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Part 1: The Journey to Brahmaloka: Purification and the Grace of the Guru Oṃ Śānti hi Oṃ Śānti hi... Devadhī Devī Bhagavān Siddhip Nārāyaṇa Mahāprabhujī kī Indra Dhāma Samrāṭ Satguru Svāmī Mahātmājī Bhagavān kī Savi Ṛṣi Munī Mahātma Gurudeva kī Blessings to all great saints, and to all our dear brothers and sisters. We are all gathered here together—a wonderful opportunity. We have already spent three days, and in these three days I believe you have attained many things. Our seminars are always structured so that we learn step‑by‑step techniques each day, but how we apply them is most important. If someone practices only anuṣṭhāna, or only āsanas, or only prāṇāyāma, that is not sufficient. We have organized everything in such a way that we always receive the highest good. We should not fear that we lack continuous practice. What we have accomplished is what I wish to share with you today, especially since many of you are Yoga in Daily Life masters, teachers, and practitioners. Some have been here with me for nearly forty, forty‑five, even fifty years. Through this, they have gained not just knowledge of physical āsanas, but deep spiritual attainment, moving toward cosmic consciousness and the grace of Gurujī—Guru Kṛpā. Today I want to address all of you, not only those in this āśram in Strilky, Czech Republic, the āśram of Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī. It is a great castle with beautiful gardens and expansive greenery. Wherever you look, it feels like heaven. But heaven is nothing special—in heaven, people merely sit around, not knowing what to do, wanting to return. They cannot go out. Beyond even the cosmic gods is Brahmaloka. Brahmā is not a Brahmin, and what we call Brahman is not a religion; it is simply a name we use. When we speak of oneness, we must not separate animals or even thieves. Oneness means that within the Cosmic Self, our consciousness is perfectly clear, neither hell nor heaven. These are not merely earthly concepts. There is a whole different cosmology of the three lokas—past, present, and future. Many lokas exist, but these three are fundamental. When we say “God” and imagine being with God in heaven, or being cast into hell with devils, we must understand that where only God exists, there are no devils. Gurujī spoke of Chaudaha Loka, the seven different layers where beings reside. Ultimately, there are so many lokas that no one can count them. But in Brahmaloka, one who has realized Brahman no longer perceives any difference. “Chaudaha Loka, Ikkīsau Brahmāṇḍa.” Ikīsau Brahmāṇḍa—one universe after another, containing countless suns. Only the greatest of sādhakas, those who have become Brahman, can reach there. Do not assume that in this life you will attain Brahmaloka. It depends on your development from birth, your upbringing, your behavior in childhood and school. Have you ever experienced anger, jealousy, hatred? If so, you are lost. To enter Brahmaloka, one must be crystal clear, without a single blemish. That kind of sādhanā is something we may not fully know. Will we truly achieve it in this year or this lifetime, or only begin in the next life? It is said that this life, the next life, and the one after are like changing our clothes each morning. You put on a fresh, clean dress for a new day. Throughout the day, your dress collects not just dirt but also the thoughts and feelings impressed upon the body. In the evening, you put it in the washing machine. Yet we do not call the cloth dirty; it simply has some spots. The dirt comes from you. So constantly remind yourself: O human being, you are pure. Even so, we know we are not yet completely pure. It is said that some rare beings—certain ṛṣis, great saints, like the Pāṇḍavas—entered the Cosmic Self with their physical body. We would love to go there. I could give you a certificate, assure everyone you are not dead but ascending, and that your life on earth is finished. When someone dies, we know they are no longer here, whether buried or cremated. But if someone ascends with the whole body, who among you would want to go? Is there anyone here who would come and take you up? You’d probably say, “No, no, I didn’t want to go up; please bring me down!” It is difficult—we lack that heart. Extremely rare are those who can walk on air or, like Devpurījī, go to rock. We, on the other hand, must walk carefully or we might fall. We are still far from that, but we are preparing. How? We are like a seed in the earth, now sprouting. Two leaves appear, then more leaves, and day by day, year by year, strength grows. When we speak of God, our great saints do not talk of Naraka and Svarga as distant places. Naraka you know—it is all on earth. There is nothing below. Naraka and Svarga are both right here. Do not think I am now discoursing on mokṣa as an empty space or blue sky with airplanes and crowds. No; Svarga and Naraka are both here. Some people live so purely—humble, kind, peaceful, engaged in sādhanā, mantra, meditation, prāṇāyāma, purifying themselves and sharing food with others. They never beat or push anyone away. It is essential to