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We will chant the Mahāmṛtyuñjaya mantra five times, as many have asked which mantra to repeat upon seeing the new moon. Chant it all together with such resonance that the moon begins to... you all know. Now, close your eyes mentally. Imagine Śiva, and perform an abhiṣeka with Gaṅgā water mixed with milk, meaning you are pouring water on the Śiva Liṅgam. If you cannot imagine, simply repeat: Oṃ tryambakaṃ yajāmahe. You had no dinner, no prāṇa inside. Chant loudly. If it doesn't even reach my heart, how will it reach the moon? Where is the prāṇa? Is prāṇa in the lower world or the upper world? Prāṇa in the lower world or upper world? Oṃ tryambakaṃ yajāmahe sugandhiṃ puṣṭi-vardhanam, urvārukam iva bandhanān mṛtyor mukṣīya mā’mṛtāt. Oṃ tryambakaṃ yajāmahe sugandhiṃ puṣṭi... When we write Oṃ, there is a half-moon, and in the middle is the dot. That star sign of the sun is the reflection of sunlight. Without the sun, stars cannot sparkle at night or illuminate. Therefore, that star is the sun. We have a symbol called svastika. It means health and prosperity. The svastika is the symbol of the sun, circulating clockwise. When you see old sun signs, they are like this. So the svastika represents nothing else but the sun. The sun is the symbol of our happiness and our life. Prosperity, and the moon—that sun dot between—represents that Brahman we were talking about this morning. And this one, what we call the moon, represents the light of Śiva, which Śiva has adopted, accepted, or given a place on His head. Secondly, that represents Iḍā Nāḍī, and between, what you call the star or the dot, is Sūrya Nāḍī. So sun and moon together. You also see this symbol in the symbol of Islam: the sun and moon, harmonizing sympathetic and parasympathetic. This is very important to know. We proceed further. The Kriyā you had in the afternoon and before noon, the Kriyā from noon to noon, is Brahmavidyā Kriyā. Brahmavidyā Kriyā. Where did we stop? Morning and afternoon. Today we had two Sādhana Kriyās. This Kriyā we are continuing joins the Mala of our old techniques. Now, these two Kriyās today and one yesterday—these three are very important, though they are basic techniques. When you are advanced and practicing a long time, it is said that while lying in Mahā Ānanda Āsana, or in the lotus posture, the yogī, if it is true, can levitate by this Kriyā. If it is true, then the yoginī will be able to levitate with the help of this cover. Why the lotus posture? Because when you levitate, if you are in Sukhāsana, one leg hangs down. That is dangerous; someone could pull you down. Do you understand? That’s why the lotus posture is very important. It is a kind of mechanism that locks the whole limbs of the body and doesn’t let you easily fall down forward or backward. This is perfect balance. You cannot go to this side or that side. Therefore, mostly the lotus posture is prescribed. Many times you are sleepy in meditation; it is not rare but common. A very interesting incident was at the Kumbh Melā. In the morning we had meditation, and once I looked at who was leading. He said, "Imagine this," and you are saying, "Yeah, I know." He knows. So when the Tantra avasthā, the drowsiness, comes, the body has little control. This is all a play of the prāṇa. Therefore, prāṇa has to be checked, purified, and awakened. Well, these three techniques we had today and yesterday—don’t take them otherwise. They are very important. The first is for your health. When the body gets healthy from some infections or illnesses like cancer, liver, kidney issues, etc., we take medicine. But medicine does not have that prāṇa, and that’s why you have to take it again and again. If we practice prāṇāyāma—and this Kriyā, prāṇāyāma means vyāyāma, exercise of the prāṇas—then this energy will recycle in the body. It will create that pure prāṇa which you had in your mother’s body. Maybe the mother doesn’t have that pure prāṇa. God has made such a system that you automatically receive the best quality. Like the honey bee brings the best jelly for the queen. In our body, that queen is the prāṇa. Where the prāṇa goes, the organs will go. After all, the organs are not usable anymore. If there is good prāṇa, strong prāṇa, the organs, limbs, and glands of the body will all recharge with new energy and automatically become healthy. But how to do it? That’s it. You tend to give more time for āsanas and less for prāṇāyāma. Now, try to give more or equal time for prāṇāyāma and for āsanas. This afternoon, you got the key to enter the universe of the prāṇa. Yes. Now, how to go in is your job. Also, we introduced, for this Brahmavidyā and to enter into the kingdom of the prāṇa, the Vajra Nāḍī. In very rare literature will you find detail about Vajra Nāḍī. Vajra means strong. Vajra is the strong weapon of King Indra, the king of heaven. Indra’s name is also Vajrapāṇī. Pāṇī means hand. Vajra means that weapon. In whose hand is the Vajra? The Vajra is in Vajrapāṇi’s hand. Symbolically, if this Vajranāḍī is in your hand, in your power, you become mighty within your body and against your weakness. Then, the other Kriyā which you did, we went into through the Manipūra. Many felt it, many didn’t. Some were sweating because Manipūra was hot; others were a little freezing. So I said to my logic, "This person’s Manipūra is not so strong, and the other one’s Manipūra is very strong." I looked like this. What could it be? Mahāprabhujī