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Tvam eva mahataḥ japitaḥ, tvam eva. Tvam eva bandhuḥ sakhā, tvam eva. Tvam eva vidyā draviṇaṃ, tvam eva. Tvam eva sarvaṃ mama deva deva. Oṃ Tryambakaṃ yajāmahe sugandhiṃ puṣṭi-vardhanam. Urvārukam iva bandhanān mṛtyor mukṣīya mā'mṛtāt. Bhagavān ke ca Śrī Śrīdhara Viśveśvara Mahādeva ke ca Śrī. Swami Madhavānandjī, Bhagavānakeca Viśvakurumā Maṇḍaleśvarī, Swami Viśvānandjī, kuruteva keca. Good morning, everybody. Also, our friends who are on our webcast, Swamiji TV, are with us. As we heard in the bhajan from Mahāprabhujī just now, saying, "Gurudev Darśan Dhanahu." It means to meet our Gurudev, our beloved Master, our beloved Swamijī. Our complete being, our consciousness is completely in Ānanda. We are so happy. All the holy scriptures, the ṛṣis, the monists, the saints, the yogīs, they can't describe what the Gurudev means. We are trying many things: japa, tapa, yoga, fasting, mauna. But we cannot be successful in this. We trust in our Gurudev, in our beloved, in our master, in our Antaryāmī. This is the bhajan said, Mahāprabhujī said, "When I met Śrī Devapurījī and when I meet him, then I am completely in ānanda." When we speak about yoga, yoga means the union, balance. Complete balance, full balance. With ourselves, with our inner self, and also with our surroundings. We cannot be in balance when the environment—and here is the nature, the family life, the area where we live, the air, the arrangement—when this is not balanced and healthy. Swamiji said yesterday in his divine satsaṅg, the points in Āyurveda, what means health. And the first wealth is good health. Health is not everything, but everything is nothing without health. And we say also that a person, a human, has so many wishes. We wish so many things when we are healthy. But if there is illness and pain and suffering, we reduce everything to only one wish: to find some solution. To get healthy again, and here the yoga, especially the yoga in daily life, offers us not only a treatment, but a prevention. To keep our being somehow in balance and healthy. And as far as we know, now in this time, nobody, no living being is 100% healthy. So we have to somehow find a way to live life without pain, to live long so that we can fulfill our dharma, our duties. And here the haṭha yoga offers six kriyās, six possibilities, in a very simple way, I would say. And with very little effort and the things we need, only the things we have in nature. Water, air, fire, element, and salt. So this we need in the haṭha yoga. I would say, or we would say, haṭha yoga. Here in the Western world, many people think it is practicing, I think, āsanas, body exercises, heart exercises, acrobatic exercises. The last fashion now is acro-yoga. They do acrobatic asanas, but this has nothing to do with yoga, especially not with haṭha yoga. This body is made out of five elements: earth, water, fire, air, and space. And from these, our bones, our muscles, our flesh, all the liquids, everything, the empty spaces are created. Of course, the material pollution to clean is easier than to clean the pollution which we have in our minds, in our thoughts. Pollution which comes from outside with words, which creates a lot of vṛttis in us and kleśas, disturbances. And this body, all this body, our whole phenomenon, our whole being, is very clearly selected in the kośas, is it kośas or layers. A physical body. Connected with the manomaya kośa, with the prāṇa, like a link. And from the Manomaya Kośa to the Ānandamaya Kośa, it is the Vijñānamaya Kośa, like a bridge. Anandamaya Kośa is this what we feel inside here, very near to our inner self. We have pain, desires, longings, feelings, and these all living beings have, not only we humans, but everybody. And this, our self is covered in these five kośas. And these layers to remove, to clean, to purify, as Vāmījī said, we have to open one other layer, one after another layer. Let the light shine through, like when the windows are cleaned, the sun comes in and the light goes out, so it's flowing. Of course, it has to do with eating—what we take in—with liquid, what we drink, how we are thinking, and what we are thinking. How we live, and where we live, and with whom we live. So these many, many things create our whole phenomenon through many, many, many lives' evolution. We are sitting here now, and so we have to work. What to do? To control the mind is not possible, to control the mind. We can give only direction, direction. With mantras, positive thinking, society. We have to nourish our thinking with good influences. With whom are we together? So from this part, the Rāja Yoga Kṛiyās are coming. Mental, intellectual, discipline, concentration. We are doing now here in the Anuṣṭhān, Kriyā Anuṣṭhān. The physical body has other techniques. To come from the physical side, here the haṭha yoga is linking in. We have everything very well described also in the Haṭha Yoga Pradīpikā, which gives light