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Devadhī Deva, Devaīśvara Mahādeva, Bhagavān Siddhipānaya Mahāprabhujī kī, Hindu Dharma Samrāṭ, Satguru Swāmījī Madhavānandjī Bhagavān, Bhārat Mātā kī, Gau Mātā kī. Good evening, everybody. Hari Om. Are you okay? Comfortable? If it is too cold, close the windows, especially the air conditioning today. Well, today we have two guests, or visitors, or two brothers. So, better to say two brothers. Our subject is prāṇa, and this morning we were talking about the three levels of consciousness: Jagrat, Suṣupti, and Svapna. What is the role of the prāṇa in these three levels of consciousness? What happens, and how is the connection of these three levels of the consciousness and physical body? Is this only connected with the ten prāṇa? Prāṇa, apāna, samāna, udāna, vyāna, etc. So, how is the consciousness changing from awaken, jāgrata, to suṣupti, the sleep? It doesn’t matter how much you practice, but if you don’t know in which second and how the consciousness is changing from awakened to sleep. And then from which part of the body, with which prāṇa, the suṣupti turns into the svapna. And with which speed suddenly we are here, and we awake in New Delhi or Tokyo or any part of the world. It can be that you are on the moon, so how is it that from deep sleep, suddenly you are in a dream? And what kind of connection is there from the dream to sleep to awakening? When an unpleasant dream occurs, you are suddenly scared. You are frightened, and immediately you wake up. So, from which speed and how did you find a way to come back to the body, come back to the consciousness, aware and awakened? So, this is not a subject of the physical body. This is not the subject of the āsanas, also not the prāṇāyāma, though prāṇāyāma is connected to the prāṇa. There are only three prāṇāyāmas: pūrak, rechak, and kumbhak, that’s all. Techniques are different, after that. But it doesn’t matter what you are doing, coming to a different level of consciousness through meditation. Meditation is also only the way. Concentration is also the way. Dhyāna, dhāraṇā, and samādhi, where the knower, the knowing, and the object, the three, merge into oneness. Then you can come to the dream level. But that kind of samādhi is only temporary. So prāṇa, which we spoke of today. And tomorrow we come to the yoga nidrā. Which Mahāprabhujī wrote the bhajan about? In 1943, that time in 1941 Gurujī came to Mahāprabhujī. Yogī Janakī Yoga Nidrā, Vīralā Sant Janjanī. So, is that what we have to learn, Yoga Nidrā? Then we can observe or master these three levels of the consciousness. But everywhere there is prāṇa. So, dream, and dream level, the mastery, the dream level, that is a master work. In 1975 in Czechoslovakia, at that time, I had a seminar like this in Czechoslovakia. Now it’s called Zlín. But that time it was Gotvaldova, yes or no? Yes. And in Gotvaldova, near Gotvaldova, now in Zlín, there was one retreat center, Kopna. So there was one lady, about 60 years old. And she put this question about dreams. Yes, I said, "Okay, dream is good, enjoy your dream." I also did not know much about dreams, either. And she said she dreamed, and in the dream she dreamed because she lost a button of her coat; it was winter. And that button she lost when she went shopping. Now she is dreaming, "Where is the button?" And she gets up, takes her dress, she walks and gets that button, comes back, she puts on her coat, and again she lies down and sleeps, and she doesn’t know if it was a dream or if she was sleeping. So I asked Gurujī, and Gurujī taught me this technique, and he told about Mahāprabhujī. How to master the dream? Slowly, slowly. So it means that what you dream, you should remember the next day. And again, you dream and remember. And now you tell yourself that you would like to dream the same dream the next day. Now, what you dreamed yesterday, and now a whole day has passed, and you want to dream the same thing again. How to do? That’s your problem. But it is possible through that yoga nidrā which Mahāprabhujī wrote in his bhajana. So you dream, you wake up, again you sleep, you close your eyes and dream the same dream. Then you wake up again, and you go to the bathroom. And you come back and lie down and continue the same dream. And then again, the next day