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Good evening to everybody. This summer seminar is for Kriyā Anuṣṭhān. Kriyās are the highest techniques in yoga. There are two kinds of kriyās generally: Haṭha Yoga kriyās for the purification of the body, for better concentration, for good health, and for the development of spirituality too. And then there are other yogic kriyās. They are specially for the development of health, mental balance, emotional and intellectual, as well as awakening of the spirituality through awakening of the kuṇḍalinī śakti and purification and awakening of every cakra. To achieve the highest consciousness, we have to go through many practices. But one is very important, and that’s called your personal mantra. Mantra is like a thread in this mālā. It is that thread which keeps all the pearls together. When the thread is broken, the pearls will disappear. Similarly, a sādhaka, a practitioner, who does not practice the Guru Mantra, is lost. His spiritual pearls are lost in nothingness. You feel suddenly lost. You don’t think you are lost. For a time being, you will feel very deep in the space. But that’s all, no? Or something more? Tūṭ gaī hai mālā, motī bikhar chale, do din rehkar sāth jāne, kidhar chale. Tūṭ gaī hai mālā, motī bikhar chale. The mālā is broken, the pearls are destroyed or scattered around somewhere. Do din rehkar sāth jāne, kidhar chale. Two days were together, now we don’t know where who’s gone. Therefore, mantra is that thread in your mālā, or mantra is your breath. Inhalation and exhalation is your life. Stop your breath means stop your life. Mantra is the soul. Without soul, the body will be declared as a dead body. Mantra is a torchlight to walk through the darkness. Fortunate ones are they who have gotten a beautiful, spiritual, sāttvic mantra from their masters. No doubt, masters are in the whole world. You don’t know who is a master. Only a master knows who is the master. Master knows who is a disciple, but the disciple doesn’t know who is the master. God Kṛṣṇa said once to Arjuna in the Bhagavad Gītā, "Arjuna, the difference between you and me is this: I know, and you don’t know." That’s it. So we don’t know, but Gurudev knows everything. And that’s why we have to follow the Guru Vākya, what Gurudev said. In all the holy books, in all the ancient spiritual literatures, because they were novel, of past, present, and future. Satgurudev is known as Brahma Niṣṭhāsra Uttarīya Satgurudev. Therefore, it doesn’t matter how far you go in your meditation; don’t make one mistake, and that mistake is: don’t stop repeating your mantra. You are a good diver. Go ahead, dive deep and deep and deep, but don’t forget your oxygen bottle, okay? That’s it. Therefore, the time comes when spiritual awareness awakens in us. Yes. What does that mean? Motivation. You did not know yoga. You did not know Swāmījī. Someone, somehow, somewhere, you read about yoga practice. Good health, happiness, concentration, inner relaxation. That is what I need. But what is there? Yoga. I must write down yoga and go and look in the dictionary. Ask your friends, "Do you know yoga? What? Do you know yoga? Yes, I am practicing. Can you tell me?" This is a beginning. You got interest. Your inner self is thirsty. When you see someone, and the inner feeling of the other in you says, "Yes, I loved it." It can be a dog. It can be a cow. It can be this nice flower. Oh, yes. You go in the shopping center and say, "I want to buy flowers." The saleswoman or man will tell you, "Which one do you like, sir?" Oh yes, I think this is good. Your heart tells you this is good. That is the first step towards your choice: yoga. Then you come to practice, and you go there. You go to the yoga hall. And they say, "Come with your yoga mat." You say, "I don’t know what a mat is. I am not with a yoga mat. You know what is a yoga mat? No. Yoga met? I never met. It’s my first time. Okay, come as it is." You went to the yoga room. There were a few more people, and your yoga teacher came. Dobradhan, Kakashi, lie down. Lie down and relax. Can you imagine? Your first time, you don’t know anything