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Part 1: The Pillars of a Happy Life: Health, Wealth, and Harmony Śrī Dīp Nārāyaṇ Bhagavān Kī, Śrī Deveśvar Mahādev Kī, Satguru Svāmī Madhavānandjī Bhagavān Kī, Sanātana Dharma Kī Jaya. Good morning, and a nice day to everyone. Today is a beautiful day because we are all together here. It is an even better day because many bhaktas are with us through the webcast. Welcome, all of you. The topic is inner awakening, hidden powers, and our talents. But again and again, it is said—this is the Mahāmantra of Āyurveda—that the first happiness, the first pleasure in life, a comfortable life, is good health. Unfortunately, there is no word in English for Sukha. We can only say "happiness," but happiness is not Sukha. Let's say everything is good, perfect. We have another word: "Sab thīk hai, sab acchā hai." But the word Sukha is not translated. Perhaps there is no word; I don't know. Pleasure is not Sukha. Happiness is not Sukha. Health is not Sukha. But because Āyurveda said, "Pehla sukha nirogī kāyā"—niroga means without roga, without illnesses—so when our body is 100% healthy, that is one of the best, greatest Sukhas. They describe a few things which keep our life a happy life. Now, Sukha, sukhī. Sukhī means a happy life, a healthy life. Again, there is no translation. So please don't translate according to the word "Sukha" in the Czech language because it is dry. And we also tell Sukha, that is, Sukha is a dry field; everything is dried. "Pehla Sukhli Rogi Kaya"—the first Sukha is a healthy life. "Dudja Sukh"—the second happiness or Sukha—"Gharme Maya," that you have prosperity, wealth. Let's say directly: money. That's why we are in the Maṇipūra Chakra. It is said: "Sai, itna dijiye jisme kutumb samay me bhuka nahi rahum, sadhu ko bhuka jaye." Oh God, give me that much. Please bless me with that much, that my family doesn't remain hungry and anyone who comes to my door does not go hungry. Our life, this modern civilization—we are depending, we are the slave of comfort. And we do understand: when someone comes to our home, we can offer a cup of tea or water. But if there is no cup or no glass, how will you offer the water? Okay, there is a water tap; please drink. But the water tap also costs money. We don't have it. So we say, there is one lake; go and drink and come. Or some guest comes and we can't provide a blanket or bedsheet or something. Therefore, money is not bad. Earn money, have money to lead a life without troubles and discomfort, and so that you can offer something to those who come. Therefore, it is said that human life has four pillars, and these four pillars should be healthy: dharma, artha, kāma, and mokṣa. These are the four pillars. Dharma is righteousness. Fulfill your dharma: the dharma of parents towards children, the dharma of children towards the parents, the dharma of the wife towards the husband, and the dharma of the husband towards the wife. The dharma of humans towards nature, etc. So first is dharma. If our dharma is balanced, then there is no problem. There is no war, no fighting. Dharma is suffering. Though there is a war, every fighter inside thinks, "I am doing good. I'm doing it for Dharma." Others also think this. Then why this fight? Who had, for the first time in the brain, this kind of thought—a conflict and fight? That has rotten the beautiful roots of humanity. Dharma. "Dharma Rakṣita Rakṣita," the Veda says: if you protect dharma, dharma will protect you. If you protect your wife, she will protect you. Both hands clean each other. Artha is for our daily needs, what we call existence. And now people have fear; they are afraid of existence. Many people lost their jobs. Many didn't find jobs. Many don't have jobs. And those who have jobs are uncertain that if they do not follow their boss or their company, they will lose their job. This is the biggest fear, and this is because the human became one-sided. There are many one-sided things. The work of the doctor is one-sided, who is doing surgery, angiographies, etc. The eye doctor also has his one-sided work, the dentist. So, when the dentist retired, he became a permanent customer at the orthopedics. The drivers, the writers who