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We are all well. The signal comes from Deep Nārāyaṇ Bhagavān, from Deveśvara Mahādeva, from the Dharma-Samrāṭ, our most revered Gurū Svāmījī Madhavānandajī, from Bhagavān, and from Satya Sanātana Dharma. With the blessings of Gurudeva, dear devotees, dear practitioners of yoga and spiritual life, dear spiritual aspirants, today is another beautiful day because we are sitting here in beautiful nature. We cannot be thankful enough to God that we have such a nice and beautiful planet. A father and mother always prepare a nice nest for their children. Similarly, God has created a beautiful nest of this planet for all creatures. In Rājayoga, or in yoga and Vedānta, it is said that God is only one, Dhṛśvara. This is His līlā, His manifestation. His body is the entire universe. We exist in Him, and He exists in us. When we see Him and us as separate, that is called dvetabhāva, duality. When we see Him and us as one, without difference or separation, that is called Advaita Bhāva, non-duality. Where duality is, there is ignorance; where non-duality is, there is knowledge. That Brahman, the supreme Sadāśiva, exhales—this is creation. All visible and invisible elements—stars, planets—this Ānanda Brahman is His exhalation. Exhalation means, you could say, birth, giving birth, and He becomes the sustainer and protector. This means He is holding His breath outside, what we call bāhir kumbhaka, retention of the breath outside. How long will He hold the breath out? As long as He holds the breath outside, the existence of the entire universe will be there. Changing waves are changing within change. Then He will inhale. Everything will be inhaled back into Him. That is called pūraka. And He will perform antara kumbhaka, holding the breath in. There is śūnyākāśa, no existence of this personal, material life. How many manvantaras, how many millions or billions of years He will keep His breath in depends on His lung’s capacity. Then again, He will exhale. This means when He is exhaling, we feel separation; we go on multiplying, and now we feel ourselves as individuals. In His exhalation, how many jīvas are there? How many? You could say, when you exhale, how many bacteria come out? So, good bacteria or bad bacteria, Devī Śakti or Āsurī Śakti. Now, with this exhalation, when individual existence comes, then certain qualities arise which Patañjali calls kleśas. There are external kleśas from illnesses, from the weather, from animals, from different elements, wars—many, many things that come from outside. So now, through Īśvara Praṇidhāna, through controlling all vṛttis from outside, the smṛtis from outside, we come within ourselves. This means we overcome the outer kleśas. Outer kleśas are somehow easier to overcome or control. Suppose the window of your bedroom faces the street and there is heavy traffic noise. If you have very good soundproof windows, you close them and the noises are gone, and you can sleep peacefully. But another kind of kleśa, which Patañjali indicates, is the inner kleśa. How are you going to close your inner windows? Of course, you have the freedom. You can decide to close the windows, to make your inner windows soundproof. That is a masterwork. And as long as we do not come to a solution for these inner kleśas, that dharmī megha samādhi, the highest level of samādhi that Patañjali speaks of, cannot be realized. There are different kinds of seeds. Here, he calls out five different kinds of kleśas. First, we were talking in the beginning about different kinds of kleśas, kliṣṭa or akliṣṭa—the negative, and also some positive ones. But both are vṛttis. Now, this kleśa is described: "Kleśa karma vipāka āśayaiḥ parāmṛṣṭaḥ puruṣa-viśeṣa Īśvaraḥ." All the kleśas, karma, vipāka, āśayas—these are four kinds of karmas that Patañjali explains. Some karmas we have are mixed, good and bad, pious and sinful together, which are very hard to discern. Some karmas are only good, some are only sin. Some have more good karmas and less bad, some have less good karmas and more bad karmas. Some are only bad, and some are only good. This creates karma, which comes and creates fear within us. Unnecessarily, you create a fear. How? You are walking near the neighbor’s garden, and nice plums are hanging. Yes, we know they are the neighbor’s plums, his property. There are many hanging. We know we should not take them; they belong to the neighbor. We should not take this. On the other hand, our tongue is so intense with taste, and we say, "I want to eat." Our buddhi becomes