about yoga. And you go in one room, and a few people are there, and the master comes and says, "Lie down and relax." Something more. Hands beside the body that you have not prepared to hold. And what is something more? Oh, God. Close your eyes. Your heartbeat is strong. You are sweating. In the beginning, you said, "Yosef Maria, where am I? Yoga." This is your beginning, but then after 10 minutes, you gain the confidence. You sit up, and you are different. Like thousands of kilos of weight fall down, you are relaxed and happy. Then Master said, "Yes, move your neck like this, and like that. Look this side, and look that side." What a beautiful exercise. You come home, you came with different feelings, and you come home with different feelings. And then slowly, slowly, your interest grows. Āsanas, prānāyāms, relaxation, concentration, mantras, meditations, God, super consciousness, consciousness. Before, it was all nonsense. I thought all is nonsense, but it is some sense; there is a consciousness. Yes, and you begin. Time will come, suddenly you are in empty space. You read the books; books are writing many, many things. Anyone who writes books will write with the best intention and the best knowledge, whether he or she is realized or not. Then you read, "A yogī must sit under a rock in a cave. A yogī must have only a little laṅgoṭī, and a yogī must be so thin, and a yogī sitting twelve hours like this. And my Swāmījī, so many dresses, he’s not like this. He’s like that. He doesn’t sit even five minutes like that. This, he’s always looking here and then there." What does this mean? This brought you now into conflict. This creates the conflict in your mind. Now you begin to compare, and you lose your confidence. Thanks to our old literatures, thanks to all holy books, different religions. In every religion, holy books have beautiful stories. Beautiful. The stories from the past, why? Because that is evidence. Evidence will never die, and we would like to know what is evidence, the truth. If I tell you about Patañjali, Patañjali was 1,500 years before Christ. So, old man, old story, why do we repeat it now? It’s not old, and if you think these are all old, then you don’t know anything. I taught this morning, knowledge cannot be old. Knowledge cannot belong to one country or one religion. Knowledge is ever and ever young, fresh, good, helpful, awakened. And therefore, all past stories, ancient stories, are evidence for us, motivation for us. And it is like a person who can’t walk, a crippled person needs a stick to walk. So we are all crippled by our experiences, which we don’t know. But those stories of the past, what Anubhavī told you about Purāṇas. In the Purāṇas, there are so many beautiful stories, and these stories have an effect on our life. This story protects our environment because, in the future, we don’t know. In Hindi we say, "Pata nahīṅ palkā, pata nahīṅ palkā aur bāt karte haīṅ kalkā." You understand? That’s it. I need to translate now. Pata nahī, palka, you don’t know what will happen after a second. Baat karte hai Kalkā, but you want to talk about tomorrow. We don’t know what will happen in the next minute. How can we speak about the future? Therefore, the past is past, the present is here, and the future is not there. The future will be as the present, and the present will be according to the experiences of the past. And therefore, whenever I meet Jewish people, especially rabbis—I have so many friends who are rabbis—there are so many beautiful stories, so many inspiring stories, stories full of joy, you know, humor. And many stories are the same, like ancient Indian stories. And when you read the Bible, especially the Old Testament, and all the miracles, it is exactly this that was taught and explained in ancient times through the Purāṇas. Yes, it was. It is not a fairy tale, but it is a very fair tale, you know. Very fair, good tales. Therefore, everything is beautiful that is old. In Europe, they said, when it comes to food, the young people don’t know how to cook now, you know. And then they said, "We should buy the grandmother’s cooking book." Grandmother’s