understand this. Anger, hatred, jealousy—these are Naraka. So Naraka is here, and Svarga is also here. There are persons so good no one would ever call them terrible; that is Svarga. Both Svarga and Naraka exist on this earth. Those who aspire to Svarga eventually become one with the light, crystal clear. They come to purify us. Many, many sādhus, the guru‑paramparā, come and try to purify us so we may reach the Svarga lokas. But what is that Svarga? It cannot be attained with dirt. Still, even those in Svarga come and go—and coming and going is good. Just as we go to our bedroom, sleep, rise, work, and return to bed. Sometimes it is cold, sometimes hot, sometimes there are mosquitoes, cobras, or ticks that can pull us down. So Naraka and Svarga are both here, and Svarga alone is not enough. In Svarga you live long, like a god, but even Śiva, Brahmā, and Viṣṇu are not permanent there; they too must manifest again. Viṣṇu, Brahmā—all go beyond. But beyond them is the Guru. And the Guru, who is no longer physically present, is like Skype—always accessible. Therefore we sing: “Guru Brahma.” Guru is Brahmā. “Guru Deva” is Viṣṇu; “Guru Deva Maheśvara” is Śiva. So: Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt Parabrahma. Thus, “Guru Deva Sākṣāt” means that for us, it is sure and clear—that is Parabrahman. Sākṣāt means clear, the truth. He is called Parabrahma, the highest of the highest. But do not think that I am that one. Maybe Vivek Purī will give that judgment, not me. It is not easy, my dear, to become a sannyāsī. Do not think that being a yogī or a sādhaka is enough. A householder can also be like that—her husband such that she doesn’t even know he is a brāhmaṇa, and the wife is also the divine Brahman. They never claim “I am Brahman.” There is no difference whether you are married or not, alone or together. The outer self is just a dirty cloth; throw it into the washing machine. But the inner self—that which always is—that is what we are truly seeking. You know the Rudrākṣa mālā—beautiful Rudrākṣa beads, larger or smaller. But the rare eka‑mukhī Rudrākṣa is not easy to obtain. When you are truly pure, you receive it. Today people know its value and will pay thousands of euros, but it must be that genuine Rudrākṣa. Similarly, there is eka‑mukhī, dvi‑mukhī, tri‑mukhī, and so on. Gurujī once asked Mahāprabhujī, “What is the eka‑mukhī?” Mahāprabhujī replied to Holī Gurujī, “One mukhī”—meaning the mouth. You have only one mouth; speak only the truth, whether for happy or difficult matters. Let your sādhanā, your practice, be one‑pointed. Be humble, kind; do not beat your wife or throw her away. Many times husbands are so kind, while the wife is outside the home—which is fine—but then she locks the door. “Take off my shoes,” says the husband. “Yes, my dear.” “Take my dress, clean it, wash it, bring me another. Cook for me, bring the alcohol bottle. Now I will drink and eat; you work for me.” Some people behave this way, but it is not good. One should be like God. Therefore it is you who said: “Śiva and Śakti.” The left part is Śakti, the right part is Śiva. You are Śiva and you are Pārvatī. So if there are females here, they are more Śiva, and the men present are more Śakti. Śakti and Śiva are that body, not just the physical form but the energy of peace, harmony, oneness. Yet who is actually going to Brahmaloka? It is not easy to attain. All the Chaudaha Lokas eventually lead further and further. So we must practice, and all of us—myself included—are here to practice and progress. We keep ourselves happy, relaxed, and clean. When I sleep, I will get up; I will practice yoga nidrā. Do you think it’s just sleep? It was pleasant. But when you are in very deep sleep, yet I do not wish to sleep, that means I am receiving something. Part 2: The Practice of Yoga in Daily Life and the Resonance of Oṁ I am sure you would end up in a mental hospital, yes. Do you hear me or not? Then say something, yes. You must always do so, otherwise I do not know if you are doing anything, yes. And then I will think that you will go down, you will not go up. So do not imagine that a yogī will just sit and sleep like this. It is not easy. And many are lost, because there are many people who become a Swāmījī because they have no problems—yet they have too many problems. Or they do not want to work, they do not want to serve their parents, they avoid this and that, going somewhere, eating somewhere, and that is all. They go to the Himalayas or anywhere, or to some other country, but they are only very personal; it is not for spirituality. You know, many of you have seen them when you go to the Kumbha Melā—many, many, no? So it is not easy, my dear. Therefore, our sādhanā, our practice, which I have established, is very, very positive, and very spiritual, and very humble. And we will go step by step on the path of our Gurudeva. And that is why we are now walking together. Sometimes you guide me. Yes. And sometimes I guide you. Yes, that is very good. So you guide me, you give me good food, you cook for me. And I am doing many things for you. We are going together. As long as the last moment comes, then you will say, “Yes, I bow down to you.” And then again I will bow down to you—because you have given me support, and my Gurudev. So we have to become very humble and pure. Just as gold becomes more and more pure the more it is placed in the fire. This is where we have to arrive. Yes. And so this concerns all three: Śiva, Brahmā, and Viṣṇu. And from yuga to yuga, they change. In the very beginning it was different, yes. But it is said that in some yugas, Śiva—and Viṣṇu serves Śiva. And then from another side it comes, that Viṣṇu is there, and Śiva worships Viṣṇu. So you see, this is Śiva and Viṣṇu together, but they give everything to Brahmā. So if someone asks, “Can you give me this? Can you give me only until birth, this and that?”