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The ultimate result will be given to us in the last minutes of our life. Or perhaps not in a minute, but in a few seconds. So you have no chance to create any different karma. We may have done good our whole life, had good thoughts and good feelings. But in the last minute, we can destroy everything. It is said: do not celebrate the day too early; wait until the sun sets. If we have a friend, a partner, or a master-disciple relationship, it is not easy. Especially in this life, in this modern situation, this Kaliyuga. But Mother Earth will never lose the seeds. There are seeds which will ever and ever sprout. So we shall keep on going like this, with bhajana. Even if I have to walk on thorns or go through fire, even if I renounce the land, I will not forget, and will be thine in thy love. We have many, many old disciples. One of them, Leo, his wife, and his dear son. They are all very devoted and organized for yoga in their life. Like Bolek, Bhaktānand, like Jyoti and Turīyānand, and many, many others. But those who are gone, they went as victors. And those who are still here, we know we are struggling, but we do not lose our faith or love for our sādhanās. Similarly, he is with Mahāprabhujī; he is physically not here, but he is always with us. We are counting the years, but Mahāprabhujī is counting seconds. He passed away in 1963, so I think it is 53 years. If we count the age, everyone is different. Some die at birth, or after a few days, months, or years—young or old. So do not think that we are still young and have enough time. Unfortunately, it is not like that. We cannot say, "Oh, I am 40," and not worry, thinking we still have 60 years more. Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya. Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya.... Oṁ Har Har Bom. Namah Śivāya, Har Har Bo Namah Śivāya, Om Namah Śivāya, Om... Namah Śivāya Om Har Har Om Namah Śivāya Om Har Har Om Śivāya Om Namah Śivāya Om Namah... Śivāya Har Har... Oṁ Namaḥ Śivāya. Oṁ Har Har Śivāya. Oṁ Namaḥ Śivāya. Oṁ Namaḥ... Śivāya. Oṁ hara hara bhavā. Oṁ hara hara bhavā.... Good morning to everybody, blessings to all, the blessings of Alak Purījī Siddha Pīṭā Paramparā. Let us have a little movement. This is a new exercise today. So with bhajan, with Śiva’s name, you know, we were doing. Om Namaḥ Śivāya. Om Har Har Gaṅgā. Om Namaḥ Śivāya. Om Har Har Śivāya. Om Har Har Śivāya. This was with spiritual practice, as well as physical practice—dormant energy, which is immense energy within us. But this energy we have to awaken. Before you awaken your energy, you should know which kind of energy to activate. When energy is awakened, you should know. First, you should be very aware of it. And in which direction will you direct that energy? It is like you have a water dam, and you open the water. Now, where do you want to lead this water? If you do not know where to direct the water, the water is lost and it can destroy many things. This is what people try to practice, that kind of yoga, and they do not know what to awaken. So many people come and say, "My kuṇḍalinī is awakened. But I do not know how to control the kuṇḍalinī." It is not that the kuṇḍalinī has awakened. It is that dormant energy which is not purified. You did not understand that energy and where you are directing it. So when we do the movements in the postures, in every posture we have one mantra. You may chant loudly or mentally. Positive thinking. Become aware that energy is awakening. Where will you lead it? That time, especially on Tārakā, manā, buddhi, citta, ahaṁkāra. Mana is mind, buddhi is intellect, citta is our consciousness, and ahaṁkāra is our pride. This is antaḥkaraṇa. For a yogī, these four antaḥkaraṇas should be purified. First, mantra, positive thinking, think for all good, what we call Vasudeva Kuṭumbakam. It means the whole world is our family. And when we come to God, who is the creator, who has created this world, it does not matter if it is a human or other creatures; they are all children of God. That is called Śiva Tattva. You know the Śiva Tattva. And Śiva Tattva means all creatures are Śiva’s consciousness, Śiva’s energy. After every yuga, every manvantara, it is changing. So Brahmā, Viṣṇu, as well as Śiva are playing with them. So these three principles: Śiva Tattva, Brahmā Tattva, and Viṣṇu Tattva. So Śiva is known as Sarjan Hāra, so he is the creator. If he is the creator, then it is his tattva. So he is the father of the entire universe. We should not count only for this planet or for this earth. Then Śiva gives the authorities to Brahmā. So that Brahmā becomes the creator. But before creation begins, there is Śiva-Tattva. So Brahmā is the creator, all the Saptaṛṣis. All saptaṛṣis, all devas and asuras, all. It comes, Bhagavān Viṣṇu. Viṣṇu is the one who is taking care of all, the protector of all. He is trying to keep sustainability, the sustainability that Viṣṇu has taken care of, to keep the harmony. Time to time, he comes and cleans up when... The negative energy comes, and so, as Kṛṣṇa said, that every yuga, I come through my yogamāyā. So yoga māyā means yoga śakti. So this is, therefore, also the Kṛṣṇa, God named Paul, Yogeśvara. But Yogeśvara is Śiva himself. So this is