kitchen, because grandmother knows more about every herb, spice, and so on. Why, grandmother? Why not your granddaughter? But the granddaughter is still not here. You are just married, you have no children, and you’re talking about your granddaughter? No. Therefore, jñāna, knowledge. And there is said one beautiful poem or śloka: Brahmanandam param sukhadam kevalam jñānamūrtim. Brahmanandam, the supreme bliss, that’s called Brahmanandam. Brahmanandam Param Anandam Kevalam Jnanam Uratim. That the supreme bliss is a statue, a form of knowledge only. Knowledge, knowledge, knowledge. Within knowledge, no ignorance. And when in ignorance, then there is no knowledge. The goddess of prosperity, money, money, okay, Siddhānanda. The goddess of money, what is her name? Lakshmi. Her name is Lakṣmī, but she is very poor. "Can you help me, please? I have no money. What’s your name?" "Lakṣmī." "Oh, my God! Your name is Lakṣmī, and you are begging? Understand, Cidānanda?" And the name is Arjuna. And coming, Swamiji, in the night, I was looking for something. I closed my eyes and opened them, and then looked to Mahāprabhujī. And Mahāprabhujī said, "Ask Swamiji." Arjuna, the hero. A hero? You see, the hero is scared. Cannot be. And the name is beautiful, and still making makeup. Why? You are beautiful; your makeup cannot be more beautiful. And the name is Gyān Devī, the goddess of knowledge. And always in ignorance. Jñāna Mūrti, Kevalaṃ Jñāna Mūrti. Brahmanandam Param Shukvaram Kevalam Jnanam Urti. The knowledge and wisdom is there where you respect, you adore the past sages and ṛṣis of the whole world. And you understand what the Jñāna meditation means and what the mantra means. Holy Gurujī said very clearly about Jñāna Yoga, Sādhanā Chandra. Oh, my dear one, do four kinds of practices so that you can obtain mokṣa. Four principles of Jñāna Yoga. Yes, in the beginning you were a Karma Yogī. Then you became a Haṭha Yogī. Then you became a Bhakti Yogī, a Prasāda Bhakta. Yes, Bhakti Yogī means eating and drinking and relaxing, sweets, hum and hum, Om God, Om God, prasād Gurudev. That’s why everyone likes Bhakti Yoga. Then you become Rāja Yoga, we don’t like that much discipline, you. Know, discipline is eating. We are eating while giving a lecture. I was not eating, I was demonstrating. I was eating, I was eating... You understand? Then we came to Jñāna Yoga. It’s a very dangerous, very dangerous state of being in Jñāna Yoga, because you try to neglect everything. Yes? You try to compare with Ādiguru Śaṅkarācārya. Chidānand Śivoham, Śivoham. No eating, no drinking, no death, no father, no mother, no guru, no disciples, and that’s the end of the world. He means different, and you understand different. This is the problem. It’s not easy to be Ādiguru Śaṅkarācārya. It’s not easy to be Jesus. Even if he was on the cross and needles, nails were hammering, he was in Ānanda. And we lie down on the chair at the dentist, and the dentist comes and says, "I think we need one injection." Open mouth. Deep Nīrañjan, Sabduk Banjan. Deep Nīrañjan, Sabduk Banjan. We repeat mantra, Mahāprabhujī, "Dīp, Dīp." Oh, it’s okay. A very small, thin needle. We know we will not die. Doctor, know you will not die. And doctor, know it’s not so painful. But psychologically, we prepare so much pain within us, and we feel the pain. When we are afraid of a small needle, what do you think about Lord Jesus? You cannot compare with Jesus. You can only follow what Jesus said. So, in our favor, it is our benefit not to play as Jesus, but to pray to Jesus. Then we will get more out of it, yes? Therefore, Jñāna Yoga is the yoga of wisdom, the yoga of knowledge, the yoga of philosophy, the yoga of self-knowledge. But as long as you did not realize, you are in imagination. And we, like very much humans, if someone says, "Do what you want, and all is nonsense. Now you are liberated, you are self-realized, no karmas, you can do what you want." Oh yes, we like that one. Yeah, that is not like that. Four kinds of sādhanā, Holy Gurujī is describing, according to Jñāna Yoga. Jñāna Yoga has four principles: Pella Sādhanā. Viveka. Viveka is the