or some day, you have a dream. You get up, go to your kitchen, make a cup of tea or drink water, and come back and again dream the same thing. Then, the next day, you try to dream the same dream. Now you are mastering that level of consciousness; you are going towards samādhi. And there is that kind of prāṇa which leads you. It’s not this prāṇa, but a different prāṇa. It is the knowledge, the awareness, the consciousness, and the saṅkalpa, or object. So, merging into oneness, when samādhi is knowledge, knower and object, three merge into oneness. Two will disappear. Only one will remain. But in one, you are all three. That is the absolute, then the awareness of the consciousness where you enter into samādhi. So now, prāṇa is very difficult to know. What is a prāṇa? Is a soul a prāṇa? Prāṇa chalegī, the prāṇa is gone. Still, there is a prāṇa in. The śarīra is still there, the prāṇa is still there, or the soul is still there, so it’s only that which cannot be answered. You have to experience it. It is said, you have tasted ghee, not butter. Ghee is melted butter, purified butter, and you put the ghee on your chapati. Or taste the ghee, but can you tell what is the taste of the ghee? You all experienced the ghee. Butter is easy to explain, but the ghee, so like butter, is just your awareness, your intellect. The intellect is the butter, but the vivekā is the ghee. And how are you explaining that? Of course, we can say viveka, yes, from this world to the Brahmaloka, all kinds of joy are just nothing. So, explain the ghee, and if you have never tasted it, then please taste ghee and tell me tomorrow how it is. Similarly, it is not easy to explain to you samādhi. That’s it. We can talk a lot about heaven. So in India we say, if someone says, "Please, can you explain how is the Svarga Loka, or the heaven?" Answer is, without dying you cannot see the Svarga. So wait till you die. And if you die and you don’t see Svarga, that is your problem. You can’t come back to me, and Swāmījī said, "Swarga is like this, but it is different." I will be happy if you explain to me how swarga is, how heaven is. So the spiritual achievement, spiritual awareness, consciousness, samādhi, or whatever it is, is not explainable. It is there, but you can’t explain. That’s it. So prāṇa is guiding us. Prana is a width. Prana and the soul are very much in oneness. The soul will dissolve like snow. The snow will melt, but what is the snow? It is the water, so the water is in the snow, and snow will melt and it will become water. It is the para from the ocean becomes cloud, then rain falls, the rain, and flowing the water to the creek, river, and ocean is only one. That water is changing the condition and form. Similarly, that awareness and the samādhi, that self-realization, ātmā anubhūti, it comes through that kind of prāṇa, that kind of kriyā, that kind of sādhanā. And the opening door, or key, is guru kṛpā hi kevalam. So we will talk about prāṇa further, and today we have here one doctor, so Gurujī used to say God, next to God, is a doctor. Yes, the doctor can say, "Hold us back by dying." Give the injection, give something that then again you begin to breathe. Yes, so we have the Dr. Sharma is from Punjab and has been living for the last 30-35 years in Germany, Munich, and he has an allopathic as well as an Ayurvedic clinic, so a kind of private clinic. So perhaps allopathic we know a little bit, Ayurveda we heard many things, so perhaps the doctor would explain to us, don’t please complicate, we want to have it very straight and very, otherwise the doctor puts us in such a complication, so we don’t know where he began and where he ended. Ayurveda is one of the oldest medical systems. And even the allopathic, what they have is chemical, but it also has the names of the Ayurvedic herbs. So Ayurveda is known from Satyuga, when the churning of the ocean and Dhanvantari brought the Amṛta. So, the Ayurveda hospitals and Ayurveda functions and everything, they worship and adore Bhagavān Dhanvantari. So, it is one of the oldest. Now, the Indian modern people, they said Ayurveda is 5,000 years old. I told them in my lecture, please correct, it is from the Satya Yuga and not 5,000 years. The four Yugas, that’s it. So this is this. Maybe the books, this Charak Saṃhitā, and there is written about 