how the creation is taking and recycling. Humans have a chance to get liberation. But if a human behaves opposite to his creation, then he will put them also into animals. So if we humans torture the animals and we kill them, then we go to the paśu-saṅgha. This means paśu means the animals. It goes again to that world of the animals. And that is why Śiva, Śiva has both balances, devas and asuras. And that is what we call in Nepal, there is a Jyotirliṅgam Śiva, that is called Paśupati Mahādev. Paśu means animals. So he is a lord of the animals and the humans. It means the humans means the devas, and paśu means the rākṣasas. So these are two. This is called āsurī śakti and daivī śakti. But the animal and all other creatures are not counted as asuras. They are also on the way and guard the Śiva Tattva. But when the human begins to act and behave in another direction, not following the human qualities, human dharma. When one does not follow human dharma and the qualities of a human, it is said that if you protect dharma, dharma will protect you. Or spiritual incarnations, or what we call God, they all are one. Physical form is different. This tattva is pure qualities. Now, I give you an example. Agni Tattva. Now, if we put a candle on, we light a candle, maybe wax, pure wax. Or other kind of wax, we light a lamp with oil, we light with the ghee, or we make a fire with the wood or grass. Now, what do you see? The color of this, all different: candle is different, oil is different, ghee is different, wood is different. Whatever we will burn, the flame color is the same. Like, you see the flame color? But the artificial, man-made world is not perfect. This Agni Tattva is pleasant to our eyes. And this other is not pleasant to our eyes. So similarly, all five elements that God has created are equal in all; it does not matter if it is animals or humans, the color of the blood is the same. And they have the same qualities according to their genes, and we humans have our own genes. And they are coming from the ṛṣis, ṛṣis from ages and ages. We are known as the ṛṣi generation, and in our blood there are the qualities. The behaviors we are thinking are according to our ṛṣis. Now it is hybrid, now it is sweet skin with the plum, other plums. One apple is with another problem. What do you call them? Uh, other plum. You know, this long one, I forgot the name. So pear and apple are crossed. Then there is a quality, suffering. And that is why it is said for humans to follow your ṛṣi paramparā. And so it was that they were managing everything together according to that blood. No one is wrong, no one is bad, but inside, the quality is different. A German shepherd dog and the other dog, both are dogs, they are all beautiful, but you cross them. Immediately, the mentality of the other dog is mixed with this dog. And now their mentalities are different, so this is the Bhagavad Gītā. Kṛṣṇa has written very clearly about this, Varaṇa Śaṅkara. It is called Varaṇa Śaṅkara. In the mixed blood. Now everything is Vāraṇa Saṅkhārā. All kinds of crops, all grains, all vegetables, all fruits, all flowers, all animals. What happened to the humans? Why did they mix this? Because they were mixed blood now. So they who have this mixed blood in their blood begin to make this change. Where was the necessity? Why are we manipulating? And that is because in Kali Yuga, Bhagavān Kṛṣṇa said, when it is mixed, then mixed thoughts will come, the mind will change, behavior will change, and everything will be gone. Therefore, humans should think about those ṛṣis we do not know now. We have forgotten. Do you know the name of your tenth grandfather? Here are sitting so many. Fifth grandfather or mother. So we remember only two or three grandfathers. So, how are you going to preserve that quality? And so, in the animals, the quality is going down. And when humans behave like animals, then the quality is going down. Be sure we will not come to the Brahmalokas. You may repeat a thousand times, a million times. God, forgive us, and God will forgive us, and God will liberate us. But there is also the tale of the Asuras. God protects from Asuras, from devils. So blood is holy. Now, do you know this word? Blood is holy. Do not destroy this blood. Do not let this blood flow away. In your blood are all your relations from many, many ages. Mother Earth will not lose the seeds. Similarly, our mother will not lose those qualities of our ancestors and will protect them. So this is how the ṛṣis and Vedas and in Indian teachings, this was the first priority. No, there was no caste system; all were equal, but all had their place, different ṛṣis. So what I am telling you about Gagācārya Ṛṣi. He was one of the best astrologers, and he brought astrology, and all people from this generation have the knowledge automatically about astrology. So what we are learning is yoga. So when we practice the āsanas, mostly there are what we call the names of the animals. Why did they give the name of the animals? Because one philosopher of yoga said, "If you practice Bhujaṅgāsana, and you know the Bhujaṅgāsana," who does not know, hands up, at least one, two, Bhujaṅgāsana, Bhujaṅgāsana... very good. And who knows? Bhujaṅgāsana. Ruka hore. Very good. Thank you. So Bhujanga is