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Good evening. Blessings of Gurudeva. It is nice to see you, nice to hear you. Mahāprabhujī is very, very merciful. He created, Devpurījī made the rain and very nice, cool weather — neither hot nor cold — blessings so that we can have our thoughts and our sādhanās peacefully. To proceed towards the Brahma Vidyā, there are certain nāḍīs. The Suṣumnā, Piṅgalā, Iḍā Nāḍī, Vajrā Nāḍī, and Brahmā Nāḍī are very important. Of course, every nāḍī is very important. Each limb of our body is very important. God has given us such a beautiful body, and each limb of our body has a great talent. Recently someone said that the best instrument — there are many different kinds of instruments, also instruments for operation theatres: brain surgery, heart surgery, kidney surgery, and many other things. But a more beautiful and more important tool which God gave us is our ten fingers; without these ten fingers, even the best surgeon cannot operate. So God said, "O human, why do you constantly complain that you are unhappy, you have no job, you are poor? For example, only your fingers, which are very valuable." So all limbs of our body, every organ of the body, including the brain, God has given us the most precious things. We shall utilize them in the right way in order to live a happy, healthy, harmonious, and peaceful life, in order to get Brahmajñāna, Ātmā Sākṣātkāra, self-realization. After self-realization, something still remains. That is called Brahmajñāna. Self-realization is the one step before the last to Brahmajñāna. So self-realization is not the final. Akam Pūjdu. The answer for all this is one: Ātmajñāna, ātmajñāna, ātmā anubhūti, the knowledge of the Ātmā. Poznání Ātmā. So now you know, theoretically, yes, that you are Ātmā. Now what to do? You are self-realized, but what to do? So the main work begins, my dear. You became the president of the country, and now the struggle begins. In the last month, you know, it’s very interesting. I think sometimes we have many birthdays, and every day is a birthday. Every day is a new day. Every second is a new second. But this last new moon, the middle of the Śrāvaṇa month, it is called the new moon day, and that is where Devpurījī again put his līlā into invisibility. As long as he was in the physical body, we could negotiate with him, but now we cannot negotiate. Now we have to pray. These are a little different. The language is different. The words, "So come to the Brahmaloka." And the next day, called the third day of the new moon, is also dedicated to the Divine Mother Pārvatī, and that is the day where all worship on this day. So, according to the Jyotiṣa, surprisingly, I was born the next day after Devpurījī’s Mahāsamādhi. So whenever it was possible, I used to be in Kailāsh Āśram. It is more important to meditate and worship on the day they passed away. If you can be in that place, you are a blessed one. Because on that day, that light concentrates there again, and it comes to the bhaktas. So I had no negotiation, but I had arguments. But Gurudev is merciful. The argument was between self-realization and Brahmajñāna. Because it is Devpurījī’s light, intuitions, visions, instructions, and blessings, whatever we call it, He bestowed this further sādhanā kriyās, Brahm Vidyā, and Brahm Vidyā kriyās. My first argument was, why did He give me this so late? Until today, all... will be in Brahma, in Brahman. Devpurījī said, "Polako, Komali, Slowly, Langsam, Dire Dire." And the question was about the difference between self-realization and brahmajñāna. Because we often speak of brahmaniṣṭha śrotriya. So about that brahmaniṣṭha, it doesn’t come ātmaniṣṭha. It does not come by itself. It was interesting. It began after twelve at night. And Swamiji was so happy. You could hear a beautiful sound in the third room. That was the waves to the Brahman, where beautiful darśan, beautiful blessings, so that is a yoga nidrā. Therefore Gurudev said, "Mahesh, self-realization means now begins the hard work." That’s it. After self-realization, you can still slide your car in different directions. Now it is all under your control. Everything is clear. You are on the highway. All opposite traffic is directed to the other one-way. Crossing traffic above or below. The karmas on one side, destiny on the other side. Now you have to make your way. After self-realization, you have to work for your disciples. You have to take all the weights of the disciples. You look from above. You know there is one net. So when you have ātmā jñāna, then you are filtering in very