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It is very nice to be here again in this beautiful, peaceful place at the college. It is very good in small villages; there are not too many big cities, population, noise, or pollution. Between the road and our college, we have this beautiful belt of trees. So, if there is any pollution from the road passing by, these beautiful trees purify and filter it. We have been here for many years. Due to our seminars here over many years, many other organizers have also discovered this place. They come and also hold different seminars. So, it is also good for this college, for the economy of this college. At least our being here a few times a year helps the spiritual atmosphere to develop. Our practices—yoga and daily life—are very deep. Knowledge, practice, and experiences are not only the āsanas and prāṇāyāmas. But more deeply, we know that the respected Prime Minister of India worked very hard and succeeded in bringing yoga to the United Nations. Many people, many religions, have different meanings. They said, "We don’t want to practice yoga because it is Indian culture, Indian religion." Yoga is not what we talk about in these modern religions. Yoga is from many, many, many yogas and yogas and yogas. But people think yoga is limited to the Patañjali yoga. Yes, Patañjali modified different techniques. Is it very good? It is called the yoga of karma yoga, bhakti yoga, jñāna yoga, and rāja yoga. Some call it aṣṭāṅga yoga. Now, what is the difference between other yoga and Aṣṭāṅga Yoga? Aṣṭāṅga: Aṣṭ means eight. Aṅga means the different limbs. We can say, for example, Sarvāṅgāsana. We all know Sarvāṅgāsana. And everybody said, "Oh, Sarvāṅgāsana." Sarva means all. Aṅga means the different limbs of the body. So when we go into Sarvāṅgāsana, then our neck, our shoulders, everything is in. Aṣṭāṅga is the main function of the yoga exercise. Aṣṭāṅga means eight techniques of yoga. In one, that’s called Rāja Yoga. Patañjali modifies Karma Yoga, Bhakti Yoga, Jñāna Yoga, and Rāja Yoga. And in the Rāja Yoga, there is a call: Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, and I think something you are practicing every day: the samādhi. Now, this we cannot divide, that today I will practice this one, tomorrow I will practice that one. These are the eight principles, and they should be practiced every day. Like you get good eating. Oh, today was very tasteful, the vegetable from the, let’s say, spinach. It was very nice. What did you eat today? Oh, it was very good spinach. Only the spinach, if you will eat it, will not be so tasteful. Only the rabbit knows how good the taste of spinach is. But we add many good spices, and the good oil. Many things we added to it, and that spinach was more tasteful. But it’s not that now I will eat a little oil. After ten minutes, I will have a little salt, then a little chili. After jeera, there is not a taste. But when all is together, therefore, the human tongue is distasteful. So, in the same way, it’s called aṣṭāṅga. So, every day, every minute, every second, we have to practice. And that’s called Yama and Niyama. And in the German language, when something happens, God, it’s always Yama. Yaman. So it’s different. But these two points in this Aṣṭāṅga, Yama and Niyama, Āsanas, Prāṇāyāmas, that is okay. Pratyāhāra and dhāraṇā are, again, a little bit very deep. Then, dhyāna and samādhi. Now we are meditating on all. But meditation means dhyāna. Now, dhyāna has different principles. When you drive a car, there are a few people in the car: a co-driver. The co-driver beside the city, but everybody would say, or they know that the driver who is driving, we will say, dhyāna se chalānā. Dhyāna. Drive carefully. The driver must be aware at once of the whole surrounding area. Front, left and right, what is happening? What is happening? As well as the backside, others are sleeping. Or one is looking like this. The husband is driving, and the wife is a little bit offended. And all the time she is looking like this. If the driver sits there and looks like that, it will not come to the destination, but will achieve samādhi very quickly. So, dhyāna: when you have a child, six or seven years old, eight years old, when going to school, the mother or father or elderly brothers, grandmothers, will tell the child, "Look always left and right, and carefully cross the road." Dhyāna. When we are walking or running, we may still be alert that we don’t fall down. So, this is also dhyāna. But as long as we are meditating, and you are thinking about how you have to collect all the plums from our tree today. But at the same time, you think, "But we have our bees at home, and we have to collect this honey." While meditating, you said, "Oh God, it’s too hot, it could be a little bit cooler." So it means we have no dhyāna. Our vṛttis, left and right and there and there, where are you? You know the story, I told you many times. That one man, he said to his daughter-in-law, I am meditating, but someone will come to see me. I gave the time, so he said, "My daughter, please tell him that my father is meditating