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With the blessings of Gurudev, dear devotees, dear practitioners of yoga and spiritual life, dear spiritual aspirants, today is another beautiful day because we are sitting here in beautiful nature. We cannot be thankful enough to God that we have such a nice and beautiful planet. Father and mother always prepare a nice nest for the children. Similarly, God has created a beautiful nest of this planet for all creatures. In Rāja Yoga, or you can say in Yoga, in Vedānta, it is said that God is only one, Dhṛśvara. It is His Līlā, His manifestation. His body is the entire universe. We exist in Him, and He exists in us. When we see Him and us, that is called Dvaita Bhāva, duality. When we see Him and us as one, with no difference, no separation, then it is called Advaita Bhāva, non-duality. Where there is Dvaita, there is ignorance, and where there is Advaita, there is knowledge. It is that Brahman, the Supreme, Sadāśiva. He exhales, meaning creation. All visible and invisible elements, stars, planets—Ananta Brahmāṇḍa is His exhalation. Exhalation means you can say birth, giving birth. And He becomes the sustenance, the protector. It means He is holding His breath outside, what we call Bāhya Kumbhaka, retention of the breath outside. How long will He hold the breath out? As long as He holds the breath outside, the existence of the entire universe will be there. When the changing waves are changing within the changing, then He will be inhaling. Everything will be inhaled within Him. That is called Pūraka, and He will have the Antara Kumbhaka, holding the breath in Śūnyākāśa, with no existence of this personal material life. How many Manvantaras, how many millions or billions of years He will keep His breath in, depends on His lung capacity. Then again He will exhale. It means when He is exhaling, we feel separation. We go on multiplying, and now we feel as an individual. In His exhalation, how many Jīvas are there? How many? You can say, when you exhale, how many bacteria are coming out. So, good bacteria or bad bacteria, Devī Śakti or Āsurī Śakti. Now, with this exhalation, when individual existence comes, then there come some qualities which Patañjali is calling Kleśas. There are external Kleśas from illnesses, from the weather, from animals, from different elements, wars—many, many things that come from outside. So now, through Īśvara Praṇidhāna, through controlling of all Vṛttis from outside, the Smṛtis from outside, we come within ourself. So it means we overcame the outer Kleśas. Outer Kleśa is somehow easier to overcome or control. Suppose the window of your sleeping room is towards the street and there is heavy traffic noise. Now you have very good soundproof windows, so you close the windows and the noises are not there anymore, and you can sleep peacefully. But another kind of Kleśa, what Patañjali is indicating, is inner Kleśa. How are you going to close your inner windows? Of course, you have freedom. You can decide. You can close the windows, make your inner windows soundproof. That is a masterwork. And as long as we will not come to this inner Kleśa solution, this Nirbīja Samādhi, the highest level of that Samādhi, what Patañjali is calling, it cannot be realized. There are different kinds of Bīja, the seeds. Now here he calls five different kinds of Kleśas. First we were talking in the beginning about different kinds of Kleśas: Kliṣṭa, Akliṣṭa—the negative, and also there are some positive, but both are the Vṛttis. Now, this Kleśa is here. What he is calling Kleśa, Karma, Vipāka, Āśaya, Paravṛṣṭa, Puruṣa, Viśeṣa, Īśvara, Karma. All the Kleśa, Karma, Vipāka, and Āśaya—these are four kinds of Karmas which Patañjali is explaining. Some karmas we have mixed, good and bad, Puṇya and sin together, which are very hard to decide. Some karma is only good, some is only sin, and so some have more good karmas and less bad; some have less good karmas and more bad karmas. Some are only bad, and some are only good. This karma comes and creates within us fear unnecessarily. You create one fear. How? You are walking near the neighbor's garden, and nice plums are hanging, yes. We know it is the neighbor's plum tree. It is alive, and there are many hanging plums. We know we should not take them; they belong to the neighbors. They belong to the neighbor; we should not have taken them. On the other hand, our tongue is so intensive with the taste, and