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The citta remains very pure, only in the form of saṃskāra. It is like a dark, dark room where one beautiful flame is burning. There is no disturbance, no wind blowing, no air that can blow off the flame. The flame is steady and motionless. Such a flame should be used during the practice of Trāṭaka. When we practice Trāṭaka and you have the air conditioning on, the flame is not steady. When you practice Trāṭaka and the window is open, the flame is also not steady. That is vikṣepa; that is kleśa. So the Jīvanjyoti, the flame of our life in the form of consciousness, the citta, comes to that level where it is not disturbed by external sounds, disturbances, or from the inner. At that time, you are just existing; you are living in pure divine bliss that comes near, closer to samādhi. Yes, you hear, you can see, you can smell, you can feel the touch, and therefore still we are not there where we should be. Why did Patañjali give this chapter first? Samādhi Pāda, though samādhi—super consciousness, cosmic consciousness, or universal consciousness, ātmā jñāna—this should be the last. But his purpose of giving the Samādhi Pāda first is to prepare our mind, prepare our heart, prepare our consciousness, and prepare our intellect: the sthūla śarīra (the physical body), the sūkṣma śarīra (the subtle body), and the kāraṇa śarīra (the causal body). Our existence is within these three bodies. Though there is one more energy body and mental body and so on, mainly there are three: sthūla, sūkṣma, and kāraṇa. Sthūla is the physical body, sūkṣma is the subtle body (the astral body), and the kāraṇa body. Now there is one more called the Ānandamaya Kośa. Kośa means a quarter, a room, a department where something is surrounded or has a border. Ānandamaya Kośa—now there are two kinds of understanding. Ānanda is bliss, happiness, joy; kośa is śarīra. But here, this kind of ānanda is our physical ānanda. When something is beautiful, pleasant, nice, then we are happy. Of course, we can still express our happiness through the body or in the intellect. Some problem is solved, then we are happy. This kind of happiness is only temporary. But mahā-ānanda, that's called supreme bliss, and that supreme bliss is in Brahmaloka, or when our consciousness becomes one with the Brahman. Kāraṇa-śarīra means the causal body. Here, causal body means what is the cause of everything. The causal body is also very subtle; that is feelings. After this feeling, then the indriyas, or our senses, begin to do karma. So, what is the cause of this problem, that problem, this happiness, that good luck? There must be some cause. So, the sthūla śarīra, our physical body, we have to master. Now, mastery means not that we now begin to fast for one year, that we will eat nothing. That is torturing of the body. There are some people who don't eat and drink, and there is a technique how to prepare. I knew someone; she is a disciple, and she tried to do this course. Yes, she came to the point where she doesn't need to eat and drink. After a few months, she gave up because she says it's boring. Wherever you go, someone offers you coffee, tea, milk, juice, or fruits, cake? Always you say no. People invite you for dinner, you say no. Lunch? No. It's boring. Here it means also not that you kill your feelings, no. It's nature. As long as jīvan jyoti, the flame of life, is in this body, this body will have feelings: hungry, thirsty, angry, happy, cold, warm, comfortable, uncomfortable, tired, relaxed, and so on. But, as it is said, "ati sarvatra varjayet"—too much is everywhere prohibited; limit. And so, according to yoga, limit means that you survive. Now, you survive means not that, okay, I am still alive—that is also not this. Eat, eat enough; drink, drink enough, but don't eat too much. All that we are eating, we eat in one day for one week. This is all the food we consume in one day. A yogī in the Himalayas who sits in postures like this, even he will use this much food for two weeks. And so in the Himalayas, there exist some kind of roots. That's called kaṇḍamūla. Kaṇḍamūla or mūlakaṇḍa, or just kaṇḍa, depends on when and what you are saying. Phala phala kaṇḍamūla—the flowers of certain plants, if you take two flowers, it gives you such a divine feeling and contentment. It's not like opium, no, but it is like something beautiful, a smell suddenly in your whole body; you don't feel hungry, thirsty. Like people who are cooking in the kitchen, halvā or pudding or cake, constantly standing near and working with it, they don't have that big an appetite as others who will just get to eat. So the fragrance from our eating is such that contentment appears in the body. And so there are certain flowers—they take one phūl. "Phūl" means the flowers, and "phal" means some fruit. We don't know which fruits these are. Many trees are cut down. Many fruit trees are destroyed, and kaṇḍa is the roots. This kaṇḍamūla is like a thick root, two kilos, three