and he will be coming very soon." He was meditating in another room, and the visitor came, and she welcomed him. She said, "Please take a seat." She offered him water, juice, coffee, and he said, "Where is your father? I want to meet him." And she said, "My father went shopping for shoes." And father-in-law listening, and while meditating, he said, "Oh God." She’s an unconscious girl, mentally thinking. I told her, "I’m meditating." And she said, "I’m going shopping soon." Anyhow, young children, the daughter-in-law, she’s about 30 years old, 25 to 30. Ah, young children, they forget. After he came, he spoke with the person, and then he said to his daughter-in-law, "My daughter, why did you forget? I was meditating, and you said, 'I’m going to buy the shoes in the market.'" In the Sombathay, she said, "Father, I don’t want to argue, but that time you were in the market searching, window shopping, because you wanted to buy shoes, you were thinking like this, sitting here, but were thinking like that." He said, "Yes, I was thinking, which shop is the best to buy the shoes?" He said, "That is right, but how do you know?" She said, "I also meditate. I also practice." But not this yoga that you practice. What kind of yoga do you practice? What did she answer? Yoga in daily life. So when you sit and meditate, but you are thinking about, "Na ja, today Umā Purī was angry." We know that she is good, but she cannot be strict like this. She has no right. Swamījī has to be angry. Swamījī can be angry, she cannot. Others said, "Well, better we go for a walk." So this is called a vṛtti, and a vṛtti, it means, it is called a dhāraṇā. Dhāraṇā is concentration, and dhyāna is deeper, to be one with thyself. So, in our yogic principles, yoga is not only āsana and prāṇāyāma. And unfortunately, many people again misunderstand and do yoga as they like. The boss gave other instructions. And the other people give them other instructions. Now, there are some who give the instruction, the order. Swamiji said, in yoga nidrā I have a head this side. And the other one said, "Yes, you have to have your head towards the wall so that you can see the light." Because his house is in the front, and all of us don’t see the beauty of my house. But Yoganidrā, you should close your eyes. So now in yoga, there are so-called differences between people who say, "No, it should be a white dress." And now, in many embassies in India—Indian embassies in different countries—someone gave them instruction: everybody must have white dress. Okay. Now, the Sādhavidyā will say that Swāmījī said, "Everyone has white hair, everyone has white hair. Color it, color it." But the reality is, after a few days, the dark color will come out again. So you should know the reality, don’t be in between. So I’m going to write to the government, Mr. Prime Minister, President, did you put in the letter to the United Nations that on Yoga Day, everyone must wear white? Like this, everyone is thinking differently. But yoga is the whole body and a different principle of our inner self, our inner self. To achieve that yoga, and therefore it is called antaḥkaraṇa. Many of you know what Jantākarṇa is. And when your Jantākarṇa is there, then a big chapter opens within ourselves. Oh God! Now we understand why Umāpurī was angry. Because He said, "Concentrate on Anta Kāraṇa." But how? So Anta Kāraṇa, what is Anta? Anta Karma. Anta means inside, and Ant means the end. So the language is a little bit difficult, as Hṛdayakamal was telling. And therefore, it’s good. It doesn’t matter how this or that is; keep on smiling. The previous speaker was saying, but you cannot smile. If it comes from inside, and you smile, then it’s okay. The antaḥkaraṇa will say. The Antaḥkaraṇa will say that, Umapurī will say, everyone we should equally love them. But if Umāpurī will say, "We should everybody respect and love, equally I love," but now she said, "Ah, that is not a good person." Then it means, in our inner self is love. Making dualities. When you speak from your mouth, there is not any more reality, because now when you give your word, when you speak, it’s not a pure spinach. But this pinaise was dipped in the different spices. And which kind of spices? That we make something our other, different image. Therefore, we also don’t trust our words. Therefore, we do not trust our own words either. I told you. Then, after one said, "No, you didn’t say," I said, "I told you, please." No, you didn’t say. Therefore, it is said, this person has no education. He was not in the school. His thumbprint, fingerprint—who don’t know how to make a signature, then we give the fingerprint. And everybody said, "Ah, it’s a fingerprint." But in a very serious situation, now you go for a visa also, or you go to the court, or you make some document. Your signature is not available or not accepted. This is the right signature. Millions of people, but there is no signature; it is the same with the finger. Yes or no? That you should know. You should know that, oh God. Otherwise, this Śānti will say, "Swamiji, I’m there, but you can put your thumb for me. I will do