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Part 1: The Path of Sādhanā and the Grace of the Guru Śrī Dīp Nārāyaṇ Bhagavān Kī Jai! Śrī Śrī Dev Puruṣa Mahārāj Kī Jai! Satguru Swami Madhavānandjī Bhagavān Kī Jai! Sanātana Dharma Kī Jai! Good evening, and the blessings of Śrī Mahāprabhujī to all bhaktas, all practitioners of Yoga in Daily Life, here and around the world. We have had beautiful satsaṅgs and yoga retreats here in Strelka throughout the entire month of August. Thousands of bhaktas came for darśan and various practices. Many could only come for a weekend. This ashram and this seminar, or retreat, serve as a purification for body, mind, intellect, consciousness, and the liberation of the jīvātmā. In this iron age, the Kali Yuga, it is very hard for people to have the opportunity to attend such beautiful spiritual sādhanās, yoga, and practices. Many people go and practice around the world, which is very good. But such harmonious, divine, spiritual gatherings are very rare. As you know, all our international devotees follow ethical principles. We love every creature and nature. Everyone leads a vegetarian life—no fish, no eggs, no alcohol, no beer, and of course, no drugs. The Yoga in Daily Life uniform symbolizes respect for human dignity and for the dignity of both men and women. The teachings, practices, and way of living in Yoga in Daily Life are without any fanaticism, dualities, or negative criticism towards other religions, spiritual groups, nationalities, or politics. I can tell all who attended this seminar that you are the ones who have gained many experiences and energies. You have found the way toward the supreme goal, the way to thyself, and the way to the supreme Self. We also understand our modern society and the surrounding world. Unfortunately, today is the last Patañjali Yogasūtra lecture and satsaṅg this year, in this month of August, 2009. I look forward to continuing these lectures on the Patañjali Yogasūtras. You will all be informed when and where they will be. We will announce it through the webcast. We will be leaving tomorrow, and the day after tomorrow we will be in another world—the Adriatic coast, another beautiful country. Here it was very warm, and everyone was sweating a lot. So, they would like to go and learn how to walk on the water. After such a Kriyānusthāna, those who already have this Siddhi—which we tried while walking through the forest—will now learn to walk on the water. Of course, many of you now know, so you can help others. Perhaps there we will try to have a nice Patañjali Yogasūtra lecture once a day. You are all, and all dear brothers and sisters around the world, welcome to come. We will be on a beautiful island called Harmony Island, Pašman, near Split, from Saturday evening until Thursday morning. The instructions given to you, according to the ancient wisdom spoken by the great sage Patañjali, were not only for listening but for accepting and making them a part of your life. Yes, life is a challenge, a struggle, and very mysterious. Despite all this, this human life has the opportunity to attain self-realization or divine realization, to become one with Brahman, which is the main aim of human life. It is not achieved from one day to the next; it is the work of many, many lives. So, if you have not realized that cosmic consciousness, be sure that in the next life you will again be a good human and will continue your spiritual sādhanā, and Gurudev will meet you there again. God and devotee are one; they are not two. Gurudev and bhaktas are one; they are not two. One comes as two to play this cosmic theater. That is the divine play, Līlā. We see in the Mahāśivapurāṇa that Śiva’s Līlā is aprampara, endless. This spiritual path is also an inspiration for others. Those who awaken and become aware discipline their sādhanā practices honestly. Those who are still not awakened have to repeat the process again and again. It is like a goldsmith who puts gold in the fire. The gold is heated until it becomes very soft, then taken out and beaten with a hammer. Or it can be like a blacksmith: when iron is hot, it becomes softer and is taken out. Though it is soft, it is beaten with a hammer to be