it says, "I want to eat." Our Buddhi becomes selfish. Our Buddhi says, "Yeah, there are so many. You can take one." This is how we call the weakness, human weakness. Now you are plucking this one plum from the neighbor's. You are in the garden, and at the same time, the neighbor is taking a photo. Of course, in the corner, you disappear, but now you constantly have the fear that if your neighbor fights against you or makes a complaint, you cannot say, "No, I didn't take it," because of the photos. He took it as evidence, and evidence will not die. Similarly, such evidence we have within us from our deeds, and the Kleśas, the fears, begin. We invite the troubles. If someone doesn't make troubles for us, then we feel bored, and we create some troubles for ourselves. So, we have two natures. One is we are troublemaker for others only, and one is that we are troublemaker for ourself, and on both sides we have the fear. So it is said, these five Kleśas—which five Kleśas? Coming out of these five, I wouldn't say qualities, maybe the principle or qualities. First is Avidyā. Avidyā means we know, all you know, yes? Who doesn't know, hand up? Very good. So I was happy that so many yogīs, they know what is Avidyā. Next time we shall talk only in Hindi. So Avidyā, ego, ignorance—so we are doing so many things from within ourselves, because we have ignorance within us, and so when we do something out of ignorance, still we will get punishment. For example, you eat mushrooms, knowingly or unknowingly, and mushrooms are a poison. If I eat them more, knowingly or unknowing, the poison will affect you. If you drink a poison without knowing, in ignorance, the poison keeps its quality. Poison said there is no compromise, and it will affect or influence our body. Similarly, we did out of our ignorance, but that will become Kleśa. It means an obstacle to get declaration, clearance for our further journey. Even here, many things happen. You go with your passport, and they say, "Where is your visa?" And you say, "Oh, sorry, I didn't, I forgot, and I didn't make the visa." He says, "Sorry, you can't cross the border. Go back and get a visa first." So, even for this material world, things become so complicated. What do you think about the supreme world, cosmic world? Avidyā. Therefore, Holy Gurujī said in his beautiful bhajan: "Bhai tum jagore, terā avasar bīt aajai. Bhai tum jagore, terā avasar bīt. Neend avidyāchāyā rahī tere neendāy. Tum janam janam dukha pāye bhai, tum janam janam dukha pāye bhai, tum janam janam dukha pāye bhai, tum janam janam dukha pāye bhai. Tum janam janam dukha pāye bhai, tum janam janam dukha pāye bhai, tum janam janam dukha pāye bhai, tum janam janam dukha pāye bhai." Nindayā Vidyā, the ignorance of sleep. You are sleeping in ignorance. O brothers, wake up, wake up. Your chance is going. Out of your hands you are losing it. Avidyā, that sleep. Ignorance is such an eternal sleep, I think. Always we are born in ignorance, and we will die in ignorance. We exist in ignorance, and further, we will suffer in ignorance. There is only one way out, and that is knowledge, Vidyā. And when we come far to the door of, let's say, Brahman to Brahma Loka, and you are a yogī sitting in a Samādhi, Nirbīja Samādhi, now the last step—oh my God, you will enter, become one, and on the door you knock the door of the Brahman, they open the door and welcome you. And you say, "And how will I live inside?" He says, "You will not be there." What? Who will be there? There is only Brahman. And me? Yes, you are only till the door. After, there is no me. There is only I, one. Thank you, thank you. It was very nice to see the Brahmaloka. But I work so hard. I create so many things, and I have so many children, and I cannot just dissolve. I want to be myself. So, He says, yes, you will be thyself, but not in this individual form. You say, "No, then I go back." Sābīja Nirbīja. So the final last seed is our ego, I. I want to exist. We saw in the Mahāśivapurāṇa, no, that Asura, Rākṣasa, what he said, "Only me, oh, the entire universe is mine, I will exist." But that is the biggest ego. But the problem is this: we have a fear to lose ourselves. Even we don't want to die, because this "I," this ego, this "me," I want to live. Don't know what will happen after death. So here it is called Asmitā, the ego of self-existence. Everybody says, "I love you, God. I am your Lord, your God." Can you imagine? God comes to