kilos, or five kilos. They take this root, and they leave it for two or three months. You can preserve it in a cool room, or you can leave it in the earth. They take it, they cut a little, like you cut a piece of melon. Now, bring the umbrella again, please. Now, rain will turn back, and they put it in that dhūni. You know what is the dhūni? Who doesn't know, hand up? Dhūni, yes. Dhūni means fireplace. If you don't know about dhūni, there is a very detailed account written in Līlā Amṛta, where some yogīs came and they said we must have our fireplace, and Mahāprabhujī explained to them what is the real fireplace or real Dhūnī. What are you burning? The wood in the forest? I also have my dhūni, but it's burning without wood or without any fuel, and there's no smoke. You don't see the smoke. It comes to the maṇipūra cakra. So read in Līlā Amṛta what's written: the dhūni. Of yogī, dhūnī means fireplace, okay? We can say chimney. Come in, okay? Our dhūnī is purity, different than the chimney. If you don't use in the chimney anything impure, then your chimney is okay. In that chimney, you should not put any kind of frying, grilling the meat, bones, tissues, and so many things. So, in the dhūnī of the yogīs, only pure wood or cow dung. Now, where the yogī is sitting, there he is meditating, praying, and this dhūnī is a guard for that yogī where the fire is burning. Tigers, lions, snakes—all these animals don't come for protection, but the yogīs see this fireplace as the ultimate. He knows, he knows one day this fire which is in his body also will make me turn into the... He's offering the mantras. And he prays to this fire. Fire is the presence of Viṣṇu, and the S is Lakṣmī. And both the fire and Lakṣmī—fire in the third eye of Śiva, and Lakṣmī, the ash on his body—so it represents Śiva. And when a yogī gives you a little ash from his dhūni, that is a holy ash for you. There are many, many stories where Devpurījī or Mahāprabhujī or some other yogīs give the, what you call, the ash from their dhūni, and people were healed. Put a little. Just take this with the two fingers, this edge, and put it in a glass of water. Mix it, and you drink it only once, and your disease is gone. But this should be given by that yogī. Now they are gone. Dhūnī is still there; still there is an energy, still there's a blessing that we can use. And we are using Dhūnī from Devapurījī, mostly Devapurījī's dhūni is there in Kailash, in Khattu, and now we have dhūni in Jadan and Nepal. So what they do, this kāṇḍa, kāṇḍa mūla—now mūla means roots, kāṇḍa is the name of also a root—so they cut a little small piece and they put it in the hot ash, not in the fire, but in hot ash. After a few hours, they eat this little piece. There is such a contentment, satisfaction. You are satisfied; hunger is gone, no desires of any more taste. It is ānanda, pūraṇa. No thirst, no hunger, no weakness, no laziness. And then the yogī sits in the meditation posture and meditates, like we have here today, the two in front of us. One is our Vasant, Ganesh Purī from Naumesto and his guru brother. They are demonstrating today, specially, how a yogī should sit motionless. No, it's okay now. Motionless. I have a glass in my hand, and this glass is just standing here, motionless. The liquid is also motionless. As soon as I take a glass, the glass is moving, and the liquid is also moving. Similarly, then your body—kāya-sthairyam. Kāya means physical body. Sthūla-śarīra means physical body. Śarīra, viś-śarīra. Then finally we said physical śarīra. Deha means physical body. Videha, where Patañjali will speak tomorrow about this. So in the Samādhi Pāda, for a yogī, it's very important that you come to one posture, āsanas. About this, in the Patañjali Sūtra, it will come, the chapter where will be spoken about āsana, prāṇāyāma, prāṇa, apāna, samāna, vyāna, udāna, and indriyas. But first is to prepare your field, and when you have prepared your field for samādhi, then continue. Abhyāsa, practice, practice... And it means also practice asanas. The body needs movements; movements are also nourishment. And therefore, there are not many yoga postures. If you look, the major, main yoga postures, there are 84. And these 84 postures have the complete science of yoga, but we try to develop these systems. That one posture, we made many variations. And so, due to the variation, many, many postures came. It's called 8.4 million different creatures. From there is taken 84. And these postures, which are chosen, are from these 84 different creatures which yogīs have noticed or have experienced, that these animals, after sitting long or after running or walking, what they are doing to get rid of their tiredness, stiffness, and their digestion also. Kāya is sthiraṁ, steady body, is very important. You see this, our two demonstrators. When body is motionless, then śvāsa, par śvāsa, āra uradha. Now what we call āra uradha, respiratory: inhalation, exhalation. Śvāsa par śvāsa, breath after breath. Sahaja śvāsa, the spontaneously