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We must now say goodbye to this program, here on this beautiful meadow. When one speaks while in the lap of Mother Nature, it is like this. And the navel of the Mother is this tree, you see. A big tree, and we are all around the vibration. It is beautiful. Sādhanā is good to do with the group. We have three different kinds of sādhanās. One is called Nimitta, and two are called Nitya. The Nimitta is every summer retreat that we look forward to, to recharge our prāṇa-śakti and let peace enter our entire being—our body, our mind—losing civilization’s noise. In this way, our ashram is one of the most ideal. The second Nitya is our yoga classes. Wherever you are, in every city, every village, every town, you have yoga in our Life Centers. There you come together, recharging energy every day or every few days. Then the third point, the best of all sādhanās—and luckily we have this in our Yoga in Daily Life—is called satsaṅg. Satsaṅg replaces these techniques of the Brahmavidyā. Our Yoga in Daily Life has the plus points of our satsaṅgs, where not one person is talking as if they are the creator, but we are presenting the wisdom, the knowledge of our paramparā, as well as all the holy saints around the world. We do not separate our paramparā; we follow and accept teachings of the truth from all saints. In this way, our Brahmavidyā Abhyāsa practice continues. In the middle to the end of August, we will have two more weeks of training here. If you can manage to come, if holidays and family programs allow, we will continue these trainings. If not, there will be other retreats. In the satsaṅgs, we cannot teach what we are teaching here. There are theories. So yesterday afternoon, I explained to you the third step of the Brahmavidyā Kriyā, which will raise many questions. You remember I told you that Mahāprabhujī drew the map of the universe and how the soul should travel. It is perfectly navigated. You write "Brahmaloka" and off you go. Where? To satsaṅg and to retreat. In that, first are our five tattvas. These five tattvas are the pañca bhūtas, the five elements: space, fire, air, water, earth. After the five tattvas come the prāṇas. These are five prāṇas and five upa-prāṇas. Last night, I slept with open windows and called God. That is why I also came late now; thank you for your understanding. I try to bring all the prāṇa inside so that it goes well. So, five prāṇa and five upa-prāṇa, sub-prāṇas, and all these ten prāṇas have their very precise duties. We had long lectures about the kośas, I think at the end of February or March. In the kośas, in the prāṇamaya kośa, are the prāṇas, or functions and responsibilities of the nāḍīs, in which the Vajra Nāḍī is very important. So we go through the nāḍīs. Likewise, there are five different layers of the bodies. Generally, they divide bodies into three parts: physical body, mental body, subtle body. The other two, they do not count. But it depends on which subject you are talking about. So, it is better for us to have these five bodies. After that, these five bodies are connected very much to the seven worlds. Different scholars write different things. They say that these seven lokas, according to the Vāstu Śāstra, are divided in the body of Viṣṇu. Viṣṇu is once Kṛṣṇa shows his Virāṭ form. Virāṭ means great, big, highest. You know, and you have been reading the Bhagavad Gītā. Arjuna asked Kṛṣṇa, "Always you tell that you are the highest one, you know everything and this and that, but prove me, show me. I take you as my sakhā, my friend." Sometimes I have a problem to say, "You, my friend," because you are much more than that. I want to see your real self. Kṛṣṇa said, "Arjuna, you will not be able to endure or digest. So it is good, better you know me as I am now." Arjuna said, "Either you are not that, or you are hiding." Well, Kṛṣṇa said. Then Arjuna became alert, aware, and opened his eyes. "Arjuna, open your eyes and be observant." Virāṭ means endless. And suddenly, that manifestation takes place in Kṛṣṇa: all mountains, hurricanes, oceans, fires, storms, all planets, sun, moon, Svarga, Naraka, in different parts of the body, all devas, rākṣasas. My God, Arjuna was frightened. He was not so strong. He was a hero, but the hero has his limitations too. There is a story. One man went for a walk at night, and he thought the best place is the graveyard. Many people think in the graveyard, maybe someone becomes a ghost sitting there, and they have an evening party. Some bring fresh wine, hoiṅge, this, that. And that man, he did not believe. He was a bodybuilder. He said, "A few ghosts I will squeeze under my arms, and a few I will press under my feet, and the rest I will throw with my buttocks." He was walking through. But blackmailing can be a ghost. He was walking, and there was one tree branch, and this tree branch was a little touch on his shoulder. His hair began to stand. And he said, "Oh, what is a tree?" When you become scared, fear then your willpower decreases. At the point when you have fear, your strength goes down. So first, he was thinking already, maybe that was uncertainty. And second, some branches of the tree touched his shoulder. It was summer; that was another evidence of getting afraid—it can be a ghost. Then he was walking around; he came to the middle of the graveyard, and someone came from behind and said, "My friend." He got a heart attack, and he opened his chest. So fear, as a fear—life is dear to everyone—so you should not have a fear. So there is fear. Arjuna was a great hero, but Kṛṣṇa knew that he would not be able to see all. First, Kṛṣṇa became bigger and bigger, a huge giant, head in the sky, hands north and south, legs under the earth. Fire, water, lightning, my God, what not? The lowest one is called the Nāgaloka, the snakes, reptilians, and so it is said that Viṣṇu’s feet are on the Nāgaloka. Well, at least his holy feet are there. Arjuna was frightened. He fell on his knees and began to pray, "My dear Kṛṣṇa, forgive me. I do not want to know who you are. What are you? That is not my business, my dear friend. My Lord, come again in that beautiful human form. I cannot resist." He closes his eyes, but we cannot close our eyes in front of God. If He wants, He manifests within ourselves. We can see Him with or without eyes. Again, Kṛṣṇa came in His normal form. "I told you, my friend, better you know your limitations. Do not try to know who I am." Similarly, the universe is endless. So, five kośas, fourteen worlds, in which our sun system is dwelling too, our nābhi. So these are Brahma Kriyā’s points. But due to the cold air, my throat does not allow me to talk. If I feel better this evening, I will speak more. With this, I bless you, and looking forward to the next programs, I would like to tell you a small story from the Ṛgveda. This story I was reading during the floods in June. Many people lost their belongings; some of them lost even their lives. And then there are floods again, and people who managed to clean after the first floods again lost everything. This is a good story which tells us how to avoid such situations. The Ṛgveda is the oldest book in the world, so it is a very old story. The Ṛgveda consists of several books, and this story is from the third one. Ṛṣi Viśvāmitra was returning from one king. He helped the king a lot, and he got many gifts from him. So he was going from the king on the way home, and he had many wheeled carts with him of all gifts. And there were two rivers coming into one. These are two rivers from northern India. In history they had different names, but now their names are Beas and Satuč. And the ṛṣi asked, in a very nice and humble way, both rivers if they could lower the waters because he would need to go through. The rivers told him that they would like to do that, but it is God who designed that, and they just follow God’s will. But the ṛṣi was asking them very much, and he called them sisters and mothers, and his speech was really beautiful. So finally, the rivers agreed to do it for him, but they told him to remember well what he told them and to tell this message also to other generations, so that the people would not interfere into the rivers and their ways, because when they do so, then the way of their life will be distracted also. And when now the floods were going on, the people found out that the rivers flowed in completely different ways. And when they were consulting old maps, they found out that the new waves of the rivers were, in fact, the original waves. The rivers flowed like 50 years ago, and that the rivers remembered the way they once flowed. And when people would apply ahiṃsā upon rivers, there would be no floods. So that is a teaching of the old scriptures.