selfish. Our buddhi says, "Yeah, there are so many; you can take one." This is what we call human weakness. Now you are plucking this one plum from the neighbor’s garden, and at the same time, the neighbor is taking a photograph, and of course, you are in the corner of the frame. Now, constantly, you have the fear that if your neighbor fights or makes a complaint, you cannot say, "No, I didn’t take it." The photos he took are evidence, and evidence will not die. Similarly, we have such evidence within us from our deeds, and the kleśas, the fears, begin. We invite troubles. If someone doesn’t make troubles for us, then we feel bored and create some troubles ourselves. So, we have two natures: one is that we are troublemakers for others, and one is that we are troublemakers for ourselves. And on both sides, we have fear. So it is said these are the five kleśas. What five kleśas? Arising from these five, I wouldn’t say qualities, perhaps principles or qualities. The first is avidyā. Avidyā means ignorance. We know all, yes? Who doesn’t know? Very good. I was happy that so many yogīs know what avidyā is. Next time we shall talk all in Hindi. So, avidyā—ego, ignorance. We do so many things from within ourselves because we have ignorance within us. And so, when we do something out of ignorance, we will still get punishment. For example, you eat mushrooms, knowingly or unknowingly. If the mushroom is poisonous and you eat it, knowingly or unknowingly, the poison will affect you. Or you drink poison without knowing, in ignorance, but poison keeps its quality. Poison says there is no compromise; it will affect or influence our body. Similarly, we need to come out of our ignorance, but that ignorance itself becomes a kleśa, meaning an obstacle to getting declaration, clearance for our further journey. Even here, many things happen. You go with your passport, and they say, "Where is your visa?" And you say, "Oh, sorry, I forgot; I didn’t get the visa." They say, "Sorry, you can’t cross the border; go back and get a visa first." So even for this material world, things become so complicated. What do you think about the supreme world, the cosmic world, with avidyā? Therefore, Holy Gurūjī said in his beautiful bhajan: "Bhai tum jāgo re, terā avasar bītā jāi... Nindā-vidyā chhāyā rahī tere, nindā tum janam janam dukh pāye. Bhāī, tum jāgo." The ignorance of sleep. You are sleeping in ignorance. O brothers, wake up, wake up. Your chance is going. You are losing it from your hands. Avidyā, that sleep. Ignorance is such an eternal sleep, I think. Always we are born in ignorance, and we will die in ignorance. We exist in ignorance, and further we will suffer in ignorance. There is only one way out, which is knowledge, vidyā. And when we come far to the door of, let’s say, Brahman, to Brahmaloka, and you are a yogī sitting in nirvija samādhi—now the last step—oh my God, you will enter, become one. You knock on the door of Brahman. They open the door and welcome you, and you say, "And how will I live inside?" "There, you will not be there." "What? Who will be there?" "There is only Brahman." "Yes, you are only that." Up to the door, there is "me"; after that, there is no "me," there is only "I am." Thank you. Thank you. It was very nice to see Brahmaloka. But I worked so hard. I created so many things, and I have so many children. I cannot just dissolve. I want to be myself. So He said, "Yes, you will be thyself, but not in this individual form." I said, "No, then I go back." Sābīja, nirbīja. So the final last seed is our ego, the "I." I want to exist. We saw in the Mahāśivapurāṇa, no? That asura, that rākṣasa, what did he say? "Only me. Oh, the entire universe is mine. I will exist." But that is the biggest ego. But the problem is this: we have a fear of losing ourselves. We don’t even want to die because this "I," this ego, this "me," I want it to live. We don’t know what will happen after death. So here, this is called Aśmitā, the ego of self-existence. Everybody says, "I love you, God. I am your Lord, your God." Can you imagine? God comes to you. "Yes, Lord, you are everything, my father, mother," and suddenly God comes and takes your hand. "Let’s go." "I didn’t mean this, Lord. No, no... no. It is too much, God. That’s too much. I am yours, but I am good where I am. You go, please, back." That’s it. So where is the reality? We have fear inside. There is a coming, beautiful chariot, or a beautiful basket, or a big nice chair, and it lands here like a helicopter and says, "Today, under such a constellation, anyone of you