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Prāṇa is that power or principle which constantly keeps the jīvātmā in touch with the Paramātmā. Anything that happens to the jīvātmā is immediately communicated to the Ātmā. However, between the Ātmā and the jīvātmā, there is a very thick wall—a thick curtain of ignorance called āvaraṇa. The life of the soul is prāṇa. If prāṇa exists, the soul exists. If there is no prāṇa, the soul cannot exist. From the viewpoint of creation, this means the entire universe would be paralyzed. Everything would fall into a deep coma, signifying the end of all. Our time on this planet is very brief. To understand time, one must understand the Vedas. To understand time, one must understand Indian mythology. Yesterday we saw a glimpse of a beautiful video detailing the life of the Earth and how old it is. Unfortunately, they did not mention it according to the Vedas. This is stolen wisdom, because scientists also have their ego. They do not want to agree; they would like to be seen as the researchers and founders. Therefore, their approach is limited. We have to understand the entire creation. That is what we call yog-śakti, the strength of prāṇa. When you are angry and tell someone to curse another, that is nothing but concentrated angry energy—prāṇa. A knife can be used to save someone’s life, or a knife can be used to kill someone. Therefore, this cosmic energy has to be carefully understood and used. That is why every thought will be realized, whatever you are thinking. But first, for you, whatever you think first attacks and reflects back to you. Then, perhaps, it goes to the next one. A driver is driving a car, and a few people are sitting inside. It is the restlessness of the driver. His mistake means everyone has to suffer, but it also means he or she is a victim of it. So, prāṇa. Chala prāṇa. Prāṇa bhedana, prāṇa sañcāraṇa kriyā. Prāṇa sañcāraṇa kriyā means first to purify. "Sañcāraṇa" has two meanings. First, it means to guide, to spread. Like when someone speaks news on the radio, similarly, when we do this prāṇāyāma kriyā, first you are sending this information to your whole body, and then it goes beyond. It also means to purify. It will not function if the antaḥkaraṇa is not pure. Antaḥkaraṇa means manas, buddhi, citta, ahaṅkāra. Manas is the mind; our mind should be pure. Buddhi, our intellect, should be pure; we should have positive intellect. Citta, our consciousness, should be pure. Our citta is like a very clean, pure lake, and now you pollute the lake. Our citta is like a blue, pure, clean sky, but storms and clouds are there. Manas, buddhi, and citta—these three have a dominating power: ahaṁkāra, the ego. Therefore, this prāṇa sañcāraṇa kriyā cannot function unless you purify your antaḥkaraṇa. When the antaḥkaraṇa is purified, then there stand before us another three obstacles: mala, vikṣepa, and āvaraṇa. Again, impurity. Impurity in eating and drinking. Impurity in speaking, behaving, impurities in thinking, and the impurity of our actions. So, the inner impurity and outer purity—outer purity reflects to the inner self. Now, this mūl, what we call the dirt, or this dark spot, is like a very oily spot. It is something you cannot remove; the material will be destroyed, but the spirit cannot be destroyed. To remove or to clean those squirts, we must wash our inner squirts for many, many lives. Our inner stains we must rinse and wash for many lives. For many, many lives you are cleaning your mind, but still this fat spot is very nasty. For many lives you are cleaning the spots, but those oily spots just won’t let go. And that is our negative quality. You cannot forgive someone. You are always angry at someone. This person is egoistic. That person told me some bad words. This person’s behavior was not good. It doesn’t happen to that person, but it is constantly happening to you. Only you can clean it on the rock of Vairāgya, with the water of Bhakti, and the soap of Viveka, knowledge. If you can use these three, your antaḥkaraṇa will be pure: buddhi, our intellect, and citta. We always