5,000. But Ayurveda is older than this. Before humans, the first was vegetation. And different kinds of creatures, the reptilians. And then maybe it stayed like a monkey. So the monkeys were eating all this vegetation, nice fruits. So Ayurveda is as old as this earth is existing. And if you don’t believe, then realize, meditate, get in samādhi, so you can’t come till there, and you say, "No, you went only about five steps." So our Dr. Sarman is a very expert, and a good thing is that he doesn’t give injections, so it’s okay. So, Dr. Sarman, perhaps please give us some basic principles of Ayurveda. Dr. Sharmaji from Punjab, the president living in Munich. And he can also speak in German, yes, and even Bavarian. Our English is better than other people’s. So, my dear people, it is difficult to speak when the ocean of knowledge, the ocean of wisdom, is here before me. You have heard the wisdom of life from Gurujī, and I know only one drop. And what I know, what I call a drop, it is a part of Āyurveda. Āyurveda, there are two words: Āyur, life; Veda, wisdom or philosophy. Philosophy of life is Āyurveda. Ayurveda was born as the cosmos was born. It was the need of that time. And our ancient ṛṣis, like Gurujī, they wrote the wisdom, the life philosophy, four, five, or six thousand years before. And those three ṛṣis, Śrī Bhāgavata, Śrī Suśruta, and Śrī Caraka, Bhagavata, Charka, and Suśruta, we heard that surgery is the finding of the Western medicine system. But Suśruta was the first surgeon of the world. And still now, there is a temple in Haridwar. Everybody can see it there. The operation, the world’s famous operation, was held there. And Ayurveda, the philosophy of life, is based on prāṇa. We have five different vāyus, and one of them is prāṇa. And prāṇa is inhibited in our lower part. Band Palo Alto, and can we say, as we are preached by Western scientists, that we are living from oxygen? Shouldn’t you get it, then, to the man? You astonish the oxygen, belay link. If we are living from oxygen, why are we dying now? What, you oxygen, belay link economy? Hard o’clock, we have tunnel, we have plenty of oxygen in our bottles, but in spite of so much huge oxygen stores, we are dying. It means oxygen cannot save us from death. And what is there? What is life? That is prāṇa. As Gurujī said, we cannot define what is prāṇa. I would go to the Upaniṣads to define any planet. What we are living with is this prāṇa. They owe to this prāṇa the egg, you’d link up right now while a Prāṇa, I tell you, and Prāṇa Yama, the two words in one: Prāṇāyāma is two words in one. Prāṇa, life, elixir. Āyāma, to take off, observe. Doing prāṇāyāma, we are observing the life elixir. And it is the best technique in the world to have more and more and more, and deep and deep... prāṇa in us. Can anybody be saved from the public, which is the creator, which is the creation that has the longest life in the world? Can anybody say? Tortoise. Have you had tortoise? And can anybody say the lifespan of a tortoise? The homely tortoise lives 200–300 years. And the tortoises in Argentina and the Galapagos Isles, they have more than a thousand years. And why? They are breathing like other creatures. But what is the difference between the tortoise and us and other creatures? Have you observed anybody? A tortoise can live for a long span without breathing, and the normal rhythm of its breathing is two or three times a minute. And can anybody say which creature has the shortest life? Yes, nice. And how long? Maximum, maximum. And the breathing rhythm of mice? Quick. How many times in a minute? Good. Two or three hundred in a minute, nobody can see, nobody can watch. Only with a computer they can count it, and it is supposed that our ancient ṛṣis have learned from these creatures how we can procure the prāṇa in us. And observing the breathing systems of both creatures, they developed prāṇāyāma. And I hope everybody knows prāṇāyāma. And Gurujī told that there are three types, but the ways are different. It doesn’t matter how many ways. The important thing is that we do prāṇāyāma. And Ayurveda took prāṇāyāma and yoga into the medicine system. Why? Because pranayama and yoga, the practice of both, are awakening our marmasthala. Marmasthalas are 107 electric points in our body. And by birth. And they are very