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Deep Nārāyaṇa Bhagavān, Devīśvara Mahādeva, Dharmasaṁbhāra, Satguru, Svāmī Madhvarāṇjī Bhagavān. Good morning to everybody. Good morning to everybody. We are fifteen minutes late. Fifteen minutes late, but you had nice bhajans. I had a consultation, so I couldn’t come so quickly. Anyhow, let’s begin. So, juniors, afterwards, chocolates are waiting. Go into the garden and do asanas so that you can digest better, so that you can eat the chocolate better. Thank you. Brahmavidyā is a science for more control and mastery over the prāṇas. There are many different kinds of prāṇa. The physical prāṇas are the ten prāṇas which we spoke about last seminar, very in detail: five prāṇas and five sub-prāṇas. But beyond this there is some higher level of the prāṇas, which should come in front of us when we continue our Brahmavidyā. Meditation with mantra is the key to Brahmavidyā. Meditation harmonizes all the energy in the body, tranquilizing our brain activities, which also means the reduction of unnecessary vṛttis. Patañjali speaks about two kinds of vṛttis: kliṣṭa and akliṣṭa vṛttis. Kliṣṭa is the disturbing. Kliṣṭa, kliṣṭa, kliṣṭa. Kliṣṭa means fighting, negativity, disturbances, restlessness, etc. This is called kliṣṭa vṛtti. Patañjali speaks in this chapter of the kliṣṭa and akliṣṭa vṛttis. Both vṛttis are dependent on society. With whom you spend the time, with whom you speak more, in which company you are—so in whose company you are, that according to the vṛttis will increase or decrease. One negative word which is put in your brain will multiply. Then it means that you begin to research, you begin to analyze. You begin to give arguments, your comments; it doesn’t matter which kind. For example, someone died and you get this message. Now, there are hidden feelings in the subconsciousness. Maybe your grandparents, your parents, brother, husband, wife. Now all the memories are awake in you, from the very beginning till today. All experiences, good, positive and negative, so you begin to think, "How nice was grandfather? How kind he was," and so on. It is said the blood is thicker than the water. So blood relation, even if the grandfather was strict, but now the love for the grandfather awakens in you. Similarly, it can be negative. So the negative companies come, creating in you the kliṣṭavṛtti: anger, hate, jealousy, revenge, greed, etc., many, many. You try to put it in a positive way. But it always turns the pace to the negative way. For a while, the positive pace of the chapter is there. But again, your intellect turns that back again. So, this one seed sprouts, becomes a big tree, and creates millions of seeds, positive or negative. Akliṣṭa vṛtti is without troubles, without negative feelings. Now these both vṛttis, akliṣṭa vṛtti, can be analyzed and purified through your Guru Mantra and meditation. Many people would like to meditate without a mantra. They say, "I can’t go deep in meditation if I practice mantra." Meditation without mantra is a body without a soul. So you go deep without mantra, into nothingness, into tamoguṇa, in drowsiness, like your deep sleep. Therefore, meditation without mantra has zero benefit on the path of spirituality. The brain, vṛtti activities will not purify negative karmas. Therefore, after all, a mantra is given. Now, you have a mantra, you meditate. But you must have a very concrete destination, a very concrete aim. Otherwise, you grow the jungle again. Not only that, you just practice your mantra, close your eyes, and meditate, but you have no aim. Then it’s like this: you take the oil out from the seeds and you let it flow into the sand. So, meditation with mantra is a living meditation. Kliṣṭa-akliṣṭa vṛttis means, though, here, that you must know with whom you are dealing, with whom you are talking. Which companies you have? If you wish that your spirituality has very pure growth, then you should choose your companions. When the doubts are there and you meet other ones who also have doubts, then it’s like the lemon separates milk and water. It becomes maybe paneer, but there is no ghee anymore. Look what power the lemon has. One drop of the lemon can remove all the ghee. There is no ghee anymore in it, either sour water or paneer. Litres of milk must have some grams of ghee inside, but one drop of the lemon chemically changes everything. Now, you can very clearly understand this example: you have immense spirituality in practice, but one talk with someone spoils your years and years of practice. Again, I repeat, "Holi Guruji" is one of the bhajans. It is said, Yogīs and Yatīs. Yatīs are also yogīs. Yatī is not an animal. Once, some years ago, nearly 10 or 15 years, one of the Austrian climbers went to the Himalayas, and he said that he saw the yati, and he saw the footprint like a big bear. And because he’s a famous climber, and the media interviewed him, now the whole world has come to Yeti. Now they think Yeti is an animal. And after a