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Śrī Deep Nārāyaṇa Bhagavān kī, Śrī Śrī Devapuruṣa Mahādeva kī, Satguru Svāmī Madhavānandajī Bhagavān kī, Satya Sanātana Dharma kī blessings to all the devotees of Gurudeva, Bhagavān Śrī Deep Nārāyaṇa Mahāprabhujī, devotees of our Oṃ Śrī Alagapurījī Siddha Pīṭha, practitioners of yoga in daily life, practitioners of the different systems of yoga or any spiritual path, seekers, and spiritual devotees. This blessing is coming to you from the Śrī Mahāprabhū Deep Satsaṅg Foundation in the beautiful country of the Czech Republic, Strilky. The creator has fashioned this beautiful planet, yet this planet is known as Mṛtyuloka. Loka means a world or realm. There are different lokas: Svargaloka, Satyaloka, Gandharvaloka, Bhūloka, and so on. This planet is the mortal world and connects all souls through different forms. Caurāsī lakh jīvajūn—8.4 million different creatures—are accommodated by the Creator. Some are in Jalaloka, the water (Jalacara); some on the earth (Sthalacara); and some are accommodated in the air, in space (Nabhacara). These are 8.4 million different forms. Now, the same light, the same consciousness we call Brahman, the Supreme, Śiva Jyoti, is reflecting in every life, even in trees, plants, minerals, and every element. Like the light and energy of the sun is in everything—humans, birds, animals, culture, nature, vegetation, or minerals—it depends on the level of their consciousness. We have a similarity, a relation, and our life depends on this planet. This planet is for the soul a recreation center, a recreation planet—a recreation to overcome or purify negative qualities and become aware of our positive or divine qualities. Out of 8.4 million, one is the human. One has intellect (buddhi), which has a capacity and can be educated or developed to understand situations, good and bad, and the sense of life. Other creatures also have feelings of love, pain, and pleasure, but they are known as mūka prāṇī. Mūka prāṇī means those animals cannot have that language which we humans have. They cannot express their feelings through words we can understand. They are just in the stream of evolution, in the stream of development. So, by Mother Nature or the Creator, Brahmā has given them a certain period of time, but development is continuing. For humans, it is the same, but God gave humans intellect to decide for themselves. You understand good and bad, positive and negative, death and birth, life after life, and we understand what God is, our creator. Through our intellect, our buddhi, and with the buddhi, our consciousness becomes clear. Buddhi is like a sun. When the sun is shining or dawn comes, darkness begins to disappear. Mṛtyuloka, this mortal world, is connected with avagaman—birth and death. It is said, if you are clever enough, wise enough, then you will change your way of life, turn to God, to come out of this cycle of birth and death. Otherwise, again we will go, or continue our journey, back and forth. God said to humans, "My child, I gave you everything. Now you know what to do." If you do good, it is in your favor; if you do bad, it is in yours. Therefore, God also incarnates in human form. Great sages incarnate in human form. And human life is a door to Brahman. If you would like to enter or not, that is your decision and your deed. After all this, even God used to meditate. Let us see that Śiva. When we read in the Mahāpurāṇa, Śiva Mahāpurāṇa, or if we see videos, Śiva is happy when he is sitting and meditating. Most of the time he is in his meditation. Why? For what does he meditate? What does he need more? Because he himself is a meditation. He has to maintain this entire universe because he is that one. And when he manifested his consciousness on this planet or somewhere, it is like a vikṣepa. After that, again, one with himself, one without second. And this is the way; he also said this is the way to come to me or come to this Brahman. And so the science of yoga—the knowledge, vidyā, jñāna, mantra, yantra, tantra, yoga, prārthanā, prayers, everything, whatever