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Alakhpurījī Mahādeva kī jaya, Satguru Svāmī Madhavānjī Bhagavān kī jaya, Satya Sanātana Dharma kī jaya, Bhajana. What was the bhūta? Ghost. Yes, ghost. Pañca tattva. Yes, it’s about the tattvas. That is also the subject in our kuṇḍalinī sattva. So, next. They are exactly all point by point. Gurujī has written this on the... Two more bhajanas, then it will be five. Five tattvas. After that, we’ll sing the Satguru Cālīsā Maṅgalapurī. Today is the day of the bhajanas, and that’s why the good bhajanas, very good bhajanas, yes. Thank you, Manmohan of the Kailāśa Āśrama. Thank you. Those who are on the path of the divine cosmic self, and that is the path of yoga—all the techniques, everything is yoga. But many times the practitioner brings his thoughts in different directions. Good, not bad: towards the mountains, towards the ocean, towards the desert, towards the rams, the forest, the animals, the rivers, etc. And also, they have a different path. So those yogīs, they know their path, how to do it. So we do a technique, Kriyā Yoga. What is a kriyā? Kriyā means doing anything. If your cooking is a kriyā, eating is a kriyā, going to the toilet is a kriyā, working on the farm is a kriyā—working is a kriyā. Kriyā means activities. And this activity, which is in the five different tattvas, which we will speak about tomorrow. And this first, let us say, is our body, and the body is the Annamaya Kośa. In this body, the physical body, there are many thoughts coming also. So our body, our thoughts, our desires—many different kinds of desires. Some people like to get up early in the morning and walk, walking a few times a day. That’s kriyā, and that kriyā is very divine and very powerful, because when we walk, our whole physical body is getting energy, and sometimes it becomes tired, but the tiredness goes away very quickly. And in the body, the cells are very strong and powerful. Also, when we walk through the forest or in the park, there are so many different kinds of birds, and these birds do not tell you that now they will change. They are chanting, they are speaking, and not only one kind of bird, but different kinds of them. Similarly, different kinds of desires, nerves, muscles—everything is in this body. Also, someone likes to go swimming, and they feel completely relaxed in the swimming, but they are also getting tired. Yet it has another power, and it’s like therapy, happiness. Or someone walking in the forest and singing—birds are singing, and we are singing bhajanas. So, this is what we call bhajana, and bhaj means to think on God, the love of God, and so we sing. What happens? When one is singing, all are enjoying and understanding. They are not making different sounds. And so, one bhajana makes the thousands of people who are in the satsaṅga, with one bhajana, all become one. All dancing, all say “Jaya,” all make kīrtanas, all one and one in all. Or they would like to go to make the yoga exercises, and that is yoga. Yoga is different. Nowadays, there are acrobatic this and that and that. Yogīs did not do this. No computation, nothing. They see the organs of their body, muscles, nerves, all organs in the body. It makes them happy. Come morning and you see how it is. When you come from the bed, go to the bathroom, wash your hands, your mouth, your whole body, and then we are coming. We must not run, but we are just stretching, just like this. How is that? And we come down. Now, all who are sitting here, interlock your fingers and place your palms upside down on your head. Make your body now. Already your body is becoming so happy. Now, there will be something for my energy, my nourishment, and so, stretching. Now, these fingers we have all together, palms are upwards, the elbows are near our ears, and our arms are stretching, our joints, and our shoulder blades—very nice. Oh my God, the shoulder blade needs very much, very much. And so, when we are, the whole shoulder blade is stretching. And what is this there? From our fingers to the palm, to the ankle joints, the arm and upper arm, the shoulders, the shoulder blades, and going towards the side of the whole body till the hip joints and buttocks. It is going completely more down, and so when we are stretching the whole body, that is the life, that is the knowledge, that is the yoga, that is long life, and we are going to God. We feel God, we feel it, and again we slowly come. Like the wife, we interlock the fingers behind the head and just feel. There are hundreds of movements, even while sitting like this. One hour only in this position. One hour only with these two hands and arms. And many, many, many movements and sitting still like this, comfortable on the chair or anywhere or on the floor like this. So, when we come here, and then we sit, oh, my God, yes, and to the chest, and again further, and toward the chest, and stretch, and go up again. And look up and down, neck, back, front, and touch your upper arm with your ears on the other side, but not like this, that is straight, this and this and this, and come, bless, and this side, then we come like that, and then we can see, Namo Śiva. Namaśivāya Oṁ Hara Hara Gaṅgī... Mahāraśivāyo. Now, the hands like this, feel like that, and bring the hair and stretch your chest. Touch your shoulder blades. Touch your shoulder blades like this from that. So now, very nice. One, two, three, four, five. One, two, three, four, five. Bhajore Manavā Śrī Prabhu Dīpadāyā... Parabrahma Puruṣottama Svāmī, Parabrahma Puruṣottama Svāmī, Devī Nājarniyā, Bhajore Manavā, Śrī Prabhu Dīpadāyā, Bhajore Manavā, Śrī Pūjya Dīpa, Dīpa Nārāyaṇa Bhagavān Kī Sukha Kriyā, that is Kriyā Yoga. Kriyā means movement, actions, doing something. Even deep sleep, this is also kriyā. Because when we go to sleep, there are three points. Do you know when, how you just fell into sleep? And when do you go into the dream? You did not know where you will go in the dream. And how the dream comes back again so quickly. Some we remember, some we don’t remember. So if we can understand and follow these three actions—going to sleep, going into the dream, and coming back again from the dream—so these are awake, dream, sleep, and dream. So that’s called Jāgrata, Suṣupta, and Svapna. These are the three, and that a yogī, if you will come to know, you are a great yogī already. Even we don’t know how we are awakened. Many times we are unconscious, we are running for this and running for that side. Jāgrata, we are, but in Jāgrata, we sometimes have accidents, many things. Then, svapna, jāgrata, and dream. So these all belong to the kriyās. So, therefore, the Guru said, the Master said, the Yogī said, the Awakened said, that not only should you learn and say, “Yes, what is talking?” but also, “How long can you concentrate?” Maximum two minutes, one minute, half a minute, or one second. Can you remain on one point? So you said, “Yes, I will,” and now I will. No thinking. You are already moving. We are moving. Like the flame of the Dīpaka, and it is already moving. It is not easy to be steady. Therefore, Guru Kṛpā, he kevalam mālā mālā calatī rahe, and then go in. There is coming a sleep, and that sleep is neither awakened. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... Two, come, two, one, two, come, my dear, and two, eh, eh, so, and they say, oh, yeah, like that, come, two, come, let, um, the, you give them, them, healthy people, really, oh, I’m so relaxed, yes, so there are many movements, and then talking, sometimes, you know, and sometimes it’s not good. And sometimes people are sitting and talking and talking, and suddenly one person is, and the other said, “What are you talking about?” Oh, okay. No? So suddenly one is putting concentration there, and that’s not good. So, let’s... we will come tomorrow again and have a nice, nice, good night. Okay? That’s it. Alakhapurījī, Mahādeva, Devādhi Deva, Deveśvara Bhagavān, Satguru Svāmī Madhavānandajī Bhagavān Kī, Ārādhi Bhagavān, Śrī Dīpa Nārāyaṇa Mahāprabhujī Kī, Satya Sanātana Dharma Kī, Oṁ Hari Oṁ Hari Oṁ.