said, "Look a little to the left side." I looked to the left. On one side, the sun was shining; that person was really sweating. The other was in the shade. So sometimes we are mistaken. Something is like that. But this Kriyā, where we went through the Manipūra Chakra, and where Prāṇa and Apāna are playing their power and strength—this both is a load on the Iḍā and Piṅgalā, and then Suṣumnā becomes unbalanced. Therefore, it is a very interesting point. Iḍā, Piṅgalā, and Suṣumnā are balanced from Vajranāḍī. Therefore, in order to activate and awaken Vajranāḍī, the Kaṭhūpraṇām is one of the best techniques. And then there are a few āsanas named, which I said in the "Yoga and Daily Life" book. I’ve forgotten the name of that āsana. How is it called? Yes, one is Vīrāsana. You are right. But there are both when you are sitting on both toes, on both feet. No, my darling. That’s not that one, my dear one. No, Vīrāsana, my divine one. No, that is also not good, my confused one. That’s not that good, my confused one. Kukkuṭāsana is different, my dear Gajananjī. I said it, but that was wrong. I said it, and then I was feeling guilty. Kukkuṭāsana is when you sit in Vajrāsana, in lotus posture, put your hands in, and then raise the body up. That’s Kukkuṭāsana. Kukkuṭ, do you know what is a kukkuṭ? Kikiriki. To je kohout. But in the Serbian language, kikiriki is peanuts. That’s not it. So I will let you know. I have to look; sometimes I’m getting old, memory goes out. Some deep memories are coming out, and these memories are on the waiting list. So Vīrāsana, Vajrāsana, Tāḍāsana, Ekapādapraṇāmāsana... and this Kriyāvāk, that’s also very good. And before you begin crow-walking, how are you standing? What is that name? Yeah, it’s some āsana, definitely. We will see. So, these are strengthening our immunity. Vajrāsana or Vajranāḍī is responsible for the immune system and must be practiced systematically. Therefore, the Kaṭhūpraṇām is very good. Do it 11 morning and 11 evening rounds. That’s why Kaṭhūpraṇām is very important. Do it 11 times in the morning and 11 times in the evening. Yes, it is also called Vīrāsana. Okay, it’s a half or complete Vīrāsana. Vīra is good. The Hungarians are singing about the flowers, no? Vira, how? That’s a Hungarian song about Vira. Vira, gom, that’s it, gom. You see? My God, beautiful. Yo, yo,... kesenam, very good. So, vira in the Hungarian language is flower. A hero is a flower. Vīra is a hero. So we take the hero, both successful or very good person, up like a lotus on the sea. So it has that meaning. Okay, we come to Vajranāḍī. Vajranāḍī is balancing our energies, improving and supporting our immune system, and controlling our emotions. When you meditate and you have no good vṛttis, when you are restless all the time, then you should meditate in Vajrāsana or Vīrāsana. You will see all your vṛttis coming together. That’s why many yogīs created postures where the mind had no outgoing possibilities. The mind was always occupied with the body. The mind said, "What can I do to make this body a little comfortable? What can I do? This pain, how to release it?" But the willpower of this ātmā, ātma-bala—willpower—is too strong. The mind has no chance. If you have willpower, your mind has no power. The mind is powerless. But when your willpower is weak, the mind becomes mighty, and everything is deleted. So this Brahmavidyā Kriyā, anyone can practice. But once you have to learn to listen to the Master’s voice. I have had a blessing directly, so you should not try to teach. Though it is not a secret, what can you do if you teach someone? And really, it happens in the night: levitating. You get out of the bed, the blanket is hanging. What about your wife? I think she will be completely crazy. She will become a case for the psychiatric hospital. Okay, good. You came up. But how did you come down? That’s the main thing. Takeoff is okay. Go, go, higher and higher. But how to come down? So we are up high. How to come down? Like an airplane has turbulence. Many times it is really very strong. Everybody is holding the chair, thinking it will not fall down. This life is very dear to everyone. So, my dear, certain experiments can be dangerous. Therefore, we should learn and get blessings. If one thinks, without experiences and without learning, "I am a master, I can do it,"—what Western people always make a mistake about is thinking we don’t need a guru. That’s why they have so many psychiatric hospitals. That’s why they are so mentally disturbed. We need the Gurudeva. So tomorrow, we will have another Kriyā, a very, very good one, and I am looking forward. You know, my joy is this: I learned this Kriyā through Devpurījī. I didn’t practice because I’m afraid that at night, if I go up and someone is knocking on my door bringing chai, I’ll open the door. Yes, I want to, but I can’t come down. That’s it. But I’m very happy that I gave you this, and I’m also practicing. So it’s Mahādev Purījī’s blessings and Mahāprabhujī’s blessing through bhajans. Bhajan is what calms us down. Don’t worry. Mahāprabhujī said, "Don’t worry." Gurujī said, "Satguru Rakhe Lāj, chintā mat karnā." So it is a beautiful Kriyā for our health, harmony, body, mind, and soul. And you will feel inside very free. Till tomorrow, I wish you all the best and bless you in the name of Devpurījī, Mahāprabhujī, and Gurujī. Siddhi Pāṇaya Bhagavān Devī Svar Mahādeva Dharma Sambharat, Satguru Svāmī Madhavānanjī Bhagavān, Satya Sanātana.