you, vidyā, writing, learning—everything is called the wisdom of the Lord Śiva. So Śiva, as well as all yogīs and great ṛṣis, believed in this science of meditation, the science of body, mind, and consciousness. In Satyayuga, there were more prayers and meditations. In Tretā Yuga, there were more yajñas. In Dvāpar Yuga, there were more tapasyās, meditations, and mantras. And in Kali Yuga, there is more bhakti yoga. It also means meditation and mantras. Therefore, the great saint Tulsīdāsa said in the Holy Rāmāyaṇa, "Fortunate ones are we." We are fortunate ones that we got the human body. To become from human to God—human means Nara, Nārāyaṇa is Viṣṇu—to become that is your sādhanā yoga. That your Jīvā becomes Śiva. Jīvā says, "Śiva banāne kā sādhan." Yoga, Japa, Mantra, Meditation. Around the world, all holy saints or incarnations were praying, they were meditating. Then who are we that we do not pray or we do not practice? Therefore, Patañjali tried to say that, my dear devotees, achieve your prime goal, which is Brahma Jñānam, through practice. But you need, my dear, Athāyogānuśāsanam—discipline. Life is challenging, life is a mystery, life is full of obstacles. But if you have your saṅkalpa, dṛḍha saṅkalpa, then nothing can move your decision, your faith in your heart. Therefore, Mahāprabhujī, Bhagavān Śrī Deep Dhan Mahāprabhujī of Badīkhāṭū, Nāgaur, Rājasthān, India said, "Whatever you want to do, make a saṅkalpa with great belief and will; success is yours." The key to success is self-discipline. And therefore, Patañjali constantly speaks about self-discipline. Finally, after all that, it is said: "Guru Kṛpāhi Kevalam, Guru Kṛpāhi Kevalam, Śiṣya Ke Ānanda Maṅgalam." This was what Gurujī said in his speech, in his bhajan, in his satsaṅg many times. And the last speech of Gurujī which we have, also Gurujī said, "Guru kṛpāhi kevalam, śiṣye ke ānanda maṅgalam." Pardarśī Gurudev hai. Gurudev is the knower, the immortal, and the greatest. After realizing this, therefore it is said, "Guru Brahma," in the beginning of the Satyuga. The first Guru is known as Brahmā, the creator. Brahmā is the first Guru. And therefore, you know, when you go to India, after going to all the holy places, if you do not go to Pushkar, to the Brahmā temple, your pilgrimage is half, is not completed. You have to begin with Gurudev and come to thanks to Gurudev. How? Guru Nānak Sāhib said, "Guru Govind don khaḍe." My Gurudev and God are both standing in front of me. "Kiske lagun paye?" Now Gurudev is standing and God is standing. Now whom should I greet first? If I greet first, Gurudev, then God will say, "Well, I am the second one. All the time, he is thinking to see me. And now I am here, and he ignores me and goes to his Gurujī again." And if you go to greet God first, then Gurudev will say, "Aha, I see. Always, I was the first one, and now God came; he neglected me." What a situation. "Guru Govinda dāhu khade kiske lāgu pāī." To whom should I go down first? Whose holy lotus feet should I touch first? Then he said, "Guru Govinda." My adoration, my surrendering to Guru Dev. I am first thankful to my Guru Dev that he has shown me the Govinda. After this, all it is said, his Guru Dev is Brahman himself, Brahmā, the creator. That creator, beginning of this yugas, Satyuga, first Brahmā Guru. Brahmā Guru, Viṣṇu, and also Viṣṇu, what we said, is Gurudev. He is protector. He is protecting. Gurudev is inspiring us. Guru is creating the wisdom. Guru is creating everything in us. He—in our buddhi vidyā, the creator is Sarasvatī, and Sarasvatī is Brahmā's daughter as well. Sarasvatī is known as Brahmā's, like Śiva, Pārvatī, Viṣṇu, Lakṣmī, and Brahmā and Sarasvatī. Now, this means not male, female. Do not mix always. This is a European mentality. When they speak about the word Tantra, immediately you think about physical sexuality. Always, there are very few people who understand this word, and similarly, when we speak about these principles, energy and consciousness, so the intellect of Brahmā is