have negative energy in us, and then ahaṃkāra. It is very heavy. So, mala, vikṣepa. Vikṣepa means restless thoughts. When someone tells good things, first you always think negative. First, we are thinking if we should accept this or not. That is our nature; we don’t accept, so our consciousness is filled with a lot of disturbances. And then, of course, we don’t know anything more. We have a thick curtain in front of us. It is only darkness. So, the four components of antaḥkaraṇa: manas, buddhi, citta, ahaṁkāra. These are the four. And the three qualities: mala, vikṣepa, āvaraṇa. These are the seven factors, or symptoms, you have to work on lifelong. Then you can get self-realization; otherwise... At least we know one thing: how to pronounce and how to write the Self. So we know how to write Self and how to pronounce the Self. So everything, all your sādhanā, is gone. Therefore, as long as you will not purify your disqualities, the prāṇa cannot function. And if prāṇa passes... Then it is like I told yesterday: you milk a cow, and the nice milk of the cow you just throw into the canalization. So that prāṇa is that milk of the cosmic cow, but our symptoms are the canalization. So everything is again impure. So you know to whom I am talking. Do not close your eyes; look at me and listen. Yes, that is it. Smiling will not help you. It is a hard nut you have to open. So when we do this prāṇāyāma, first you have to imagine your body, like you see this tree. This prāṇa sañcāraṇa kriyā we will do in August, no? Not today. You are thinking we do today? Oh, my God. It has to be cooked. Then I will serve you. No, I cannot serve you. For example, look at this tree. You see the trunk of the tree, the branches, the small branches, the leaves, the fruits or flowers, the shape, the space between. They have such a beautiful, natural design that air circulates nicely through them. Every tree, every plant grows and develops in such a way. They have beautiful air circulation. Similarly, we also have in our body a natural air circulation. But we produce more impurity in our body—toxins—than the trees, due to our different kinds of nourishment. You know, when one gets eating, one doesn’t think of eating only, but prays to God, offers to God, and then takes it as pure Mahāprasād, prāṇa. In every religion, I think, there is a thanks to God and a prayer to God for eating. A blessing for water or prayer. You know water? We call it charaṇāmṛta. There are different kinds of Amṛta. There are various kinds of Amṛta. Amṛtā, Jñāna Amṛtā. Je Amṛtā, Jñāna Amṛtā—the nectar of wisdom. Vācā Amṛta—the nectar, the words as a logical nectar. Pañca Amṛta—the five different kinds of Amṛta. And charaṇāmṛta—the holy water of the lotus feet of the master. That is exactly what you have in the church. You enter the church, and there is a little water there. Everyone makes tilaka from this. That is nothing else than that tradition, guru-paramparā, charaṇāmṛta, and putting it to the head. Charaṇāmṛta we put on our head, on the head, then on our eyes, that it may give light to my eyes, and strength also. We touch it with the tongue. So we take charaṇāmṛta, we put it on the forehead or on the sahasrāra cakra, and then we touch our eyes. And that is exactly what in Christianity they say: Holy Father, Holy Son, and Holy Spirit. So that is the Holy Father, the Śiva, the Universal One, Sahasrāra Cakra. And that is the Holy Spirit and the Son, the Holy Son. And so we touch this holy water, our charaṇāmṛta. That is it. Therefore, it is said: Dayālu nāhi, mē māṅgu bhoga-svargakā icchā nahi, dhana-dvāraṇkī icchā nahi. Prabhu, icchā nahi dhana-dvāraṇkī. Rāj dena gurusa mo ye charanokhī, rāj dena dayālu mo ye charanokhī, pad kamalokhī. Prabhu, charanokhī, pad kamalokhī. Kīrājad-dikui-rosa-moye-charano, kīrājad-indraloka-ke bhogāṅ māṅgū. Śampatin māṅgū, dharāpatha kī prabhu, śampatin dena. Guru śamo ye charano kī rāj dena, dayālu charno kī pada kamalo kī prabhu, charno rāj dena. Guru samoye charno kī rāj dena, dayālu. Nahi, meṅ māṅgū mukti ke sādhanā. Nahi, meṅ māṅgū mukti ke sādhan. Mukti dāsī