—then finally Viṣṇu will send them to Brahmā, and Śiva also gives to Viṣṇu, and Viṣṇu says, “Go to Brahmā.” Brahmā is the father, and so the father Brahmā finally—when the people are deceased, or the people are dead, Daya, what else we call the devils and so on—they said, “I want you to give me, please, permanent liberation. I want to live forever as a human, never dying.” Brahmā said, “I cannot give you that. You can ask me anything, but not this. I can give you a thousand years of life, more than a thousand years, or this or that, but I cannot give you the complete Brahmā.” But Viṣṇu also will say that. Śiva also will say something. However, when good yogīs, good sādhus, good brāhmaṇas come, they do not say to Brahmā, “Please give me the complete Brahmā Loka.” They say, “Sādhanā, sādhanā—you will go to liberation.” And other negative rākṣasas, they say, “Give it to me, otherwise I kill you,” like that. You know that has happened many, many times. So, my dear, let us begin. Say, in the evening when we go to sleep. You know, during the night when we go to sleep, we know exactly that we have three different sleeps. One is when you are not sleeping, you are awakened—Jāgrata, awakened. Many times people cannot sleep, so they get some tablets from the doctor. But that is not good if you sleep. Giving the sleeping thing—that will make your mind, your head, not good. If one day you cannot do something, okay, but not every day. So master your practice and be good, so that you are in good health the whole day. Even all animals are working. The ants are working. All creatures, the trees are working. This tree is giving nice leaves, giving the flowers, giving the fruits. Again, the bees come, and so on. So these trees are working day and night. Animals also, ants also, the mouse—you know, you have such good mice here, yes—they are your best friends. The whole night they clean everything in your house: boxes, yes, whatever you put down, the mouse comes. That is good. The second is called sleeping. Now we fall asleep, but we cannot fail to sleep. Lucky are those who can sleep very nicely, deeply, everything. And third is called Svapna, the dreams. And dreams are very long—memories. But they can also, just like this, be taken out. So, jāgrata, awaken; sleeper; svapna, and then svapna is dream. We are not only humans. Animals are also dreaming. Yes? Even your mouse sometimes also dreams. So we are between jāgrat, svapna, and sleeping. Now, we cannot come out of that, but if we can master it, then maybe we can. Otherwise, if someone tries to do a powerful headstand, then they will have a mental problem. And that mental condition will give you many, many tablets. So do not go into the mental, you know, the body and mind. No. Awaken. Well, it is so difficult to come out of the jāgrat. We are not sleeping. And now we are sleeping, and then we are dreaming, and we are coming back. But many dreams can make you very, very negative. Many, many people tell you, “What can I do, please? I cannot sleep, and I am dreaming. And always, in my dreams, I have negative people, and something like this and that. I cannot sleep; I wake up. Again I wake, again some devils come or something.” There are some people, you know. And these kinds of dreams, or when you cannot sleep comfortably, it is because of some kind of food, nourishment, or some troubles with the family, or about your business. We have many problems. Therefore, in the evening, before seeing a bhajan, make a prayer and everything. Maybe their God is not there anymore, but we believe, and that is also yoga practice. After we come, you know what we are doing? We go to the bathroom, and we touch the water. You know how nice it is? So, say this: look at your water. This is life. Water is Jīva. After we can see, or we see, our temple or pūjā, then we should have sāttvic bhojan, eating sāttvic. You took āsanas; we are doing them. Then we come back. We go and drink tea or water or something, and how are our trees? When you come home, I am sure many of you will dream of this tree, that tree, these trees. All my brothers and sisters here are sitting under these trees. Yes. This is very... it is called healing power. Yes, here some person has a mental problem. The mind is a problem. So, come, relax, sit down, read something, listen to many things. Then you are coming and having a lecture. We are learning something. I am learning from you, and