it, but I will have the color stamp on my thumb." But the time will come, and they will ask Sadhvī Śāntijī. "Please, can you give your thumbprint? Because we have to prove this is not your thumbprint. We don’t know whose, but it is someone’s print." So the creator, God, what he made is reality, and what we learn is after it came to us. So we can change our words, but antaḥkaraṇa you cannot change. Therefore, now it is said, humans have no power. What is on this paper is a power. Again, the paper power, yes? Or not? I come to the Hungarian border. I am Indian. I am Swami Maheśvarānanda. Please go back. Why? Show me your passport. I am a person. I don’t need a passport. No. The paper is right. Similarly, my word can be manipulated. Or, the second technique is that you speak, and I will reserve this. But this physical body has no value anymore. Now, why am I talking about this? Because antarākaraṇa, inside there are four antarākaraṇa. And these four antaḥkaraṇa, if we do not master them, but mastery means you have to observe every quarter second. Twenty-four hours, whole day, night, and whole life. And this is called antaḥkaraṇa: mana, buddhi, citta, and ahaṃkāra. These are the four principles that are the antaḥkaraṇa, the inner function. Mana is the mind. Buddhi is your intellect. Chitta, our vṛttis, what you are talking, what you are thinking, this, that, anger, hunger, this, everything. Our vṛttis, when Umāpurī comes, I said, "Oh, Umāpurī," because I love her. And then suddenly, coming to the body, who is this boy, Krishnānand? He comes like, wait a minute, can you, because my breath is changing. I love Krishnānand, Om Purī, and I don’t love the Krishnānand. Why don’t you love? Because in your Antaḥkaraṇa, there is a bitterness. What is that? Ahaṁkāras, ahaṁkāras, ahaṁ brahmāsmi. It is said, "I am the Brahman." But you get Ahaṃkāra. If it is, Ahaṃkāra is an ego, proudness, etc. So, manas, buddhi, citta, ahaṁkāra. This has to be mastered. And when you can master this, then you can have meditation, dhyāna. Otherwise, my dear, your dhyāna cannot be. We have a big balloon. And in that balloon there are little, little holes, very little, very little, like the hole of the, what can I give you a good, good instrument, what you call the proof or not a proof, example. I have so many holes, very thin injections every day. I know you don’t know, and I hope that you will not have those holes. So my balloon, I always fill the air inside, and little by little, holes are psss, psss... and after one, two hours, the balloon becomes softer. Similarly, my weakness comes from both sides, the love side and the hate side. And so, that means the Ahaṃkāra. And if it is completely sealed, that balloon, it is from the iron ball. You can press and press the injection; all the needles will break, but there will be no holes. So you are all like solid iron. You know, sometimes they say iron man or iron woman. The Prime Minister of England, what was her name? Anglia Minister, Thatcher, Thatcher, no? Iron Woman, and now they are taking out the German Iron Woman, but now it’s melting a little bit. But we wait. Yes, she is a mother, you know. She is a mother. She has love for everyone, you know. So, let’s see. But that’s called... Vajrapāṇī, Vajrapāṇī, you should be Vajrāsana. You know Vajrāsana? Vajrāsana, Vajranāḍī, Vajranāḍī. So, vajra is the iron arrow, and pāṇi is the hand, or Indra. That Indra, the God of the universe, the Indra. Indra is the God of all the raining, all the clouds, so Indra will bring us the rain. We pray, O Indra Rājā, O Indra God, please let worship, worship rain, rain, we are worshipping Indra. So, Indra Pani, it means solid. So our words, our actions, our antaḥkaraṇa must be solid. Otherwise, you know, there is weakness; we have weakness. This weakness is really, I also often say to myself, "Do not be so weak, Maheśvarānanda." Example, the weakness, can I tell you the weakness? They were two brothers. And both brothers, they love each other like anything. One brother didn’t come from the farm or the office, anywhere. The other brother will wait until the other brother comes, and then they will eat together from one plate. If ice cream comes, both brothers will eat half-half, exactly. The brother will not sleep until the other one comes. Like this, brotherly love. And that is called brotherhood. If you don’t love your brother, whom will you love? And they were together, they were married, they had children, a big house, beautiful, very happy. So one brother had one son, about six years old. The other one was about eight years old. So the youngest brother was sitting on the balcony, on the house roof. The elderly brother went shopping. So he went shopping, and he was bringing something in his bag, hanging the bag. And there was a shop, so there were beautiful, very nice, ripe mangoes. So one mango was a little bigger, and one was a little smaller. And he was coming, and both children were playing. So, the youngest child of the brothers said, "Uncle, uncle, uncle." And his son said, "Father, father, father." When the children are coming, you know, now Krishna wants