Sarasvatī. Sarasvatī is God itself, the God of wisdom, learning, and therefore, in every school, first is adored Saraswati. Of course, Gaṇeśajī is first of all, yes. Now he is, now he is three days old, we cannot do, do not forget him, yes. Still, he is wrapped in his nappies, Saraswati, and when you speak, when you learn, pray to Gurudev, "Gurudev, bless me with Sarasvatī." Who can speak? Who has wisdom within will say, "Oh, this person is blessed by Sarasvatī. Sarasvatī is very gracious to this person." And on whom Sarasvatī is not so gracious, you know very good. And everything, but when you come on the stage, well, actually, I do not know what to say, but nice to see you all, and wish you a successful conference. Thank you for your coming, and I think you came to listen to other great speakers, Sarayomā Sarasvatī. We need. When the Saraswati comes to your buddhi, then it is enlightenment of your knowledge. Without Saraswati, buddhi is a darkness, a dark room. Then we are in the subconscious and unconscious. Therefore, Gurudev, bless me please with Shakti, Bhakti, Jñāna, Vairāgya, and Sarasvatī. And when Sarasvatī comes and sits on the lotus of the Anāhata Cakra, vah ānanda. Then you are in Ānanda Loka. Saraswati is sitting on the lotus, and her carrier is Paramahaṁsa, the swan. She is sitting on Śvāna. Viṣṇu is sitting on Eagle, Aḍla. And Shivaji is riding a beautiful bull, Nandi. And Gaṇeśa is like his mouse, Sarasvatī. Also, Saraswatī has in her hand an instrument, Vīṇā, Nāda, Rūpa, Parabrahma. That Nāda, the resonance, the sound, that is Parabrahma. And to come to Parabrahma, you need the Sarasvatī. And in her hand is that beautiful book of wisdom, blessing. And she is completely in a white dress, a white swan, and should also be a white lotus, but sometimes they are drawing a pink lotus. So Guru Brahma, Guru Vishnu, and Vishnu is protecting us, Gurudev, from bad qualities and bad doings. Always tells, "Do not do this, do not do this, do this, do that." But Gurudev protects us from all the negative qualities. Rakṣā, protection. Gurudevo Maheshwara, and he is the Shiva, Mahā Īśvara, Maheśvara. He destroys with his third eye all the negative qualities. And therefore Mahāprabhujī said, "My Gurudev is bitter, but it is the sweetest one." His betterness is the sweetest thing for me, and how? Gurudev said, you cannot not understand what I mean by this. Gurudev said, the hard words of the master, the hard words and anger of the parents and our ancestors, it is only for the well-being of us. Anger, that is anger only, surface waves on the ocean. In the heart, your parents, your Gurudev, your grandparents, they are so calm, and they love you. The entire universe, no one is there, it is said the parents love you more than anyone. But God loves you more than parents, and Gurudev loves you more than God. Sixteen years serving of God, and serving of Gurudev just for four minutes, is much more than sixty. Even serving that, Sukhdev, great ṛṣi Sukhdev said so, that Śiva, Śiva is... Tamas guṇa, also yes, Rajas guṇa, that he destroys all the negative energies and establishes again the positive. That is why when Kṛṣṇa said, "Viṣṇu incarnates," he has to become again like a Śiva to destroy negative energy and protect this planet again. All creatures, not only humans, to bring again a beautiful age in this world. Guru Brahma, Guru Viṣṇu, Guru Debu Maheśvara, but not only these three, this trinity, Brahma, Viṣṇu, Maheś. But Guru Sākṣāk Par Brahma, above these three, Parabrahma. And therefore, I bow down to my Gurudev. And so, Guru Tattva was forever. And therefore, Patañjali here says, even before this, Brahma Loka began, or the Satya Yuga began. In the beginning of the Satya Yuga, Brahmā became the guru of this creation. But before this Brahma was that Parabrahma, Gurudeva, the guru principle. So, guru means not this physical body. God means not this physical body, Guru Tattva. Brahma Tattva, Guru Tattva, Shiva Tattva, Vishnu Tattva are the elements, the energies. And so Patañjali is instructing his disciples before they