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Prāṇāyāma leads a practitioner toward the ocean of peace. Like at the bottom of the ocean, it is very calm; waves are only on the surface. Similarly, the vṛttis of the yogī, during prāṇāyāma, realize a very deep peace. After that comes dhāraṇā, concentration. So prāṇāyāma leads us to the peace of the mind, and that means it brings us to dhāraṇā. Concentration here means you are completely aware of the one thing about which you are thinking, or what you would like to achieve, master, or do. After prāṇāyāma, concentration begins and becomes like a very peaceful flame of a dīpak, or a candle flame. When the flame is not moving, it is very peaceful and straight. Like that is the concentration of the practitioner of prāṇāyāma, if he or she is proceeding proper step-by-step according to the system of Yoga in Daily Life. At that time, when proper concentration is there, then comes dhyāna. Dhyāna has many meanings, but here it means you have found the object you would like to know, and you observe it with full attention and knowledge. In dhyāna, one merges into oneness. There is a symbol in front of you—an object, a flame, Gurudeva’s photo, or any goddess. Whatever you see, for you it is the highest point. So while concentrating, you come to dhyāna, the meditation. Now you are merging into oneness. At that time you get the knowledge, jñāna, of what you want to know. To know is the knowledge about what the object is and who you yourself are. This means these three become one: the knowledge, the knower who wants to know, and the object you want to know. Between the object and thyself is that knowledge, the dhyāna. That brings everything together, and then begins the time of samādhi. So, dhyāna, samādhi, yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhyāna, and samādhi. This is how, if you practice prāṇāyāma very systematically, you enter samādhi every day. The state of samādhi for our mind, intellect, and awareness at that time is something like when you are very tired and you have a comfortable bed, room, and air, and you just sleep. So, you enjoy. What does "enjoy" mean here? The bliss. The bliss is beyond enjoyment, where we said enjoyment is still connected to the physical body and the mental waves we call desires. This is everyday sleep. Certain things bring us happiness temporarily. You see a beautiful sunrise; suddenly, all vṛttis and thoughts go away. You see a beautiful dawn. Or you experience good food, walking in a forest, or swimming in clean water. Likewise, many things make us temporarily happy, but it is not long-lasting. Yet sleep comes and gives you the joy of joy. Nothing is more pleasant than deep sleep. Where is the jīva, the soul, the jīvātmā? In a perfect peace. The Jīva enjoys; the Jīva feels very calm. Sleep is very important. You can compare it with your modern instruments—so-called telephone updating. Similarly, in deep sleep, all the brain centers are checked, updated, relaxed, and freed of tension. In deep sleep, you are free of tensions. But in meditation, there is more than that. That is called everyday samādhi, nitya samādhi. But it doesn’t come in 10 minutes of prāṇāyāma. It doesn’t come in 15 minutes of concentration. It doesn’t come in 20 minutes of longing to have samādhi. It will not come even if you do it for 5 hours. Don’t wait for it, don’t expect it; just be, and automatically these techniques will put you into samādhi. There, the Jīvātmā is bathing in the divine holy river Gaṅgā. It is merging into Devaprāyāg with Alaknandā and Bhagīrathī. The Naginī River, you know. It is something beautiful when, from high mountains, from the rocks, a waterfall is there. There is a waterfall from the clouds—rain from very high. A waterfall from the earth always comes from up to down. On the peak of the mountain, where is so much water coming from, and how pure, how clean? It comes from up to down. That waterfall which falls down does not come up again. This waterfall is a joy for our eyes; for our body it is beautiful. To drink that water is beautiful—clean and pure. There are minerals because it washes through the rocks. So it is said that a waterfall means wisdom, knowledge, the blessing, the grace of the master to the disciples. So always the knowledge comes from above, and those who are below receive it. If you sit up and the master is down, you will be dried up; you will get nothing. That’s why the Upaniṣad says: sit near the feet of the master and drink the nectar of wisdom, the words of Gurudev, Guruvākya. If there is a kuṣaṅga, then the water is mixed down with impurities and bacteria that can manipulate your brain, make you ill, and lead you to the hospital. Thanks to God, nowadays we have hospitals. Both places, hospital and grave, are very close. So a hospital is again treatment. And this hospital is again the satsaṅg. All the impurities are