to hold my finger. The parents want all children, you know. And then, one day, my lungi was falling down, with all the holding, I could not walk. So I said, "Father, father... uncle, uncle..." Please, I want to have mango. I want to have mango. Love. Love. But what is the weakness in the love? That is this. Where his brother’s son was coming from that side, where is the bigger mango? And his son was left aside, mango was little, half little. And children, so quickly, have not given time. So, the elderly brother said, "Where his son was on this side, and his brother’s son was on the right side, there was a big mango." And he said, "Yes, please take it." Understand? Because my son was on the left side, and my brother’s son was on the right side, but the mango was big in my right hand, and my son is on this side, and the other was little, where my brother’s son is, so I said, "Take it." Brother, sitting on the balcony, a breath in. Sometimes Umāpurī tells like this. They came home. The children were eating mangoes. The brother came, and they were eating food. The next day, the youngest brother said to his eldest brother, "My dear brother, don’t you think that we should make a separation in the house, the household, this side and that side?" The elderly brother became so angry, he gave a slap to his youngest brother. "How can you think like this? You think we will be separate? We are from the same mother’s womb, and we will always be together." He said, "Yes, brother, I know. I know. But brother, my cheek will be red, but it will be better again very soon. But some duality inside in the antakaraṇa, that cannot be, again, made—how to call it—the repair. What does this mean?" He says, "Brother, nothing. You are a big, older brother, you have every right." Older brother is like a father, and youngest brother is like a son. "But, brother, why are your both hands suddenly crossed? What do you mean? Yesterday when you brought the mango, and the big mango was on that side where my son was. And the small mango was where your son was. I didn’t make it different for both sons. But, you didn’t think that—but that your love, that your weakness, turned like that. And so, my brother, is it better now we settle everything? Otherwise, this weakness will end it at the house of the lawyers and in the courts, and people will laugh at us. So, brother, better we do now. Doesn’t matter, we will eat together. We will sleep together. We will eat together. We will always eat in the same house. But better to make clear, that is called a weakness, and that weakness means very deep attachment. And with very deep attachment, then all your other viveka is gone, and certain attachment will also." So, point to you, one Muslim died, one man. He died in the graveyard, so they put him in the earth and placed a beautiful, nice stone over him. In the night, it is said, Allāh came to bless him. And that one who was under the earth, under the rock, he said, "Allah, who put such a heavy rock on my body, that I even can’t get up?" He said, "My son, no one but that one who was loving you very much, your son, put this rock on your chest." Yes, when you die, the father dies, and his first duty, principally, the son has to put that stone on it. When you go to the funeral, the first, this very close one, put the earth on it. It means he put you in deep. So, where is your love? You should not put it like that. So similarly, that very weakness, that is why we have to purify these four principles. Manobuddhi, citta, ahaṅkāra. When manas, buddhi, citta, and ahaṅkāra are purified, then we are in meditation. Then all vṛttis will fall down. How? Like in the autumn, with little wind, the leaves are falling down. But that tree remains. Similarly, all attachment. All my family and I, all my house and my money, my factory, my company, my car, all will remain here, and this jīvātmā will go. So that meditation is that all vṛttis fall down. Then you are secure. Then you are Ahaṁ Brahmāsmi. Before that, Pañcaparpaṇc. You know what is a Parpañch? That’s it. Many times I told you about parpañc. Therefore, we try. We try, yes, again and again, again and again. We make a mistake, and again, then Mahāprabhujī or Gurujī will say, "Okay, they are children, don’t worry." We are all like children, about three years old. They run, they run, they fall down, this, that. But we still love the children. Gurū Dev Śaraṇātuṁ Ache. Siddha, Siddha,... Reality, it’s my weakness now. My buddhi, when I search my buddhi, I say, "Maheśvarānanda, maximum one and a half hour or two hours." Then you should give an interval for people. Who knows? One needs to go to the toilet, and I say, "Don’t move, sit down." So you see, buddhi, manda buddhi, chitta, ahaṁkāra—so we should use our buddhi. I can resist two or three hours, but others cannot. So we shall make a principle: every one and a half hours, we should have at least twenty minutes, because we are too many. So, I am researching my buddhi also. And buddhi is always bringing new things. How far will we run behind? So, sorry. Therefore, I say, because of my buddhi, sorry. So, all the best.