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Om Namo Siri Prabhu Dīpa Nārāyaṇam. Haṁsabh Bhakt Prabhu Śaraṇ Parāyaṇam. Om Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord. Servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord. I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord. I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord, I am a servant of the Lord. Good morning. Many, many blessings to all of you. We are in the time of Rakṣābandhan. Rakṣābandhan is a protection. Bandhan is to tie, to give our word to protect. Rakṣābandhana is a beautiful word. Otherwise, that’s called bandhana. Generally, bandhan means we are in the prison of this world, of Māyā, this world. So bandhan is in nirbandhan karana. So the work of the Gurudeva is to free us from the bandhan to nirbandhan, from this tie of the saṁsāras, to open and become forever free. God has created a beautiful world, but at the same time, he gave the bandhan of the karma in which every creature is caught in the net of the karma, like a fish caught in the water with the net. The Gurudev comes to cut all these bandhan and makes us nirbandhan. How? Through the knowledge, through the bhakti and through this spiritual development. It is in our hands, it is in our decisions, practice we have to do, so therefore Rakṣā Bandhan has beautiful meanings. Rakṣā Vandana has three beautiful meanings. So, bless all of you. This morning is especially beautiful after the full moon night, which purified all the pollution in the space. And the sunrise was great. Each and every sunrise is a blessing, a source of our life, and so we are sitting here in this beautiful park of Mahāprabhū Deep Satsaṅg Foundation, Ashram. This is one of the perfect places for yogīs. Each and every leaf of these trees gives us beautiful inspiration. It invites us. It invites, like a mother calls the child to come and sit on her lap. So we are in the lap of this beautiful Mother Nature. Many holy books were written in such a space, such a place, where they become one with the nature. So, understand the nature, the importance of the nature and the principle of the nature. And the principles of nature, it’s beautiful. Wherever you see, left, right, above, behind, below, everything is great. It is said heaven is in the forest, and hell is in the city. But if in the city you have an ashram, a temple, a church, any spiritual house, or you have in your heart that spirituality, then you are like a light in the hell. Pravda. Thanks to Mahāprabhujī always. When I say something is correct, he makes bim-bam. So, many of you are here, yoga and daily life teachers. Some are active, some are not active. Many are assistant teachers, and many are practitioners. Yoga and daily life are a complete system. It’s not only one-sided. Within the frame of yoga in their life, we have physical exercises, mental, spiritual, social, cultural, many, many. And that completeness, that’s called Pūrṇa. And that completeness, that’s called Pūrṇa. Somehow in the West, one word is spread towards yoga, and they call it haṭha yoga, which is 100% true. But they gave the name haṭha yoga, but they don’t practice haṭha yoga. They say that you will get an elephant for riding, but they give you the water buffalo. So if you said what you told me, elephant. Look, the water buffalo have the same skin, same color. So everywhere outside of India, in any yoga school, people ask, "Do you teach hatha yoga?" I want to learn hatha yoga, and if they will really teach hatha yoga, these students and practitioners will not come tomorrow. Impression is the last impression. And if you tell them that we have only a rubber stamp of Haṭha Yoga, but we teach you other yoga, then they are confused. So you should know, we all should know, what is the Haṭha Yoga. Hatha, simply the word hatha is to do something with full of energy or enduring. A mountaineer, a climber, he or she knows it is hard to climb. But I will do. This is the hatha. So sometimes inside is something against, resisting, but your vṛtti, your desire, your will, your wish is to climb up. So haṭha is the willpower. That’s it. Secondly, this hatha has simply said the strong hatha is four. First is called Bāl Haṭha. Bāl means the child. When this little child wants to have something and refuses everything and cries, finally, the heart of the parents, our heart, we will say, "Okay." And when the child gets this, how happy, "I got it, I got it." That was the willpower, and towards their will, our will is zero. It is meant for everything. I know, and you know, the chocolate is not so healthy. And I always tell them to eat something good, healthy. But all our children here, they come with such love. And now, if I don’t give chocolate and give only nuts, they are looking. And some, they just drop and go back, so my heart