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Good morning, everyone. We are already fifteen minutes late, so we must begin our program. As we discussed yesterday, this training, our practice and techniques for Brahmavidyā, begins with relaxation. Lie down on your back, head towards my side, in Ānanda Āsana. There is also space here in the front; you may come. You can come onto the red carpet. Wherever you find space—here is also space on this side. Yes, very good, that is best. You are now lying in Ānanda-āsana. Ānanda means happiness, comfort, and pleasantness. Place your hands beside the body, palms open and slightly turned upward—half towards the body, half towards the ceiling. Keep your legs slightly apart, about twenty centimeters. Close your eyes. Relax your elbows. Relax your shoulders. Relax your neck and facial muscles. Relax your knees. Relax your hip joints, the back muscles, and the stomach. There should be no tensions at all, physically or mentally. From time to time, say to yourself mentally: relax. "I am relaxed. I am relaxing. I feel comfortable and happy." Be aware of your relaxation. Try to relax each and every limb of the body and feel the prāṇa within it. Now, bring your attention towards the breath. Do not change the breath rhythm; let it be as natural as it is. Simply follow the breath process and tell yourself, "Be comfortable and just relax." Life is prāṇa, and prāṇa is life. Feel the motionlessness of the body, and feel the prāṇa around the body, like an aura or a light—the warmth of the body. Relax. Feel the coordination or relation of your prāṇa to your body. With the inhalation, the body expands, and with the exhalation, it contracts. Feel the natural expansion and contraction of the body with the normal breath. Relax. Relax the whole body. Relax. Feel the prāṇa śakti in the whole body. In the whole body, the whole body. Relax, relax. Slowly, take a deep inhale and exhale, and feel the Kriyās in the body. As you become extroverted, as you decide to finish this relaxation, observe how the energy in different parts of the body becomes active, what kind of vṛttis awaken in your cidākāśa which make you extroverted. All this is the play of the prāṇa. All this is the guidance of the prāṇa. Take a few deep inhales and exhales. Move your toes and fingers, your legs and arms. Stretch your body. Roll your body to the left side and to the right side. Turn to the left side a little, and sit up. In the awakening of consciousness, at the very beginning of creation in this universe, what first came from the Brahman? That vṛtti, that prāṇa: eko’haṁ bahu syāmi—"I am one and will multiply." Eksé anek—from one to many. One day, again, it will say, "From many I will become one." But we are speaking about prāṇāyāma. Literally, prāṇāyāma means exhalation, inhalation, and retention of the breath, either inside or outside. Rechak, Pūrak, and Kumbhak: Bāhir Kumbhak and Antar Kumbhak—these are the two. Bāhir Kumbhak means retention of the breath outside, after exhalation. Antar Kumbhak means retention of the breath inside, after inhalation. Yatha brahmāṇḍi tatha piṇḍi. What is in the universe is in this body, and what is in this body is the universe. Every Kriya, every movement is connected directly to that creation. So, in that endless universe, where did this tendency, that vṛtti, those waves, that vibration, that resonance—whatever we call it—have its background? "Eko’haṁ bahusyāmi." That one is also known as Sarjan Hara, the creator. That Creator which has created Himself, Svayambhū. So, along this one thought, all this līlā has been made. This thought means the exhalation. This exhalation means the expansion of the universe and the creation—not only the living beings on this earth, but all the stars and everything. This is exhalation. After that comes the bāhir kumbhaka, the retention of the breath outside. So, this creation, this energy, this prāṇa is His exhalation. Then, sustaining holds it as it is. Everything maintains as it is. It takes care. It will see that now is the time to inhale. That will be known as pūraka, inhalation. This is the process in the entire endless universe. When you stand near the beach and observe the ocean, what will you see? The waves. If you observe carefully, these are not the waves; it is the ocean which is inhaling and exhaling. Similarly, in our inner ocean, there is also expansion and contraction. There are waves of the breath energy. So, one day, all will be inhaled; nothing will remain—śūnya, empty, void space. At that time, automatically, all will merge into Brahman. But through what kind of pain and suffering, that we cannot say. Nothing is easy. You see, yesterday we had a prayer for the disaster in India, and thousands of humans and millions of animals died. Do you think it was so easy, death? Someone falls in the water, the waves draw them away, hit their head on a rock or their leg on something. One never knows until this prāṇa goes out of the body. There is pain. Prāṇa is life. Afterward, it does not matter how one leaves the body; it is not easy. That is inhalation, and so our whole earth will be turned upside down. How? Only He knows. And not only this, but all the fourteen worlds—seven worlds below and seven above—it means those souls, those beings are in astral forms. Every loka, every world has a different situation; every room has a different situation. But at that time, the Mahāpralaya, at that time of Mahāpralaya, all will again merge into Brahman. Our Grand Master, my uncle, Guru Maṅgīlālji Maheśvarī—you read about him in the Līlā Amṛta—he writes a beautiful bhajan: "What will happen when there will be Mahāpralaya? How will it happen?" And what will happen with all devotees and bhaktas? At that time, they will be safely called back. They are rescued with comfort. That is not my word. It is of the Jīvanmukta, the self-realized soul, Maṅgīlālji