sensitive and very effective to awaken the marma sthala. To awaken the marma energy in us, we need prāṇāyāma and yoga. When we do padmāsana and the foot is in our ankle, how many marmas have we awakened? With only one āsana, how many? One marma in our ankle, two marmas in our thigh, and three marmas in our shin, and two marmas in our knee. And every āsana of yoga has the specific function to awaken marma. And marma are also connected with chakras, and we have one chakra here in Manipūra, and we have Mūlādhāra, and in the same point, same line, we have Guddha Marma. This is the anus. It is too large, and by awakening our anus marma... We have not only the energy of marma, but also of chakra. By awakening the mūlādhāra chakra, the basic chakra, we are also activating our kuṇḍalinī. If the kuṇḍalinī is awakened, all our chakras are continuing to work in an awakening direction. So, I wanted to bring you... The system of Āyurveda together, and I think the time is not more, and I will give it to Ācāryajī. Dr. Sharmaji explained very clearly, very scientifically, and coordinated with yoga postures, yoga practice, And therefore, when we practice āsanas, then we influence certain centers in the body. Marma is a very, very deep meaning. Nobody knows my pain. So, marma, you can say, is a very sensitive point, but it awakes one to other centers. It’s like a chain function. So, thank you, doctor. And doctors don’t talk too much, you know. Because they say, when you want to have practice or treatment, come to my clinic. So, thank you, doctor. Now, you see, we always get something. New knowledge is always, always, and always. If you read the Bhagavad Gītā every day, the same śloka, you will get new knowledge every day. That’s called Kāmadhenu. It gives and gives and gives. Now we have Swāmī Akhileśvarjī, and he’s coming also from Rajasthan. He served a very big goshālā. And also, he spent time with Holy Gurujī. In Nepal ashram, Jaipur ashram, Kathu ashram. So that long time he was with Guruji, we met all short time, so also he is expert in yoga and now helping Modiji to spread more yoga. So anyone who is bringing more yoga practice is helping Modiji. Last 45 years I brought the yoga. Before me was also many masters brought the yoga, and we are happy that it is now, due to the work of Prime Minister Modījī, that worldwide it is acknowledged. Now, yoga was everywhere; everyone knew what yoga is, and so we got one good. Things that I would tell you, and also them, our friends here, some particular religions are different believers. They were easily attacking the yoga. Some said yoga is the work of the devils, and yoga is a Hinduism, Hinduism is a work of the satanic, and you know many people have such ideas. So if you tell someone, "I will give you sleep," then another will say, "I will give you a box." So at that time, people were believing what they wrote in the media. It’s my 45 years of experience. So I know how it is. If I cut off the newspapers, what often comes is a conflict of culture and religion. This is the work of people who have no knowledge, or who don’t know what is yoga. Yoga is not a part of any religion. If anything, all religions are a branch of yoga, part of yoga. Because yoga is Ādi, and Ādi from the very beginning. So now the United Nations has accepted and declared yoga as a world yoga. Even it’s called International Day of Yoga. And you know, even the 27 Islamic countries, they celebrated Yoga Day with thousands of people. And also European countries, Chinese, and etc. Because I think that Modijī made it very clear, he gave the point: what is yoga? So it is not only for rich people, not only for the fakīr, but it is for all, even for the poor people, without anything. Everyone can practice for their well-being. So we are very happy and lucky, and Modijī gave to the whole world something which they will never forget, and all will become healthy, and they will say, "Thank you, Modī, you gave us these ideas and clarity that we become healthy through practicing the āsanas and prāṇāyāmas." As Dr. Sharma said, we are all suffering from this marma. Knees are painful, hips are painful, ankle joints are... Oh my God, this is stuck energy in that marma, and marma is that when you press the point and say, "Oh, moment, moment, please don’t touch here," that is