which we will speak about this week—not this weekend—so that will be very interesting and very good. Brahmavidyā is knowledge of the Brahman. At that time, we will realize "Brahma Satya Jagat Mithyā." Then we will know: yes, only the truth is that Brahman. This worldly truth, what we say, is a mithyā; it has no sense. What is changing is senseless. What is eternal, everlasting? That's called Brahman: Nitya, everlasting, a kind, unbreakable, unchangeable—that is the Brahman. We have to come to this point. But you know, we have a big friend. That friend is a bodybuilder. It is very hard to fight against him. And that is your best friend; that's protecting you, my dear. And he tells you, "Don't worry, I am with you." And you know what his name is? Can you guess? The brother of laziness. The greatest enemy of the human is laziness. And this is your brother sitting inside—big brother watching you. When you do something good, he tells you, "Ah, this is not for you. Come lie down beside me. I will tell you a story." Then you say, "No, I should practice." "Now let's go and turn on the television. Look, what is there? New meditation? Is everyday the same? Look, there is something new." So, this is your big brother, but he came to you to destroy you. That is a silent distractor, so you are nowhere. Laziness has a contract with someone—high paid. He gets a very high pay. A contract with whom? King Yamarāja, yes. Because laziness brings you to Yamarāja. The stomach of Yamarāja is too big, with a big open mouth, welcoming you. At once, you know how many thousands go into his mouth. And there is one who is called Dharma, who is supporting you. Dharma is sitting at the door of heaven. Nobody's coming in. It's wide open, nothing is coming. Sometimes, mistakenly, two people come. Heaven has a link to the Brahmaloka, and in a few years, one comes there and looks in the door of the Brahmaloka. "Nothing? Sorry, I will come back soon. You are gone." So that Brahma Vidyā is the final destination. This Jīvātmā will become the Brahman. But, my dear, through our mistakes, our imagination, our ignorance, our ambitions, our desires, our own thoughts, we turn away from practice. Practice, practice, practice. Therefore, Gurudev said: "Sādhana cāra karo, Hari pyāra, jina se hove mokṣa tumhārā. Sādhana piyāra, sādhana cāra thailā. Sādhana viveka vicāra, sādhana ca phelā. Sādhana vive satyaya satyakāra. Nyāra nyāra satyakāro, nyāra sādhanā sādhanā cha. God’s dear one, God’s dear one, Hari Pyāra, Hari Pyāra, Hari Pyāra, Hari Pyāra, Hari Pyāra." God loves us. He doesn't hate us. He loves us very much. We are his dear ones, like all other creatures, but he specially loves us because we support his divine work. To realize this, do four sādhanās—four kinds of practice. The first practice is the practice of intelligence. Viveka is the cream of your intellect—very clear judgment. Left is left, and right is right. Don't fight. Be weak. So think over: what is the sense of this life? Many are here above 70 years, 80 years. Some 80 years, maybe 75. "God, why did you give me such a need?" But when you were two, three years, five years, you didn't say, "God, why did you give me such a need?" This is not forever. It is given to you only for some time, this stone of Paris, only for some time. So, look: in this world, anything, everything is changeable, going away. So, vivekā is searching for what is the reality in this. Who comes will go. Who is born will die. What is created will be destroyed. What is that? But there is some truth which only Viveka can find out—not intellect, not your emotion, not fighting over "my" and "their" and "our." What is yours? Not even this body—what is yours? Not even this mind—what is yours? Not even your happiness—what belongs to you? We are just mistaken. We occupy something; we are somewhere a guest, and we sit there and tell the host, "This is my house." Then the host will do everything to throw you out. What is ours? Neither body, neither mind, neither relatives, neither this world—nothing is temporary. But there is a truth, and that is Brahman, which never changes: nitya, nirakhar, niranjan, akhaṇḍa. These are the words for that Brahman. So, "Brahma Satya, Jagat Mithyā": Brahman is the truth, and this world is unreality. You can fight and fight for something. Finally, you will be in the graveyard. And for whom were you fighting? For your dear one, your dearest one. That one will carry you into the hole, and you will open your eyes. "Darling, you put me under the earth. Don't