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The glory of Aum, sung by our Gurudeva, Holy Gurujī. It was sung very nicely, with mixed melodies—Indo-Euro, or Iro-Indo. It was good. Now, let us come to the subject of prāṇa. This morning, we explained netī again, and then we came to dhautī. The dhautī was of two types: jaladhautī and sūtradhautī. Both are very good. Vijaya performed them very nicely. However, you must learn both dhautīs—Jal Dhautī and Sūtra Dhautī—under the guidance of a Master. Please do not attempt them without learning. Then we came to nauli, the Nauli Kriyā. These are the Haṭha Yoga Kriyās. I would like to explain the meaning of "kriyā." Kriyā means to do anything. Anything that is happening is a kriyā. Inhalation and exhalation are kriyā. Eating is kriyā, digestion is kriyā. Cooking is kriyā, cleaning is kriyā—everything is kriyā. Kriyā means something happening; it means work. It is said even the earth is working. So the earth is also doing kriyā. The water flowing is kriyā. Clouds moving in the sky are kriyā. Rain is kriyā. Speaking is kriyā. Now you know what kriyā means. Even a dead body is doing kriyā—it decomposes, its elements return to water and earth. In a mother’s body, the embryo developing is a kriyā. Building a house is a kriyā. Wherever there is movement, there is kriyā. Movement is either creative or destructive. We build a house—that is constructive kriyā. We dismantle a house—that is destructive kriyā. So now we understand kriyā. To digest food is also kriyā. Many times you say, "Oh, kriyā, kriyā yoga." Yes, kriyā yoga is digesting food; passing urine is a kriyā. Going to the toilet is a kriyā. Everything that happens, even grass growing, is a kriyā. This is the meaning of kriyā. Similarly, we come to the nauli kriyā. These are also called ṣaṭ karma. Karma means kriyā. The body is doing karma. The earth is doing karma. Trees are doing karma—giving fruits, blossoms, leaves—that is also kriyā. There are many kriyās, but here we speak of yogic kriyā. In Haṭha Yoga, we call it either Haṭha Yoga, Haṭha Yoga Kriyā, or ṣaṭ karma. My dear, questions may be asked: "What is the definition of kriyā?" Now I have given it to you. The moving of the eyes is a kriyā. It can be a good kriyā, and it can also be a bad kriyā. If someone is angry and you do like this, that kriyā is negative. Every movement is action. So ṣaṭ karma refers to these six actions, or kriyās. This is the definition of kriyā. Blood circulation is kriyā, the heartbeat is kriyā, the glance function is kriyā, the brain working is kriyā. We are also kriyā. So, which kind of kriyā do you mean? That is it. So, Haṭha Yoga Kriyā, ṣaṭ kriyā, or ṣaṭ karma—these are the six kriyās of Haṭha Yoga. The classical definition of Haṭha Yoga is this: "Ha" is the Chandra (moon) and "ṭha" is Sūrya (sun), or Chandra Nāḍī and Sūrya Nāḍī. The Chandra Nāḍī is the left nostril; the Sūryanāḍī is the right nostril. Or Yamunā, Gaṅgā. Indians have so many names, no problem. We can give so many names. They said, "Go, Sūryanāḍī." Go to Chandra, go to the sun. "Driver, please turn to the Chandra." What is that? Chandra is left, Sūrya is right. India has so many names, and still we have reserved millions of names. So, Chandra is "Ha" and Sūrya is "ṭha." So Ha-ṭha makes the name of Haṭha. Uniting, joining, becoming one, is called yoga. This is yoga; this is separate. So ha and ṭha coming together, harmonizing, balancing, oneness is called yoga. Therefore, the definition of haṭha yoga is the balance, the harmonizing, the meeting together of these two nāḍīs. Then this flow enters the suṣumnā nāḍī, and the suṣumnā nāḍī leads to the sahasrāra. Now, if you see according to physical anatomy and you separate the brain, you will not see a nerve going all the way to the Sahasrāra cakra. But the energy collects in the Sahasrāra. It balances both hemispheres. It is said that when the body separates from the soul, at that time, prāṇa has to be very strong and should be directed in one direction: toward the sahasrāra. So prāṇa is the incoming force. Apāna is the outgoing force. Both prāṇa and apāna—prāṇa takes energy from the upper parts, apāna from the lower parts—function as Iḍā and