fine, very fine quality. And who are there? Uttam Jīgyāsu, the best aspirant. Uttam Jigyāsu, the best disciples. It is very easy to become a disciple, but it is not easy to surrender the personal ego. It is not easy to open completely. Why? Because we know there are four antaḥkaraṇa, as you all know. Yoga in daily life is that pure divine system, and you are the fortunate one. You have the opportunity to hear the Brahmavākya, that Brahmavākya, Guruvākya. But when the Guruvākya touches the Brahma, then it is the Brahmavākya. This means that "karaṇa" means "karma." Karma means activities. So there are physical karma and mental karma. There are four ways to do karma: tan, man, vachan, and dhana. Body, mind, words, and your position — maybe the position of your wealth, or a social position, a high position, or a high title. Suddenly, you walk, you swim in the water. In Czech, they have a very good word for when you swim in the water: Pāṇī Rāḍovā. So these are the four ways we can make a mistake, or we can do good. It should never be only one side. It has both. It will function either positively or negatively. Tan, Man, Vācan, and Dhana, these are the four: the body, the mind, the words, and wealth. Through this, we can create good or bad karma. According to this principle of the law of the fine qualities of karma. Rozumíš? Háno? Dobrý. You understand me? Rozumíte? Because there will be an examination next Saturday about Brahmavidyā. So those who pass will be chosen for further kriyās. So, how are the four? Which are the four ways to do karma? Né rozumím. Don’t understand. In Sanskrit or Hindi, tan, man, vachan, dān. Very good. Velmi dobře. The first step, you passed it. It means now there will be overthought about whether we accept you or not. Then antakaraṇa. And then antakaraṇa, which is working inside. No one can see. Maybe you are smiling on the face — yeah, Guru Dev — but inside, what’s boiling and going on has to be purified for all spiritual development. That’s called manas, buddhi, citta, and ahaṁkāra. Man is mind. What we call awareness, alertness, awakening: Citta Vṛtti. Which kind of vṛtti is going in your citta? And Ahaṃkāra, ego. There are different kinds of egos. There are subtle egos which are working in selfishness, thinking, comparing. You are still not the president of the city or country — and you have a president already, new — but you are thinking inside, "In the next election, I think I will be president." And you do work for that. When he comes to the president, of course he behaves in such a way, a good way, respects the president, and respects the president’s chair. So, the president is sitting on that chair, but who has ambition? Sitting on the other chair, mentally he or she is thinking, "They will come, I will be on that chair." This is inner ahaṃkāra and ambition. It doesn’t matter how old you are or how much education you have. My dear, my dear, mother, father: the real mother, the real father, is only once in a life. We can adopt, but the real mother and father are only once. And Mahāprabhujī said, "Mother and father, you can have in every life." Therefore, when a saint dies, we call it Brahmaleen — not that he went to Svarga or to heaven, but liberation. Liberation for how long? There is limited karma. Again, it will come. Therefore, Brahmajñāna. When you are in Brahman, then it is said that you have one drop in your hand, on your palm, on the whole of your palm. Beautiful, pure, clean water drop. That is yourself. That’s called jīva. And you are holding your hand above the ocean, and this drop drips into the ocean. The ocean is Śiva. Jīva becomes Śiva, that becomes one with Brahman. Otherwise, between Brahmā and Māyā, Jīva is between. Māyā means illusion, Māyā means ignorance, not these. Our beautiful sisters are sitting, their name is Māyā — they are not Māyā, they are Brahman. I am Brahman, yes, that’s why we said, "I am Brahman, Ānandoham, Brahmanandam." I have joy, there we are, but we are only singing, but you can feel it when you are singing. When you sing with understanding the words, then you see the Brahman, but only like a mirror reflection, but that’s better than nothing. Otherwise, it’s called māyā. Māyā means not male or female. Māyā means not money, but māyā means illusion. Māyā means ignorance, Māyā means disappointment, delusion. So, mana, buddhi, citta, ahaṁkāra. Mana, buddhi, citta, ahaṁkāra. Mana is mind, and there are many, many books existing. There are many books, thousands of pages written by everyone according to their experiences: what is mind? What is mind? Some points are