on yoga. It's a great help, a great help. And only that one knows who is doing. And this is the one thing in yoga that has to be done. We observe, or we know, that many of us are sitting, times and times and hours, in front of a computer and try to read and learn, but this is only theoretical. Yoga has to be done, and, of course, it takes some time. But sometimes we have a whole life, we have time, and unnecessary things, as much as possible, reduce and try to put the techniques in the daily life inside. If you have no time, two to three hours at once, then put somewhere in your daily routine. Somewhere, put it inside the Hatha Yoga. As we know, it comes from the physical side to purify, because when we purify our physical being, our body, it has a great effect through the prāṇa to our thinking, to our thoughts, because all that we do with our body has the effect to... All our kośas, there is only one thing we need: the willpower to do it, the force to do it. We have to overcome this, our little—how to say—Bequemlichkeit, laziness, not lazy but bequem, I don't know the exact word, comfort, and make it our behavior. Like Swamiji yesterday had the example with the walking, they created some glasses, when you put on these glasses, you see yourself walking on the ceiling, on the roof, and nearly everybody was falling down, and it took some time for them to do it. And when they took off the glasses again, they had the same problem. How is it possible? To make it our behavior, because when we get older and older and older, the things, the doings, the daily life get slower. And what we did not practice before in our good times, when we were young and strong and powerful, and we wanted to change the whole world, then we cannot anymore. It's harder than that. But what is the behavior we are doing? True. Many of us are getting older, no? Together with Swāmījī. Swamiji said once, "We are one family, and together we have lived so many years, so together we will get old." Every age is beautiful in the divine. So, Hatha, what does Hatha mean? It means willpower. This we know, because I see many, many experts in this subject here sitting. So I'm a little bit ashamed to speak about it, but maybe, okay. I try what comes, and what we learn from Swamiji, and to give further: Hatha means willpower. That means it takes some willpower to do it, and there are these four Hathas: the Rājat, the Palhat, the Triyarat, and the Yoghat. You know, for different kinds of Hatha, willpower of the yogī, willpower of the female, willpower of the child, and willpower of the leader of the country, the president, and in time it was the king, the rājā. This is yogī has willpower, so check this. And last week is the Maṇipūra chakra. Also, all these Haṭha yoga kriyās belong very much to the Maṇipūra chakra, fire element. Willpower, health, self-confidence, everything is there as a pearl, as money. We have it. We use it, or we lose it. Use it or lose it. And also, there are the two main, great main forces in our body. One is the Iḍā Nāḍī, and one is the Piṅgalā Nāḍī. There are 72,000 nāḍīs in the body, like a net, a very nice network. But these two are the great main forces, and the aim of the Haṭha Yoga is this: to bring them both into harmonious work together. That one is not dominating over the other; they are flowing together. And when these two nāḍīs, sympathetic, parasympathetic, or yin and yang, or material and energy, it's all the same. When these two nāḍīs are flowing, the energy is flowing, there are no blockages. The third nāḍī will start, and this is the suṣumnā nāḍī, a central canal in the spinal column, uniting here in the triveṇī, the ājñā cakra, the shore of the three rivers. And then there is hatha yoga here. So, how to do? We have the six techniques: netī, cleaning of the nose with water, warm water, salty water, a little salt inside. And here we have these netī pots. This is from Nyros to here. There are also neti pots, a little bit from copper and messing. We can also get only copper, big or small sizes. Thank you. And we should always choose those neti pots according to our nostrils, with a big hole or with a smaller hole; it depends. Because when we do the jal neti, mostly it's done in the morning, when we clean our teeth, tongue, mouth, and whole body. The water should not be too cool, otherwise we get a headache. Also, not too hot. Some prefer it warmer, some prefer less. And also, the salt quantity inside, you must do according to yourself. Mostly, do one good teaspoon of sea salt inside. Fine sea salt, not the big corn, fine, fine. Otherwise, it burns in the nose, and when there's too much salt inside, it's also not pleasant. Never should we do neti before we go to sleep. Because also, always, some drops of water remain inside. And we can catch a cold. In the nose we have many, many receptors, olfactory receptors. Ending of the Sympathicus and the Parasympathicus from Iḍā and Piṅgalā, we have inside. The nose is a