cream of your intellect. Viveka is like a supreme court and justice of the supreme court, who will give a very right, correct decision. This is right, and this is wrong, without any kind of influence, neither political, nor financial, or anything. And so that is your inner justice, vivekā. Viveka divides satya and asatya, what is reality and what is not reality. So reality, brahma satya jagat mithyā, the Brahman is that which is only the truth, and this world is changeable, is not a reality. Therefore, that Vākya, Guru Vākya, that is Satya, that the stories, the teachings, the inspiration, the tales, the mantras, the knowledge, that is the truth. But as long as you have not known this Jñāna, you cannot realize. We have a Jñāna, but it is like only a reflection in the mirror. You see in the mirror, you know, if you put a mirror in the monkey’s case, the monkey whole day will say, "Wow, wow," because the monkey thinks there’s another monkey. If you put a mirror in front of your dog, he will be very nervous the whole day, wow, wow,... Because when he’s buckling, the other one is also buckling. Whole day, wow, wow, both sides, or a bird. So, half knowledge is very dangerous knowledge. Knowledge, no Jñāna? Reflection, we are, our action is on the reflection, no, knowledge. Beautiful poem from Mahāprabhujī, Viveka Satya Asatya. Divide both. What is the truth and what is not truth? As long as you cannot divide, you must hold your whole learning process, and learning means either through some tools, or mantras, and books, and all. As deep as you will go, one day you will become the mantra yourself. You will become mantra thyself. The prayer which you pray to the God outside suddenly will come. You pray to thyself. May mera nija apahum. I am myself that Ātmā. So’ham. Kartā hume vandanā. I am greeting. Meri mujhko hoi. My greetings to myself, that Ātmā, not your ego. I am faithful, and I am very good. I am successful. I have this and that. I win these medals. This is your "I." That’s not "thy." Your ātmā is different. When you have ātmā, then you will become humble. How is there a beautiful fruit again? Is it sweet? I will tell you an example. When the tree is full of fruits—maybe figs, apples, cherries, lemons, any fruits. When the fruits are ripe, full of juice, the tree branches surrender more. Mahāprabhudīp Karatā Mahāprabhu Dīp Karatā Mahāprabhudīp Karatā There is one beautiful bhajan, O my dear brother sādhus, where there is a valley, where there is a deep water field, not on the peak of the mountain. It rains there also, but it flows away and collects there where there is a deep place, a lake. And so, as wise you become, that humble you become, that much you accept, and you understand all. You have the ability to forget and forgive all mistakes. Because you are now Jñānamūrti, Kevalaṁ Jñānamūrti, Brahmanandaṁ Paraṁ Śukadaṁ, Kevalaṁ Jñānamūrti. When you are Jñāna Mūrti, then even the negative, you neutralize everything. There is no negative for you. There is no mistake. Your heart becomes the heart of Jesus to forgive you. Your heart becomes the heart of the Numanjī, who have God in their heart, and God is merciful and willful. When Viveka, real Viveka, awakes through your mantra and reading many scriptures, but not comparing—don’t compare. Vivekānanda writes this, Maharṣi Patañjali writes like this, and my Swāmījī writes like this. But there is a gap between. What is in this gap? Yes, this gap is for you to move here and there. Okay? The flexibility that you can move, tolerance, you know, otherwise these three are one, and one are three. You are excluded; you are not included. But when the jñāna will be there, then these three will include you inside. That becomes trinity. Second practice of the jñāna yoga, vairāgya. Vairāg, rāga and vairāg. Two are the biggest problems, rāga and dveṣa. Where the rāga and dveṣa are existing, there is a distraction. Rāga means attachment, ignorance, māyā. Maya means ignorance. Ignorance means attachment. You are so dependent. You think, "I can’t exist without this. I will die." Rāga. And rāga means also anger. Attachment is colored by anger. As long