you. Yes, Lord, you are everything: my father, my mother. And suddenly, God is coming and takes your hand. "Let's go." I didn't mean this, Lord. No, no... It is too much, God. That's too much. I am yours, but I'm good where I am. You go, please. Back, that's it. So where is the reality? We have fear inside. There is a coming one, a beautiful chariot, or a beautiful basket, or a big, nice chair, and it lands here like a helicopter. And they tell us today's such a constellation, anyone of you can decide and sit in. We go to Brahmaloka to be the honest, I would say that's beautiful. That's the aim of my life. I will come, but I have to finish my Om Ashram. So come after, please. We still, I, my—that is, that's called also Kleśa. Are you free? Even a person who is going to commit suicide, if someone comes and says, "We will take you to heaven," suddenly will change the thinking of suicide, you know. I don't want to die, see? So Avidyā and Asmitā—ignorance creates that ego that "I am," though you are not. You are not, but it's "I am." You are not. You are just an exhalation of that Supreme, and that is existing in you, and He can will again inhale. That means only He is existing; we are not existing. That's called Advaitavāda Vedānta, that we have to realize either through practicing of yoga, or Bhakti Yoga, or Jñāna Yoga, or Karma Yoga. This is the final truth that humans have to realize: Ahaṁ Brahmāsmi or So'haṁ, Tattvamasi. That is the goal, but our inner Vikṣepa doesn't let us. We can speak for years and years about this, or listen for years and years to these words and Satsaṅgas and beautiful things. But in reality, we cannot endure. Fear is there. So Avidyā, Asmitā, Rāga. Now Rāga here means the duality. Rāga means attachment. Now, before is ignorance, then is the self, and third is the attachment. What a big attachment: the chance to come to the Brahmaloka and say, "No, my Om Ashram is not finished. We must start our nice, beautiful hospital, what we made. My children must grow and go to school, when they have a job, then they must get married. But I cannot be happy till I don't have grandchildren. I want to see my grandchildren. Oh God, my children are not so nice, and grandchildren are suffering. I wish that they will have a good study. Who, the grandchildren? Oh my God. Everything is okay, but my grandchild is searching somewhere for spirituality. I hope he will find a good master." You see, me, then my children, then my grandchildren, and grandchildren... my God, this thread of attachment is expanding like a rubber gum, cheese, and lace that doesn't let us go. It is like a piece of pizza slice. There's a lot of cheese. You cut the pizza, and then you take it, and it's expanding and going. You are stuck from the bottom to the top: Rāga, attachment. My, my... my children, my family, my wife, my husband, my money, my house, my property, my dress, my body, oh my God, my, my... and that's what we are. This individual consciousness is "I," but this "I" has to become a universal one. So Jīvātmā is individual and Paramātmā is universal. Jīva says Śiva. From this Jīva, you have to become again the Śiva. This Jīva comes from Śiva and finally, sooner or later, has to come to Śiva again. Dveṣa means jealousy. Dveṣa means duality. Dveṣa means quarreling. Rāga also means quarreling, fighting. So Dveṣa, duality, and again the Dveṣa falls into ignorance and suffering. It's very easy to say that I'm not jealous. I think without jealousy, we cannot feel comfortable. We are afraid that someone will take away. This Jīva has a nature to possess, to occupy, to have. One day, Holy Gurujī was a little bit angry, and he came to Mā Prabhujī. And Maa Prabhujī said to Holy Gurujī, "Why are you today a little bit angry or restless or nervous or something like this? You didn't sleep well, or you didn't meditate well, or what?" Holy Gurujī was writing in his Līlāmṛta book. And Holy Gurujī said to Mā Prabhujī, "Every night when I lie down or meditate, a mouse comes." Always disturbing. Then when I make light, he disappears and hides. Why does a mouse come to my room all the time? So, Mahāprabhujī said, "Have you some nuts or cakes in your room?" He said, "Yeah, some Prasāda." So, Mahāprabhujī said, you know, everywhere where there is something to eat, every creature, even a little mosquito, goes there where there is something to eat. So, it's not the mouse that is guilty. You are guilty. Why do you keep eating things in