okay, some points may not be, like prāṇa. It is difficult to explain the prāṇa, the real prāṇa. That prāṇa is different, the reality is different. The snake passed, and the hat fell off, but the track is. There, you see the snake was moving here. So only the symbols remain; the reality is gone. So mana is not easy. Mana is guiding us, governing us. Mana is the mighty, mighty elephant. Mighty elephant. And this mana can put you into the Naraka or the Svarga. "Mana Sam Kho Yore Kushang Yoke Sangh," Mahāprabhujī said: "O mind, you lost all your spiritualities with the kushangīs, kushanga, where there is only negative energy, negative talking, negative working, negative thinking." So now, how many of us are sitting? The hall is full. This is reality. Mana buddhi, your intellect. If the mind becomes a little gentler, softer, positive, then you jump out of your heart like a frog out of the water. Boom! Where? Intellect. Argument. Many are thinking here now. In German language they say, "Na und? Ne ja, ne ja." Who is that? Mr. Intellect, Buddhi. Buddhi can be polluted. Buddhi can be... Buddha can be one-sided. Buddha is just like a dry thing. Buddha is like a plastic apple. So, intellect alone will not let you come even to self-realization, my dear. Brahmagyāna is far, far away. But that intellect has to be colored. If you dive into the color of the heart, then your intellect becomes a rocket, which is a quicker one, into the Brahmaloka, that swan, free from all the bandits. Therefore, there is one bhajan, and also, I think, a bhajan from Lālā Njī or from whom? Which bhajan is this? That is from Kabīr Dās Jī, Kabīr Dās Jī, yes: "Chadariyā Jinī Re Jinī, Lālo Lāl Kar Dinī," very fine, "Chadariyā Jinī Re Jinī" became Lālo Lāl. Lāl means red, not only red but red. Give more color, lālo lāl, because that is the color of love. Love is God, and God is love. So when the intellect goes through that color, that changes its quality. That’s called viveka. Therefore, the first sādhanā is viveka vichāro. First sādhanā: viveka. Satya, satyākār nīyārā nīyārā. Separate the truth and untruth, the non-reality and reality. Brahma satyaṁ, jagat mithyā. Brahman is the truth, and all this is mithyā, not the truth. What is it called? It is called everlasting. Whatever is changeable in this world is temporary. Unchangeability, that is called the eternal truth. They also will change, my dear. Sometimes the kidneys will be changed. Everything is changed, but what is unchangeable? That is Brahman, Brahma Vidyā. Brahmā janāti, brāhmaṇa: who knows the Brahman, that is a brāhmaṇa. Manabuddhi Chitta. How big is your space? How many thoughts are going on in you? One of our brothers said, "I can’t sleep. There are so many thoughts," because your citta is too narrow, so it’s too compact. Expand your citta, so this thought will be somewhere far away, beyond China, and some thoughts will be beyond Brazil. You sleep and enjoy, but we call it being generous. Then all thoughts will disappear. Chitta Vṛtti Nirodha. Clean the vṛttis, then you will feel happiness. When the mind and intellect turn their color into compassion, then peace, happiness, and love enter. Automatically, your citta is relaxed, so far nothing can overflow. Everything is filtered down. But the fourth one is mightier than that. It has the strength of a lion: ego. Without ego, we can’t exist. When you are thirsty, you have to go and search for water and drink. That’s not a wish, but in that wish is a hidden ego. But when the ego becomes dominating, then you are far away from God. It’s not easy. It’s not easy. The twelfth chapter of Bhagavad Gītā very clearly speaks: "Yogīs are they, and such a bhakta are dear to me. They are neither sad nor happy, ani veseḷī." A Tito Chtyri Antakarane Manabuddhi Chitta Ahamkara. They are stuck in the net. That net is such a net that you cannot come out, like a fishing net, or like a spider’s web. A spider creates the web out of its own liver, and he can no longer leave. Manabuddhi, Chitra, Ahaṁkāra are caught in the net. And that net is very hard to remove. It is a tiger, a mighty tiger, but closed in case. That’s it. Even little children go in and disrupt him. Aru Śrīho. Mahesh, be alert. It’s time for prayer. So tomorrow morning, tomorrow we will have Brahmavidyā Kriyā, and then it will be a webcast lecture, and from the Kriyānusthān, people are coming at that time? No, no... no Śrī Śrī... Pumali, Pumali, so 10 o’clock tomorrow will be webcast. And tomorrow evening at 7:30 PM will be the webcast. All my dear ones, blessings to you. Om Shānti. Deep Nand Bhagavān Deep Jai.