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Adoration to our paramparā, our Satguru Dev. Blessings to all, dear brothers, sisters, and spiritual seekers. Yesterday I spoke and explained the meaning of Śrāvaṇa Śukla Tṛtīyā. Every festival creates such an atmosphere and gives a kind of saṃskāra. The saṃskāra awakens saṃskṛti. And saṃskṛti is a protection for society, the country, and for bringing world peace. Spiritual festivals—there are mostly only spiritual festivals. Where there is no spirituality, that is not a festival; it is a party. And a party is not a culture. The party is very temporary. A spiritual gathering, a spiritual festival, lasts for ages. For example, Kumbh Melā. The history of the Kumbh Melā is from Satyugas, when the ocean was churned by the devas and asuras. Likewise, Guru Pūrṇimā is also from ages and ages. Because Guru Pūrṇimā, the Guru Paramparā, has been celebrated since humans began to understand. But that is Sanātana Dharma, not only limited to humans, but to all creatures and the entire earth. Not only this, all the planets which are surrounded in our solar system are also balanced and moving around the sun on the Shakti, the power of Sanātana Dharma. The earth is moving also, and the ocean with the earth. Do you know what it means, the turning of the earth? Who can do this? There must be a mighty power, and that is Sanātana Dharma. For just the turning of the earth, for the ṛṣis, for Sanātana Dharma, you can move it with a finger. Compared with the endless universe, the Earth is not visible. Galaxies, when we see the galaxies, which we call Ākāśa Gaṅgā, light is visible. There is no light and no clouds. It seems there are fogs, clouds. No, it is the light of the suns, many, many suns, millions of suns. Therefore, it is said that self-realized saints, who have the meditative ability to see the entire universe, can perceive the fourteen worlds within this solar system and the twenty-one hundred different lokas, or solar systems. One after another, one after another, the universe is expanding, and also the universe is contracting. The universe also has many systems which are moving in and out. Yata brahmāṇḍe tata piṇḍe. What is in the universe is in the body. What is in the body is in the universe. So the human has got such a powerful thing, and that is intellect, buddhi. Buddhi needs education. And now, to bring this into the consciousness of the human: Consciousness is a space. It is a space. And within the consciousness is awareness. And in the awareness are the abilities of concentration. And in the concentration is the energy or abilities of the mind and intellect. And within the intellect is the mind, and after the mind are the emotions. In those emotions, there are different kinds of thoughts. And the thoughts, the mind, has such a long, such a long race of thoughts. Each and every thought, each and every vṛtti, which goes from the brain of the human, comes back to the person. So the space, the consciousness, the awareness, the intellect, the mind, the emotion. Then come the little parts of our bodies and the functions of the body. The body is just a medium. It is a tool. But whatever happens, whatever we achieve, that is through our concentration, the awareness, the intellect, of course. The intellect is the most powerful tool. Therefore, yoga. Yoga is the science of body, mind, and consciousness. Yoga is the science of the entire creation. Yoga is not these physical exercises only. Physical exercise is just to remain healthy, just to live a long life. Why a long life? To achieve. Out of the 8.4 million different creatures, there is a cycle of birth and death. The last milestone is a human life, but it does not mean that every human will cross this milestone. Many things happen in our life, good and bad, but the most terrible tragedy will happen, that a human will die without self-realization. That self-realization is that we cross the last milestone. Don't be proud of your life. Don't be proud of your achievement, because in the last minute of our life, we can make a mistake and we will not be able to cross that stone, the last milestone. Therefore, the awareness to awaken in our consciousness is such that we are aware at all times. Meditation is the key. Meditation is a