few years, he said, "I must confess myself. I have made only a joke to become famous. I didn’t see the Yeti." At least he was fair, but the name of Yeti became famous. The Yetis are a certain kind of yogīs doing sādhanās with some kind of ceremonies. And they are more found in Jaina sādhus. So yogī and yatī, both are doing for spirituality. But in yati, jāti means jātna, jātna means practice, try hard. You can say the other word of tapasyā. But these jāti techniques, what they are doing, they definitely develop some siddhis. And with their mental power, they can shift a heavy rock to another place. But this is hard training. Yogis and Yatis try very hard with practices they design; they grow a beautiful garden of spirituality. Such a garden, people like to go and see. Beautiful plants, beautiful flowers. It is where and how to put. People come and find peace and happiness. The birds, butterflies, and many other creatures. It’s peaceful. People like to go and sit and meditate. So that is the spiritual garden they are developing within them. That is the level of the akliṣṭavṛtti. There is no kliṣṭa, no disturbing. Yogī yatī koyī mehnat. Mehnat means hard work. Mahnat kārī bove bhajan kī balī, they grow the garden of bhajan spirituality. Jeman bandar baḍā hrāmī, but this mind is a monkey. It is a destructive monkey, ničivá opice, stupid monkey, hloupá opice. The body’s palm tree, within no time, destroys the whole garden. So, which is this mind? And when this mind gets a little black mole, a negative word, then the monkey becomes crazy. And it is said, a monkey by nature is restless; it doesn’t sit peacefully long at one place. So, a monkey by nature is restless, and now a scorpion comes and bites the monkey. Now she becomes more restless because it’s painful. She’s jumping here and there, and here and there. Now, a kliṣṭavṛtti in our citta is jumping here and there, destroying all your good thoughts, good relations, good developments, and creating all negativity. Then you are nowhere. A beautiful glass vase, a flower vase, beautiful, expensive, and it just falls out of the hand, splits into many, many little pieces. So that you have a most beautiful vase in your hand through your sādhanā, and with something, just you say, "Oh, I don’t like anymore," you throw it, then you will be sorry. Now you will take a broom and clean again together and throw it in the garbage. You will be sorry. Therefore, Patañjali is saying, "kliṣṭa-akliṣṭa-vṛtti," and in the very beginning he said, "yogaś-chitta-vṛtti-nirodha." Through the practicing of yoga, you should purify all these vṛttis. Or your yoga practice development will take place only when you purify the vṛttis. So, this which we spoke yesterday evening, four antaḥkaraṇa: manas, buddhi, citta, ahaṅkāra. Now, they are capable to do a lot of things. It has immense potentiality in manas, buddhi, citta, ahaṅkāra, but it is closed in one net. This is a net, like a spider’s net. It’s a net where you catch some wild animals. It’s a net which a fisherman uses. So when you are in this net of troubles, you can’t get out of it. Which kind of net? Again, your own vṛttis. So you can cry the whole day, you can be angry the whole day, but you are not forced to do this. It is in your hands. So a wise person, a wise person, a spiritual person, is like a light, and near the light, no darkness can come. You can catch the darkness, make a hand like this. And look in the hole of your palm and look inside. Completely dark. And now you will show the light. What do you think, light? I bring you darkness. Come near the light. Look. There is no darkness. Similarly, if your citta vṛtti is under control, and you have akliṣṭhavṛtti, good thoughts, you have been practicing many, many years of yoga and kriyā and mantras. Now you must be the wise. You must be enlightened. Enlightenment means knowledge. Knowledge, jñāna. My name is Gyanananda, but it is full of darkness. That is why I got the name Gyanananda, to be enlightened. Gyanananda, Gyanananda means Gyanananda, the bliss of the knowledge, not the joy, no, not this material joy, but the joy, the happiness of the divine bliss. That bliss comes only when you get this jñāna. Jñāna is a light, prakāśa, and the darkness. So if there is somebody sitting in jhāna, please don’t be angry. I didn’t mean you, but as an example. And if you are angry, then you are still not Jñāna. So this knowledge which leads you to the Ātmā Jñāna, I know now I am Ātmā, and we all know that we are Ātmā. When you are fully self-realized, then you do not have fear and pain in the body. So, let’s say I am a realized one. And the doctor comes and says, "Mr. Swami, you have to get an injection today." I will say okay, but I will look there. Yes, it means still I am the body. Theory and practice are two different things. If you are a complete ātmajñānī, not only the needle of the injection, but the doctor can drill inside, it’s cool, blood comes, and you can do clean just like this, and let it drill