formed. Again, it cools—meaning the ego comes and becomes hard. Again, the blacksmith puts that iron in the hot fire, takes it out, and beats it again. The iron becomes a beautiful ornament. A piece of iron, which does not have a high price or value, when it goes into the hands of a master, becomes a masterpiece that can be sold very expensively. Similarly, sādhanā, tapasyā, is that fire. And Gurudev is that smith who puts the disciple into the fire of sādhanā, discipline, and practice. When they have learned a little and some ego comes out, then he gives them satsaṅg with the hammer of Guruvākya, the Guru's words. Again, it becomes a little... Gurudev always tells this. Others said, "Just listen, that’s all. Be a yes-man." Say yes, Swāmījī. Then he realizes the ego came out, and again he is put into the sādhanā of life. Do not think there are no problems in life. Without problems, 98% of life is boring and 2% is okay. There are different problems: external problems and inner problems. Patañjali warns his disciples to be alert, to accept, and to try to solve these external and inner problems. Every day you get up with different feelings. Every day you go to sleep with different feelings. Every day you meet so many things. You experience through smell, sound, voice, and so on. So many vṛttis come. Suddenly you are disappointed, suddenly you are jealous, suddenly you are angry. Suddenly, you decide to break everything, no matter what. You are going through such wild water, but still, Gurudev protects us. So, what we had last were Vākyas from Patañjali. The final, the highest principle, is the Guru. At the beginning of this Satyaloka, the creation of this part of the universe, the first Guru is known as Brahmā. Brahmā has accepted, or has been given, this position of Guru, and so his words are known as Guru Vākya. Now, who has entered into the form? It doesn’t matter if it is Brahmā, Viṣṇu, or Śiva, or anyone—who is who?—experiences every day some disappointment, some arguments, some anger. So it is not new that we humans have so many disappointments, arguments, and problems. But everything can be solved. Everything can be overcome through what we call prayer, through request. Everything is realized through sādhanā, tapasyā, anuṣṭhāna. It doesn’t matter who it was—some ṛṣis, devas, or asuras—they go into the forest and perform sādhanā according to their Iṣṭadevatā. The Iṣṭadevatā comes: "Oṁ Brahmā Namaḥ," Brahmā appears, and he has the power to give you blessings and siddhis. But one thing is reserved: it cannot make you immortal in this body. The ātmā is immortal, but the ātmā does not have these qualities we call devas, asuras, rākṣasas, and so on. This is the inner quality. Everyone looks like a human, but the inner feeling is different. Inner education is different. Thinking is different. Different quality. Quality makes the person. If one has the quality of a thief, one is a thief. If one has the quality of an asura, then one is an asura. If one has the qualities of a saint, then one is a saint. But they are in this world. They have their body, their feelings, their mind, and they meet different situations every day. So Patañjali is saying that after this, when you realize this inner Gurudev... The first Guru is mother and father, the second Guru is your friends, the third Guru is your religious priest, the fourth Guru is your school teacher, and the fifth Guru is your Satgurudev. Finally, the sixth one is thyself, because that quality, that consciousness, awakens in you. There is one stone called Pāras. It is very rare. If you touch this stone to any metal, or any metal touches this stone, it becomes gold. But it is said that Pāras can convert metal into gold, but cannot make Pāras. But Gurudev can make a disciple not only gold or divine, but can make the disciple a Gurudev. That Guru quality awakens. Day by day, within you, it is like a fountain of wisdom, joy, vidyā. Knowledge awakens. The source of the knowledge is from Brahman. You need not say that now you are the Guru. If you think that you are now a Guru, then it means you are still not. When the sun rises, the sun doesn’t say, "Get up, I am already here." But we say, "Oh, sunrise, we must