path, the way to self-realization. But meditation without mantra, a meditation without mantra, is a body without soul. Mantra is called the seed of entire wisdom, knowledge. It's only the seed: nirvikalpa, savikalpa; nirvīja, savīja samādhi. Nirbīja, there is no more personal desire, personal interest, and sabīja. Still, there is a vṛtti that I want to achieve this or that. Nirbīja, we have to come over kāma, krodha, moha, lobha, ahaṅkāras, etc. So the mantra is that seed which will bring us, and then will grow and expand into the entire universe. Mantra, just to practice something for a while, is not enough. Mantra practicing has different levels: likhita, vekharī, upāṁśu, mānasik, and ajapā. Likhita, akṣara brahma. Write your mantra in your language. It goes to our consciousness. It goes to our subconsciousness. It goes to our imagination. When we write a mantra, that time is such a beautiful state of the mind. All the thoughts disappear, like an artist who is painting a picture. The artist who is the best artist is creating what does not exist on this earth. But when the creation, the brush moving, it is a painting that can be heard as music, as vibration. And music can be seen as a painting, something, so the visions and form. The visions, the light and sound, that is a likhita mantra. A little child, first time in the school, holding the pencil like this and making, with great effort, makes one A, B, or A, R. But after a long time practicing, it goes automatically. But that is a concentration. At that time, that child has no other breath. We are pendling through three levels of the consciousness: unconscious, subconscious, and conscious. Or we are pendling through jāgrata, suṣupta, and svapna. Now, the first practicing of the jagratā. Now, if you want to meditate, if you would like to realize, it's not necessary that you go to the mountains or the Himālaya or the forest. It's not necessary that you take a particular dress. Sāc bina sudre nahī̃, ādam raso anek, cāhe tum grast me raho, cāhe peno bhīk. The thing is that inner process, not outside. So, do you know, I am asking myself too, how, on which second you cross the border from awakened to the sleep? Jagrat avasthā se, suṣupti avasthā meṁ, kis samay āp exactly cross that border? So similarly, meditation cannot be practiced. Meditation comes from itself, like from jāgrat to suṣuptāvasthā. Okay, maybe we can say, "Oh, I was tired." In that minute, I looked at my watch and immediately fell asleep. Still, we don't know how the process was. So death, death is exactly like that. The soul just goes. You don't feel anything. Therefore, it is said, Tryambakam yajāmahe sugandhim puṣṭivardhanam urvārukam iva bandhanāt. It is a fruit; when it is cooked, it itself is separated from the body, and there is no pain. But now, how is that second step? How did we go out of this body, svapna, in the dream? You know that you are dreaming, you know that you are sleeping, but still you see the other world, when and how you went out of the body. And with which speed you come back, maybe let's say that you are in mumāī, and suddenly some noise comes, and you wake up. Within no time, at such high speed, you come back. Your awareness, your consciousness again comes into the body very quickly. So the yogī says that if you want to achieve something, master your jāgrat, suṣupti, and svapna. Awaken, sleep, and dream. What is the dream? The dream is our own reality, that reality which you cannot open. The reality which you've forgotten. There was one person, and he went with his wife window shopping, and they suddenly saw a nice ice cream shop. So, husband tells his wife, "Dear, can we have ice?" She said, "Yes, but you know, yesterday we were at the doctor. You have some problem with the throat, and the doctor said, 'Don't drink cold and eat any cold things for a few weeks.' Therefore, we should not eat ice cream today." Okay, but the desire, that desire that I want to eat ice cream, but I can't eat because of my throat. After two weeks, that man is dreaming he is going with his wife to the same ice cream shop, and they buy ice cream. They sit there and, to enjoy the ice cream, he takes the ice cream in the spoon and brings it near to his lips. In dreams, when the ice cream was coming near