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Oṁ Dīp Nārāyaṇ Bhagavān Kī. Blessings of the Alagpurījī Siddhāpīṭ Paramparā. You have much information about Alāgpurījī, and we have spoken a lot about it. I would like to give you more, but first, let me know: who does not know about Ālak Purījī? Please raise your hand. I see no hands; everyone knows. That is good. Let us speak about the Kriyā Anuṣṭhān. You are lucky to be able to practice it. First, it develops your spirituality, bringing peace and balance to body and mind. It awakens in our consciousness an awareness of who we are and what the aim of our life is. This sādhanā has physical, mental, social, and spiritual benefits. This technique involves many kriyās. The complete anuṣṭhāna is for three months. However, hardly any sādhaka can dedicate three months, as we have duties in daily life. Yet, some renounce and undertake it. That sādhanā is very powerful, effective, and useful. There is also a 24-hour program for one or two weeks, which is not so easy. Many can manage this. In this sādhanā, one observes complete mauna (silence). For the last 45 years, I have tried to encourage people to keep mauna. I am sorry to say I have failed; people cannot keep silence even half a day. The three-month practice requires no mauna, no telephone, no television, no newspapers, no reading, no talking to anyone, no touching each other, and sleeping on kuśa grass. It is a beautiful anuṣṭhāna involving many kriyās, where you have good experiences. However, you need a health certificate proving you are not psychically ill, too emotional, angry, jealous, or moody, as such states disturb others. It is a very beautiful sādhanā that we will do one day. I tried to reduce that technique. What you are practicing now is 10% of that sādhanā, and even this 10% is too much for you. This indicates you have not practiced consistently throughout the year. You must first practice to control your body. In our self-inquiry meditation, we call this kāya-sthairya. Kāya-sthairya means the body should not move. Sit comfortably for one to two hours with no movement and without sleeping. Sit normally, straight, and relaxed. This requires, first, a very sāttvic diet. No beans except mung (green soy), and no food that creates gas in the stomach. Reduce your meal by 50%. Practice half and full butterfly pose daily for 10 to 15 minutes. It takes time to prepare yourself. This is the beautiful Kriyā Anuṣṭhān. We will do that sādhanā when our Om Ashram is finished. In a 20-square-meter room, we can keep a maximum of six persons. It will be a beautiful experience. What we can do here must not be in vain. Patañjali said, "Atha yoga anuśāsanam." Out of a hundred people, perhaps thirty percent will be successful. Seventy percent, sooner or later—within 15 or 25 days—will step out because they did not prepare properly. It is like going to the Himalayas; you must prepare yourself physically well. At that time, you will definitely hear a different nāda, a sound. As the Vedas say, nāda rūpa para brahma: that resonance is Brahman, the highest. It awakens in our brain and mind. You will hear ten sounds. These ten sounds belong to the ten indriyas: the five jñāna-indriyas (senses of perception) and the five karma-indriyas (senses of action). You will hear a sound inside; you will hear every organ of the body. This means you are dwelling within yourself, in the body. Yes, we are in the body, but we are not aware of it. When you are trained and practiced, the nādas awaken. You have so many vṛttis (mental modifications), and it may take years to get rid of them. There are desires in thinking, longing, doing, hiding, etc. These will not let you go inward. That is called vāsanā. Vāsanā is one of the biggest obstacles on our spiritual path. It means different desires. As I spoke yesterday, you should have your own space to sit. If you practice only āsanas in a yoga class, you are not touching, but if you are touching afterwards, you have no chance to develop yourself. When you hold someone’s hand, the energy or sweat of that person goes into your body and yours into theirs. If you are both practicing the same technique, then perhaps it can function. But how do you know what I think, and how do I know what you are thinking? Someone may be doing it with you, but in reality, they are not. This is vāsanā, and energy travels very strongly and quickly. Yesterday, Yogananda from Maribor—he is not here now—told me something. We were talking about fish and how to bring them from a pond to a big lake. He said that if you take a fish and put it immediately in other water, your touch on the body of the fish is like a very strong, hot iron on its skin. Merely touching them in open air causes them suffering. I learned something new. I hope it is the truth. I have never touched a fish, nor has a fish touched me, except