doesn’t allow. Because they are children, and we understand. Still, they have a long life. Then they will understand not to eat too many sweets. And many of our children get so much chocolate only when I’m here. At home, parents are strict. And that’s why the children are looking forward to coming to the yoga seminar. So this is a ball hut. Even I don’t have any power toward their hut. Then it’s called trihaṭ. The willpower of a woman. If a woman decides to do something, the husband has no chance at all. Doesn’t matter. So this is the śakti. They have a strong will. When they want to do something, they will do it. That’s Trihaṭ, and this hat of the Trihaṭ. Trihaṭ means woman can be positive and can be negative, so understand and deal with softness, with love, because the Trihaṭ is like a strong wind or a little flame. So man is just a flame. And this trihaṭ can, with little breath, blow you out. And you know, what is this? Magic. That’s magic. Here. The man is here, and karma is there. So we used to say, "Be careful. She can pull you into the bottle, and you know the neck of the bottle is very thin." No one can pull you in, but she is capable of doing it. And when you are in the bottle, you can’t come out. Śrī Rām Jai Rām Jai Śrī Rām Jai Rām Śrī Rām Jai Rām Jai Jai Śrī Rām Jai. But 99.5% trihaṭ is a positive. That’s called the love of the mother. And mother will never do bad. That’s it. Then called the rājahaṭ. Raj means the king, or your prime minister or president. But they pass the law. It’s law. So what the king wants to do, he will do. It doesn’t matter what we tell him. Everything is within his will. He can give you his whole kingdom and retire. But such kings are rare. That’s why they are not anymore. But also, no minister and no president wants to resign. This is an addiction to power. From many different addictions, politics is one of the strongest addictions. So the will of the king, the rājā, is rājita. And fourth is called yoghat. Hata of a yogī. A to je hata yogīna. So, but that yogī has to feel free. So one yogī was walking into the forest, and he wanted to go somewhere. He had long hair, and from the backside, the wind was blowing, and the hair was always falling on his face. And he tried to do like this, but the dead would come to this side, he would go to that side, and come to this side. Strong wind and long hair, so I decided to cut my hair. Now you know the answer. So what the yogī did, he turned in the other direction. He said, "OK, I will go this way. What will you do now?" That’s it. So this is generally called the hat. And that’s also why this hatha touches our mind. It touches our consciousness. It touches our willpower. Therefore Mahāprabhujī said, Chhoda mana chal sangh mere toi ātmā bhed batavat hai, toi ātmā bhed batavat hai. So this is, in short, explained: four kinds of haṭha. So, you as a yoga teacher, and especially a yoga and daily life teacher, so write down, girls and boys. If you will not write, you will be sorry. Gajanan will not explain to you that much. He is very saving, everything, every word. I speak ten words, and he is so because he gives you only one word. So write down, who knows, next year I will be here. So if someone asks you how many kinds of Haṭha Yoga, Bāl Haṭh, Sanskrit name, you should write: Bāl Haṭh, Triyā Haṭh, Rājā Haṭh, and Yoga Haṭh. These four have strong will power. Bāl is a child, Triyā is a woman. Raja is king, and Yoga is yogi. Yoga is yogi proud. Yes, please. Now, second, we said Hatha yoga for practice. So hatha yoga is also known as ṣaṭkriyā, ṣaṭkarma. In Ayurveda, this is pañcakarma. In Ayurveda, this is pañcakarma. Ayurveda took this from Haṭha Yoga. Something that is in Hatha Yoga, in Ayurveda it did not fit. So this Haṭha Yoga is called netī, cleaning of the nose, with a special water pot called a netī pot. If you do it every day, it’s very, very useful. You will never have a sinus problem. And you will be protected 89% from any kind of allergies. Eyesight and hearing will be very healthy. Jal neti is done with pure, clean water, and a little warmer than body temperature, it means about 40 degrees, and a little salt, so automatically you fix it in your left nostril. Water will go up and down. Practically, learn from your yoga and daily life teacher. Also, you have in the Yoga and Daily Life book. You can get all this information. Dhauti is a purification of the elementary channel, where a lot of mucus is stopped here. Dauti means also dhona, cleaning, but also dhoti means the cloth. So they used to have about three to four meters long cotton cloth, about 5 to 8 centimeters wide, very pure cotton, linen, very clean. You would suck in this warm, cold water. And then, slowly, from one side, swallow it. If you don’t know how to swallow, then go and observe a snake. Even a python, his only head