get up." So who will practice? Who will follow the discipline? Who will purify the ego, anger, hate, jealousy, and offense? Fear cannot become that one. So we have these everyday problems. But everything can be solved through prayer. Prayer means personal consultation with God, with your Iṣṭa Devatā. Prayer means request again and again, but request with very clear thinking, a very clear mind, and with very positive feelings. If you request with a trick, you should know that God knows everything. Whatever you request, you ask God, "Please fulfill my wish." Then he will ask you, "What kind of wish do you have?" You say, "Lord, you are God, so you know." He will say no, tell me. Because he knows, but still he would like to know through words verbally. You telling it means you will not blame God afterward, because God will fulfill it, and you might say, "But I didn’t mean this." That’s why. God gave you a mouth to speak, also, not only to eat. So prayer is a request, prayer is a personal consultation, prayer is a dialogue. In that dialogue, God will answer you, God will give to you. Therefore, after achieving this highest level of consciousness, then, at that time, you should have devotion inside and constantly repeat your mantras, japa. Constantly repeat your mantra. The mantra will guide you and guard you in the right direction. Like your car: you are driving, you have the steering wheel in your hand so that you don’t go in the wrong direction and crash into another car. When you think, "Oh, I am in deep meditation now, I don’t repeat my mantra," then you are crest somewhere. After three days, be sure you will have some problem. It may happen immediately after getting out of meditation, but sometimes it takes time. Why in three days? Because you are going without guidance. Therefore, the first is japaha, oṁkāra, the highest mantra, the highest of the highest. Everything is this Oṁ. That means the resonance, the cosmic sound. Even Śiva, Swayambhu, is that cosmic Self. But in front of Śiva, we say, "Oṁ Namaḥ Śivāya. Oṁ Namo Nārāyaṇa. Oṁ Brahmā Namaha." First comes Oṁ. So in your mantra also, first is Oṁ. When Aum is included, then it becomes authentic, divine, pure, clear. When Aum is in your mantra, then all your documents have got clearance. All documents, all your destinies, what is written in the Dharmarāja’s records—you go straight because you have the passport of Guru Kṛpā. That passport doesn’t need any visa throughout the whole universe. So, Aum, Japa. Therefore, all great saints, finally, they went to japa, mantras, meditations, prayers. When they were young, when we are young, then we do many activities: we can do this, we can do that—Haṭha Yoga, this yoga, that yoga, Śīrṣāsana, this āsana. Slowly, slowly, you come on the right trip. What are you doing, Mālā? "Oṁ Prabhudeep Niranjan Sabadukha Bhanjan. Oṁ Prabhudeep Niranjan." In the last minute, energy is very little inside now. Finally, we have the center to our iṣṭa devatā through our mantra. So, which mantra, which god, which belief you have practiced japa with? At that time, it is said that the sādhaka, the practitioner, should meditate on Īśvara, Gurudev. Dhyāna Mūlam Guru Mūrti. First, it is said, "Guru Brahmā." When the practitioner realizes this, then what to meditate on? Where to meditate? Not just in emptiness. When you are in emptiness, then you are always empty. Who is meditating in emptiness is that seed which cannot grow—seedless, nothingness. We don’t want to come to nothingness. We would like to come to that one which remains, finally that bīja. And that bīja, that seed, is Brahman. Therefore, that mantra, your iṣṭa devatā, is your seed. Hold the seed, keep the seed. Dhyāna Mūlam Guru Mūrti. At that time, nothing else. Only that one Gurudeva. Wherever you go, whatever you do in this world or another world, that will always love you, guide you, protect you. In his presence, nothing can come near to you: no magic, no black magic, black energies, no negative spirit. People sometimes think, "Oh, some ghost came into my body, my son, my... God, he is now mad because my neighbor did magic, and now he has some other soul inside." Let’s suppose there is a cup of water, and you see