again purified. Only one thing that you think is pure. You digest all. Give your body work, prāṇāyāma. The ṛṣis enjoy prāṇāyāma. You never know when, through prāṇāyāma, your prāṇa goes to the brahmarandhra. The brahmarandhra is our sahasrāra chakra. At that time, the jīvātmā is perfect in joy, in a perfect, blissful state. God bless you. So, prāṇāyāma purifies our body; it purifies the entire physical body. It purifies the blood, the vessels, the lungs, the respiratory system. Through and through, it is the best service to this body, like bringing your car to the service station. Prāṇāyāma supplies enough and the best oxygen to the brain. It develops concentration. It develops happiness in the heart—the joy, the peace, the pleasant feelings in the heart—and it is oneness. At that time, this jīva is proceeding towards the highest level. So every day when you experience samādhi, you see the light. You have a feeling of achieving something day by day. Day by day, you are developing towards the highest consciousness. There is one thing, the dhārā, the waterfall, which is connecting with the nectar, and that means the mantra. It is the mantra. So if you stop the mantra, the waterfall is finished; you see only dry rock. You can’t get anything. So the mantra will lead us to samādhi, and it will lead us back to our normal life. This is called sabīja samādhi. Sabīja samādhi and nirbīja samādhi. Sabīja samādhi means we still have these vṛttis, and we know where I am, who I am. Because we are still alive, and of course we would like to be alive; we don’t want to die. Great ṛṣis, for ages and ages, are still living. Though their body is completely purified, it is transparent. The whole body is transparent. That is prāṇāyāma, meditation. Āsana is just warming our body and giving a good massage so that you can sit long and peacefully. Of course, our body is very important. Without the body, we will achieve nothing. Without the body, we are nothing. That’s why God brought us into this body, where five tattvas, five elements—space, air, fire, water, and earth—all connect into our body. All these five elements give us comfort and balance. So the jīvātmā feels one with the divine ātmā. At that time, you can feel and realize the guru, what is guru kṛpā and what is guru tattvā. Only those who have a guru, and who realize their guru, their devotion to the guru, and confidence in the guru—this is what is leading you 24 hours. When you see the Gurudeva, your Jīvātmā is singing, is blossoming, is happy, glorious; all fears are gone. Charkī Ātmā Śrī Guru Ātmā Parama Om Ātmā Puruṣottama Sakala Jaga Ke Yantra Jāmī. So when you sing this, at that time all vṛttis are gone. At that time all thoughts are gone. You are in that ātmā. So, ātmā is paramātmā. And that paramātmā is the ātmā of every charācāra, meaning in every entity. Realize this is samādhi. Realize this is liberation. Realize this is Ātmā Jñāna. Realize this is Brahma Jñāna. So, prāṇāyāma—that kind of prāṇāyāma—you should go through this whole course of prāṇāyāma according to our Yoga in Daily Life. Then you follow; you see there is a cat that follows her babies, three kids, on our side. A beautiful cat is running behind her little, little kids. Now, when you see them, all your vṛtti is gone, and you see in them also this ātmā. Look how happy you are. So you turn your head, you turn your feelings towards the cat. And so is the bhakta, so is the seeker, the practitioner, is turning automatically to the Paramātmā, the Paramātmā, Brahmanandam. That boy should not go there. So, feeling. The prāṇāyāma. And now you have all interest towards the cat. So that is a test of the master. Where are the feelings? You see, that’s very important. So, prāṇāyāma according to Yoga in Daily Life. There was one disciple in India only who did the whole prāṇāyāma course very, very systematically. And then, for some time, until a certain level, we also followed our hṛdayakamala, this prāṇāyāma technique. Many just learned one or two techniques, and then again they came to their Bhastrika. So prāṇāyāma leads to peace and bliss. Guruji said, "Peace and bliss are the result of the satsaṅg. Peace and bliss." Result of the satsaṅg. Enter the kingdom of the Lord God through sacrifice. So what can you sacrifice? What you can give, that’s it. How much can you give up? Sacrifice. Not only your money, not your properties, but sacrificing kāma, krodha, mada, lobha, moha, ahaṅkāra, rāga, and dveṣa. This is to be sacrificed. Then we will enter through the kingdom of God, into the Brahmaloka. Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa,... Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa... Śrīman Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa, Śrīman... Nārāyaṇa śrīmān, Nārāyaṇa śrīmān... Nārāyaṇa śrīmān... Nārāyaṇa śrīmān, Nārāyaṇa śrī... Vishwaguru Mahāmaṇḍaleśwar Paramahaṁswāmī Maheśwarānandjī Gurudevakī Jai.