as no one will touch you, you are nice. If someone touches you, you are angry. A dog has an artificial bone lying in front of him, and he is sleeping and looking at this bone. And if someone comes and tries to take this bone away, that’s it. So, in your attachment, where is your attachment? You are intoxicated by that attachment and sleeping, but nobody should take away this bone. Dvesha means duality. Dvesha means anger. Dvesha means jealousy. So Rāga and Dveṣa, Kāma and Krodha, Lobha and Moha, these are the biggest mighty crocodiles. Rāga, dveṣa, lobha, moha, kāma, ahaṅkāra, these are the six big animals. Those who are victims of these six, even one of the six, are in the mouth of death. You are between the scissors, and only time is counting when the scissors will come together. Therefore, the scissors of vivekā, "Brahma satya, jagat mithyā"—how to realize this through vairāgyā. What does Vairagyā mean? All the objects in this world, till the Brahma Loka, all are testless. It has no taste, like when you like eating, but there is no salt. Can I have some salt, please? Why? Because there is no taste. Can I have a little chili, please? Why? Because there is no taste. Can I have a little sugar, please, in my coffee? Why? Because it does not taste good. Taste, Svādha Indriya. So there are many tastes in this world, many, many desires. But Śaṅkarācārya said, Jñāna Yoga said, "Brahmaloka tak bhoga asāra." From this planet till Brahman, all enjoyable things for you should be tasteless. So there is one beautiful bhajan which you don’t understand. I will not translate and sing the bhajan in the bhajan, because we have to finish the mantra: "Brahmanandam Param Sukhadam Kevalam Jnanamurtim." But in between, Gurujī came with the Chār Sādhanā. But that bhajan is beautiful. I must tell the first version only. And maybe tomorrow, or the day after tomorrow, or maybe at the next seminar—one day, I will translate. And it is said, "Abham mast hue Rām ras pīke, Rām ras pīke, moye lāge duniyā kā sab ras pīke, ham mast hue Rām ras pīke, Rām ras pīke." Now I became divine intoxicated, you can say, divine, while drinking the juice of God’s name. The real nectar, what we talk about nectar, which makes us immortal, is the name of God, your mantra. Mahātmā Gandhījī said, "Physically I can fast, but mentally I cannot fast." My strength is my mantra, my prayer. And we know that Gandhijī is a personality in the world, a figure for the people, an example for the people. Such a personality says, "I cannot fast even half a day without praying." That is the divine juice, divine energy. Abham, now I am in divine, like someone who drinks alcohol and drank five, six, or ten bottles of vodka, you know. Now he said, "Anuj kā gaḍe moī vodka, lā sale saindhan, vo is main vodka." He is a divine must, but that will harm him, and it will not be too long like this. Similarly, the mantra, oh, that is your divine juice. Abham mast huve Rāma rasphike, God’s name Rāma. Moe lage duniyā ke sabhī rasphike. And all the different juices of this world, the worldly juices, now for me are a test list. There is no test in it. And that is what Holy Gurujī is also writing, bhajan. So, vairāgya, dujā sādhanā vairāgya kahije, brahma loka tak bhogya asāra. When through the viveka you find the reality and unreality, brahma satyaṁ jagat mithyā, then you get vairāgya. How to get that Brahman? What is the obstacle for me to achieve the brahma jñāna? Yes, the obstacle is very big. And that is Rāga and Dveṣa, Kāma and Krodha, Mada and Lobha. These are the six obstacles. And these sixty obstacles, if you can remove, you are in Brahman. That’s it. So what to do? How to remove? Sat Sampati. Within you is the sixth treasure. Realize that treasure, and you will be very rich, and all this will go away. Automatically, rāga, dveṣa, kāma, krodha, mada, lobha, moha, and ahaṅkāra, they are six or eight, always multiplying. My God, I don’t want to multiply them, I want to minimize them, you know. Tejā Sādhan Sat Sampati Dharo Sampati. Sampati means prosperity, happiness, contentment, harmony, richness, everything you have. And which kind of sampati? These