to the lips, alarm buzzed. Kāla Rām, na to ice cream hai, na spoon hai, na unkī patnī wahān, na wo us dukān ke andar hai. To swapne me bhi, hamari icchā pūrī nahī ho pāī. Well, still he had desires; one day he had a dream again. Similarly, the dream, in the dream if we cannot fulfill our wish, it will come again and again. So from conscious, we came to the subconscious in the dream. And when we did not fulfill even in the dream, this desire will go slowly, slowly to the level of the unconscious. The unconscious level is in the Mūlādhāra Chakra. From the past life and in this life, it is dormant. Slowly, slowly, we forget that dream, that desire, but it comes up. Desire without knowledge, we can't explain. That becomes a psychic problem. Now, husband and wife, they go to the market, and out of nothing they begin to quarrel. When they come home, everything is okay. Whenever they go shopping for something, they are quarreling. They come separately at home, and when they are at home, okay, everything is okay. So they went to some psychologist, and they asked, "They should make a diagnosis. Why this problem we have?" Well, begin to ask the question. Like a police, they ask the question: "When you were there, where have you been? Whom did you meet there? What was there? Whom did you see there?" Slowly, slowly, not at once. Relax. Relax. Drink a glass of water. Forget everything. But you know, what was it? Did you ever see a film from Commissioner Colombo? Did you see Commissioner Colombo's film? It is very interesting, very interesting. He can find any case. So there are many, many things. Anyhow, he went through and through and through. Where you with your wife sometimes, where you have quarreling, we had never had. Did you refuse something for her to buy? Say no. Did she refuse you sometime to buy? No. Okay, it can be anything. I mean not a shopping dress or jewelry or something, something for eating. And he said, "No, we go for eating nice samosas and puris and nice food." Yes, that also, but maybe some other that you didn't like, to pickle, or she didn't like some halwa. No, no. Yes, my wife was the cause of not eating the ice cream for one or two months, and that was very... I was angry with her every day. I had a dream of eating ice cream, so such strong desires, I see, and how. It happened, he said, "Whenever in a dream I want to eat ice cream, I wake up sweating." I said, "Okay, we will have it tomorrow. Again, sitting? Go with your wife now, home? Yeah, just go and relax." They were going to the door. He said, "One moment, please. Why don't you go to the ice cream shop and eat today's ice cream?" He said, "Good idea." And they ate both together, ice cream, and the problem was gone. He said clearly that this was a problem. So what doctors tell us is a psychic problem. This is the best tool for the doctor when they don't know what illness is, they say it is psychological. Psychological problems are not there. They don't know what disease it is. So, unsolved emotional, intellectual, or any kind of desires which we can't fulfill become a psychic problem, and that can create a big problem. So in yoga, in meditation, if we go to the meditation, then first mantra, likhit mantra, written. Then comes nāda-rūpa-parabrahma. In the Vedas, it's nāda-rūpa-parabrahma. Parabrahmā kā svarūp, nāda, dhvani, the resonance. If you want to see how God is, understand the resonance. As far as you go in the space, you will hear beautiful resonance. As far as you go, the entire universe is full of beautiful resonance, and that is what we call, from the beginning, the world begins with the sound. That we call the Oṃ. Through the sound, the light we call Śiva, Jyoti. And out of that light, manifesting Swayambhū itself. And then when the Swayambhū came, he was in meditation posture. So yoga is that old. So space, energy, consciousness. So energy is that yoga, so the space and consciousness. Between these two is the energy which is balancing, uniting, and harmonizing. So yoga is that science which is in the entire universe, balancing the space and consciousness. Therefore, it is said Hiraṇya Garbha, golden embryo, and this golden embryo is that consciousness which is the embryo, always in the mother's. So, this consciousness, which is divided