very, very fine organ. Very fine. That's why the ox has the ring on the nose. And there are also some ladies who have this ring in the nose. It can be pulled a little bit. Very quickly, you go with it because it's so painful. So, the flowing of the warm water when we do the neti posture like this in front of you, washing it up, not head like this, and not too much so that water flows out from the other nostril, breathing to the mouth. We can do that half to this side. Half to the other side, it's very pleasant, very pleasant. It relaxes the whole brain, the brain center, and also the blood circulation. It opens again. And after neti, with child neti, we have the feeling, really, in the morning when we do it, we're still sleeping and half tired, it opens. It opens. And more, even more, this sūtra netī is doing. This is with one gummica data, I'm sorry I didn't bring it with, and I didn't see it here also. In the shop we don't have it here, but there's the gummica data available, or one cotton thread. The top is dipped in the wax, so it's a little bit harder. You soak it before also in warm, salty water. And gently, gently try to go in, not up, but down to the throat, and then take a sip of salty water in your mouth and then out. It has to be practiced. You have to see it at least once with your yoga teacher; he will show you. A great help is because in the beginning, you always start to sneeze. You don't manage to put it in when you hold it very near to the nose, so the finger touches, and then you can try to put it in. Then it goes in. Don't try more than two to three times at once. Otherwise, you have the feeling that one face is big and the other one is small. So much is the effect on the nāḍīs. It's very helpful for those who have polyps in the nose. You say polyp? Yeah. I can hardly breathe through the nose because this nose is a little bit not straight. There is a wall between these two nose halves. There is one wall. It is helpful. Also, for people who use glasses, who sit a lot in front of the computer, who always have these conjunctivitises, these red eyes, running eyes. And as I have heard and experienced, many people who are very emotional and a little depressed, for them, neti is very, very good. Very good, because it opens. After neti, we have to do one technique, which is kapālbhāti. So this is neti, the first one with water, warm water, salty water. Kapālbhāti is even more effective against tiredness, like this: inhale through the mouth, exhale through the nose. This is what Swāmījī said. It gives always a pressure on the manipūra cakra, at least 30-20 times after Chalneti, we do Kapālbhāti. Between, you need not to do, we can do together. Now, sit in Vajrāsana, please, if you can. If not, stretch your legs. Lay the knees a little bit apart from each other, as far as your hips are. Comfortably. And really sit. Sit. Relax. Your stomach muscles relax. One step in, and exhale. First, try only with one nostril. Inhale through the mouth and exhale quickly and shortly through the nostril. Once deep in, and exhale. Those who have high blood pressure need not do it so strongly. Gently. Now, close your right nostril. Inhale through the mouth, exhale through the nose, and leave the mouth open. Belégzés szájon, kilégzés orron át, hagyd a száj nyitva. Once deep in, and exhale. Egy mélybe is kilégzés. You feel dizzy? Szédültök? Little bit? Kicsit? Someone? Valaki? It means when you have low blood pressure, it's very helpful to you. It brings a little bit up in this, you feel. That's why you should leave your eyes open. Haladsony a vérnyomásod, akkor ez nagyon jó, mert egy kicsit megemeli. Deep in, and exhale afterwards. In the beginning, when we do kapālbhāti after netī, you feel a little bit dizzy. Because very, very gently, the brain is massaged through the liquor. The breathing, because the whole brain and the rückenmark, what is this, back in the spine, is placed in the liquid, and it's gently, gently, and this awakes. Now we do it both ten times. Leave your mouth open. And deep in, and exhale through the nose. After 80, please leave your mouth open, especially after. Otherwise, the pressure goes in the ear and is not pleasant. When the mouth is open, because the ear and nose are connected to the trachea, then the pressure goes out, you have not the pressure in the ear, very important. Remember, we can also put, when you do it at home, put your head down and gently move your head left and right side. You will see water is dripping out. Because many people have a problem here with the sinus. Or here with the sinuses. Water collects, and it comes out, and it purifies. Very, very good for those who have a problem here. Everything was in the head. And we did it also with some people who had tinnitus, this sound in the ear. It's very, very helpful for them. They should try it, but really in a proper way: go to a yoga class, learn from a teacher, and then do it. Try it, and again a question comes. Ask, go to