in. Aum Śānti. Therefore, for us, Bhakti Yoga is good. Eat prasad and enjoy. God, I give everything in your hands. But don’t let it become pain. That’s it. So this Ātmā Jñāna means that, not that you don’t feel pain. You feel it. As long as you are in the body, and the body is a living body with five elements, you will feel hungry, you will feel thirsty, you will feel cold, heat, everything. You will have desires, you will feel unhappiness as long as the body is there, but you do not identify yourself with the body. So we come further: in this four mighty energy in us, which are governing us, and we don’t see that. We can search the whole body, we don’t find them. That is a real hide and seek, so it’s a masterwork. They are hidden in us, but we can’t see them. Our mind, the mighty one, is governing us. We say, "I changed my mind." How did you change your mind when you don’t see him? So where is that one? If we know, then we will catch it. But it is invisible. Some saint said, "You can’t owe me; I am like the sky. You can’t hold me; I am like the wind." But still, I will be one with you. And so that mighty mind is sitting in us and governing; we cannot give the command to our mind. You can, but he will not obey. You have to obey. So manas, buddhi, citta, ahaṁkāra, these mighty forces in us, they can liberate us or they can destroy us. Therefore, Patañjali is saying, step by step, slowly, slowly, the very first beginning is Atha yoga anuśāsana. Follow these yogic principles. Follow this. Not only during this weekend seminar, not only for Anuṣṭhāna, and not only for one month, from the day you began till today, if your saṅkalpa is continuing or not. Saṅkalpa means your vow, what you promised. Look at the thread of your saṅkalpa from the first day when you began till now. How many times have you broken? You will find that there are knots. So, how many knots do you have on this thread of your saṅkalpa? Or may not? You have this, you are strong, great, you are a hero. But weaknesses are there in manas, buddhi, citta, ahaṁkāra. This Manabodhi Cittāṅkara doesn’t let you go higher. And they can’t go too, because they are involved in the need. This is three. It’s called Māla, Vikṣepa, and Āvaraṇa. Māla means impurity: physical, mental, emotional, intellectual, social, etc. Impurity. Including your nourishment, including your dress. What are you wearing? Many, many, many things. Even we don’t know, so impurity will not lead to quality. In quality, there is no compromise to have a little impurity. Quality decides, and therefore, look. How many times were you angry with someone? How many times have you said, "I don’t like this?" It’s very hard for two people to live together. No, I don’t want to do this. You are too bossy. You are too pushy. You are too lazy. Must I work everything? You can do two. They are always scratching between. This is one little example from a thousand, just one. Nine hundred ninety-nine more are there. This was only one thing. And when you have hidden forces within you from impurities governing the Manabodhi, Chitta, and Ahaṅkāras, someone tells you, and immediately you are like popcorn on a hot fan. Of course, popcorn is not bad. Therefore, it is said, there was an old oak. On the old oak, there was sitting a bird, a hawk. He heard more, and he spoke less. You will see other birds are all the time singing nicely. A hawk is sitting like a majestic, listening more. And looking less, he spoke more. Heard and less he spoke. Wasn’t that wise? That hawk, an old hawk. So be like that one. Listen, digest, let it time, and then give back. Like a honey bee takes nectar from different blossoms, she eats. She digests, then she produces the nectar, the honey out. And other what we produce need not to tell anything, so it’s not easy to be that, but the wise one has that. A great wise person, and that’s called Amrit Bani, Amrit Bachchan, Asri Bachchan, Jnāna-amṛta. That’s called jnāna-amṛta. Amṛtavāṇī means amṛta-speak, to speak. Talk. Amṛtavācan, the words that you are telling, nectar. Jñāna-amṛta, that is the nectar of wisdom. And whatever negative it was, you digest in your stomach, and you give again the nectar. That’s Devpurījī’s saying. Gurudev takes upon himself the destiny of the devotees. He takes all the naughtiness, all the anger, hate, this and that, all the karmas of the... Devotees depend on him, and he gives a blessing. That’s a nectar. That’s why I said, O Gurudeva, I can’t pay you back, lives and lives. So, where the purity is in your stomach of your consciousness, and the surface is the viveka and the intellect, whatever somebody will tell you will take time, and then you will tell your wise words. That’s it. Your wise words maybe sometimes are a little hard. The needle is hard and painful, but the liquid that comes through into the body is helpful. So that’s what we call the Guruvākyā, meaning the words of all saints and all holy books. It is said that spiritual injection, man needs spiritual injection, meaning