guru caraṇ kī. Prabhu, mohe rāj dena guru ke samaye caraṇ. Rāj dena dayālu moye caraṇokī. Śrī Deepak Prabhujī charaṇ rāj māṅgu. Deepak Prabhujī charaṇ rāj māṅgu, yahi vinati Lālānanda kī, Prabhu, yahi vinati Lālānanda kī, Rājdena Gurusa. So everything is described in this. Whatever one is desiring to achieve—the pleasure of the astral world, the kingdom of heaven, the wealth of the entire world, liberation, and everything—the bhakta said, "All is zero compared with the charaṇaras, the dust of the master’s feet." Therefore, also Mirabai said: Charaṇa binamo ka sunāī ba, jag māyā sab sapnan kī. Charaṇa binamo ka sunāī ba, vedya sab sapnan kī. My intention, my love, my concentration, my longings are on the holy feet of my Gurudev. The guru of Mīrābāī was a very great saint, Rāy Dās, and she is saying about this, and she is singing about this. Meri Lāgī Lagan Guru Caraṇamkī. Now my intention, my concentration, my longing, my everything is to the Gurudeva’s lotus feet. Without these lotus feet, nothing; I have no appetite or interest, because the whole world is just an illusion of a dream. This māyā is just an illusion. It is a dream. You know what you dream in the night? And where is that now? You woke up, it was gone. Some say, "Thanks to God, Mahāprabhujī, it was such a horrible dream," and some had a very beautiful, nice dream. "Ach, Mahāprabhujī, please, half hour more, let it be." But you woke up. When we go to the dream world, this world disappears. And when we come to this world, the dream world disappears. Therefore, this is also a dream. You are dreaming, going here, there, doing this, that, moving this, that, but your Ātmā sees you, what you are doing. Like in the dream, you see also what you are doing, and God looks, "How restless he is dreaming now." And how aggressive that man is dreaming. There are many men in the night screaming in the dream, "Kill! Kill them!" And his wife said, "Whom do you want to kill?" "Oh, it was only a dream." So all is illusion. Je to máyā, je to iluze snu, and therefore it is said. The ocean is dry; there is no desire to go to the ocean. You see, you have also the words of the mother language, Sanskrit. Moje means my, and tvoje means your, and that we have too. It is said it is very hard to cross the ocean of this ignorance, this māyā. The ocean has a lot of waves and hurricanes. It is not easy to cross this ocean. Stand there near the beach on the shore of the ocean—endless ocean. A horizon joining with the water and the sky, thousands of meters deep. Now you have to cross this ocean, that is it. With the bhuja bala, with the strength of our arms, we cannot cross this ocean. Therefore, satsaṅg is the boat to cross the ocean. But Mirabai said, "Bhava Sāgara, the ocean of this world, is dried out." Cintā nahī, bhava tiraṅgankī. Now I have no worries to swim over the ocean. I will walk peacefully. Everything is dried out. Did you ever see the ocean dried completely? Only once, there was a great saint called the great saint August. August Yamunī. And he was angry. And with one sip he drank the whole ocean. The rocks and volcanoes and animals all were suffering. No water. Again, Brahmā and Viṣṇu and all had to pray to Agastya Muni. "Please, exhale again." That was Agastya Muni in the Upaniṣads. And you know, many people have the name August. That is that Agastya Muni from Satya Yuga times. Bhava tīra nānā kī, bhava sāgara sab sukā gayo. Cintā nai, bhava tīra nānā kī. Moe lāga tohi lāga, lagā cāra nānā kī. Cāra nabīna, mohe kāsu nai bā. Jaga māyā sab sapanan kī, jaga māyā sab sapanan kī. And next, stotra. Tāśī ślokāḥ. Ātmā jñāna—there are many different kinds of knowledges; every faculty has its own knowledge. So there are different kinds of knowledge. But the main one is Ātmājñāna. The trunk is the Ātmājñāna. Ten kmen je Ātmajñāna. And different branches are these different jñānas. When we will realize the great ātmā jñāna, self-realization, then Mirabai said, "This disease of to die and be born is finished." Mirabai is saying this is an illness, to die and to be born. This is a very big illness. A lot