is this much, and his mouth is only this much, but when he wants to eat something, he can expand that much, like this, and so much strength, slowly, slowly,... a whole human can go in the stomach. Sometimes they can eat deer. They have the technique, which I will not tell you. So swallow this clod, until 20 centimeters are left outside. Then slowly pull it out. It can happen that it’s stuck, it doesn’t come out. That time, you can imagine that sometimes in your past life you were a fish, and it took you out of the water. Or you were a fisherman, and you throw the hook, and it’s a living creature you pull out. Either the pain in a human throat or any creature is the same pain, my dear. Pain is pain. Therefore, it is said you should have mercy. That’s why we pray, pray for thy mercy, O Holy Mother Maria. She is the embodiment of mercy and compassion. Gurudev is the mercy of compassion. And you are all humans, the creatures for compassion. If we humans see a creature being tortured, how do you think you would feel if you were that creature? So it is said in the Vedas and Upaniṣads, "Do not do to others what you do not like to be done to you." Think all creatures are myself, and ātmā so’haṁ paramātmā. This ātmā is the paramātmā. Other creatures cannot understand that. That’s why God created humans. And if you see that someone is killing a living being’s throat. You can’t see. If we bring here, let’s say, some rabbit and someone is demonstrating how to cut the head, will you eat that? He would say, "No, no, we don’t want to learn." If you think I’m human, I can do all, okay. Then cut, but also then join it again. Without pain, then I will understand you are a human. Otherwise, cruelty. That is the sin. And that’s why God comes to remove our sin. So, when suppose that cloth stacks in the throat, it’s not bad. You take one sip of water, that warm, salty water. One seep of water, and then it will come very gently again out. It will come so quickly, but you will see, nearly one meter. The clog is so bitter, yellow, sour. This is where all the acidity is. It cleans that. That’s called sūtradhautī or jaladhautī. With the water, that’s called kuṇḍjal kriya. This is imitation from an elephant. When an elephant feels acidity inside, he takes his trunk in and sucks all this acid out. He drinks, takes water, and then again he takes out. So yoga is developed through learning from nature. How can nature maintain everything? So this is called Jala-dhauti. Jala is water, or Kunjal Kriya. What the elephant is doing is called Kunjal. And then he goes swimming in the big lake. Can you imagine the joy of an elephant? Where now his thousand-kilo body is just in the water, feeling very light and healthy. You also, no? Happy. Then he goes down. Only his trunk is outside, and he’s swimming like this. And then he sucks the water and cleans his trunk. And then also he stands outside, takes the water from the trunk, and cleans his head. So this, our engineers were clever enough; they imitated the elephant. So they made in the bathroom the shower. So whenever you go to the bathroom under the shower, you must say, "Gajānandjī, thank you." Wash all my sins away, all my impurities. So this is called Jala-dhauti. So there are different techniques to clean this. Then comes the Agnisar Kriya. Also, the moving and churning of the stomach muscles, which helps our digestion. Agnisāra Kriyā is stomach in and out. And that came from the ocean. When you sit near the ocean, gentle waves come and touch you like this. And water goes back, and it comes back and becomes pure. And then comes the churning, the nauli. That is learned from the Patañjali. He eats, then he rolls. And when not, then he goes to some tree. And he coils around the tree, and he’s stretching, so your bones are quickly powdered by the orthopedic doctor. So our bones are like just a little cake that has such strength. Nauli is churning, or they learn this from taking butter out of the yogurt. So when we churn, we move, then butter comes up. It’s purified. It took away from the milk or yogurt. So this Agnisāra Kriyā is very, very, very good. It takes you a maximum of two and a half minutes. Then you can’t do it. Then the muscles are exhausted. Agnisara, you can also do one minute, two minute. But we need discipline. That morning we should do it, and drink in the morning, if it’s possible, one to two glasses of water. Very good, very good. After that, it comes to kapāla bhāti. Kapal is our head, forehead, and sinus. So kapāla bhāti means to purify through the air. So we inhale through the mouth and exhale through the nose with force. This is kapāla bhāti. You do it 10–20 times, then inhale. Again, do it. Two, three times, you will feel so relaxed. All the tensions are deleted, and you feel good circulation towards the head, very pleasant. One