the teacher, and practice, practice, practice. In the beginning, of course, it might not be pleasant, especially for those people who have dived once under the water, but practice. So this is the netī and the kapālabhāti. Dauti, purify the stomach. Vaman Dauti or Kunjal Kriya. There are two words for it. To purify the stomach, there are many ways. Not only can we go to the hospital. Let empty the stomach with some kaṭhetā and pump it out. It is not pleasant. Mostly, it is done when people are eating something wrong. Quickly, quickly, emergency. Emergency, quickly. A poison with some mushrooms. In yoga, there is this technique with free will. It has to overcome the own feeling that we say vomiting. It is vomiting. Many of us were vomiting in life, free will or without free will. When we were ill, we had some diarrhea from eating something wrong, or an infection, or so. But in yoga and hatha yoga especially, we purify free will time to time, and especially then when the season is changing from winter to spring, spring to summer, and so on, because our biorhythm is changing then a lot. A lot of gas, acid, and mucus is collecting. Unnecessarily, it creates some disbalance and illness if it is too much. It is the product which is coming out from this, what the body is working. The Kunchal Kriya or Gajar Karni, Gajar is the elephant. The people, the human, learn from the elephant how to do. The elephant is drinking water and blowing out through his trunk, and the yogis, the people, were observing what the elephant is doing. Here we think he's partying and having a shower, but he's cleaning. The cats, especially, are eating the grass and cleaning their stomachs. We know this, don't we? The dogs also. Animals are doing. And the human is learning from the animals, from nature, to purify. And especially then, when we have the feeling something is wrong in the stomach, we feel a not-good smell comes out of the mouth. It can come from the tongue. Then here is the tongue cleaner. Every morning we scratch a little bit the tongue, wash, and scratch again. The layer which is on the tongue is removed. We are feeling better then. Because this layer can cause a culture for many bacteria, monkeys, and so on, so there are special dung cleaners available. We have them in our yoga shop, or we can use a spoon with a corner and clean and go back, not only front. In the Kuñjal Kṛiyā, it's done. We can do it in the morning before breakfast. Prepare two liters of warm water, forty degrees. Prepare one liter of water and half a teaspoon of sea salt. Stand in front of your shower tub, pasta tub, or outside. And drink, and drink,... and again drink. If you can't, then drink one more. And if you can't, and I say, "I will vomit if I drink this," then drink this, because we want to vomit and relax the stomach. When you do this, and then you feel it comes out, now pull forward, give a pressure on your lower part of... The stomach, some people use the finger to start the process. We can do it, but not with too much force and not too deep down. Some are shocked because it comes right out because you force too much. We are surprised that even we did not eat, something is inside sometimes, because this part, the stomach, is not straight only, there is a little hook there, and this curve sometimes is collecting bacteria. It is not straight; it has wrinkles, and things are collecting there. And also, from the bronchial, with the contraction, not only the stomach is contracted, but also our whole bronchial musculature and bronchus are contracting. And unnecessary mucus comes without. And this is very helpful for those who have bronchial asthma, because those people have a problem with exhaling, because the whole Haṭha Yoga kriyā is strengthening the apāna prāṇa again. So this is the Kunḍjal Kriyā, or Kacharkani Vāndam Dhauti, we do after. Śaṅk Prakshālan, we hear them. Vamana Dhauti, we do after Śaṅk Prakshālan. When everything is finished, everything is cleaned and purified, you prepare also two liters of water, but here without salt, to make everything neutral again, to make everything neutral again, neutral. And in case something remains, it comes out. You have a very, very good, clean feeling here in the stomach. So this is the Kunjalakriyā, Vamana Dhauti, or Kacharkani. It purifies the stomach and this upper part when we are here with the... Dhauti technique, the cleaning, then we come also to the śaṅkha prakṣālana, nauli, also different techniques. Ancient time, as I heard, I did not see, I heard from Swamijī, and in the Haṭha Yoga, it is typically described. It was in the river. With the technique of Vajrolī, go with the hips till the hips are in the water, and suck the water inside into the intestine and keep it, and go out and release it to clean the lower part, the colon. It goes, I would say, till the colon, the thick thumb here. And we can't do it now. The water is not... We have other techniques. We got the śaṅkha prakṣālana. And