Piṅgalā. They unite, actually, in the Maṇipūra Cakra. That is a door, an entry to the suṣumnā nāḍī, the brahma nāḍī. From there, iḍā and piṅgalā join and harmonize. At that time, the pure prāṇa ascends. Together, another force goes up. It is like a vacuum, and it goes upward. You do not feel spasms in the navel. You do not feel any spasms in the body. You feel something subtle, very gentle—that consciousness. At that time, what we call surta—surta means our awareness—that awareness, that sūtra, proceeds in that direction. Where are the two forces? One is called prāṇa, and the second is karma. According to your karma, your awareness, your sūtra, your attention, your concentration goes in that direction where your karma is. So it is said: "Dīn bandhu dīnā nāth." Dīn means the meek person. Bandhu means the friend, or God. "Dīn bandhu, dīna nātha. Merī dorī tere hātha." Dorī means the thread, string, or a rope. So this string... We are all dīn. We have no power. We are limited. We are mortal beings. We are human, but still we make many mistakes. So, dear Bhakta, finally we know you are the almighty, and we are only your devotees. We have to surrender. Even if you do not believe in God, one day you have to surrender. You know the story from the holy book Rāmāyaṇa? You know about Rāvaṇa? Everyone was calling God "Rāma, Śrī Rām," but Rāvaṇa did not say "Śrī." Śrī means wealth, Śrī means prosperity, Śrī means good—many things. But Rāvaṇa did not say "Śrī Rām." He just said, "Rām." And his family members, even his wife, told Rāvaṇa, her husband—husband is like a lord; lord means the owner of the property, or God—so generally at that time, women used to say to their husband, "My lord." And they said to the woman, "Devī"—divine goddess. This is a language between... between whom? When you are married. And if you tell somebody, "My lord," then he has to marry you. So, boys, be careful. So even his wife said to him, "My lord, bring Sītā back to Śrī Rām." And he became so angry. "Do not say Śrī Rām." He was so angry at that name. But at the last minute, when Rāvaṇa was killed, the last word which came from his mouth was "Śrī Rām." Ultimately, he surrendered. So even if you do not believe in God, you do not believe in good things and bad things, sorry—but at the end, you have to surrender to go through that door. All the time, every temple had a small door to go into the altar. Those who do not want to surrender cannot go in. So it does not matter who is who. You have to go like this inside; you bow down. Similarly, at our last breath, we have to surrender to the higher one. This is all; we have to surrender. So this prāṇa, which goes together—prāṇa and apāna—and there is a śruta, awareness, attention. Our śruta goes in which direction? In that direction, when there is no awareness, then you have to get punishment, to "heat the window." That means you had no awareness. So you have to go: "Man vā dhīre, dhīre, cālga-gara-cad nāre bāi. Man vā dhīre, dhīre, cālga-gara-cad nāre bāi." That is it. Because if you do not go carefully, slowly, you do not know which way you went. If you put all windows out, then you do not know which window was where, which door. So awareness, anyhow, śruta... "O Lord of the meek ones, O Pane pokorný, Lord of the meek ones. I am meek. O Mary Dory, O Lord, my string, my rope, my thread, because I am hanging on to Thee, O my Lord." We are connected to God, whether you believe or you do not believe. Belief does not make any difference. If you believe, it is okay. If you do not believe, it is okay. So, belief or non-belief does not change the reality. Finally, we should believe in God, and we do not see Him. We do not know if He is really holding our rope, but you know the puppet, the puppet dance. Do you have it in your home? In the Czech Republic also? Yes. But with what are they making them? Wood. With wood, wooden puppets. These puppets are hanging by threads from their different fingers. It is a long training; they make them with their fingers, with the threads, and the puppets come. So nicely they move the fingers; they dance like this, come like this. They must be balanced. So we are all hanging on the fingers of the Lord. Oh God, we