are writing all the time. That's why we design yoga in daily life. The first part, Sarvahitāsan, is one of the best for everyone who has one-sided work or both-sided work. So the human got only one particular profession. The engineer who is designing everything in the computer about agriculture—but let him work twelve hours a day, every day, work in the field; he will be exhausted, or he will become crazy. So, one-sided work is the cause of economic crisis, and fear, unhealthiness, and uncertainty. This is because 89% of people have lost the knowledge of cooking. I can tell you, in the coming future, that person will be rich, healthy, and happy—Sukha—who can cook healthy, good food and work at anything. Go for a walk in the forest. There are so many beautiful herbs. Bring and cook in your balcony, in your windows. Instead of cultivating only some flowers or some edible vegetables, everything is available, but we are lazy, or we don't know how the plant of the okra, the bhindi, or how the plant of the karela looks. We don't know what a spinach plant is, how it looks, or how other kinds of plants look. Many, many students who are studying do not know what a little plant of the different kinds of beans looks like. So bright is the future for humanity. Learn cooking and come to know all kinds of vegetation. Finished. You don't need a computer. You need something to eat. That's it. So again and again, I'm telling you every time: learn cooking, vegetarian cooking. Don't cook dead animals. Vegetables. Vegetables... So, wealth, earth, money. Earn money or have everything you need. Happy and healthy and sukhī is that farmer who is living far away from the cities, has a little piece of land, and one cow, two cows—milk, all grains, butter, bread, and everything. He goes only to buy salt, that's all. Karma. Karma Pradhāna. In our life, human life, karma pradhāna—the main thing is our karma. And karma means working. Who can't work can't get anything. Who can work will have everything, and then mokṣa. So, dharma on Earth comes when we fulfill it. Then we work towards mokṣa, liberation, spiritual life. So Āyurveda said: first, pleasure and happiness come from a healthy body. Second, due to the gharme maya, that you have something to offer—wealth. "Tijāsuk, istri agyakārī"—the third Sukha: your partner is full of tolerance, that the husband and the wife obey each other, understand each other, not making arguments: "If not this, then it will be this, and if not that, then it will be that." And then the way to the court to sign. But to sign means not finished. You have the karma that we'll talk about this for the next life. Sign out means not a divorce. Sign out is only devotion. Why did it happen? And why did you marry? How nice and harmonious your relation was. And now, why did it happen? Because between both there is no mutual understanding or respect. So "chathasukh santan agyakari"—and the fourth Sukha: your children are also obeying. They study, they do what parents say, not going to the kusaṅgas, not going to any kinds of drugs. Nearly every day, or every second day, I get telephone calls or emails from people saying, "My son or my daughter is completely out of control, and we found he or she is taking drugs and this and that." Give the education to children such that they don't even have to try. A healthy person will never even try to jump from a higher building. No one will jump. Even the dog will not jump. The cat will not jump. Who told the dogs, "Don't jump from the 10th floor?" Who told the cat, "Don't jump?" So, mutual understanding, that knowledge—so at least tell your children to study and give them good education, good society. Don't think the society where you go and then drink and dance and do this and that is good. It's about time wasting, and you know how the child comes at home. So, the fourth happiness is the children's obedience. Obedience means not with force, no—with love, with understanding. The fifth happiness: good neighbor. We should have a good neighbor. Love your neighbor. But your neighbor is nasty. What do you do? So, how to create a relation with the neighbors? So, definitely, your neighbors are not crazy. If the problem he makes is not only