we can imagine the śaṅkha means the shell, the mussel. The shell, śaṅkha. And prakṣālan means purifying. To clean the shell, it needs to be moved to put water inside; otherwise, we can't put the water inside. It has to be moved, and our intestine is like a shell formed. And when we imagine this long, seven to ten meter long part here. Inside to clean, to purify. There was once a joke, I don't remember from whom. The Maria Theresia, the emperor from the ancient monarchy, the Austrian-Hungarian monarchy, and her house doctor was really exhausted, and he did not know anymore what to do. She was ill, she had many diseases, and eating, and eating, and so many things, so many things. And then he had an idea of what to do. And there was one meal; they were sitting there at a big table with many, many things. He took all that was there in one basket, in one pot, in one bucket. He mixed it and showed her and said, "Her Highness, please look, what is this? This is the condition of your stomach, the condition of your stomach, because we eat what we like, what our tongue desires, and don't think what will be after. This is the problem. This is the problem." The Swamiji always says the tongue is the problem. It's really not easy to control the tongue. Also not for me, this is not easy. For nobody, this is not easy. But we have to think what is good and what is not. And not too late to think over. To repair is more harder than to prevent, so this 7 to 10 meter. It is here inside, nicely folded with curves, like a frottee hand towel, let's say. Inside, it's not straight; it's like a frottee hand towel, and there are many, many wrinkles. And from time to time, it has to be purified if you have the feeling. We have the Shiva conscious if we have the conscience to be healthy and feel good, and how to purify, because with water it's the best, and a little salt inside, very, very cleaning. And this is a perfect technique. Nothing can be changed on this technique from Śaṅkara Prakṣālana, so perfect. I always, when we do... I admire how perfect it is. It's unbelievable. Of course, if we do it first, we have to learn it really in the group with one good teacher who knows how to do it, who is practicing himself also, with his experience. And then three, four, five times, getting experience, half done, then we try alone at home. Shankha prakshalan can be done, let's say, by everybody. The contraindication is not under 15 years of age, and not for pregnant women. When we have menstruation, or when ladies have menstruation, it is their own decision. I would not do it. And also, for those who have an active ulcer in the stomach or intestine, a painful one, I would not do it. And also, those who have a hernia here, a big foramen, a big hole which is squeezing, I would not. Who has this knows it. It's very helpful for those who have diabetes, high blood pressure, lack of digestion, laziness, tiredness, weakness. There are many, many indications of who is doing, who can do, who should do, and we should do. Especially when we start to practice yoga or some spiritual path. It has to be done. Two times a year, four times a year, once a year, into dance. And it has to be done with an empty stomach, of course, early in the morning. The intestines are working between 5 and 10 o'clock in the morning. After ten is very hard work. When you do it at home, best is five thirty, six. Get up, prepare. It's good. I don't know, our time is gone; it went so quickly. It is one hour. Should we continue? I don't know. The time, which is given. To finish the Śrī Praśānta. To finish the Śrī Praśānta. You prepare five to six liters of warm water, good warm water. And take care that the water temperature is not changing while you are doing the technique. Six liters, every liter has half a teaspoon of sea salt inside. When you do it alone at home, you put it on some small flame, or from time to time, warm it. It should not change. When the temperature is changing, the stomach doesn't accept it, and you feel not good; you have the feeling to vomit. No eating, empty stomach, you slept good, evening before also not so heavy eating. No chocolate before two days. No cacao before two days. Bread and cheese before, it's like a sponge inside. Eat sauerkraut before vegetables. Eat the bread and cheese a little bit. And do śaṅk prakṣālan only with cotton trousers and cotton trays, or natural material. Always I see people coming with these outdoor trousers, 100% plastic. It's like a pelt, like blocked, everything. Don't wear these plastic things. Natural material, natural. Then it goes from itself. We just drink the water, we start. 