the evening moon and look in the cup of water. In this cup, you will see only one moon, not two. Similarly, in this one body there is only one soul, except when women are pregnant, right? But yes, therefore, but still there are some attacks, and this is also mental illness. So in the presence of Gurudev, all is cleared up. Dhyāna Mūlam Guru Mūrti, Pūjā Mūlam Guru Padam—what to adore, what to celebrate, the lotus feet. Mantra Mūlam Guru Vākyaṁ—the essence of all mantras is the instructions, what Gurudev gave you: what you should do, what you should not do. When he said, "Do it, do it." And Mokṣa Mūlaṁ Guru Kṛpā. At that time, when the kṛpā is there, then everything is there. Mā Prabhujī said, "Merī Najār Daulat Hai." My little look—if I just look a second on someone, it means I have given richness to the person; they become the richest of the richest. "Tukiyā Jholo Meher Ko Lākho Bhare Śālam." If the little look of the Gurudev, with kṛpā on us, then all will become best friends of us because he gave that purity, kindness, love. Meher, meher means his blessing, mercy. So at that time, the japa, and at that time, the sādhaka does chintan, constantly repeating the mantra. Chintan karo. Chintan means think over. Chintan means remember again and again. Chintan means constantly think of that. Where there is no chintan, there is chintā. Chintā means worry, worries. When you are worried about anything, then it is a problem. And where there is chintan, there is only one, which is God, chintan. So the sādhaka meditates, practices mantra, the practicing of mantra. At the same time, because our mind or intellect is very cañcal—cañcal means restless. Imagine there is a pond. In the pond, there is one fish inside, 10, 20 centimeters, or half a meter, or any big pond. The fish comes near, but as soon as you try to catch it, it runs away. Part 2: The Ever-Awake Traveler: Obstacles on the Path It is hard to catch a fish with your hand unless it has no space to move. Similarly, man is cañcal—restless. Our mind is like that fish, always trying to run here and there, searching for something to hold. So, halt the form. Īśvara Bhāva—that Īśvara, that Supreme, is without any quality, without any form, only One, the final Truth, the Reality. It is in everything: in every atom, in every corner of the sand, in every stone, every leaf of the tree, everywhere. Is that my Īśṭa Devatā, my Gurudev? Jaha dekhu vahan aap hi aap ho. Wherever I see, look, You are there. Nitya chetan nirakārī ho. Everlasting, conscious, and formless. Kṛṣṇa said, "Not a leaf of the tree can move, nor a blade of grass can move, without my willpower." This means that without His energy, everything is charācharī in these movements. In this world, everything is filled with God’s consciousness. Those who have the ability can see and feel it. Those who do not have the ability cannot feel it. Ishwar, Śaraṇāgati—shelter in the Lord. After all this, we finally come there. Therefore, many, many obstacles come, and Patañjali is reminding us that we shall practice the mantra and spirituality. Now, if someone says, "Without spirituality, I can practice yoga and achieve my goal," I doubt it. Yes, some physical benefit—that’s okay, no doubt. But still, to learn the physical, you need a master to be human, truly. We are clever, but we are so full of ignorance. We even need a teacher to learn swimming; that is your swimming guru, driving guru, many, many gurus: harmonium gurus, singing gurus, piano gurus. All from whom we learn is our master. Respect them because someone gave you that knowledge, and your consciousness, your intellect, took it in—father, mother, friends, all. But finally, after all this, is that our oneness? That time, in the consciousness of sādhanā, again and again come many vighnas. Vighna means disturbances. Do you think that you can peacefully meditate? Except in Strelka, our Sangaṁ Hall, elsewhere you cannot. But in Sangam Hall, many mosquitoes also enter. Do not think that after a certain level of spirituality, now you are happy and relaxed. No, no... Always be alert. Always be alert. And for one thing, you should always be alert. There is one bhajan: "It is a chetan hojaare musha, fir gadi aane