breathing process. It doesn't matter what we are doing, but our lungs will not give up the process or function of breathing, expanding, contracting, inhaling, sucking the air in, and again putting air out. We may run, we swim, wherever we are, our lungs, śvāsa par śvāsa, stand near the ocean, one after the other wave coming, one after another wave is coming and merging back, coming and merging back. So when you sit in a peaceful posture, then your breath is tranquilized. Slowly, slowly, it becomes sūkṣma śvāsa. Sūkṣma means very subtle, very little. So sūkṣma śvāsa is just moving, that you need that much oxygen, that much nābhi cakra is pulling and expanding and contracting. Give the Jīvan Jyoti, the heart. And so many yogīs, many of you are sitting in meditation and suddenly you realize that you stop breathing. Often, some of you are asking questions. Is there someone who has these feelings? So I cannot see, my dear. Do like this so that I can see. That's it. And that comes when you are in a motionless posture. Now, don't worry. Don't think that you will die. Your body will not let you die. Your lungs will not let you die so easily. And your heart will also not let you die so easily. And your fear, poof, that will not let you die at all. So, it means now your body doesn't need more oxygen. It is just that it takes what it needs. Heartbeats become slow, pulse is also slow. It is like that, so that even the instrument cannot tell if your brain is active or not, or if your heart is beating or not, and if your pulse is beating or not. For a yogī can go in meditation, but if ādhibhautik, ādhidaivik, and ādhyātmik, these three tapas, these three tapas are disturbing you, then again you have kleśa and vikṣepa. Kleśa means troubles, and vikṣepa means disturbances. And when the disturbances and troubles, the pain, mosquitoes, or other humans, or animals, or some disease, or some astral energy begins to disturb you. This is a kleśa, tāpa, ādhibhautika, ādhidaivika, ādhyātmika. So physical disturbances from creatures, from nature, or the illnesses, ādhidaivik and ādhyātmik. That is some disturbance in your thoughts. You think some soul came into my body. Someone is trying to send me energy, and there are some people who were very fearful, but Holy Gurujī said, "When you practice your āsanas, meditations, you should not have fear." I think, "Mayrī Satguru rakhe lāj, chentā mat kar." Chentā mat kar, nirbhaira, niśaṅka kabhi mat ḍar. Mayrī mine aur terī yours. Satguru rakhe lāj, Gurudev will protect you. Chentā mat karna, don't worry. Nirbhaira ho, be without fear. Kabhi mat ḍarna, don't be scared. So when a body is motionless now. They are sitting one hour nearly, Padmāsana and Sukhāsana, and the breath is going slow and slow. Now, if in your digestion there's a kind of grain, kind of food, which is a tamas guṇa, then sleep will come, and therefore the yogīs in Himālaya or anywhere—in the desert or anywhere—they don't travel like we are doing. They stay within one kilometer or two kilometers, that's all. Good air, and they don't need so much food. They have just very light, little food or milk. Milk is also good, but not too much, so kaṇḍamūla supplies all kinds of nutrition, and maybe a little milk, that's all. So kāya is sthiraṁ. They have this śarīra, which needs to be taken care of. You must love this body. You should take care of this body as long as this body is here. Everything is here. This body is not here, nothing is here. So you are a sādhaka, you are a practitioner, and the body is a sādhanā. That practice: sādhya, sādhak, sādhanā. Sādhya, sādhanā means instrument, sādhanā. For example, you are traveling and you have no vehicle, you have no sādhanā. How to go? So, aeroplane, train, bus, truck, car, bike, cycle, horse, ox cart, ferry—these are sādhanā. Or you would like to cook, but you have no kitchen. So your kitchen is a sādhanā; that is an instrument. You are a sādhaka, you would like to practice to get brahma jñāna, but you have no body. What will you do then? You cannot tell that, "Now I know about brahma jñāna, I will go up and up and up." It doesn't matter, you can go anywhere, nowhere. You will find Brahma Jñāna. That Brahma Jñāna, you can find it here or nowhere. So it is a realization, it's a transaction of the consciousness, and suddenly this all comes to the immortality. It means no more birth, and when there is no birth, then there is no death, so then breath becomes slow. Why? Because your body is very pure, there are little toxins in your body, and you have enough oxygen in the body. The body controls itself how much oxygen it requires. During meditation, all the stress, all the vṛttis, all these disturbances have gone away, and you are one with thyself. I am myself. I am Tatva Masi. It means the knower of those elements. Ātmā Tattva, Īśvara Tattva, Brahma Tattva. I adore, my adoration goes to myself, to my Ātmā. Tatva Darśī Gurudev kā anubhava paramparā so, Tatva Darśī Gurudev means now of this all elements. Anubhava