perhaps mistakenly in a swimming pool. We should purposely not touch fish. Their skin is different, and our skin is different. Similarly, for your sādhanā, to do it is not easy. It is like walking through a coal mine for about ten kilometers while wearing a completely beautiful white dress. The challenge is to come out without a single black spot. As we walk in the street, talk to someone, shake hands, or hold someone, our spiritual energy is as sensitive as the skin of the fish. How can we develop and progress further? How lucky are those who can at least keep that principle and distance themselves from those vāsanās. The first obstacles are these five jñāna-indriyas and five karma-indriyas. These are called the ten horses. These ten horses are in the chariot of Kṛṣṇa. You have five, but sometimes the complete set is ten. These five horses in Kṛṣṇa's chariot are the five indriyas, our karma indriyas. Kṛṣṇa is the mind that controls them, but the mind itself is not under control. Gurujī has written a beautiful bhajan: "Oh, my brothers, sādhus. I sat in the chariot, which is a beautiful chariot. Sādhvai, ajab raṭ hamārā." Ajab means wonderful. We cannot value that; we only wonder. That chariot in which I sit—as Holī Gurujī said, and we are also sitting in that chariot—is our body, our coach. I have sat many times in this chariot. There are ten horses in this chariot. What a wonderful movement of this chariot! It is beautiful. What is that? That is our life. How gentle and beautiful the life we are leading is. There is gentleness. There are no vāsanās. "Ghoda chales ratme," the ten horses pull this chariot. "Ghoda chales ratme, ajab chal apara"—what a wonderful walk or run of these horses. This bhajan is beautiful; Holī Gurujī wrote it. Finally, it is said that Gurujī describes many things. Finally comes the viveka (discernment). The Ātmā Rāja Vethiratmai: that King Ātmā is the ruler, and Viveka is his secretary, his advisor. He also puts the light in this chariot, the light of knowledge. In this chariot, we light that light of knowledge and wisdom: Anadbhaya ujala—endless is the light. Similarly, if we go to this anuṣṭhāna practice and kriyānuṣṭhāna, we must first discover our chariot in which we are sitting. But sometimes our chariot is so dirty, dusty, completely broken, and stinky. We dare not go in. At that time, what happens? The soul leaves the body and dies. It is said: "How many years I tried to ask my mind, oh my mind, oh myself. I tried so many years. Finally, I cannot resist, and I cannot hold further. I leave this chariot, and I am going." I will search for another chariot. I hope I will find something clean, or I will clean it. So many sādhanās you are doing, but why can’t you develop? I try a lot, many times, but it always turns in the other direction. For a while, you play at being very spiritual, clean, and fine, but your vṛttis, your thoughts, are different. Our thoughts awaken that vāsanā, and no one can see it, but it is there. If a beautiful flower has a nice smell, you do not see the flower, but you perceive its beautiful aroma. If it comes with a stink, you know it—like a stink bomb. Some people make a joke and throw it through a window, and within no time there is an unbearable smell. There is a beautiful flower in the forest, in the East—specifically, in Vancouver’s Stanley Park. I do not smell anything, so do not tempt me. If you bring a good flower or some good oil and say, "Swāmījī, it’s a beautiful smell, look Swāmījī," I say, "Oh yes, but it is like a blind person, born blind, and you tell them, 'How nice is this yellow?'" My yoga dress color is so beautiful, and he said, "Yes, that’s all one can’t see." One day I asked Holī Gurujī, "Why can’t I smell anything? I can smell only one thing, something like camphor." You know we have headache cream like Tiger Balm; I can feel that strong smell, that’s all. Gurujī said, "Mahāprabhujī has given you this, so now you have only seven indriyas." I said, "Why not this?" Because you will have to sit many times where there is no good smell—like in airplanes with alcohol, fish, meat, and many other things. Many people are happy to get out of the aeroplane because of the smells. I do not feel anything. So Holī Gurujī said it was for my comfort. Do not miss anything. Well, it is so. This is what happens with the indriyas; subtle energies come in. You do not see good air or a good smell, but our nose, the indriyas, are very sensitive. In one bhajan, it is said: "Rājā Antaryāmī"—you are the king in this body, your ātmā. Use kāya nagar kā rājā. Kāya means the body. Nagar means the city. Your body is that city, that big city, and you are the king of this kingdom. You are the king of kings. King of Tukhaya (mind), the senses are your subjects—your mind and ten senses. In certain contexts, we count the mind also as a sense. So, king