enter into samādhi that it should not happen to the practitioners that they get jaḍa samādhi. Chetan Samādhi, Jaḍa Samādhi. You all know what is Jaḍa Samādhi? Jada Samādhi means, Jada means the roots. But Jada means the ignorance. And Jāḍa Samādhi, you can say unconsciousness. When someone is ill or has had an accident, lying in the hospital unconscious. You can touch, you can say this, give injections, Jadā. Breathing, organs are functioning. But it is completely lying like a dead body. So the sādhaka who practices, it does not matter any kind of spiritual techniques through yoga or through any other, cannot come to the ultimate aim or the goal or realization unless there is a Gurudev and a mantra. Therefore, Patañjali is again reminding them that when you come into this Chaitanya, it can happen that you will lose yourself. You do not know where you are, how to come back. There was one master who was sitting with his disciple and meditating. And the master had one bhakta, and he had one small boat. And he took his boat and went on the ocean, far away somewhere. And what happened? The high waves began, a big storm, a stormy sea, and now his boat was in turbulence. Now he is praying, "Guru Dev, Guru Dev, save my life, protect me. Guru Dev, if you cannot save me from this trouble, and see the worldly one. How will you save me there in the astral world and before the Brahmaloka I achieved?" Like Mahāprabhujī, when Bhakta was stuck in the river and he said to Mahāprabhujī, "If you are my Gurudev, then listen, please. Help me to cross the river." He had a jeep, and he drove him in the river because, mostly in Rajasthan, rivers are dry. When rain comes, then suddenly water comes. And what did he feel? That someone with the rope pulling the jeep outside, on the other side, on the bank of the river, and came. "Take care next time," only voice came. He went to Mahāprabhujī, and Mahāprabhujī said, "Do not drive unconsciously, unnecessarily. Do not get stuck in the water or the sand," he said. No, Gurudev Mahāprabhujī said, "Do not lie. Next time, I will dip you in the water." So the master was sitting with the disciple and said, "My bhakti is in trouble. I am going to my meditation room. Take care that no one disturbs me. I have to go to rescue him." So the master went into his medicine room, sat there, and with his astral body came out and went and rescued the bhakta, brought him back on the beach, on the shore. And now Gurudev is coming back with his astral body, but he... Hurry, he forgot through which chakra he went out of the body, so he is with the astral body flying over his physical body but does not know where to enter. The disciple was sitting outside and guarding, and then the disciple... He was meditating, "Why is Gurudev still not here?" And he saw that Gurudev is stuck somewhere. Gurudev also needs rescue. The disciple went out with his astral body and said, "Gurudev, you went through the nābhi, your maṇipūra cakra, and..." He said, "Yes, thank you," with the no time he was in the body, and his name was Nābhājī Mahārāj, a great saint. He wrote one book, which is about two or three thousand pages, a book of glory of many, many ancient saints than yogis, that book you can get in India. It is a very great book, a very beautiful book. So do not think it is only a game, only āsanas, prāṇāyāma, bas tarīkā, then jogging, one leg up and one leg down and relax, and yoga nidra, that is not a yoga. There is one village or city near Khattu, also you can say near my birthplace, about 150 or 200 kilometers distance. That place is called... the name will come very soon. There was living one master, and with him was one his disciple, and master's name was Śyām Dās, and disciple's name was Rām Dās, and village, the city is called Gauthan. It is, I think, district Nāgore and Jodhpur on the border. Nagore district, I think Gauthan Gurujī and Mahāprabhujī have many bhaktas there. So one day, Gurudev and my disciples, they are always leaving for getting food from the bhaktas. So the disciple went for food, bhikṣā, and