are in your hands, puppets, and you are playing us, making us dance on this earth. Okay, God, we will dance as you want, but one request: Oh Lord, please, can you be so kind and move this thread towards you? It means that I come to you, I become one with you. And so, at the time of passing from this life, the soul... It is hanging on that thread of God, and it is the prāṇa which will lead us. And that will lead in the direction, like where the wind goes, that side the flag is moving. So, Kriyā. Haṭha Yoga. We can talk about Haṭha Yoga for three or four seminars, but there is no end. When there is some blockage, then we are unhappy; we are in troubles. So it is Haṭha Yoga that cleanses all the blockages of the body, also the mental blockages, also the psychic. So a Haṭha Yogī, a real Haṭha Yogī, has no fear. He does not care about life or death. He is happy. He is happy forever. How happy are you? "Haṭha Yoga is my path, Diwan Satguru Naam Kama Naaheli. Haṭha Yoga is my path, Diwan Satguru Naam Kama Naaheli. I am clear sky, in the clear sky, and solid earth, no problem. How beautiful is the sky, and how solid is the earth? I am not worried." So we have to speak about Haṭha Yoga, Haley. So, we have to talk about Haṭha Yoga, oh my Haley. I will not sing, I will speak. O Divāna, so it is that Haṭha Yoga which makes it easier for that yogī to come to the Brahma Randhra. And Brahma Randhra—Brahma is the supreme, the highest. No, Gajanan was explaining yesterday, no? So, Brahmā, about Alakpurījī, yes? So not a Brahmā, not a creator. This is the Trinity: Brahmā, Viṣṇu, and Maheśa. So Śiva, Viṣṇu, Brahmā—it does not matter how you say it. First is Śiva, but Brahmā is the creator, but Brahman is the formless God. So, when you say Brahman, it is difficult for you to speak this word. You make a mistake, and you do not understand the mistake. You do not accept the mistake: Brahman and Brahmā. So, Brahman and Brahmā, exactly—a mistake I do, squirrel. I know him nearly 30 years, but always still I have the same problem. Similarly, you also have, my dear. So, Gajanāth explained nicely. So this prāṇa, prāṇa and apāna, leads the awareness and pure consciousness to the brahmarandhra. Brahma, here is the Brahma, not Brahmā, Brahmā—it was wrong, but there is also a mistake we are doing always in language. Brahma means the supreme highest, and Brahmā is the doubt. So it is Brahma or Brahmā. Yeah. Now, bhrama is another word. It is to fill the bag or water inside, so it takes time. It takes time. That is why we are so thankful to Mother, that Mother taught us language, how to speak, and Father also. But we call it Mother tongue. Do you say Father tongue? Father tongue is then business tongue. Yeah, the father teaches you business. Anyhow, brahma-randhra: randhra is a hole. So when the prāṇa and apāna enter through the maṇipūra cakra, the navel, then this pure prāṇa, the highest prāṇa, and awareness go through this suṣumṇā nāḍī. And that is called a svarga rohiṇī. In the Himalayas, there is a place called the stairs to heaven, where the Pāṇḍavas went through. So our Svarga Rohiṇī, our stairs, is the spine. But you do not feel any pain or anything. When the soul goes out, it goes smoothly—except in an accident, suffering, or if someone is killing or suicide. There is immense pain and not a good death. So, my dear, Kriyā, Haṭha Yoga Kriyā. So now, only Kriyā. And nauli kriyā keeps our digestive fire always strong. It means you are always hungry. You enjoy eating, and you digest everything nicely. So, the digestive fire, or the pancreas, solar plexus—this is the powerful energy there, through Agnisāra Kriyā and the Nauli Kriyā. This is one of the best practices for health. And to do it, it should be done properly: Netī, Dhautī, Bastī, and Nauli. So, bastī we have not learned yet—bastī, tratāk, and kapālabhāti. So, three kriyās of the Haṭha Yoga I have explained to you. And the next three kriyās, or the rest of the three kriyās, we will continue in August. Now you have to digest what I spoke. So Brahmin, Brahmā, Brahma, Brahman, Brahman... Squirrel, squirrel, so we have to give him another name, or we have to learn a long one. Thank you. Wish you all the best. Thank you.