throw earth on me. Come lie down beside me." Will you do it? Say, "No, no. My duty was only till here." Now you know your karma, know that is relation, but Brahman is different. So a Vivekī person will always be successful. Viveka—who has no Viveka, only intellect? Intellect can be polluted. Intellect can be selfish. Intellect is full of anger, jealousy, hate, greed. And the lower part of the intellect is laziness, meaning self-excusing. It's very easy to excuse oneself, so laziness tells you it's okay. "Let's go. Not practice, you see? No one's lost." Only you are lost. You lost it, therefore practice. When you come to know that Brahman is the truth and the world is unreality... Someone said, tons of theory is nothing compared with practice. Now, theoretically, you know there is a Brahman. Theoretically, I know it's Brahman, and I'm talking every day about Brahman. Someone came and said, "Okay, Swāmījī, you are a Brahmajñānī. Are you a brahmajñānī?" I said, "Maybe, yes." "Then let me shape your one arm, your second arm, your leg. You are Brahman, we can't cut the Brahman." I will call the Vasiṣṭha here. Or he will say, "What are you doing to my Gurudev?" So, my dear, theory and practice are different: how to realize Brahman and how to keep our consciousness hooked in Brahman—that is the second step. Mashālī klepeś. Gajarān jī. Garajāna jī. The second practice is Vairāgya. Rāga and Vairāgya. There are two kinds of rāgas. One rāga we call the music, the tune, the melodies. The second, rāga, is attachment. And the third one is above, opposite to both: no rāga. Rāga means attachment, so the melody, the resonance, is also attachment. Someone likes such music or something they enjoy; it also touches me. Where there is rāga, there is jealousy. Rāga's brother, twin brother, is dveṣa. Dveṣa means duality. And where dveṣa is, his strong brother is called Krodha—my god, fire. And Krodha's big brother is called Kāma, and Kāma's brother is Lobha. And lobha creates moha. So: rāga, dveṣa, lobha, moha, ahaṅkāra, and kāma, krodha. These are all negative qualities, definitely, one hundred percent. Even if you don't want them, they will attract you or attack you. Think over which one you don't have. So I will bring him and give it to present: rāga, dveṣa, kāma, krodha, lobha, moha, and ahaṅkāra—seven brothers. So think for a minute, till I drink a little water. Which brother is missing? I will bring him. Close your eyes. Yeah. It's a golden chance to find out. Don't look at me. I'm also angry. Close your eyes, okay? It's no problem. You don't have any problem. To recognize them, they are all there. Very good. So, come across the lobe of mohaṅkāra. These are the destructive forces in us: īrṣā, jealous. So, to overcome and become free from this prison of all these qualities: vairāgya—no rāga, without rāga. So this is the second practice: how to practice Vairāgya? Gurujī said the second practice is vairāgya. Stay above everything, from this martyaloka, this mortal world, till the brahmaloka. All bhoga, all enjoyment, is not permanent. No qualities, no taste. Sar, asāra. So this is called saṃsāra. This world is called saṃsāra. In this saṃsāra, there is no sāra, so we have to come to the asāra. This body is created by five elements, and it belongs to this earth. Prāṇa is a mighty power, and prāṇa is playing with these elements. So prāṇa is keeping our whole entire function going on. God has given all the tendencies, but viveka is yours, and tyāga is yours. Tyāga, viragha. Vairāgya—without vairāgya you cannot renounce. So, Brahmajñāna is a lifelong practice. This is too much of what I spoke. You have to digest it the whole night. Tomorrow at 10 o'clock, I will be with you. All dear brothers, sisters, those who are with the webcast: practice what I gave today, and get rid of your big brother—laziness. It is your very, very own concern. Without practice, you lose it. It's a pity. We don't know if we will get such a beautiful body again. This instrument is a very precious instrument, and it also has an expiration date. It's written on your knees; look on your knees: expiry date. So you are still using this old instrument. You never know where you will fall down. So go within thyself and think for what. As long as you will not give up this quality—that you are offended, you are angry, "How can he say this to me?"—you are nowhere, dear. Mahāprabhujī said at the end of that beautiful bhajan: "Nārāyaṇa Bhagavān, Dev Puruṣa Mahādeva, Mādhava Kṛṣṇa Bhagavān, Satya Sanātana, Guru Deva."