paramparā, the experiences, are endless, beyond anything. And so, practice āsanas, prāṇāyāmas, and mentally try to be healthy. Many of us, we are not mentally healthy, no? If you are jealous, it's very clear you are mentally ill. Undeveloped personality, if you are angry, yes, you are ill. If you are greedy, you are ill. So there are many different kinds of illnesses, and that person who is greedy, angry, jealous, and full of hate and some kind of revenge, they will never be successful. We saw in the Mahāśiva Purāṇa how they... Are you doing sādhanā, standing on one leg and doing? Yes, Shiva will come, will bless you, but still you will not realize that what you wanted to be, immortal, because there is a greed, there is a kind of feeling that I want to have, I want to be the winner. That yogī can, or that practitioner cannot, achieve the highest level, or the kingdom of Brahma consciousness. Ambition, so much ambition we have. And that we have to overcome these ambitions. Our specialty of our illness, should I tell or finish? The specialty of our illness is that we see mistakes in others. When your father asked the children, "Who did this?" "No, I was not here." Others did. He said, "No, no, it was that one." Others said, "We don't know. It is hidden." There's a lot of fighting between husband and wife. They can't find the key of the car. The husband said, "Where did you put it?" She said, "I never put your key anywhere," though she did it while cleaning. Mistakenly, she put it in the drawer where the spoons and things like this are. And then they find it in the drawer. And she said, "You see, you came in the kitchen, you want to drink." And you had a key, and just you put it in the drawer, though it's seeded. So we do not accept our mistakes, and those who will accept the mistakes, they will be free in feeling of the guiltiness, and when the guiltiness is there, fear is there. And when fear is there, anger is there as a protection. When anger is there, distraction is there. So it is purification of entire personality: physical, astral, mental, causal. All then our vṛttis will become calm, less and less, and you will have such a feeling of joy, ānanda, that which you never experienced. Yes, may you experience when you were sleeping very deep, when you were very tired. Traveling, sitting 26 hours, 36 hours in airplanes, finally coming home, and you went to your bathroom, and you washed yourself, and you're on bed, you lie down. Oh God, you deep inhale, and you sleep, indescribable. So, a thousand times more feelings of the joy and happiness is if you can enter into the kingdom of meditation, so meditation is key to everywhere, to everything. And mantra, if you will not repeat your mantra, you will be lost. Then you don't know which direction. It can happen many times from the samādhi. Those yogīs, when they are in a very hurry or they don't want to follow the masters, but they do all by themselves, they are lost. Either they are sitting still in the snow, glaciers, or gone. There is one real story. There was a great saint and one of his disciples. Both were great yogīs. And Master was meditating, and one of his bhaktas was in a boat, or a ferry, on the ocean. Now, in the ocean, there were like hurricanes, and his boat was in, like, a turbulence. This bhakta alone, who was going with his boat, he said, "Gurudev, I know that Gurudev can let cross your boat from the worldly ocean of ignorance to the mokṣa, but please first let rescue or help me to cross this ocean, bring me to the shore or on the beach." Gurudev opened eyes and he said to his disciple, and his name was Nābhājī. Nābhā said, "I sit in my room going to samādhi when a bhakta is in trouble, and you should guard my room. Nobody comes in. No one disturbs me." And Gurudev went with his astral body and pulled the boat on the shore. Like you see Mahāprabhujī's in Līlāmṛta, you remember? That, when Bhakta's car was stuck in the river, first he was sitting on the bank of the river and saying, "Mahāprabhujī, if you are really the incarnation of the Brahmā or Viṣṇu, the savior, then please let me cross the river." You know this story in Līlāmṛta, yes or no? Yes, if you don't know? Then read Līlāmṛta again. Now that the bhaktas were saved, Gurudev came back, but now Gurudev's astral body is circling around the room where he was sitting. He can't enter his body. So his disciple said, "Gurudev, you went out through the navel. So find your way again through your navel." And within no time, like you are dreaming and an alarm rings, you are awakened. Within no time, Gurudev came again in his body and said, "Oṁ, Oṁ." And then he gave a name to his disciple. "Your name should be the Nābha because the Nābhi is the navel." And they have written the Bhakta Mālā book, a very thick book, stories about many, many great saints of India. This book was written maybe 200 or 300 years before. Exactly, I don't know. But it is a great book. You can read so many stories of great saints in this