individually, but it is one, and that is within the space, not that space is within the consciousness. The space is expanding, consciousness is expanding, but this energy, what we call Śakti. Bhagavān Kṛṣṇa said, "Arjuna, time to time, I incarnate or I come through yoga-māyā, yoga-śakti." Shakti is energy. So, the second step is the Vekrī mantra. Nādarūpa-parabrahma. When we change the home, all the body cells are vibrating and recharging the energy. Out of these two nāḍīs, sympathetic, parasympathetic, and central nerve, the most vibration is awakened in these three nāḍīs out of 72,000 nāḍīs, and there are four very important, the four. The first is Vajrā Nāḍī. Vajra Nāḍī is maintaining our immunity in the body. When there is a lack of immunity in the body, you have to awaken the Vajranāḍī. And Vajranāḍī begins from the big toe and second toe. So this Vajranāḍī is giving strength to your legs, your joints, and gives you the solid feeling on the ground. That comes till the Mūlādhāra, then it comes to the Maṇipūra Chakra. Sushumna, which is coming from the top of the head, that is coming directly, connecting again to, or joining to the Mūlādhāra Chakra, and turns back to the Maṇipūra Chakra. The left Nāḍī is called Iḍā, that is the moon. The moon is emotion. And then it's called Suṣumnā. That is the sun, Piṅgalā. That is the sun, the balance, the activities. Now this Iḍā, Piṅgalā, and Suṣumnā: so Iḍā is called "Ha," and Piṅgalā is called "Tha." Ha, Tha. So, Ha, Tha, ban gayā, Ha, Tha. Or both balance on this Yoga: Ha, Tha, Yoga. So, the definition according to the literature, Haṭha Yoga, means balance of these two nāḍīs, iḍā and piṅgalā, but the strong energies are in the suṣumṇā. So it begins from the left hemisphere and the right hemisphere, these two, from the agnya chakra, and it immediately turns like that. So from there it becomes viśuddhi cakra. From that which goes from left to right and right to left, again they come. It again makes the turn. So that's why it's called serpent power, Kuṇḍalinī. Serpent power, Kuṇḍalinī. There is no movement, there is no vibration. There is a beautiful feeling of the ānanda. The power comes to the nābhi, then the joints together come to the mūlādhāra cakra. These two nāḍīs are responsible for inhaling and exhaling, which is called the prāṇa and apāna. Prāṇa taking this energy in, apāna rejecting all the energy purification. Prāṇa, apāna, and the Vajranāḍī. Vajranāḍī is one of the strongest pillars of the house. When Vajranāḍī becomes weak, in Marwari it is said, "Thārī dagmā ghaḷe nāḍ, harine bhajle re, lakḍī bhī pakaḍī, dhīrā dhīrā chaltā." Aisā bhī dekhnā paḍtā, because our Vajranāḍī has become weak. So, exercises of Vajranāḍī are in our yoga book. In many yoga books, like what we call Garuḍāsana. Garudasana supports our Vajranāḍī. In Tāḍāsana, we have to stand on the toes. At that time, Vajranāḍī is strengthened. So there are many postures. In yoga, it should be exactly, there are three. The body warming, that is dynamical movements. Then the exercising, the what we call contrary postures. Agar ek baar, once you bend forward, the second time to the backward. And then comes the āsana, kāya sthaiyam. Āsana, kāya sthaiyam. That time you remain in that posture, that is a yoga āsana. Even if you practice only four or five, but if you practice nicely, correctly, the whole body is regenerating. So little, but the quality. In this mental, therefore, the nāda. After that comes upāṃśu. Man hi mana. Lekin jīvā chaltī hai. Kāfī log karte hai. Chaltī rehte haiṁ. Mūt hiltī haiṁ. Rām, Rām,... Rām. Now, when the teeth are gone, then we keep chanting. And after that comes Mānasik. Chant the mantra only in the mind. Then we enter into the fourth level. Before we were, Jagrat, Suṣupti, and Svapna. Then we come, that's coming Ajapa. It jīvyā ale nahī, bin japyā jap hoī, ajapā jisko kyā japye, phir wo mantra hawāre sāth chaltā retā hai, usme automatically the inner awareness gives the signal to the jīvātmā, don't worry, no fear, don't worry, you are free, just let go. This light of the japa will lead you wherever you want to go, and safety will come. That is the science of yoga. I was practicing yoga today. Yes, yoga is something. Itna nahī kahā, ko itnī mehnat karne karte ho? Practice exactly