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Thank you, Madhuram, for singing a very nice bhajan. Āj sākhī Satguru ghar āye, kalī kalī harṣavat hai. Very soon we are coming to the point where Patañjali speaks about śraddhā, bhāva—devotion. After a certain time of practicing different yoga kriyās and trying to have control over the senses, the development of spirituality towards samādhi or towards Brahma jñāna is devotion. If someone would like to have speed in their spiritual development, they have to turn to devotion, to bhāva. Lalanjī, in his bhajan, expresses the feelings of a bhakta, a disciple, when Gurudev comes to their house or to the door of the devotee: "That Satguru has come. Kalī, kalī, harṣāvata hai." Kalī means the bud. Before a lotus flower or rose flower or any flower opens, there is a bud, and this bud is kalī, a bud. Similarly, our body is filled with all these buds. Every tissue of this body is like a bud. And when Satguru Dev, Mahāprabhujī, arrived at his door, he is saying, "O my friends, listen. My Gurudev arrived, came to my house." What happens? Harṣa or śoka. These are two. Śoka is unhappiness. When someone dies, some tragedy begins or happens, some quarreling is there—sadness. Sadness is śoka. Śoka and aśoka. Śoka is the sadness. Aśoka is happiness. Harṣa. Śoka or harṣa. Harṣa means happiness. So each tissue of my body is vibrating with happiness. This is an indescribable feeling of a bhakta when one meets the Satguru Dev, holy saints, or when God suddenly manifests here. Many will say, "Oh, what? Oh, this is very nice." But others will say, "Śiva Har Har Mahādev." Similarly, Patañjali is coming to this point now: vitarka, vicāra, ānanda, asmitā, anumiti, prajñā. While doing the sādhanā, we come to this concrete point. He spoke of "Samprajñāta samādhi." Samprajñāta, the state of our being. Perhaps some of you who are doing kriyānusthān, if you are capable of sitting 35 minutes motionless, you may experience this samprajñāta samādhi. But today I was in the anuṣṭhān group; you were all sitting and so on, and again many were sitting like... doing their mantras. It was a very interesting picture. I told Chidan to make a video, but he said we should have a little bit of respect, so I said okay. And of course, practice makes perfect. Yesterday we were walking through the mountains. We had some meetings. Those who were already here for one week, going for a walk every day, for them it was not tiring at all. But those who came yesterday and went for a walk today, they were... practice, training, condition was missing. Similarly, those who have been preparing for one year, doing systematically, according to the Yoga in Daily Life, your prāṇāyāma, doing systematically your āsanas, training your joints, ligaments, and muscles—they are enjoying inner happiness in this kriyā anuṣṭhāna. At that time, the influence of Prakṛti, the influence of nature on our indriyas, slowly, slowly dims. So, the indriyas become antarmukhī. The indriyas withdraw and become introverted. If you move your body, if you open your eyes, you look left and right, you feel warm, sweating, you feel cold, draft, you close windows—this means indriyas are bahirmukhī, indriyas are cañcal, restless, and that will not let you go to the samprajñāta samādhi. So, in this Samprajñāta, he is again explaining three things. Grahaya. Grahaya means through the Prakṛti and physical senses, which has influenced your concentration or your consciousness, which a yogī, through practice, makes calm, more and more and more calm. So, you become introverted. Now, introverted does not mean what people call in psychology, that a person is very introverted. That is an illness. That is a deep sorrow, a deep confusion, a deep fear, experiences from the past or from this life, and hardly one can smile. There are some people who cannot smile. It's very, very hard to let them smile a little bit. They make it a little bit like this—that's all, because inside is sadness. These muscles are paralyzed. They cannot laugh. But when, through your practice, you are healthy, you withdraw yourself back. It means it doesn't matter if outside a tractor is working in the field or a neighbor is working with the plumbing or anything—you are calm and peaceful. It can happen. For example, you were going somewhere, and you found a hotel to stay one night. And you like to sleep with an open window. And unfortunately, about 20 meters from the hotel, there's a railway. And the whole night, trains are going and coming, and you can't sleep. But there are some people who are living there, and they have flats now. They