from their side, we are the cause of their problem, maybe. If you don't, then just move it away. You see, there are a few animals sitting together, and if one is not nice to them and they don't like it, it will get up and sit a little farther away. Change your attitude. Create happiness and friendship with them. The sixth happiness, we call that time, "gharme gai"—you must have at least one cow, that you have your fresh, good milk. You know from whom you drink; maybe it is a goat, or a sheep, or a cow, or a buffalo, or your mother. From whom you drink, it is your mother. That's why we say, Gau-mātā. She feeds you, she gives you. And if you kill her, like you are killing your mother... Animals love us more than we love them. You can't imagine how much the animals love us. If you don't know, then bring a cat home, or a dog, and you will see when you come home: who greets you first? Your husband or your dog? Or your cat? Animals are so dear, they are so nice. They are our family members. Birds, if you feed them, and if you don't feed them, they are singing for us. We live in this world of God, creation. So Āyurveda has Mahāmantra, Sukha, and that's why first they are creating the system of how to be healthy. So, Āyur is life, and Veda is knowledge. And this is a knowledge of living, not only living, but healthy living. So this is a very important point for our life: to be independent. Learn work. Learn. There are many, many kinds of work. Many ladies have lost their jobs, or they retire, but they don't have that much money. Learn tailoring. Learn to grow some vegetables. Learn to make organic vegetables. Buy the organic vegetables. Sell the organic vegetables. Work is not bad. Anything we can do. Work is not dirty. Dirty is negative thoughts. That will open wide our inner door of happiness. Otherwise, the happiness and peace are lost in the darkness of ignorance, of fear. Fear is the darkness, and there we lose our peace. So fear towards many, many things—therefore become independent, self-sufficient; there is no more problem. So, in the science of yoga, in the science and the system of Vedic culture, every human should be independent, not depending on anyone, but you are supporting everyone, and everyone supports you. Part 2: The Hands of Life and the Power of the Navel When you go to the bathroom to clean your hands, you do not need to tell your left hand, "Now clean the right hand." Nor does the right hand need to say, "Now clean your left hand." No one gives an order. One hand opens the water, and both immediately join. That is why we join each other. On the day when one hand is incapable, when it is injured and you have to wash with only one hand, then the right hand knows, "I miss my left hand." Similarly, when you have a good friend, your husband, or your wife, and you create a dispute, then you will miss them. You may find another hand, a volunteer, but you cannot hold a volunteer’s hand for twenty-four hours. Others will come, and then others will come. So now you are invalid. Invalid means you are no longer valid in this life. Go on, Hari Om Tat Sat. Therefore, in practicing yoga, especially yoga in daily life, we are not learning only how to do the postures and how to breathe left and right. We are modeling and remodeling the human way of living in this modern civilization. So never be unhappy. What happened, happened. Let us work further. One wise man said, the chipped-off trunk of the tree will grow again. So perhaps the tree is chipped off, but again, from the roots and water, the trunk that is left will grow branches once more. This tendency, this energy, this light, this power, we all have. So let us work on it. This willpower, I tell you again, comes from the Maṇipūra Cakra. Fear also originates from the Maṇipūra Cakra, which pushes into the heart and then comes to our thoughts. So the Maṇipūra Cakra is one of the best, greatest cakras. There is a whole lot in the Maṇipūra Cakra. We can harvest many things. The Maṇipūra Cakra is a Kāmadhenu. Kāmadhenu means that cow which fulfills all wishes. It is that milky cow which gives you milk ever and ever. But if you kill this cow, then there is nothing. So take care of the Maṇipūra Cakra. Take care every