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Prāṇāyāma leads a practitioner towards the ocean of peace. Like the bottom of the ocean, it is very calm; waves are only on the surface. Similarly, during prāṇāyāma, the vṛttis of the yogī realize this very deep peace. After that comes dhāraṇā, concentration. So prāṇāyāma leads us to peace of mind, which means it brings us to dhāraṇā. Concentration here means that you are completely aware of the one thing about which you are thinking, or what you would like to achieve, master, or do. After prāṇāyāma, concentration begins or comes into being. Prāṇāyāma is like a very peaceful flame of a dīpak, a candle flame. When the flame is not moving, it remains peaceful and straight. Such is the concentration of the prāṇāyāma practitioner, if he or she is doing it properly step by step, according to the system of Yoga in Daily Life. At that time, when proper concentration is there, then comes dhyāna. Dhyāna has many meanings, but here dhyāna means that you have found the object that you would like to know. You observe it with full attention and full knowledge. Yes, what is that? That object. So, in dhyāna, one merges into oneness. There is a symbol in front of you, an object in front of you—the flame, or the Gurudeva’s photo, or any goddess—whatever you see is, for you, the highest point. So while concentrating, you come to dhyāna, meditation. Now you are merging into oneness. At that time, you receive the knowledge, jñāna—what I want to know. To know is the knowledge about what the object is, and who you yourself are. So this means these three become one: the knowledge, the knower who wants to know, and the object you want to know. Between the object and thyself is that knowledge, dhyāna, and that brings them together, and the time of samādhi begins. Dhyāna, Samādhi, Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhyāna, and Samādhi. So this is how prāṇāyāma, if you practice it very systematically, allows you to enter samādhi every day. And the state of samādhi for our mind, for our intellect, and for our awareness at that time is something like when you are very tired and you have a comfortable bed, room, air, and everything, and you just sleep. So you enjoy. What does “enjoy” mean here? Bliss. Bliss is beyond enjoyment. Where we said “in joy,” that is still connected to the physical body and the mental waves we call desires. This is everyday sleep. Certain things bring us happiness temporarily: you see the sunrise, beautiful; suddenly all vṛttis, all thoughts go away, and you see a beautiful dawn and sunrise. But you cannot gaze for long. Or some good food, or walking in a good forest, or swimming in good, clean water. Likewise, there are many things that make us temporarily happy—that is not long-lasting. But sleep comes, and that gives you the joy of joy. Nothing is more pleasant than deep sleep, where the jīvā, the soul, the jīvātmā rests. Sleep is very important. You can compare it with, let us say, a telephone updating: you are updating. Similarly, in deep sleep, all the brain centers are checked, updated, relaxed, and freed of tension. In deep sleep, you are free of tensions. But in meditation, there is more than that. That is called everyday samādhi, nitya samādhi. But it does not come in ten minutes of prāṇāyāma. It does not come in fifteen minutes of concentration. It does not come in twenty minutes of longing to have samādhi—it will not come. Even if you do it for five hours, do not wait for it. Do not expect. Just be. And these techniques will automatically put you into samādhi, where the Jīvātmā is bathing in the divine holy river Gaṅgā, merging into Dev Prayāg with Alaknandā and Bhāgīrathī. Alaknandā-val és Bhagīrathī-val, Naginī River, Naginī folyóval, you know, it is something beautiful when from high mountains, from the rocks, the waterfall is there. There is a waterfall from the clouds, rain, from very high. Water never falls from the earth; it always comes from up to down. And the peak of the mountain—where is all this water coming from? And how pure, how clean. So it comes from up to down. And that waterfall which falls down does not come back up again. This waterfall is a joy for our eyes, beautiful for our body, and then to drink that water, it is beautiful, clean, and pure, with minerals because it has passed through the rocks. So it is said that waterfall means the wisdom, the knowledge, the blessing, the grace of the Master to the disciples. Thus the knowledge always comes from above; those who are down receive it. If you sit up and the master is down, you will be dried up—nothing. That is why Upaniṣad says: sit near the feet of the Master and drink the nectar of wisdom, the words of Gurudev, Guru Vākya. If there is a kuṣaṅga, then that water is mixed down with impurities and bacteria that