Swami who made a research work, and he challenges anyone who has a headache from time to time, what you call migraine: do three times a day, every day, kapālabhāti, you will get rid of it. But one year continuously. It’s not a chemical medicine that you swallow and you say, "Oh, now it’s better." But how much damage is in these things? So the best treatment without medicine is every day kapālbhāti. Very good. When you get up in the morning, you’re in the bathroom, and your husband asks for coffee, and you bring the coffee. He said, "Good morning." And you said, "Yes." He will call a psychologist, my wife, something. What happened? She’s attacking me. Like a cobra without coffee, he runs out. So you should know what you are doing. Then there’s a Bhastrika. That’s also very good, similar to the Kapālabhāti. Kapalabhati is done from the abdominal muscles, and Bhastrika also. But in Bastrika, the inhalation and exhalation have the same ratio. This is Kapālabhāti. Clear? Yes. Then the sixth technique is Trāṭaka, concentration on one point. That’s called Dharana. Dharana Siddhi. Dharana is a practice; Dharana is concentration. These six techniques are Haṭha Yoga. You go at 4 o’clock to your yoga center, do all this, and then come home. Yes, very important. Basti, śaṅkhaprakṣālana. Yes, clean also the intense times, that you suck the water through the anus and go to the toilet. It’s not so easy. Nowadays, water is not so clean. Therefore, we drink clean water and do Śaṅkarācālana exercises. And you can do it every fortnight, or once a month, or four times a year. But do it under the guidance of your teacher. Very important. For these six Haṭha Yoga kriyās, you have to avoid alcohol, eggs and meats, that’s it. And that is what your teacher will tell you. Now, this is according to physical purification. So this is the Haṭha Yoga. What you are doing, āsanas, prāṇāyāma, this is Rāja Yoga. But nobody knows what that is. So you have to always make a correction in your yoga and daily life. That Haṭha Yoga is this and Rāja Yoga is that. Then let’s go a little bit more towards the spiritual part of that yoga. So we have these four major strong nāḍīs. The foundation nadi is the Vajra Nadi, then Iḍā, Piṅgalā and Suṣumṇā. The Vajranāḍī supports our body in the solidness on the ground. It’s a foundation. And Suṣumnā Nāḍī is supplying this cosmic energy, prāṇa, to all the nerve systems. Iḍā and Piṅgalā are maintaining the circulation in the body and the temperature in the body, or temperament, or calmness and peace. Ida and Piṅgala support the object in the body, support the temperature, and support the calmness of the body. It’s called positive and negative. So in electricity, we have two cables. Positive, negative, but earthing. That’s Vajranāḍī. So when there’s strong lightning, your positive and negative cables will burn. Psychic problem, or overworked, but now in modern time they said, "Oh God, I burned out, my nerves are burned out, so can you give me a little S from burned out?" So Vajranāḍī is that energy which is taking all dangerous situations from the body. So the left is called Ha, the moon, and the right is called Tha, the sun. So ha and ṭha come together, so balance on both intellect and emotion. So that is the real haṭha. Balancing, coming together, is called yoga. So, how is the name given? Hatha Yoga. So you can achieve the highest level of consciousness, samādhi, through haṭha yoga. And it’s easier for a haṭha yogī to come to brahmajñāna. Because a hatha yogī can concentrate and meditate anytime, for hours and hours. No problem with the knees, with the back, ankle joints, and no problem of the drowsiness. Hatha yoga is always fresh all the time. So, Hatha yoga is actually the best. So, when the Hatha yoga comes, even Śiva stands up and salutes Hatha yoga. What do you mean, the power of the Hatha yoga? So when you meet them, then humbly say, "Thank you, praṇām." To all the hatha yogīs, when the child comes, I praṇām you, my Bhagavān Bāl Gopāl. We see Kṛṣṇa in every child. And when the Tria comes, Praṇām Mahā Śakti. Be merciful to me. Then she says, "When are you coming home? Where are you?" Ma Devi, I can’t find parking. I will come to your seva very soon. And when you see the king, and if you see a king or your president, "Yes, sir," and "Yes," you lose the thing. Yes, sir. Nicely, try gently, go out. And yoga hatha. So this is the message, generally, literally, for all of us, and because you are all teachers here, we had last week beautiful teacher training, but I didn’t keep them, these sacred things. I left them hanging for ten seminars. So you are the best one, honest one, and that’s why I give you the cream, not the diploma. Śrī Rām Jai Rām Jai Jai Rām, Śrī Rām Jai Rām, Śrī Rām Jai Rām Jai Rām Jai Rām Jai Rām Jai Rām... J Amma Śrī Rām Jaya Rām Om Śānti.