day as we did yesterday, you remember? Once a week, when you practice your āsanas, before that you relax, or after practicing āsanas, you lie down and relax. While relaxing, check your solar plexus—where it is—and bring it again to the right place. Automatically, the whole day you will have a lot of energy. For those who always feel tired, drowsy, and very weak, for whom whatever you eat does not get absorbed by the body, then check your Maṇipūra Cakra and find some good exercise. In our Yoga in Daily Life book, there are so many postures that are specially concentrated on the Maṇipūra Cakra. Also, for children who cannot concentrate, who cannot study, who have sleeping problems, or who have digestive problems, check the Maṇipūra Cakra. Then, from the Maṇipūra, all centers will be automatically controlled. Today we will do something more in the field of our physical, mental, and spiritual health. We will see how it is. Do not forget Vajranāḍī. Vajranāḍī is a foundation for the Maṇipūra Cakra. Therefore, our exercise is what we call Kaṭhūpraṇām. That is specially designed for Vajranāḍī. And Kaṭhūpraṇām begins and ends with activating the Vajranāḍī. We will do that again. So we have a five-minute interval. Until then, we will listen to Vajran in the webcast. After this, we will continue to practice. I will guide you to prepare your āsana, meaning your yoga mat, your yoga posture. We will have Vajranāḍī. We will check today what Vajranāḍī is doing. Yesterday we checked our nābhi. Nabī Kamāl Me Dhūnī Lagā Kar Dhyāna Dharūṅgā Re, Merā Molā Melān Kek Āj Yaj Me Mast Banūṅgā Re. We will sing some bhajan, and you will prepare yourself. This bhajan is like a prayer. As a bhajan, I am in the ima. Śrī Guru Ātmā Param. So, sing bhajan, okay, in this prayer. Sakal jag kī antara jami, carācar kī ātmā, oṁ śrī dīp nārāyaṇ bhagavān kī jai... Śrī Śrī Devīśvara Mahādeva Kī Jai Nitya Buddha Chittānandam Satguru Tam Namah, Śrī Guru Ātmā Paramātmā. Om Ātmā Puruṣottama, Sakal Cakke Antal Jāmī, Jarā Jarā Kī Ātmā, Prabhujī, Śrī Guru Ātmā Paramātmā, Śrī Guru Ātmā Paramātmā, Śrī... Guru, ātmā, paramātmā, jīva jīva kī ātmā. Prabhu Vimala Chetana Ātmā Tuna Dhyāna Āge Āgammā Jāge Nikamase Nitya Ātmā Prabhu Nikamase Nitya Ātmā Sakal jag ke antar jami, jara jara kī ātmā, Prabhu, jara jara kī ātmā. Parase arvāṇa āke pratīta ho, adhyātma pratīta ho, adhyātma. Purushottama, Sakalachagake Antarjami, Characharaki Atma, Tapucharacharaki Atma, Alaka Deva, Achapa Seva, Brahma Deva Atma, Prabhu Brahma Deva Atma, Sona Seho Para Prabhuji, Sakshi Sutta Atma, Sakshi Sutta Atma. Śrī Guru Ātmā Param Ātmā Ho Mahātmā Puruṣottama Sakala Jaga Ke Antar Jāmī Jarā Jarā Kī Ātmā Prabhu Jarā Jarā Kī Ātmā Dharādhyāna Soham Munī Mohana Svarūpa Siddhātā Svarūpa Siddhyā Ātmā Guru Dīpa Ho Praṇām Sayār. Apahī Paramātmā Prabhu, Apahī Paramātmā. Sakkala Jakake Achara Ki Ātmā Prabhujī Achara Ki Ātmā Puratta Karaguru Dhyāna Darasī Pavadukkase Dariyatama Pavadukkase Dariyatama Sakal chakya ke antar chara chara kī ātmā, prabhu jara jara kī ātmā... Śrī Devīśvara Mahādeva Kī Che, Śrī Dīp Nārāyaṇa Bhagavān Kī Che, Śrī Svāmī Mādhāvānandajī Bhagavān Kī Che, Viśvaguru Mahāmaṇḍaleśvara Śrī Svāmī Maheśvarānandajī, Guru Deva Kī Che. First, we will work on our nābhi, the navel lotus. So, no pillows under your head, and do not put a pillow as an obstacle. For your neighbor, today is okay, but tomorrow when you come into the hall, put pillows outside where your shoes are. And your big bags. Legs together. Try to touch both big toes together. Very good. Now, you know from Saravitasana. Slowly, while inhaling, raise your hands up, and then stretch your hands above the head on the ground. Pull your toes towards the body, and stretch your heels outward. Do not make a bridge under your back. This means press your back muscles down. If you cannot put your upper arms down, and they do not touch the ground, it means you have problems with your shoulder joints. You should feel that your whole arms—upper arms, lower arms, and hands—are touching the ground. Try it. If you cannot touch your elbows—not just elbows, but the upper arm and lower arm—on the ground, you are unfit. Your Maṇipūra Cakra is not functioning properly. Do not move the hands; remain