can manipulate your brain, make you ill, and lead you to the hospital. Thanks to God, nowadays we have hospitals. Both places—hospital and grave—are very close. So, the hospital is again for treatment, and this hospital is again the satsaṅg. All the vṛttis are again purified, only one thing remains, that you think pure. You digest everything, give your body work, prāṇāyāma, and so the ṛṣis enjoy prāṇāyāma. And you never know when, through prāṇāyāma, your prāṇa goes to the brahmarandhra. And brahmarandhra is our sahasrāra cakra. At that time, the jīvātmā is perfect in joy—Ānanda, Brahmānanda. Prāṇāyāma purifies the entire physical body, the blood, the vessels, the lungs, through and through. It is the best service to this body, like you bring your car to the service station. Then this prāṇāyāma supplies enough and best oxygen to the brain. It develops concentration. It develops happiness in the heart—joy in the heart, peace in the heart, pleasant feelings in the heart—and it is oneness. At that time, this jīva is proceeding towards the highest level. So every day when you experience samādhi, you see the light. You have a feeling of achieving something day by day, developing towards the highest consciousness. And there is one thing, the dhārā, the waterfall, which is connecting with the nectar, and that means the mantra. It is the mantra. So, if you stop the mantra, the waterfall is finished. You see only dry rock; you cannot get anything. The mantra which will lead us to samādhi will also lead us back to our normal life. So this is called Sābījya Samādhi—Sabīja Samādhi—meaning we still have these vṛttis, and we know where I am, who I am, because we are still alive. Of course, we would like to be alive; we do not want to die. You know, great ṛṣis, ages and ages, they are still living. Though their body is completely purified, it is transparent. The whole body is transparent; that is prāṇāyāma. Meditation. Āsanas are just warming our body and giving a good massage, so that you can sit peacefully for a long time. Of course, our body is very, very important. Without the body, we achieve nothing. Without the body, we are nothing. That is why God brought us into this body, where five tattvas—five elements: space, air, fire, water, and earth—all connect into our body. And all these five elements give us comfort and balance. So the jīvātmā feels one with the divine Ātmā. At that time, you can feel and realize the Gurudev, what is the Guru Kṛpā, and what is the Guru Tattva. Only those who have a Guru, and who realize their Guru, their devotion to the Guru, their confidence in the Guru—this is what leads you twenty-four hours. And when you see the Gurudeva, your Jīvātmā is singing, blossoming, happy, glorious; all fears are gone. Minden félelem eltűnik. Sakal jag ke yantra jāmī, charā charkī ātmā, Prabhu charā charkī ātmā. Sakal jag ke yantra jāmī, charāchar kī ātmā Prabhu, charāchar kī ātmā. So, when you sing this, at that time all vṛttis are gone, all thoughts are gone. You are in that Ātmā. And that Paramātmā is the ātmā of every charāchar, meaning in every entity. Realize this is samādhi. Realize this is liberation. Realize this is ātmā jñāna. Realize this is Brahma Jñāna. So, Prāṇāyāma—that kind of Prāṇāyāma. You should go through this whole course of prāṇāyāma, according to our Yoga in Daily Life. So there you follow: you see there is a cat that follows the babies, three kids, outside. A beautiful cat is running behind her little kids. And now, when you see them, all your vṛtti is gone. And you see, in them is also this ātmā. And look how happy you are. So you turn your head, you turn your feelings towards the cat. And so is the bhakta, so is the seeker, the practitioner, turning automatically towards the Paramātmā, Paramātmā, Brahmānandam. So, feeling the prāṇāyāma, and now you have all interest towards the cat—so that is a test of the master, of where the feelings are, you see; that is very important. So, prāṇāyāma, according to Yoga in Daily Life, there was one disciple in India only, who did the whole prāṇāyāma course very, very systematically. And then, for some time, until a certain level, we also followed our Hṛdayakamala, these prāṇāyāma techniques. Many just learned one or two techniques, and then again they came to their bastrikā. So, prāṇāyāma leads to peace and bliss. Gurujī said, peace and bliss are the result of the satsaṅg. Peace and bliss are the result of the satsaṅg. Satsaṅg enters the kingdom of the Lord God through sacrifice. So what can you sacrifice? What can you give? That is it. How much can you give up? Sacrifice. Not only your money, not your properties, but sacrificing kāma, krodha, mada, lobha, moha, ahaṅkāra, rāga, and dveṣa. This is to be sacrificed. Then we will enter through the kingdom of God, into the Brahmaloka. A Brahmalokába.