your room? Clean up, and you will see the mouse will never greet you. That's what I'm always saying. When we go to India, the European things... The Indians are starving. They think the Indians have nothing to eat, and they take so much with biscuits and chocolates and nuts, and then in their rooms come so many mouths. When they go away from the ashram, we have a problem for five, six months until the next one comes. And then they come and tell, "My God, in the ashram I couldn't sleep, there were so many mouths there." Who was the guilty? Ourself. Often I tell, "Please don't keep anything in your room for eating. When you want to eat anything—cake, biscuit, chocolate, nuts, chapatis, sweets, fruits—any time you can come to this eating area, there is everything available. Eat as much as you like, clean your nails and mouth, and go into your sleeping room." Often they eat and go, but they don't clean their hands and mouth. And, of course, the mouse, he smells everything. When he doesn't find any, he bites your fingers. Yes, it is. When you have something, cake, here on your finger, and you didn't clean it, it just left, a mouse will come and eat this, and it will, of course, your skin will go with it, and you sleep so deep. Mouse comes back like this, then he will hold with both legs your fingers. So then only Gurujī said, "It's not that the mouse will come and go. He has already made a hole in my room to live." So Mahāprabhujī said, "That's correct. Why?" Yes, every creature, not only human, in every creature's nature is to occupy something. And so, a mouse occupies the space in your room, a bird occupies the branch of the tree to make a nest, every tiger has its territory. Every snake has its territory, every human has their territory. This is by nature, but we are not able to give up this. And if someone looks to it, then we have Rāga, anger. Avidyā, Asmitā, Rāga, Dveṣa, Abhiniveśa. The final is there, then fear, fear of losing the self, and not realizing the very burning desire to be forever happy. I wish, I wish we are all... Sometimes in wishing, I like, I want to have this, I want to have this. But hunger will always be hunger. It doesn't matter how much petrol or fuel you put on the fire; the fire will become greater, and the fire will tell you, "Yes, more fuel, yes, more fuel." And so, like this, our desires or ambition—Abhiniveśa is called ambition. And so many have been ambitious. We have from the end. We would like to be the Brahmā, and it will be. And one day, that Brahmā will go through and come to the end. This is the Chaurāsī Cakra. This is a creation. And this is all because the seeds are there, and seeds will again grow, again grow. It's difficult to clear out everything from the consciousness. It is difficult to clear out everything from our intellect, difficult to clear out everything from our heart, and become Nirmohī. Nirmohī: no Moha, no attachment, no ignorance. And this is not that you hate something; it's not that you don't like something? No, you are there, it is there, everything is there, but your relation to these things is not that. Where awakes in you Rāga and Dveṣa? When Rāga-Dveṣa is there, then this fear comes, and out of fear we are then fighting. You see, when someone wants to take away even the small child, it is fighting against. Why is this? This is Jīvas, Bhāvas, qualities, Lakṣaṇa. Every Jīva would like to have this and to do this. So, Avidyā, Asmitā, Rāga, Dveṣa, and Abhiniveśa. These are the Kleśas which finally that yogī has to fight or overcome. Then let's see what further will happen. Tatra niratiśayam sarvajña bījam. That will be tomorrow, that time that comes. This only one seed, that is Brahman. You come to the original seed. So, all these Jīvas, all these leaves of the trees, in autumn will go out. All the many thousands of the fruits on the tree, they also have the seeds, but they will go out. Ultimately, this all will move, wander into the one seed, to the origin. That is Brahman. And there we will come. Tatra nirṇayaṁ sarvajña bījam. Tomorrow we will see what Mr. Patañjali, his holiness Patañjali, will say. Sorry, sir, Patañjali jī, he is a great saint, a great, great saint. We can only adore him. What wonderful thoughts, what wonderful research, what a wonderful intellect, what wonderful divine consciousness, what a great personality, like Patañjali. Rare are such personalities in this world, or rare have been in this world. Thank you.