are used to it. They don't even notice the train came and went away; the train passed. Practice so their senses have rejected this sound, not to be irritated, not to feel. So this is a grahaya. And the second, what is it? Grahaṇa, to accept. You notice something, and that is going to... The mind and antaḥkaraṇa: antaḥkaraṇa is not a physical sense, not connected to nature, Prakṛti, but it is inner functions. And antaḥkaraṇa, we all know, how many antaḥkaraṇas are there? Four. Very good. Did you check them? Are you sure? There is no sixth. You checked very carefully. Now, Yoga in Daily Life students are perfect. I congratulate your teacher that teaches you so well. I can be proud of teachers of Yoga in Daily Life. Thank you. Four antaḥkaraṇa: mana, buddhi, citta, and ahaṁkāra—mind, intellect, consciousness, and ego. These four antaḥkaraṇa have a very big power and a great influence on our spiritual development. As long as antaḥkaraṇa is not purified, as long as antaḥkaraṇa is also not coming to this steadiness, like the physical senses came, the progress is not there. And this antaḥkaraṇa, through this, and then gṛhīta. Gṛhīta is that through our buddhi, through our intellect, we realize oneness, ekatā. At that time, our buddhi is active, our intellect, that yes, I am experiencing that happiness. Now, this is a kind of samādhi which Patañjali explains. But in this samādhi, where there are still the seeds there—that "I know I am very calm, I am above this all, and I am aware about this"—this samprajñāta samādhi you achieve, but that is not still the final. For that, again he said that you practice your abhyāsa continuously without interrupting your sādhanā, without breaking your rules or the discipline. Discipline must be, and practice must be. If you think, "Now I am in a high level of my consciousness, I don't need anything," then you are mistaken, and you can fail again. So you are on a very sensitive point. Either you can go this side, or you will fall down. And there you have to observe, control yourself. There remains only the saṃskāras, śeṣa. Śeṣa means what remains. Minus and plus and everything, when we take it, then what remains there is the śeṣa. After all this counting, what remains there is only one, and that is called Satya. That's the truth. The reality finally comes there. So, like Śeṣanāga, it is said that this earth is residing on the head of the Śeṣanāga, the thousand-headed snake, which is coiled and resting in the ocean. And on that, Viṣṇu is residing. That Śeṣanāga, when he moves his neck a little bit, then an earthquake takes place. So we should not give him a lot of tension. But when Mother Earth is suffering from our side, then the effect goes to the Śeṣanāga. Let's say you have something on your head. You are standing and balancing. Okay, your neck is also holding. Your muscles are constantly tensed and balanced. But the object which is on your head is constantly moving like this, and like this, and like that, then they have to move. So when this planet is disbalanced, what we call now climate change and all this, then Śeṣanāga is also in disturbances. And when he's moving, then earthquakes, hurricanes, floods, and so on all come. Now, what does it mean again, symbolically? The truth is suffering. We are suffering because we lost the truth, and so we lost the truth. Here, "lost the truth" means our Self, Ātmā. And because we have no more clarity, svarūpa, we don't know our svarūpa, the Ātmā. So we are disbalanced. Rāga and dveṣa are both filled in us. Rāga, attachment; dveṣa, duality. Rāga, ignorance; dveṣa, jealousy. So rāga and dveṣa, these both are so strong that a sādhaka cannot find inner balance in his svarūpa steadiness, where samprajñāta samādhi cannot be successfully practiced further. In this, virāma pratyaya abhyāsa pūrva—so without breaking your abhyāsa. You practice continues what you did in the past. In the future, you have to continue. Saṃskāra śeṣo anyaḥ—saṃskāras often we spoke: experiences through visions, through sound, through smell, through taste, through touch: fear, happiness, spiritual, non-spiritual, satsaṅg. And so many saṃskāras which we have, which our indriyas were collecting from the outer world—now these saṃskāras remain as they are, and with these saṃskāras we have to practice in our continuing of our sādhanā, virāṁpratyāka. Abhyāsa, we have to practice that abhyāsa pūrva, what we did in the past, when the saṃskāras—that means ego—now is coming inner. When ego is there, when you have all the saṃskāras, ego is the bundle of the saṃskāras. Ego is that bundle according to what you lead your life, meaning