there. If you cannot touch both arms down, it means the Maṇipūra Cakra is sending a signal that you are eating too much between meals. This shoulder problem exists because, I do not know, this is all your shoulder. The Maṇipūra Cakra tells us, that is why I am telling you: you eat too much between your two meals—for example, between breakfast and lunch, or from lunch to dinner, or from dinner to breakfast. Now bring the hands parallel to the body. Again, let your entire arms touch the ground, palms facing upward. I will make one compromise for you, because I spoke about compromise between husband and wife; there is also compromise between master and disciple. Now again, raise your hands up, and stretch your hands above the head on the ground, and keep your hands half a meter apart. Now, look to see if your arms are touching the ground or not. There should be half a meter distance between both thumbs. If still you cannot touch your arms on the ground, you are in a very serious case. You must immediately begin with Sarabhītāsana. Remain in this position. Breathe normally. Relax completely. Remember, the toes are pulling towards the body, and the heels are stretching out. So, the leg muscles, calf muscles, you are not relaxing. Relax the upper part of your body. You know, so many people have obstacles to practice because they have so many pillows and blankets here. Organize a notice on every door stating what you should not bring in. It was written, "Be a yogī." More we cannot do. Slowly raise your hands up and bring the hands parallel to the body. Tomorrow we will leave everything in the practicing hall, and you will only walk along with your body outside in the parking place, and there we will practice. There will be no obstacle of pillows. We must not make our practice hall into a storage room. Now, comfortably, again, hands up. Let both arms touch the ground. Let the stiffness in your shoulders, anyhow, let the upper part of your body relax. Legs also. Concentrate and use the Maṇipūra Cakra and stomach muscles, and slowly raise both legs together up. Do not raise your buttocks up. Knees straight. Stay there. The toes are pulling themselves towards the Maṇipūra Cakra. Knees straight. You can raise the legs up as much as you like, but not the buttocks. Slowly, legs up. More. Up, I did not say down. More towards the head, but do not raise the buttocks. This is truly an exercise for our nābhi, the navel solar plexus. If there is discomfort, of course you can come back and relax. Slowly come back. Now, roll slightly to your favorite side and sit up. Now, for the Maṇipūra and for the Vajranāḍī. We will sit in Vīrāsana. Vīrāsana. If you do not know, look at your neighbor. And if your neighbor does not know, please tell them, "I am also lost," do not. Follow me. Vajranāḍī is the strong foundation of our health and a strong supporter for our nābhi. Imagine that on the ceiling—you may look to the ceiling—there is a very complicated place behind these wooden plates, with one screw, and it is very hard to take this screw out. Now you have in your hand a screwdriver, and try to take this screw out. Forget your toes. This is the only way you can take this screw out. As long as we cannot get this screw out, it is impossible for us to change our position again. Yes. So, it does not matter. This means, for a certain posture, you have to direct your attention to a different subject or object. Otherwise, you will feel uncomfortable. So, change your leg. In the Kaṭhuparaṇam, there are certain postures where we support our Vajranāḍī and the Nābhi. I know that many toes are not standing properly. For someone, it is a challenge. Those who feel discomfort, please do not do it. Sit in Vajrāsana only; let others do it. Because someone may have problems with their toes, have had operations, or be of a certain age. We cannot ask them to do the same thing as children of 20 years, 30 years—what young children can do. Why we cannot do it is our own mistake. So please sit in Vajrāsana. We will continue this, and now we have finished our webcast. This evening, it will be webcast at 8 o’clock. Until then, I wish you all the best and the blessings of our Alakhpurījī Siddha Pīṭha Paramparā. Adiós.