a marma. So somehow these people who are doing this acupressure. Oh God, they touch all the marmāh. The reflection. Anyhow, thank you, Akhileśjī. Lucky he was staying some time with Gurujī. And now he has a mission to bring more messes around the world, yoga, and to bring the ahiṃsā, protection of all creatures, the environment, and especially towards the cows. How cruelly they are slaughtering the cows in India. With very cruel slowness, they cut one part of the body, and then they can slowly... it is even... you can’t see the dead body, how is lying the dead body of the cow. Akhileshjī is very lucky, because he spends a lot of time with Holī Gurujī. He spreads the message of ahimsā, and within ahimsā, he specifically deals with the bodies. In India, they kill the bodies in a monstrous way, and Akhileshji strives to stop this. And by the way, he spreads yoga in the world. So, it is ignorance, taking revenge from one religion to another religion. The suffering of other creatures. We hope one day, humans will realize that killing any creature is killing themselves. You have to understand the pain of others. As long as we will not realize what the pain is, they need real education and to follow ahiṃsā, non-violence. The animal eats animal, but human is above the animals, so human is a protector. Not the destructor, so the dharma of the human is to protect and not to torture, not to kill. God gave enough for eating, and as long as people were eating nature, the vegetarian and sāttvic food, they were less ill. So humans are above, so they should not torture and kill and give troubles to the other animals. Mother is mother, father is father, so every animal’s mother is also suffering. Father is suffering. We hope that it will soon come that people will realize this. And I would like to say to Akhileśjī that in the West, more and more people are turning to vegetarianism. There are many, many vegetarian and vegan restaurants. In Europe, people are very aware of this now. I will ask Akhileshji, when he is traveling around Europe or other Western countries, he should teach and explain, especially to the Indians who are living in Europe, that they should become vegetarians. I would like to ask Akhilesh Jī, as he travels around the world and in Europe, to teach the Indians living here the vegetarian lifestyle. Because they speak Hindi and meet more Indians, their mission, their religion should be to make all the Indians living abroad vegetarian. This is your duty. Yes, so because in Air India, when the people are going from here to India, It is less vegetarian food and more non-vegetarian. It is very bad. India’s Air India goes from here, and they don’t get much vegetarian food. They only get meat, so at least Air India should be 50-50. In Air India, they also serve cow meat. And those who go to India don’t want to eat meat. Indians are eating. Our foreign devotees do not eat anything on that day. So at least if you make our Indian people vegetarian, everything will be fine. And he is also a Hindu; it is not like that. When a Hindu says that he wants vegetarian food, then he gives you goat meat, mutton. He says that a Hindu does not eat cow; he eats everything else. What is this? You take a mission around the Western countries, all Indians who are there, make them Sākaī. We just went to Kumbh Melā, and there were 50–60 of us. All of them were asking for food, but they said, "We don’t have that much." That’s Air India. So how can we say that the people here are very tense? You said it in Hindi. Here the tension is a little less. So, well, I said in Hindi, you know, there are other words, but sometimes Indians think that Western people have a lot of tensions. But if you go to India, they have 100% more tension now in India. So Bharat is not that Bharat; it has changed. But thanks to Modījī, the change is coming. It’s like the end of Kali Yuga and the beginning of Satya Yuga again. Anyhow, so he wrote a beautiful book in Hindi, and the name of the book is Slaughtering of the Cow, which means Slaughtering of the Nation. And so he would like to inaugurate this book with my hands. So we will make a nice photo. Don’t worry. Dakṣa bhi aajau. Krishnanand come. Few people come. Photo. Sit down. Then stand up. No problem. Put your hand here. Yes. Very good. Okay, thank you.