wali hai. O traveler, o tourist, get ready, the train will come. Gadi aane wali hai—the train will come, but will not wait for you." It will go. What then? We will say we missed the train. Yes, so we miss the train of Brahma-jñāna, liberation, through our ignorance, our doubts, our sleep of ignorance. That’s it. So always be alert. You never know when what can come. There is fighting also in the astral levels. When someone tries to develop more spiritually, then the vijñānakaliśas come into you. Also, at that time, you begin to come closer to your antarātmā, to your bhāva, and at that time, slowly, slowly, through the Guru’s kṛpā, the vijñānabhāva begins to disappear. Oh yes, darkness is going away. Oh, I see now, dawn is coming. Dawn is rising. The sun is coming. What I lost is just lying here, but it was so dark I couldn’t find it. And so, ātmā bhāva, ātmā darśana—you get ātmā darśana. Mahāprabhujī said very nicely in one of the beautiful bhajans. Chetan means awakened, that which never sleeps, ever, ever awakened, pure, pure, ever, ever awakened. Chilka means the reflection, the light. So now the reflection of my Ātmā, Devapurījī, has shown me the Ātma Jñāna through my Guru Śiva. And so, this bhajan, you know, if you don’t know, then open one of your video cassettes on the Swamiji TV, and you will see the bhajans, very nice bhajans. Chetanka Chilaka—at that time the sādhak, all the vijñāna, all destroyed. Nirākāra Nirāñjanam, like Ādiguru Śaṅkarācārya said: Cidānanda Rūpa Śivo’ham Śivo’ham. Now I became that pure consciousness, cidānanda, citānanda, śivo’ham. I am that Śiva, that Swayambhu, everywhere pure, divine, everlasting, immortal, universal one, cidānandarūpa śivo’haṁ śivam. At that time, you become the knower of that One which you were searching—the knowledge, the knower, and the object. Three becomes one. Now you experience it. You realize, you see, that is the Ātmā. I am the Ātmā. How beautiful, is nice, Prouda, Bheem Bham. That time is called that the sādhak, that practitioner, gets siddhi, and siddhi here means nirbīja samādhi. Now all the seeds of the karma are cleared up, burned; when the seeds are roasted on the hot pan, then they cannot grow anymore. Through your tapasyā, through your sādhanā, through your guru-sevā, through doing the niṣkāma-karma, all the seeds are roasted and you are pure, seedless. After that, you say, "No, Swamiji, I want to go back and marry." Oh my God! What will you do? You are a seedless one, yes or no? Think now if you would like to do this or not. Yes, at that time, all bandhan-mukta, nirmukta—all the bondage of the karmas, destinies, rebirth and death, and birth and death—all is from you free. You are free. Coming to the ātmā jñāna, nirbīja samādhi—but after, though you are coming to the nirbīja samādhi, there are some external problems which appear to us again. Do not think that now you are okay. You think that somebody comes and puts a knife in your stomach, you don’t feel? Oh, feelings are there. There is no dealing with the samādhi, that when you have samādhi, then you have no feelings. No, no, no. Still there is. And for that, there are still vikṣepas coming to continue. We would like to continue. First, now the physical disease appears in the body. You become ill. You have pain; you still have the body. For the people who have not realized this, Patañjali is again giving the instructions: be ready, that these kinds of six, nine different kinds of kleśas will come again to you, unexpected. The first is that indriyas or nirchittas may be some vrittis, and pain can appear, or sādhanā. Now you think, "I achieved everything. I need not to practice anymore." Oh, yes, you are still in the body? Don’t worry, we can push you back, pull you back. The rope is in the hand of nature. You are a fish far away, and who is fishing? You will be caught again. So you think that now you can do what you want, and run wherever you like to run. Where will you run? So that sādhak who neglects the practices—that is also a kind of vighna, or kind of obstacle for our spiritual approach, or maintaining our spirituality. Therefore, Guru Nānak Sāhib said, "Tere bīṭī umar hari nāma binā, sumirana karale mere manā." So