Bhujā, which means the arm. And the arm has strength and different movements, easy movements. And so the Bhujaṅga came, the cobra. He is moving, he does everything now up and down, so it is said when you practice this āsana and say one mantra, that next life you will not come to the reptilian life. This is the philosophy of the yoga. So how many different kinds of reptilians are there? So you know now, yes? Cobra posture. Some do not know how many years you are practicing. Let me drink cool water. Matsyāsana. How many are sitting here? Who does not know the Matsyāsana? Who does not know? Hands up. Not like this. The cobra is gone. Okay. So Matsyāsana is the fish posture. And also, one of the incarnations was also Matsyāvatāra. And one ṛṣi named Matsyana. So, Marjari. Who does not know the Marjari? Who does not know? Cat pose. So, you will not come in this cat’s generation: tiger, lion. And we have many, many postures. If some things, some saṃskāras in our blood of those creatures, in this human life, we shall overcome this. We are filtering all other qualities and coming to the human qualities. We are human. What humans should do and what humans should not do. First for human is mercy, karuṇā. Dayā. It means do not torture or give pain to other creatures. Also to others. So, when you have mercy or dayā, then you will not take away from someone. So we are failed first here, a businessman. He becomes rich, but how does he become rich? By taking from others, and this is where we failed first already from Rāja Yoga. Rāja Yoga has ten commands, and this is given by Maharṣi Patañjali. And Patañjali was some hundred years before Christ. So in the Bible, it is also these rules, what Patañjali did. Those have not stolen. Asteia. Asteia. Yes? So, steal, what do you mean by steal? There are many, many things to steal: physical, mental, social, political, emotional, stupid things, nonsense things, that we do not steal, that we leave somewhere else. So, yoga practicing makes the human devas, holy, that you realize Śiva Tattva. And Śiva Tattva means the entire universe, and that we want to do. And we found one relation, our Alak. And automatically, he will connect this to. The roots to all your past ṛṣis, generations. So we have our holy destination at the Ālagpurījī Siddha Pīṭha, which I am establishing in Rajasthan, and the head seat is in the Himalayas. And where you call, there are many other seats, there are called Siddha Yogīs and Siddha Bābās, and I do not know how many in that part of Alakpurījī’s kingdom. And Alakpurījī’s kingdom and Alakpurījī’s capital city. When you go there, there is no palace like this, but another beauty. No one can do that, and there are rocks, many, many rocks. There is no path, because the path, you do not know where it leads you. But when the path is gone, then you are there. Each rock is holy. Sometimes some great saints have been walking there, and they are still there. So let us meditate on this, and so there is no doubt, India is a holy land. You have to read, and you have to learn Sanskrit. There are some written in English also, 40% correct, but 40% is better than nothing, so English. But try to read those scriptures. While practicing prāṇa, we are prāṇāyāma, we are taking those holy prāṇas, divine prāṇas. And where there is the river flowing, what does that mean? She is flowing there where the holy saints were walking, so she is bringing the holy water of the holy saints’ holy feet. And immortality never goes, so it does not matter whatever kind of impurity you put in the river, but there is the holy water. This is holy water; we just take it on our forehead. So that is why, in many, many rivers where they are beginning, there were some holy saints. Water is life. Jal jahā jagadīś, where water, there is God. What does that mean? Life. Life is a God. Jal jahā jagadīś, where the water, there is jagadīś. Jagadīś means God. So this is something. So, āsanas, prāṇāyāmas, and meditation. And do not hurry. Do not give up your hope. It will be. We will come through. And we will get there one day. You know that one song? We say, "Go, Himalaya." No, we sail over. Come one day or some day. Maybe Monday or Saturday, it is a day, and that day is today, so practicing is very important. I wish you all the best, and we will practice now. So, our Yoga in Daily Life practice is not only physical. Health means not only physical. Physical, mental, spiritual—our health should be there. So, we are sure, Mahāprabhujī, Devapurījī, Gurujī, they are very close to us here, but Alagpurījī is the whole Brahman, the whole Brahman, unbelievable. So now there are great speakers sitting here, so they will speak. Skype will go further, webcast, and I give up—not give up—I give the mic to Swāmī Vivek Purījī. And after 20 minutes, 25 minutes, 30 minutes, 15 minutes, and then comes Dr. Shanti. So she shall give us information about the Himalayas, about Alakpurījī. If she has some experiences, and she should tell Alakpurījī from me the message: when his bhaktas are coming, he should not put too much rain. It is a request, not an order—a request from Maheśvarānand. NAMAŚIVAYO, NAMAŚIVAYO. Om Namah Śivāy, Om Namah Śivāy,... Om Har Har Śivāy, Om Har Har Śivāy,... Om Namah Śivāy, Om Namah Śivāy,... Om Namah Śivāy.