also what kind of education you had, mentality, what we call. For example, a person who grew up here in the Czech Republic till 15 years of age and then went to Japan and now lives there 30 years—so more mentality with this person will have from Japan than the Czech mentality. Or if one is born here and immediately the parents immigrated to Japan and will come back, then it will be that kind of feeling, habit—so saṃskāras, ahaṃkāras. The ego is from the way, what kind of saṃskāras or education. When we go deep into our mind or into our consciousness, then saṃskāras come out. Saṃskāras bring the vāsanās. And if these vāsanās are not purified, then you cannot proceed. If you try, then you can damage something. And therefore, here it is very important to develop śraddhā. Viśvāsa, confidence about this: we will come tomorrow. So, there comes then Guru Bhakti. And now, when you practice this śraddhā, then the development towards your samādhi, or deep meditation and higher consciousness, will be rapid. But many practitioners make a mistake: they think, "Now I know how to meditate, and I know all the books, what is written inside. I don't need anything. I know how to do the āsanas and prāṇāyāmas. I know how to sit comfortably. Now I don't need anything. I am myself. Why should I practice more mantra? I don't need mantra." And this is the first obstacle. This is the first rock which is on the path of a sādhaka, an aspirant, a practitioner, comes as an obstacle. And therefore, we shall constantly observe our inner feelings. So, when this knowledge appears to you, when you come to this higher consciousness level, then Ātmā Prakāśa, Ātmā Anubhūti. Ātmā Anubhūti means? Anubhūti means experience, the reflection. Something begins now. We are there. You don't know; many people have no experience of this. But in those countries where we have little water, we dig a tube well, and after a few meters or 100, 200 meters, the soil comes up a little wet. Now we said, "Oh, there must be water somewhere nearby," you see. Similarly, the reflection comes that the ātmā is near now, and that ātmā is your satguru, your inner guru. And when that guru will appear in your ātmā, you have so much joy. But you have to take from outside to accept experience, develop devotion, the love, and then it will come to the second form. Otherwise, without devotion, it doesn't matter which kind of sādhanā you do, it is lost. Now, there's a different kind of devotion? People who are making some black magic sādhanās, they have maybe devotion to some black magic, I don't know. Do they have a guru? There is no guru. Guru cannot be black magic. Guru is a guru. He or she cannot be a black magic guru. But they still call their īṣṭa devatā like rākṣasas, like Yamas, the Yamarājas. Someone is celebrating Yama. So these are two forces. But our aim is to come to pure consciousness and to our ātmā. So, "virāma pratyaya abhyāsa pūrva saṁskāra śeṣo anyaḥ." There is no anya. Anya means nothing else, or something. For example, every evening we ask, "Who didn't get prasāda, please?" So, there are some who raise hands up. Similarly, when you go, some saṃskāras, anya saṃskāras, may remain still inside, and that we have to trace out. Good, we shall cultivate; negative, we shall just ignore and put it out of our attention, our awareness, consciousness or our feelings. So tomorrow we will proceed with what Patañjali is going to say. My God, every day he's saying such good things. So, bhaya and prakṛti and videha. The word videha, the father of Sītā, from Lord Rāma, God Rāma's Sītā—her father is known as Janaka Videha. Janaka was his name and also his kingdom, Janak Purī, where Sītā was born. Janaka Videha, it is said that Janaka, King Janaka, was living in the physical body, but still he was, how to say, a Jīvanmukta. Being in the body to be a Jīvanmukta is hard or rare. And so, one of Mahāprabhujī's disciples was there also, one Jīvanmukta. Do you know what was the name? Maṅgīlāljī. You didn't read in Līlāmṛta? He was living in the family life, but he got Jīvanmukta. Read again Līlāmṛta, what Maṅgīlāl Jīva achieved. So tomorrow we will come about this Vidyā and Avidyā also. Before you achieve the complete, it can happen that your body dies, but you didn't fulfill. Still, that journey you didn't achieve, so what will happen then? That one is now as a yogabrashta, meaning one who couldn't fulfill the yogic life. So this will be tomorrow. Today, I wish you all the best, and good evening. Good appetite, and to those who are going to sleep in different countries, I wish you good night. All the best. Madhu Ānand Jī Bhagavān.