then came back with the bhikṣā and Gurujī. He told all the people, "Tomorrow I am going to have a mass samādhi, so please prepare here where you will put my body in the ground." We call that samādhi. So they prepared the samādhi, and he is going to sit in samādhi, and the disciples say, "Master, what will I do alone without you? You leave me, my master." Master said, "Come, sit beside me. We go together." And Rāmdās sat near his master Śyāmdās, and both they said, "Oh." That was the last breath from both at the same time. Pravda, the samādhi is still there. The ashram is there, a beautiful place. If you go there, do not miss that place to go and adore that samādhi of such divine yogīs. So there is a sādhanā, there is a practice, and that we put all together in the Yoga in Daily Life. All practitioners of Yoga in Daily Life, one day will achieve that level of consciousness if they practice according to Yoga in Daily Life and follow the Guru Vakya. I will see when I sit in Mahāsamādhi, I will tell you. Come and sit beside me, then. If it is Gurudev, I must work. Still, I will take care of your work, please, Gurujī, Swāmijī. Be peaceful and relax. Be with us, but go. That is it. It is not easy. What does it mean? What a connection of master and disciple: two bodies but one ātmā. One soul, that is it. So therefore, guru tattva purve sham api guru. So from the beginning of this universe, first is the Guru. And beginning of this Satya Yuga, now we are in the Kali Yuga, still our Gurudev, and Brahmā is also seen as a Gurudev. Therefore, "Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt, Parabrahma, Tasmai Śrī, Gurubhyo Namaḥ." So, at the beginning of this Satyuga, the Brahmā which is manifesting or created is not forever. Now, his position is not forever. But the principle of Guru Tattva is forever. That Shiva, Sadāśiva, is forever. The rest will change, will come. So our aim is that through this Alak Purī Jīśidā Pīṭha, blessings and paramparā, and the teaching which I try to put in your yoga and daily life, if you practice, you will come there, and we will do. So, endure the situations. Before he is saying about the kleśas which come to the yogī's mind: the ignorance, the fear of losing oneself, the fear not to fulfill the desires, your ambitions, rāga and dveṣas. These kleśas cannot bring you to that point, and it does not matter what you think about this world and this material life. One day, one man who is making pots out of the clay, ah, he was mixing with the water and beating the clay up and down, and one saint went by and was looking what this man is doing. Sometimes saints are like a little child. You know, standing and observing, he is listening to what the clay, the earth, is saying to that man. It tells the potter, "What are you torturing me? One day will come, I will torture you in me. No, we will die and we will be graved in the earth." No chance. The earth will turn you into earth, "aur sonā jaisī kāyā jal kar ke rahak ho jāyegī." This golden body will burn within no time and will become ash. And the wind will blow the ash somewhere, and it is gone. "Pata tutta daal se le gayi pavan udāī. Ab bichāre kab mileṅge, dūr paḍeṅge jāyī." A leaf is falling from the tree down. The wind blows it away. Is there any hope that this leaf, which has fallen down, will come back again? There is no hope. Then why are you attached to this? So, this temporary life—enjoy, be happy, but live consciously. Work for the future; do not work for the past. Today is enough; tomorrow we will come again. What is Patañjali going to say? Therefore, these words, this Vakya, are those Mantra. The highest Mantra is Om. Repeat the Om, repeat your Mantra. "Rām Rām se baḍā Rām kā nām." "Greater than Rāma is his name, Rām." How? Tomorrow we will do. Wish you all the best, good luck, many blessings, and I pray to Mahāprabhujī, Gurujī, Devapurījī that they send you from the Siddha Pīṭha divine blessings. May they remove all the obstacles, and may we live very happily. Nam Kāmasthāne Biparvopaki Divānatakāro Dīp Nārāyaṇa Bhagavān.