those spiritual teachings. Nowadays, we are missing the spiritual and ethical values. So, before we come to the next point, you should know impurity. Purify, purify. Surrender. Gurujī said beautifully in his bhajan. Guruji beautifully said in one bhajan, "Oh Mahāprabhujī, if you do not wish to accept my service directly, I would like to serve you. And if you do not wish to accept it directly from me, let me serve you through service to your devotees." That means a disciple has the saṅkalpa. To bring the light of Gurudeva into the world as pure as it is. What I am doing is serving Gurujī through you. I am sitting here because everybody can see me, but you are the great. You have more than me. There is one scale, and when you put on the scale two, when it’s great and more, it is down, and when nearly nothing, it is up. So you see, you are all down, and I’m just sitting, nothing. You see the example, but I’m sitting, that you can see me. That I have nothing. Why? Because I gave you everything. That’s it. So I gave you so much, so you are more heavier. That’s it. So my teachings, my bringing the message of the Gurudev through the whole world. I don’t think that I am tired. I don’t think that I will go there; there are only a few people. But I have my saṅkalpa to serve my Gurudeva, in this way. So Gurujī said, Now, in my seva, is there purity or impurity? If I have my ego, I think I know more than Gurujī. Now I am higher. I will talk only of higher things. It means now there are impurities in me because I am not following the pure teaching of the Gurudev. So whatever you are teaching, you bring the message into the world. It’s yoga in daily life, and you are serving the Gurudeva. Many say, "No, yoga in daily life, people don’t like it, it’s too slow." Someone said, "You can’t change the whole world, but you can change yourself." So, change certain thoughts. It is sure that you cannot have the whole world as a practitioner of yoga. And, Allah, we will soon go to Croatia, and you will see so many fig trees. And good fly, figs. Oh, I’m looking forward. And the fig is nothing but full of seeds. And if all fig seeds will grow, there will be no place for other plants on the earth. Then we can’t have mangoes, we can’t have peaches. But, you know, Holī Gurujī said, "It’s better to milk one cow than a hundred sheep." So if you have only a few disciples, no problem. Diamonds are rare, and other stones are more. There are few swans, and there are many bunches of crows. You should present the knowledge, the teachings of your Gurudeva, very purely. I never think that I am bigger than Gurujī. No way. No way. Gurujī is great. No one can compare with him. My Gurudev is my Gurudev, so you should bring this divine message this way. And we see that all don’t like it, but some like it, and some like you are here. So the question was, "Mala." Mala means impurity. Now you see, in every action, in every thought, in every word, in every teaching, how much purity you have? You want to have more, people. Because you want to have money for your center. Don’t you trust God? "Trust in me," God said. And God said, "I trust you, my son, but I can’t. I can’t survive." God said, "It’s not you, I am in you." So when you have ātmā jñāna, then you have to make the body separate. In a very, very critical situation. So there is one book called "Jesus Was in India," where he went to Orissa and learned yoga, this Brahma Vidyā, to go out of the body. Of course, on the crucifying, he had a lot of pain, and it’s not easy. Only from thinking, our heart is troubling. But that was that, he went to the samādhi, and it made him a little easier. I don’t want you to come to the cross. No one will crucify you. And if you are angry at someone, jealous, and hateful, revenge, you are crucifying so many people. You disappoint so many people because of your stupid thoughts, your stupid words. So, what I said, in the Upaniṣad it is said that on your tongue is nectar. Be that honey bee, digest all in you, and give only honey outside. Amṛta vācana, jana amṛta vācana, amṛta caraṇa, amṛta. Pañcāmṛta, there are many different kinds of amṛta. So, tere dāsan ke dāsam hoi. Only you can be successful if you go as a messenger of your Lord. You are an ambassador here. They acknowledge you as an ambassador of a certain country. Because you represent that, so you have to represent the Gurudev wherever you are, anywhere in the world. On the day when you think you know more, it means you don’t know anything. As long as you didn’t speak, you were wise, but when you spoke the word, we know how wise you are. Therefore, mala. How much mala, how many impurities do we have? Day by day, we are growing old. Be sure every day is one lost day. Of our life, it will not come back. You think I will enjoy after. You can’t enjoy now. How will you enjoy after? Therefore, be happy. Therefore, it is it. Ānandoham, Ānandoham. Nārāyaṇa Bhagavān, Dev Puruṣa Mahādeva, Satguru Svāmī Madhavān Jī Bhagavān, Oṁ Śānti.