right. So in our yoga and daily life, when I came first time in 1970 to Europe, and since then I am there, they asked me, "Swāmījī, is there any system?" Now, in your yoga class, today there are 10-20 people, the next day there are 2 or 3 more, 4 left, 7 are practicing, then the next day more new people come, then more new people come, so the advanced ones, what to do? These people come in. Again and again, and they say, "We will not go to yoga," they put me immediately in a padmāsana. So I said, yes, yoga is systematic, from the primary school till the university. So yoga in daily life is very safe and very systematic. I was working with doctors, psychologists, physiotherapists, etc. And we created this system called Yoga in Daily Life. Before I finish, my dear all, I tell you one story. While teaching yoga or giving instruction for relaxation, for yoga nidrā or meditation, you should know the psychic state of the practitioner or your student. It was in 1976. I was in the Vienna ashram, and I got a telephone call from a professor at the university. He said, "I would like to have a private yoga class." I said, "Okay." So he said, "Please teach me some yoga. I am a professor." I said, "Okay. I am not a professor, and I was also not a lecturer, so I am proud to give a class to the professor." He said, "Yes, sir. I am Italian." I said, "No, that is much better." I gave him exercises. He was very correct. Then I said, "Now relax in Śavāsana." So he was, he said, "What is the name of this?" I said, "Śavāsana." "Okay, thank you." He went. It's a reality, truth. He went to the bookshop and bought a yoga book. And he looked at all the postures which I taught him. And the last one was śavāsana. And he read the definition of the śavāsana. And śavāsana was, the definition is a dead body. Just lie down like a dead body. Two o'clock in the night, he called me. He said, "Mr. Swamiji." I said, "Yes, what's happening?" I can't sleep. I said, "Why?" Because you created in me the fear, I said, "I have done nothing." No, you were doing. I said, "I didn't do." He was also a little confused, professor. He said, "You know, I came to practice yoga to get rid of the fear of death, because I just married a young woman. And I don't want to die too early, and now you put me in the dead body." I said, but I didn't put you in the dead body. Yes, you gave me an exercise called śavāsana. I said, "Oh yes, śavāsana. Yes, yes, lie down like a dead body, so you want to kill me." I said, sir, it is not like this, it's just to relax. Immediately, I changed the name of this āsana, Ānandāsana. And because Pushpājī's master, Gurujī's name was Ānandanājī. And Ānandanājī, who really brought the yoga and taught and introduced it in Rajasthan very much. He was the guru brother of the Brahmachārī, Dhirendra Brahmachārī. And Gurujī was great, really hot yogī. After him, now is Rāmdevjī. Ramdevījī is disciplined for his yoga, and Ānandanandjī, so I was happy to dedicate the āsana's name to Ānandanandjī. Now, everybody, what is the Ānanda posture? Ānandāsana, what? Lying down, and what is Ānanda? Bliss, blissful state, you are not joking. I said, "No, I am not joking. It is a reality." The next day he came, I was so good sleeping. You have so misunderstood many postures. So we need a quality, not a quantity. We must have exactly the postures which will influence each chakra. So, our life begins from the navel. The seat of the sound is in the navel. Prāṇa and Apāna touch into the navel. And when we were in mother's body, our body developed from the navel. So from the navel, the kuṇḍalinī will awake. That time, prāṇa and apāna both turn upwards, but the Vajranāḍī keeps watching, controlling. So otherwise, in Bhārat, we said, "Dekha dekī saje yog, gate kāya ne bāḍe rog." So yoga is more simple, saral, sukha, ānanda. So thank you all, my dear ones around the world, here and there. Bless you in the name of Alak Purījī, Siddhi Paramparā. And the next webcast will be from Czech Republic, Strelky, in one week. All the best. God bless you. Oṁ kārasaṁyuktaṁ manantyādayanti yoginaḥ. Kāmaṃ vakṣaṇaṃ deva oṃ kārayaṇaṃ oḍama oṃ śānti śānti... Śrī Deep Nārāyaṇ Bhagavān Devaīśvara Mahādeva Mādhavakṛṣṇa Bhagavān Satya Sanātānanda Oṃ Viśvakuru Mahāmaṇḍaleśvara Satya Gurudeva Jai.