can decide and sit in. We go to Brahmaloka too." Be honest, I would say that’s beautiful. That’s the aim of my life. "I will come, but I have to finish my Om Ashram, so come after, please. We still... I... my..." That is also called a kleśa. Are you free? Even a person who is going to commit suicide, if someone comes and says, "We will take you to heaven," will suddenly change their thinking about suicide, you know. "I don’t want to die," you see. So, avidyā and asmitā: ignorance creates that ego that "I am," though you are not. You are not, but it’s "I am." You are not; you are just an exhalation of that Supreme, and that is existing in you, and He will again inhale. That means only He is existing; we are not existing. That’s called Advaita-vāda Vedānta, which we have to realize either through the practice of yoga, bhakti yoga, jñāna yoga, or karma yoga. This is the final truth that humans have to realize: Ahaṁ Brahmāsmi or So’haṁ, Tat Tvaṁ Asi. That is the goal, but our inner vikṣepa doesn’t let us. We can speak for years and years about this, or listen for years and years to these words and satsaṅgs and beautiful things, but in reality, we cannot endure. Fear is there. So, avidyā, asmitā, rāga. Now, rāga here means attachment. Rāga means attachment. First is ignorance, then the self, and third is attachment. What a big attachment! The chance to come to Brahmaloka and say, "No, my Om Ashram is not finished." "We must start our nice, beautiful hospital, which we planned." "My children must grow and go to school. When they have a job, then you’re okay. No, then they must get married. But I cannot be happy if I don’t have grandchildren. I want to see my grandchildren. Oh God, my children are not so nice, and my grandchildren are suffering. I wish that they will have a good study. Who? The grandchildren. Oh my God, everything is okay, but my grandchild is searching somewhere for spirituality. I hope he will find a good master," you see. Me, then my children, then my grandchildren, and great-grandchildren. My God. This thread of attachment is expanding like rubber, like gum, endless. That doesn’t let us go. It’s like a slice of pizza. There is a lot of cheese; you cut the pizza and then you take it, and it’s stretching and going. You are stuck from the bottom to the top. Rāga, attachment: my, my... my children, my family, my wife, my husband, my money, my house, my property, my dress, my body. Oh my God, my, my, my. And that is what we are. This individual consciousness is "I." But this "I" has to become the universal one. So Jīvātmā is individual and Paramātmā is universal. Jīva says Śiva. From this Jīva, you have to become again Śiva. This Jīva comes from Śiva and finally, sooner or later, has to come to Śiva again. Avidyā, asmitā, rāga, dveṣa. Dveṣa means aversion. Dveṣa means duality. Dveṣa means quarreling. Rāga also means quarreling, fighting. So dveṣa, duality. And again, the dveṣa falls into ignorance and suffering. It’s very easy to say that I am not jealous. I think without jealousy, we cannot feel comfortable. We are afraid that someone will take away. This Jīva has a nature to possess, to occupy, to have. One day, Holy Gurujī was a little bit angry, and he came to Mā Prabhujī. Mā Prabhujī said to Holy Gurujī, "Why are you today a little bit angry or restless or nervous, or something like this? Didn’t you sleep well, or didn’t you meditate well, or what?" Holy Gurujī was writing in his little Amṛt book, and Holy Gurujī said to Mā Prabhujī, "Every night when I lie down or meditate, a mouse comes. Always disturbing. Then when I turn on the light, he disappears and hides. Why does a mouse come all the time to my room?" So, Mahāprabhujī said, "Do you have some nuts or cakes in your room?" He said, "Yeah, some prasāda." So, Mahāprabhujī said, you know, everywhere where there is something to eat, every creature, even a little mosquito, goes there. So, the mouse is not guilty. You are guilty. Why do you keep eating things in your room? Clean up, and you will see the mouse will never even greet you. That’s what I’m always saying. When we go to India, Europeans think Indians are starving, that they have nothing to eat, and they bring so much with them—biscuits, chocolates, nuts. Then in their rooms come so many mouths. When they go away from the ashram, we have a problem for five, six months, until the next one comes. And then they come and tell, "My God, in the ashram I couldn’t sleep; there were so many mosquitoes there." Who was guilty? Ourselves. Often I say, please don’t keep anything in your room