are six sampati, sat-sampati, which are hidden in our self. That is the hidden treasure in humans. If we realize this treasure, we will be the richest of the richest of the richest. Otherwise, we are the poorest of the poorest, the beggars of the beggars. Because we do not have this sixth treasure, which is hidden in us. Samādhaṁ Saradhā Śama, dama, śraddhā, titikṣā, uparati, samādhāna. These are the six treasures within us. When you realize this, then in you awakes one vṛtti. You become jijñāsu, which means aspirant. Sikar, now I know where, what is, but how. Chautā Sādhanā Hai Mokṣa. Mumukṣutva means jijñāsu or aspirant, the seeker. Now I know how terrible it is. Oh Lord, when and how will I be free from these worldly troubles? Everything that I create, everything that I achieve in this world is troublesome. I want to be free from this. There was a day you were longing to find a partner, and you found a partner, and you were very happy. You married, but very soon the day came, "Oh God, how can I get divorced?" Very clear answer: no. Or you come in a small room. And there are five wild dogs. They don’t like you, and now they attack you. What kind of wish do you have now? Mokṣa? Meditation? Relax? What? Only one wish. How to get out of this room and close the door again quickly. That’s it. That’s called Mokṣa. So, Kab Hove Jag Duk Siddhukara? Yehi Sādhanā Kare Jan Koi, Not Jane. You are always singing wrong. Yehi sādhanā kare jan, koi jan means the humans. Yehi sādhanā kare. Yehi sādhanā kare jana koi. Those who are aspirants will practice this sādhanā, tabhi hove haṁsa udhāra, haṁsa, your soul. Your soul in this body is caught by karmas, destinies, everything. But through this sādhanā, your soul will become free and will fly to the Brahmaloka. Śrī Pūjya Bhagavān Bhagavān Dīp Nārāyaṇa Bhagavān Kī Caitanya Holy Gurujī said, "Mahāprabhujī, Bhagavān Dīp Nārāyaṇa Mahāprabhujī taught and guided me in these four sādhanās." That’s why Holy Gurujī, Madhavānanda Kahe Sādhanāchara, Holy Gurujī said there are four kinds of practices to get that mokṣa liberation. There is included bhakti, all, śama, dama, śraddhā. Śraddhā means the bhakti, the devotion. And so, brahmānandam param śukadam kevalam jñānam urtim. That is only then the form of the knowledge. Where there is knowledge, there is no ignorance. And where there is knowledge, there is what is called acknowledgement of all great souls and all great receivers. Of the whole world, all divine incarnations, and the name of God and mantras, everything. Brahmanandam param shukadam kevalam jnanam urti dvandatitam gagan sadrasyam. Dvanda, dvanda means dualities, this and not this, and why this and why this. There is no question of why; where there is jñāna, there is no question of why and how. Why and how doesn’t it exist anymore? Dvandha Pīṭham, above these dvandhas, Gagana Ṣaḍraśam, equal like a sky, everywhere equal. Tasmāsyādilakṣam, and that is the aim of all. That is our destination: Ekam Nityam Vimalāchalam, that is only one, Ekam Nityam, everlasting, Vimal, without any sport, without any complaint, without any given arguments. Achalam, unmovable. The sky doesn’t move. Compact, very compact. What is moving inside are vṛttis. And so, when you are in Brahma Jñāna, you are compact. Where are you now? You are everywhere. Neem Karolī Bābā, he said. No one can hold me; I am like the wind. No one can own me; I am like the sky. But still, I will not leave you alone. I will be with you. That’s it. Compact. Dvandha Atītaṁ Gagana-sadṛśaṁ Tasmādy-adilakṣaṁ Ekaṁ Nityaṁ Vimalāchalaṁ Sarvadhi-sākṣibhūtaṁ Naurava. Everything is one without a second, Sarvadhi-sākṣibhūtaṁ Bhavātītaṁ. There is no mood, "I like this, I don’t like that." Why did he say like that, and why did she say like this? Why is he sitting there, and why am I sitting here? Bhāva? There is no bhāva. There is no difference. Bhavātītaṁ triguṇarahitaṁ, and above the three guṇas: sattva, rajas, and tamas. Satguruṁ tāṁ namāmi yaṁ. And to such a Brahmaniṣṭha, Śrotriya, Satguru Dev, I bow down again and again. Śrī Dīp Nārāyaṇ Bhagavān Dev Purīṣa Mahādeva Mādhava Kṛṣṇa Bhagavān Sanātana Dharma.