of mind and senses, these are your subjects. These indriyas are your people, your folk. Mat kar iskī gulāmī: do not be the slave of that. Mat kar iskī gulāmī, yo rājā antaryāmī. Is tāṁme indriyaj das hai: there are ten senses in this body. Perhaps only perfect yogīs can control them. But two you cannot trust: one is passion, and the other is taste. These two are very difficult to control. This is a beautiful bhajan of Swāmī Ācārya Rāmajī Mahārāj. Now, you are a different person, and I am a different person. You have to live with these realities. Otherwise, your husband will not let you in the house, your wife will not let you come home. They will say, "Go to the forest, search for mushrooms, and cook your food." So we have to make certain compromises. But in compromise, there is discipline, says Patañjali. We must have discipline with our indriyas, discipline with everything. Then your achievement is there. Otherwise, we are not capable of sitting for 40 minutes or half an hour without movement. Because you go to sleep late and get up early in the morning, after 10 minutes Umapurījī says, "Relax the whole body and your breath." You feel relaxed, but they do not understand what she is talking about. Her voice is soothing, so you say yes. You like this? Yes. You are relaxed? Yes. There are certain kinds of food that make us "slippery," and that is mostly the case if you eat grains or meat. Grains, regardless of type, produce gas during digestion. If you drink half a glass of water after half an hour, this gas rises, and you feel sleepy. If you lean on your chair for ten minutes and sleep, you release the gas. Try to avoid grains as much as you can. A person who eats only vegetables has no bad smell. Animals fed with grains—like pigs—have a bad smell experimentally, but rabbits and deer, which do not eat grains, have no bad smell because there are no gases. Their digestion is very nice; their droppings come out like mālā beads. When dry, you can make a mālā, and they are all the same size. There are many such things. If you want, you can use milk, butter, and nuts, but not grains and not meat. About 80% of our diseases will not come to us if we eat very natural food. So anuṣṭhāna is very, very good. If you can follow a two-week anuṣṭhāna, it is like a cleaning. If you do it for one month, it is like what we call kāya kalpa. Then you can meditate. There are ten senses in this body, and these senses have ten different sounds within your body that you will hear during meditation. When you hear a sound now, it is your body’s sounds, your senses, your indriyas. But the eleventh sound—that is from the brahma-randhra—is called Roopaparabrahma. When that sound awakens within us, there is no tiredness, and it is something beautiful. At the last Kumbh Melā, there was one Mahāmaṇḍaleśvara from Avakara. I have known him for a long time. He can perform the perfect Ujjāyī Mudrā, which is called the Khecarī Mudrā. He showed me and said he can do it for even ten hours. He had a different taste, but now he has only a sweet taste, like amṛta, sweet like honey. He said he could teach me. I said I had to go to Europe. He speaks very well. Our Haripurī, Swāmī Haripurī, was asking me, "Swāmījī, can I learn this? Can I learn this?" I said, "Not now." But that mudrā, Khecarī mudrā, is profound. I have written a big book about Khecarī mudrā. At least with our Ujjāyī Prāṇāyāma and an imitation of Khecarī Mudrā, we can awaken something. It is that which brings the real body of Kāya Kalpa. He said that after doing this Khecarī Mudrā, he has to drink milk with ghee and a lot of sugar or honey. He is strong; he has no diabetes, nothing. He said, "This Khecarī Mudrā needs lots of energy back." These are all kriyās of yogīs. When a ṛṣi was making a bhajan: "Suno kechari mudre ki bāte"—Listen about Kecharī mudrā. "Yogī Janakī Bātre"—She is the mother of yogīs. Like a little baby drinking from the mother, the yogī drinks from the khecarī mudrā. You need nothing to eat. It does not have to go out, and everything applies to your body. All organs function perfectly. But again, discipline is key. Your vṛtti disconnects you from everything. So control your vṛtti. It will take you years or lives to remove that energy which is not your energy from your body. What we did here is Yajña or Havan. At present, we are doing it only for the ancestors. There are other beautiful things which will come, many good things. I wish that your sādhanā will be very good. Now, only five days are left. Please concentrate and practice. Keep distance from bodily touch, at least for these five days. After that, it is your karma, but if you want to achieve something, then think it over. Śrī Divinān Bhagavān, Alak Purījī Mahādeva, Dev Purīṣya Mahādeva, Satguru Svāmī Madhavānandī Bhagavān, Kī Jaya. Viśva Guru Paramahaṁsa Svāmī Maestro Ānandhī Guru Deva, Kī Jai.