sumirana, sumirana, japa, japa, abhyāsa, abhyāsa—practice, practice, practice. Or you get a doubt that, "So much I did, what I realized is just nothing. I want something more." It means now you have doubts in your success; you have doubts on your sādhanās. Many people, many of you are sitting here, those who can already walk on the water—I don’t think I’ll tell about that one—but next week is examination, you know, the test, so we will see how many will come for the test examination, then you get that kind of diploma of yoga and daily life, yes. There is no other protection that can help, but of course you have tried walking through the forest, so you can walk. No, that’s it. Or that yoga sādhanā’s anuṣṭhāna, which anuṣṭhāna, which saṅkalpa you made to do, and now you have forgotten, you don’t respect that. Yes, it was very nicely presented yesterday. Who was here to see the Mahāśiva Purāṇa yesterday evening? Who? I can’t see hands like this. I want to see hands like that, thank you. You know, such a great Śiva bhakta, and they thought, "I am protected. No one can destroy us. No one can see us." And oh, how beautiful the palace was, and doing Śiva sādhanā. Everything for them was Lord Śiva, one cushion. We know the words of kuśaṅga. How sweet it was, ha! You have everything. What will you do with this mala in your hand and number? Śiva, what will you do now? Enjoy! You are a mighty one. After death, there is no more disenjoyment, and you know you are nearly immortal. There is no one who can kill you. Enjoy! My dear, chance does it come? Come on, don’t waste time in this, and say, "Yes, my God." And so many people are practicing yoga and spirituality, and after some time they come to the satsaṅg and say, "Yeah, drink whiskey, drink vodka, enjoy, eat meat, do this, go there," and now they are sitting completely polluted with the drugs and like this, completely polluted, kuśaṅga. Therefore, kuśaṅga says, "Prabhu, mohe bachāvo." Kuśaṅga says, "Prabhu, mohe bachāvo." Therefore, O Mahāprabhujī, please listen to my prayer. Be so merciful to me and bless me with the satsaṅg. O my Lord, protect me from Kuśaṅga and such people. Fake people, fraud people, please protect me. Yesterday you saw that he came and said, "I am your best friend, I am your good well-wisher, I want to help you." And like this, it comes to you: "People, I want to help you, I am your friend," and so on. But are you stupid? What are you doing? Doesn’t matter, it’s not my problem. Do it. But I tell you, you can do better things and more interesting, oh yeah. What is that, and so on? First, it becomes your friend, and then it kills you. This is the negative energy; these are the negative vṛttis. Therefore, always be ready and be a good fighter against negative thoughts and feelings. The fifth is tamo guṇa, and you all know what is the tāmasa guṇa: too much eating, too much gaining weight, and this and then I’m tired. I will do it tomorrow, and tomorrow, tomorrow. So no one has seen tomorrow, only today. So do it now. Or, like this: yesterday, what we saw suddenly awoke that kind of feeling. I want to enjoy. I want to be free in this world. I will do what I can. I am grown. I am human. I am free. Yes. How long, my dear? How long? Then, lifelong, you will suffer. But lucky are they who got the shelter of the Gurudev or good friends, that they take care of you and bring you again out. But it is very difficult when you are drowning in the water and you can’t swim. We will pull you out, but we have to press your lungs and hang you up and down, and ambulance and doctor, and you know, pump your lungs out, that’s it. So be alert—that’s what I want to say, what Patañjali is saying. And through this, your vairāgya becomes little. It means vairāgya is becoming less, decreasing, and vāsanās are increasing. Hari Om Tat Sat. Śiv Hari. Be Falahārī. Okay? If you have tamas guṇa, then be Falahārī. Falahārī is a very good diet for a yogī. I think next time we will make all Falahārīs. Then I will see many people will have bread and butter and cheese under their bed. Yes, that’s it. The seventh obstacle, what Patañjali is saying, is that suddenly you have doubts in your practice. Perhaps this sādhanā that I am doing