Maheśvarī. What I am telling you are the words of those great ṛṣis, not me who is telling. They are dwelling in me, talking to me. I am only using my prāṇa. So, the inhalation will be there. After inhalation, there will be antar kumbhaka—retention of the breath inside. Now, compare yourself. How many seconds or minutes can you hold your breath outside? And how many minutes or seconds can you hold your breath inside? Bāhir kumbhaka and antar kumbhaka: the retention outside and inside. We are capable of holding the breath inside longer than outside—even more than double. The ratio is different. The ratio is one, two, three. So, when will this be inhaled? A long, long time. Ages and ages; many manvantaras will pass. Everything is frozen in that, or everything is one in that. There is nothing, no movement, nothing. At that time, the new Svayambhū will come, and that will then exhale. New energy will come to support, to exhale. In this, they describe the symbol or the attribute, or the function, of these three. The creator is called Brahmā, which is by Svāyambhū Śiva’s prāṇa. So, the Brahman exhaled. Sustaining, holding, is the Viṣṇu Śakti. As long as Vishnu is in his position, as long as he is appointed as Vishnu to take care of this mṛtyu loka, it happens from time to time—disasters—but still it is the responsibility of Vishnu to look after that. Vishnu is in all the fourteen lokas, manifesting his līlā. Then, finally, when he can no longer manage, when all is out of power, there is an emergency alarm—like when you exhale and hold your breath outside. Inside is the alarm. Now you cannot anymore; you must inhale. Even when you are diving in the water, your emergency alarm brings you quickly to the surface so that you can inhale again. Vishnu is the water, and that fire is in the water. Now again, he gives to Śiva, who again inhales all. Finally, that time is liberation, Brahmaloka, for everyone. Exhalation is the creator, and kumbhaka is the sustainer. And inhalation is the liberator. These three—if you understand and awaken that consciousness through our Brahmavidyā Kriyā, you will become free from this fear. At that time, you will feel inside: "Śivo’haṃ, śivo’haṃ." Ānandam, brahmānandam—that will come. Now, through this process from the brahmāṇḍa to the piṇḍa—the piṇḍa is the body—all kriyās, functions, whatever is happening in the body, it is a copy of that one. So, in your exhalation, retention, and inhalation, a new creation is taking place every day. Whenever you inhale, new things will happen. When you exhale, you release something. And when you hold the breath, you are retaining something inside to let it be free for a while, but then it will come. There is a mother with a small child. Now she has time for the child. She brings a box full of toys. She puts all the toys out, and the child plays. Time comes, and she tells the child, "Now we should collect all back, because we have to go home." What a beautiful picture, but this is your breath. This is your life. You came to a mother, were born, worked, and you will die. So, all these three different processes, or kriyās, are connected to that consciousness which said, "I am one, and now I will multiply." And in all this, the main role is of the prāṇa. That is a śakti. That is a power. Shakti means power, and power means the prāṇa. Now, this power can be misused if there is polluted energy inside. Then, what we call nowadays, the boss is using too much power. War is a power, a negative energy—many, many things. This is also power, but power is not guilty. And there is someone sitting inside whose aim is to destroy you, to put you in that naraka loka, the lowest loka, because they are a member of that loka. Who are they? They are putting into you blackmailing. They show you so much love. You trust them. This is Mr. Legenés, Mr. Ego. Mr. Jealous, Mrs. Jealous—except they are both male and female. Sometimes when males cannot manage, females can manage everything. Boys, do not think that females have no power. The females have power from Naraka Loka till the Brahma Loka. You are only the observer. You are only the head. But that Śakti is the neck. If Śakti allows you to say yes or no, you cannot say no. But, my dear, again, it is not compared as a female and male; the humans are creatures. There is no gender difference. So, when the Shakti is in the man, he also has a Shakti. Or a woman also has the Shakti. So, Shakti is understood as energy. And when we get old, slowly, slowly, our limbs, the muscles of the body, the joints of the body, all the organs of the body, slowly, slowly become Śakti-hīna—it means they are now losing Shakti. Medical science and many other scientists are trying to find that remedy. They give you seven weeks, one injection each, and you become like twenty years, fifteen years. I can tell you, in the whole world, it does not matter what that injection costs. Everyone will buy it. That person will be the richest of the rich. But where is that injection? So, there is only one place where you have that injection. That is in your vivekā. Brahmavidyā. When that jñāna, that knowledge awakens in you, you are ever young. You are ever old, you are ever gold. There is no change at all. The changing is only in these prāṇas, these tattvas. Therefore, it is called a spiritual injection of spirituality and ethics. So, these are the spiritual injections called vākyas, guru vākyas. In all the holy books of the world, there are spiritual teachings. But how much do we utilize that in our daily life? That is a question. So, we will continue tomorrow afternoon with the teachings of Brahmavidyā. All my dear ones, those who are not with us, only through the webcast, I wish you a very nice day. At 7:30 in the evening, I will be with you again. And now, you all will get ready so that we can have a technique. Everybody, get ready, because now we are going to learn the technique.