for eating. When you want to eat anything—cake, biscuit, chocolate, nuts, chapatis, sweets, fruits—any time you can come to the eating area; there is everything available. Eat as much as you like, clean your nails and mouth, and go into your sleeping room. Often they eat and go, but they don’t clean their hands and mouth. And, of course, the mouse smells everything. When he doesn’t find it, then he bites your fingers. Yes? If you have some cake here on your finger, and you didn’t clean it, you just slept. A mouse will come and eat this, and, of course, your skin will go with it. And you sleep so deep, the mouse comes back like this. Then he will hold with both legs your fingers. So then Holy Gurujī said, "It’s not that the mouse will come and go. He has already made a hole in my room to live." So Mahāprabhujī said, "That’s correct. Why?" Yes, every creature, not only human, in every creature’s nature is to occupy something. And so the mouse occupies the space in your room. The bird occupies the branch of the tree to make a nest. Every tiger has its territory. Every snake has its territory. Every human has their territory. This is by nature, but we are not able to give this up. And if someone looks at it, then we have rāga, anger. Avidyā, asmitā, rāga, dveṣa, abhiniveśa. The final one is there, then: fear. Fear of losing the self and not realizing the very burning desire to be forever happy. I wish, I wish—we are all the time wishing. I like, I want to have this, I want to have that. But hunger will always be hunger. It doesn’t matter how much petrol or fuel you put on the fire; the fire will become greater, and the fire will tell you, "Yes, more fuel, yes, more fuel." And so, like this, our desires or ambition—Abhiniveśa is called ambition. And so many have been ambitious. We have from the end. We would like to be Brahmā, and it will be. And one day, that Brahmā will go through and come to the end. This is the Caturāśī Cakra. This is all creation. And this is all because the seeds are there. And seeds will again grow, again grow. It’s difficult to clear out everything from the consciousness. It is difficult to clear out everything from our intellect. It is difficult to clear out everything from our heart and become nirmohī. Nirmohī—no moha, no attachment, no ignorance. And this is not that you hate something. It’s not that you don’t like something, no. You are there, it is there, everything is there. But your relation to these things is not that which awakens in you rāga and dveṣa. When rāga and dveṣa are there, then all this fear comes, and out of fear we are then fighting. You see, when someone wants to take away, even a small child fights against it. Why? This is the jīva’s bhāvas, qualities, lakṣaṇa. Every jīva would like to have this and to do this. So, avidyā, asmitā, rāga, dveṣa, and abhiniveśa. These are the kleśas which finally that yogī has to fight or overcome. Then let’s see what further will happen. That will be tomorrow. When that time comes, there is only one seed, that is Brahman. You come to the original seed. So, all these jīvas, all these leaves of the trees in autumn, will fall. All the many thousands of fruits on the tree came. They also have seeds, but they will fall. And ultimately, all this will merge, wandering into the one seed, to the origin. That is Brahman, and there we will come. Tomorrow we will see what Mr. Patañjali, his holiness Patañjali, will say. "Sorry, sir, Patañjali jī, he is a great saint, a great, great saint." We can only adore him. What wonderful thoughts, what wonderful research, what a wonderful intellect, what a wonderful divine consciousness, what a great personality like Patañjali. Rare are such personalities in this world, or rare have they been in this world. With this, I wish you all the best today and a very nice appetite for your evening meal, dinner, and we will see you again tomorrow. Also, many blessings to all devotees, bhaktas, and practitioners around the world, and to those who have a birthday. I wish you a happy, happy birthday and good luck. Deep Nārāyaṇ Bhagavān kī, bhai tum jāgo re, terā avasar bītā jāya. Bhai tum nidrā meṁ vidyā chhupā rahī, tere nidrā meṁ tum janam janam duḥkh pāye. Bhai tum jāgo, terā avasar bītā jāya. Bhai tum jāko satguru śaraṇ, siddhāna pyāre satguru. Janam saphal ho jāye, bhai tum jāto, re, terā janam saphal ho, avasar bītā, Manuṣya janam yamaloka hīro mā, bar nahīṁ pāye, bhai tum jāto, Pyāre bār bār nahīṁ pāye, bhai tum. Terā avasar bītā jāye, bhai tum. Tere umar ghaṭatī jāye, bhai tum. Deep Nārāyaṇ Bhagavān kī.