when I give so many lectures, I am getting more and more of my memories. Therefore, make mantras, sing bhajans. This is memories again. Otherwise, we become peace, and we do not talk too much. So, how nice is the program? Then we say, “Please have lunch.” Then a little walk. Then we call it yoga nidrā. And then there is what we call Yoga Nidrā. No? This beautiful bhajan? So, and then after this, again you go have chai or something? And then you have dinner or lunch? You have lunch? Yes. Oh, I think we should quit the lunch. Oh, I did not know that you always have lunch. Oh, my God. That is why when you have too much in the stomach, you become lazy. I see. So we should have every day, we call it, what do they call? Anusṭhāna. In the morning, we eat breakfast, and it is good. Evening is practice, afternoon and lunch, and no lunch. And we have for you something the best: good water. And then you will practice very well. Then you come for dinner. And then there is another program, you know what? We have prayers. Again, we have some lecture. So this program is in such a way that many people who have depression, and many people who have problems, depression, they return to the good path, to the good. So, this is how you call it, what we call it: someone who is a little bit mentally unwell, we can make them better again. And this is our program of yoga in daily life, where I try to give you some time between this and that, and then again I come to that point, which is very important. All of Holī Gurujī’s books are written there. Chaudha Lok, Ikīso Brahmāṇḍa. Chaudha Lok, Ikīso Brahmāṇḍa. There are so many Brahmāṇḍa, Ikīso Brahmāṇḍa. My God, the farther you go, you will be more happy, more nice, and more clear. There is no operation, no bones, no flesh, no nerves. It is only purity and purity and purity. Such a technique, such a sādhanā, we have bhajans, and different bhajans. So it is very nice, very beautiful. And I am happy to be with you. I give to you, and you give to me also. What? Not a chapati, not an ice cream, and not money. You give me money, not knowledge, but you also give me—not money or food or this—but we give that, human to human, and to all oneness, we are awakening. The light comes from within our self, inside. You can see, if you are poor for five months, you will not go to yoga, practice yoga in daily life. You will forget many things. That is it. So yoga in daily life is awakening every day. Yoga in daily life. Yoga in daily life means yoga is yoga. Daily means every day, practicing. So, yoga in daily life. Yoga in daily life, yoga in daily life, very good. So, my dear, it is already: you came Friday, then Saturday, then Sunday, then Monday, and today, Monday. Four days. And Monday, Tuesday, Wednesday, Thursday, Friday, and that is all. So we have only four good days left. So please, in this ashram, in this beautiful culture and nature, you can sleep at home any day. After eating, come here. Read something, write something. If you are making some very good pictures, this is, for us, heaven. This is heaven today, you can say. This ashram is the holy ashram, so it is said. When was yesterday? Which number? A, A, U, U, M, how many? Last is that through both nostrils, coming back again, the resonance. Everybody, loud, from the navel, you know, everybody. And count always with your true finger, like this. One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen. Purījī, Śrī Prakāś Purījī, Śrī Prakāś… Purījī, Śrī… nine, ten, eleven, twelve. Okay. Deep inhale. After 11 rounds, then just listen in your hall. Feel your whole body. Listen to the sound of the Oṁ resonance. From one to eleven, chanting this Oṁ from the navel, from the navel to the Sahasrāra Chakra, everything is within ourselves. This resonance through that mantra of Oṁ from the navel to the top of the head, Sahasrāra, when the resonance comes from the navel, tilasra, you have to bring this resonance from the nābhi. How many chakras, how many stations are there for this one Oṁ? You have to bring resonance till the Ājñā Chakra, you come to the Bindu, and from the Bindu again, resonance comes to our nostrils, again it goes up, and into the Sahasrāra. How many centers are there? This is exactly—again, you have to learn yourself. That is how the resonance goes up and down, then comes to the nostrils, and then again comes, and the resonance finishes there in the Sahasrāra Cakra. It will take time to come to one rhythm inside. It is like when you are with the fingers on the piano. And how it goes up and down, up, and from the navel, and there is no movement of the tongue; that is very important. From the navel, it slowly comes to the heart, comes further to the lips, goes to the palate, then makes the sound like Oṁ. Going up to the Bindu, from there again comes down the resonance, like the bee, and then it turns again up, Bindu Chakra—it was before, but from Bindu Chakra directly it tried to come to the surface. Bindu Chakrī Primo Do Sahasrārī, it is like a kriyā, but this is a real Oṁ. It will take you time to learn. So, how is it that kriyā? Now you are tired, but I will tell you, so the program is finished. Hari Om.