250 milliliters, at least. You have a big thirst like this, standing, and who has a big stomach? Who is a big person who is drinking a lot, always drinking two at once? Otherwise, it doesn't recognize. But in the beginning, it is warm, a little bit salty, like a soup which is not properly spiced. And then we start to practice. And the asanas, the exercises, are exactly in that way that the water is flowing from up to down. And not from down to up, and no other exercise in between. No margin in between. Nothing in between. Only exactly those exercises. And then, doing your way dynamically must be so precise, like in your yoga class, but in that way. Finish, you drink the next glass. Exercising. Exercising. And so on. Exact technique will be given when we do the Śaṅk Praṇāl. Because we try to avoid what people try to do from the television, once a person was doing in Salzburg, he tried, he heard it very good, I will not tell the name now, but he knows, and he started to drink five, six, seven liters of salty water. He was drinking and had such a big stomach already, not feeling good. And his wife was calling the emergency. Quickly, quickly come, my husband. What he did, he's drinking salty water. And they said, "There's a stupid man who wants to kill himself with the salty water." And they quickly came, and then, meanwhile, they came, and he went to the bathroom. So, please, no experiments at home. One should know how to do the technique. The technique is easy, but how? This is always the know-how: what we should know, to know how. And until everything is purified, purified, there are no parts. Inside anymore, you have to check. Many we have the anatomic bathrooms, and so we can see until this is not clean. Yellow water coming out, it will not be white. Thanks to God, if it's white, then you have the icterus, the close of the... Ductus, I don't know the word in English, but then you have some hepatitis also. It will always be yellow, light yellow. Then we say, okay, practice one round more, in case of case. Layers of indigene sounds, like a potato peel or a tomato peel, it comes out. Through the movement, through the drinking, through the practicing, it's like a brushing and working inside. Then it's okay now, I'm finished. Koñjar kriyā vanaṁ dhāti. Purify here. Let, if you want, you can do. Clean kapālabhāti. Change your dress, wash yourself, and prepare your kicharī, your eating, after śaṅkraksalan. There is a special eating afterwards, and don't drink after eating for one or two hours. No drinking. Let it sit down and rest. And the whole day, when we do Śaṅkha Prakṣālana, we don't eat anything except kicharī and herbal tea. We quit the honey because it can cause acid. Do your garden work. Do your things, do your homework, and it has a great, great effect. One feels a little bit tired afterwards. Some feel a little bit cold; it's also normal. If we are strong coffee drinkers, then it detoxifies the body, then we have a little bit of a headache afterwards. This means the track of the coffee. It is missing, the inn is missing, so one week, no coffee, no black tea, and there is a special diet coming, a very good diet. After Śaṅ Praxin, we have such good digestion that we even don't need to wash or toilet paper. You don't need this; it's completely clean. Or the smelling. We don't need deodorant. We are not smelling. Many diseases disappear. Many pains disappear. Many things disappear. Even you don't remember if you have had that. It was very good. We are doing now, for 30 years in groups, not 72, 27 years in groups. And what we had, that when we have—women have problems during the days, cramps—and so it disappears, it goes. It relaxes. So this is the ṣaṅkha prakṣālana, the cleaning: apāsti, aneti, kapālabhāti, and tauti. Two techniques are missing, and this maybe we will hear next time. So, thank you for listening, everybody. Thank you. And I hope everybody got inspiration again to do. It gives from itself the inspiration. We need not force. And this is the help from the haṭha yoga, because this tiredness, the tamas guṇa, goes away, and it itself comes to practice more, to eat better. It comes from itself, especially for those ones who would like to do, are still not vegetarian, would like to do, but power is... Missing, so this hatha yoga gives a little push forward, and our body finds itself the way. You need not force so much. We need only the discipline to start it on Saturday or Sunday morning. Instead of drinking coffee and toast, or muesli, drink a glass of salty water and go to the yoga center. This is only this. The rest will come from itself. This is, of course, an Überwindung. What does this mean? Überwindung. Overcome. We have to overcome this. And better is to do it with one friend, so let's do it. We try it. We will see what comes. Then we are waiting there. Come in, let's start. It is good, it is very, very good. And after, and those who have done it and those who are doing it regularly, those... Swamiji always says, "If you want to describe someone who tastes the butter, you cannot describe." Once described, you can look: it's fat, it's little, yellow or white. But how it tastes? We have to eat butter and to taste how it is. We have to taste how it tastes. Thank you, thank you. God bless you, God bless you... God bless you.