of bacteria is here, to be born again and to die again, when we are to be born again and die. So, Mirabai said, "I gave up my hope in this world." Now, my hope and confidence are again drawn to Gurudeva. The shelter for my hope is in Gurudeva’s presence. Therefore, we have to purify. Hari Om. We have to purify ourselves. Then the prāṇa sañcalana kriyā can function. So, the first step of the prāṇa sañcalana kriyā we will do, OK? Complete, we will do it in three years, step by step. Yeah, otherwise, you know, you will be next time sitting on the top of the tree. We will say, "What are you doing?" You will say, "Look, my prāṇa kriyā, I can jump." Alright, do not jump too much. So, make yourself comfortable. Place your hands on the knees. Close your eyes. Deep inhale. And slowly exhale. Relax, relax, relax the whole body. Mentally repeat your mantra. Feel the presence. Divine presence of Gurudeva. With closed eyes, have a look at this beautiful nature, the beautiful park of Śrī Mahāprabhū Deep Satsaṅg Foundation. Many different kinds of trees, very, very old trees. Many creatures, the birds, the butterflies, the bees—all are the prāṇa. Everything that you hear and what you can see is the play of the prāṇa. And now, observe your body from outside. Imagine that you are standing in front of the mirror. And you see your body in the whole body. Back side, front side, left side, right side, from above, from below. Your body is nothing but prāṇa. Concentrated prāṇa keeps the five elements together. And now try to see each limb of the body separately. Each finger, thumb, nails, palms, different lines in the palms, arms, elbows, shoulders, the whole body. Just prāṇa. If your antaḥkaraṇa is pure, you can see your body as a transparent body, like an X-ray. Relax, relax, and now feel your breath. Through your breath, immense prāṇa is flowing in the body. And try to locate the different organs of the body inside, like where is the heart, where are the kidneys, the liver, and so on, according to our knowledge of the anatomy. Try to understand the joints of your body. The bones and joints. The muscles, the circulation, the network of the nerves in the body—if you can locate or understand—and now again, an imaginary picture: imagine that you are standing somewhere near the field, and there is water coming, and water is supplied to all the plants, or like a water fountain, which is supplying water to every plant. It does not matter what kind of plant it is. And you see, you feel how water is flowing. Now, take the prāṇāyāma mudrā. Anulom vilom prāṇāyāma. Anuloma Viloma without counting. Main concentration is that prāṇa is supplying into the whole body, prāṇa sañcāraṇa. Inhale through left, exhale through right. Inhale through right, exhale through left. More deeper than normal breath. Follow the stream of the breath that supplies the prāṇa in the whole body. Try this. This is the first level for prāṇa-sañcāraṇa-kriyā. Continue. Breath. Feel the expansion and contraction of the stomach—means also the whole trunk. Now place your hand, after exhaling through the left nostril, on the thigh. With closed eyes, relax inwardly and observe the prāṇa functioning in the body. Again, take the prāṇāyāma mudrā. Only Chandra Bhedana. Inhale and exhale only through the left nostril. Abdominal breath. Place the hand on the knee for a while. Observe the breath in the left nostril. Again, take the prāṇāyāma mudrā. And Sūrya Bhedana: inhale and exhale only through the right nostril. Become one with your breath. Feel the purification in the whole body. Just for some minutes more, Sūrya Bhedana up to exhalation through the Sūrya Nāḍī. Place the hand on the knee. Concentrate on the breath. Feel this beautiful, fresh air refreshing the whole body. Your body is charging immense prāṇa śakti. Twenty-one times, deep inhale and slowly exhale through both nostrils. So relax and enjoy your dinner, lunch, and I wish you a very nice rest. Those who are leaving today, wish them a good journey. Who is leaving today? Oh God, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. 14, 15, 16.