book. So you have to be alert with your mantra. It's your mantra which will take you. Mantra will be made to guide you as a side-sing guide, and the mantra will bring you back where you should be in your hotel of this body. So it is not a fairy tale, it is a truth, and humans can achieve this. But humans have to purify, become completely nirmal, pure. Nirmal jara nen hai jī bhavan chandan sari. Nirmal Vara Nen Hai Jī, Bhavan Chandan Jīvan Tāran Karane Prabhu, Jīvan Tāran Kar Sat Saṅgalaya Jaya Param Guru Swāmījī. So, sūkṣma śvāsa, sahaja śvāsa, sahaja, sahaja yoga, spontaneously. So, through your mantra, kāya-sthairyam, sūkṣma-śvāsas, sahaja, spontaneously, automatically, your consciousness will enter into that supreme. But don't forget to take with you your mantra. And if you don't find the mantra, then find quickly in that super consciousness the SMS number to Swamiji. Okay, good day, my Swāmījī. Praśim Śiva said, "I am here, yes." Śiva pozdravye, pozdravye, but as good day, my Swāmījī, that's it. So always, Guru Dev, Guru Dev,... Guru Dev. So we will talk tomorrow furthermore. This afternoon was cooling down a little, the raindrops, and if the webcast was not there, there were disturbances because of the rain, so we were not able to put it on at the right time. But I gave this commentary about preparation for a yogī to achieve those yogic powers. And so you see how Kaya is Sthiraṁ, they are sitting in one posture, so we bless them, ask Mahāprabhujī to bless their sādhanā, that they will achieve this higher consciousness. So your duty is to prepare your body. If your body is not prepared, you are nowhere to grow the muscles to do something. This is temporary. All what we want, this and that, is temporary. Even your marriage is temporary. You get the children, it is only temporary. Then you are going. So, is there something which is permanent, divine? And therefore, in one bhajan, said Lālā Nānjī. Did you see the king Indra in the heaven, at least through our films? Yes. Has he peace in the heaven? Therefore, Lala Nanjī said, "I don't want the joy of the heaven. Oh Gurudeva, I don't want that, nor I want to have a kingdom of the entire world, only one thing: the dust of your holy lotus feet. I will not ask for the means of liberation. I will not ask for the means of liberation. O Lord, give me the means of liberation. O Lord, give me the means of liberation." So there are different kinds of muktis. One mukti we are always thinking: from this, all bad karmas, but when this is over, you have to come again. So jīvan mukta, vidhe with this body, in this life, you experience that mukti, then brahma jñāna, too. The Brahman, then there is no changes, maybe some millions years, and then it will be changed, so again changed. I would like to tell you one picture, to show you one picture. When I saw that, then I thought the people who are many, many years, millions of years in heaven, or somewhere, at the end, what happens to them? It was a film, documentary about nature, some kind of channel, I don't know what its name is, but some channel, and they saw the film, the life of the lions, and there were so many lions and many female lions, and one was the male. For many years, he was guiding this whole bunch of female lions, and when other male lions came, he chased them away. But one day, a younger lion came, a very strong one, and this one had become old and did not have that much energy or power to fight against it. So this young, strong lion attacked the old one, bit him in many places, had him bleeding, and chased him away from the group of other lions. They were about 20–30 female lions. Now this lion is leaving the group, time to time looking back, standing and going, then he climbs up on some rocks, a hill, a nice rock, and he's sitting on the rock and looking into the valley where other lions are and where this young lion was with them. And he was looking, you could see nearly he's crying. He's making sorrows, unhappy, that one day I was a king. I was the head of this all, and what? My time has changed or gone. That I had to run away and, sitting here alone, I see all, but I can't do anything. And so, enjoying the heaven, suddenly Indra has to hide under the water, run here and there, and therefore, say mokṣa, mukti, heaven, haven't, only what we should search: ātma jñāna, brahma jñāna. I wish you all the best, many, many blessings of Gurudev, Mahāprabhujī, that he should not trace us away. Let me be in your garden, Gurudev. I will be thine. Gurudev, I will be thine. Devotees may come and devotees may go, but, my Lord, I will be thine. If I go far, farther than the stars, but still, my Lord, I will be thine. Even if I die, look into my eyes, mutely they will say what they will say, Gurudev, I will be thine. And so, we pray to Mahāprabhujī that we get this Ātmā Jñāna, Sho'haṁ, Oṁ Sho'haṁ. Mahāprabhujī's mantras, favorite mantras, giving and in satsaṅg, in many bhajans, he speaks about Śo'haṁ. That I am, I am that, the Brahman, the Ātmā.