is not correct. Oh, there came some master who is going to give us very good śakti, good power. This kind of neglecting and doubt—nowhere will you be successful. So Patañjali said that sādhakas should have devotion to his or her practice, sādhanā. A good hand worker, a good engineer, he loves, not only loves, he adores his instruments, the tools. Without tools, you can’t do anything, and God gave us beautiful tools. First, our tool is intellect, and the second tool is our hands. Do it. Eight, after practicing a few years, and still you didn’t get Siddhi or some success, suddenly you said, "Ah, so many years I was doing nothing, I got it." And my friends who went for swimming and hiking, they are happy and healthy. And what I am doing here, sitting like this all day? Then the master said, "Sit straight." I am sitting straight, meditating, and sleeping. Then the master comes, "Don’t sleep." And I didn’t receive anything till now. So this kind of self-disappointment. Many of you have this, many. There are many sitting in front of me with beautiful faces. They were young, more had more beautiful faces, and now they are all these most beautiful with the—how to call it—wrinkles in the face. But I would be happy today to see them enlightened. But they neglected, they lost their faith inside. Mahāprabhujī’s beautiful bhajan said, "Oh my mind, you lost everything with kuśaṅga." That’s it. Padyo bhajanme bhang. Disturbances came in your spiritual life. Chalrayo kudhang. Now you are walking different ways. Therefore, a sādhak should have confidence. I will get it. I trust. That’s it. Gurudev will do. Don’t think that tomorrow, today you trust and tomorrow you will get it. Forget it. No, no, no. Long, long time, my dear. Long, long, long time. It’s not so easy, but it is there. Yes. And therefore, the eighth obstacle is coming through this: all these previous obstacles, the disturbance begins to take place in your different levels of consciousness. Chitbhūmikā. So from a very far distance, from a higher level of consciousness, slowly, slowly, you can fall down. But there is someone who will put a hand down and lift you up again. That’s it. Ab sāp diyā is jīvan kā hai, jīt tumhāre hāthoṁ meṁ aur hār tumhāre hāthoṁ meṁ hai. Jīt tumhāre hāthoṁ meṁ. After that comes another difficulty, which is duḥkha—troubles, weakness in the body. Problem with the breathing, oh my god. Today we were walking only a little hill up. How much was it? 40 meters, or hardly 50 meters, and 50 meters we were going like this, serpentine, but 90% of all we were going, Swāmījī takes us the long way but the comfortable one, you see. And those who are doing every day, according to yoga and daily life, prāṇāyāma, kumbhaka, and this, then they were enjoying, they were happy, their lungs were full of the oxygen. Oh, they were walking, but of course they have learned how to walk on the water, so maybe they were a little bit lighter. Next time we should put them in the front, and we will hold them so. We can walk behind this svāsa, praśvāsa, vikṣepa, sabho sat, all this kind of vikṣepa, duḥkha, dāruṇa, aṅge me jayatva, svāsa, praśvāsa, vikṣepa, sabho bhuva. And then comes those kind of duḥkha: ādhibhautik, ādhidaivik, and ādhyātmik, what Patañjali said, and we are talking often. Ādhibhautik—those kinds of troubles which we get through disease, through our body, weakness. And Ādhidaivik—from the different illnesses, different creatures. Ādhyātmik—so now, this we will have in the next lecture, because I just looked at the watch and it is twenty past six. So, I wish you all the best. Let’s see when, where, and how Mahāprabhujī will bless us, that we will have again these beautiful teachings of the great saint Maharṣi Patañjali, who lived more than 2,500 years before. He is a great, great... we adore him, and we pray and we seek his divine blessing. Moli Maharṣi Patañjali kī Jai. Deep Nārāyaṇ Bhagavān kī jai, Dharm Samrāṭ Svāmī Madhavān Ānandjī Bhagavān kī jai. Alāpurīṣa Mahādeva kī jai. Deveśvara Mahādeva kī jaya. Sanātana Dharma kī jaya. Om Sarve Bhavantu Sukhinaḥ. Sarve Santu Nirāmayāḥ. Sarve Bhadrāṇi Paśyantu. Mahākācadukābhagave Nahaṁkartā Prabhudhipakartā Mahāprabhudhi Kartāhike Om Śānti Śānti...