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Om Bule Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai. Śrī Mādhavānanda Jī, Kī Jai, Guru Deva, Kī Jai. I think you remember from yesterday to have a little distance. Did you keep that distance? If not, then do it. And try to feel more, more close to Mother Nature. It is a rare opportunity that we are in nature. A very clean, very pure atmosphere. It is a very good temperature, neither hot nor cold. And these beautiful trees, which are standing here for us, we know that these trees also have the five elements: space, air, fire, water, and earth. What we call in Āyurveda and in Haṭha Yoga—Āyurveda has taken the techniques out of yoga—but we call it haṭha yoga. Still, many people, practitioners of yoga around the world, think these āsanas and prāṇāyāmas are Haṭha Yoga. Hatha yoga is completely different. And Hatha Yoga also has physical, mental, spiritual, social, etc. aspects. There is a text called the Haṭha Yoga Grantha Saṁhitā. So, Hatha Yoga is written about completely separately. It has six techniques for the purification of the body and mind and for getting over stress. What nowadays people are talking about is stress management. So there are many civil retreats for this stress management. It’s very simple, but we don’t like simple. We like to give a lot of money. So, what you can manage without money is nothing for you. But if you have to pay $25,000 for a one-week retreat for stress management, they call it an Ayurvedic diet. Ayurveda still doesn’t understand what an Ayurvedic diet is. It’s the same thing, only missing a little chili. That’s all. And little spices, because spices are very expensive. So, to take less spices, it costs less money. But you have to pay more money. Well, there’s one ant moving in my dress, sorry. So, hey dear ant, relax. So, is vegetarian food Ayurvedic, yogic, or healthy food? So, Haṭha Yoga Pradīpikā. Hatha Yoga Pradipika, the book you should read, and there is written a lot, and there is a call one Gheraṇḍa Saṁhitā. So these are the two books from Śiva and Gheraṇḍa Ṛṣi. It’s available in this small book, Hatha Yoga. Hatha Yoga has six techniques, and that’s why it’s called Ṣaṭ Karma. Āyurveda took it out of its five karmas. Five karmas, they call it the five pañca karmas. Pañc means five. Karma means technique. Now, the subject also comes to karma. What is karma? Anything that happens through your body, through your breath, through your thoughts, through your actions, everything is called karma. Digestion is a karma. The heartbeat is a karma. The blood circulation is a karma. Kidneys, gallbladders, everything that is happening through our body is karma. Inhalation and exhalation are karma. Getting your food from where and what kind of food you are collecting is also karma. Preparing the food, cooking, or whatever is a karma. Eating is karma. And cleaning the dishes is a karma. And not doing anything is also very bad karma. In the Bhagavad Gītā, it is said, "Better to do the karma than nothing." So the philosophy of karma is a very interesting and very long subject. Your karma begins, joining your karma from the past life. The past life karma is something, for example we can say, we put a seed in the ground. The seed, when we took it in hand, we were thinking, "Which kind of seed is it?" In that seed are dormant past life’s karmas. And now these karmas will again awake and sprout. So it goes into the earth, and it’s sprouting. And he begins to do the karma, again growing. It doesn’t matter if it’s a tree, a fish, birds, animals, or humans. Karma is equal, but we humans have more responsibility, and we have become aware. And when we are aware, then we know what is a mistake and what is not a mistake. And there is more; we are connected to the karma. So as soon as your karma is taking action again, that’s called destiny. Now this soul, which is in the astral world, and that soul has no, what you call, gender. Man or woman, there is no more this duality. And then it becomes your destiny, that you become a man. Oh God! Again! And luckily, they become a female. Yes, that subject we will do after. Therefore, the karma, we will do. We will face our past, present, and future. But God gave us, as humans, that intellect, that awareness. Our karma begins there. How comfortable you were in the mother’s body, forget it. It’s not comfortable. In a very small space, and you are fighting to expand more. But this is going through the machine. How many functions are taking place in our body? Everything must have been in its place: 72,000 nerves. All the organs, including the eyes. And what these eyes can do, we can’t understand. In medical science, they are researching; they know certain nerves and so on. But can one human make an eye and put it in the wood, in a tree? Yeah, we can put that because of the camera. Radar, but not this eye. So, who is doing that in the mother’s body? But not only this. The brain. The ears, sound, so it is called the five jñāna indriyas, the five senses of knowledge. Who was that who gave these five jñāna indriyas? If we didn’t have these five jñāna indriyas, we would be born with nothing—no scientist, no one, nothing. Similarly, our organs, our heart, our liver, blood circulation, etc. And this is thanks to the females. And therefore, it’s called Mātṛ Devo Bhava, the mother is the best. Of course, the father too. Don’t be depressed. Some are depressed, and Swamijī always puts us behind. About men, I will talk after. But I can tell you in one sentence. Without men, there is nothing. Hari Om Tat Sat. So, Hatha Yoga: Hatha is using the strength, the power, enduring cold, heat, etc. A yogī, a karma yogī, a haṭha yogī, a rāja or jñāna yogī. The Patañjali, which is writing very... Great, and every day I’m looking in Patañjali again, and I say, "No, Patañjali, I can’t do this to my disciple." I say, wait, sit under the tree and meditate. Because it is not easy for humans. They are involved in such karma, and then there is what is called vikāra. Vikāra means impurity. Vikāra means disease. Vikāra means intellectual disease. Intellectual disease, emotional disease, many things. So, for us, it is one biggest problem that vikāra is so strong, and there is anger, like and dislike. That is very, very important. I like this, and I don’t like that. I like him, I like him, and when I feel something that I like him, then you like it very much. But if it doesn’t act according to your imagination, then you don’t like it. So you are creating satsaṅg within thyself, not outside. That’s why, Atha Yogānuśāsanam and the Yogaścittavṛttinirodhaḥ: Yogaścitta vṛtti, citta is our consciousness, what we are thinking, awareness, etc. Vṛttis. Now you are sitting, I am sitting, we are all sitting here. As many as we are, that many vṛttis we have. And God has done good, otherwise we would hate all, or you would immediately, the next day, go to get divorced. If you know the vṛtti of your husband, or you know the vṛtti of your wife, yes, sometimes he or she cannot control, and then they are using this vṛtti besides to hide themselves. You can hide. But there are two from whom you cannot hide. One is thyself. That is a day and night torturing you. That can create a psychic problem. It’s called anxiety, and that is day and night you cannot sleep. It is the brain waves, but touching your heart. And so, anxiety means you have a heart problem. It means the heartbeat is higher up, down, this, and it doesn’t let you sleep. But beside you is sleeping your partner, who does not know. But it is your vṛtti, and that vṛtti can’t let us go further. And so it doesn’t matter how much you try and practice. You can’t come any further. And after, when this body’s limitation is finished, again you flow in those waves of that energy, and you are the normal soul. Be sure that in the astral world there is no definition of the human, the animal, or the bird soul. But in that soul, there is a vibration that is called the seed, the invisible seed, the karma. So, you know, nobody knows here. And the second, who knows, is a God. Of course, Alakhpurījī is everywhere. Alakhpurījī is sometimes not angry, but he said, "Maheśvarānandajī, you give me more work." I said, "Yes, why? Liberate us. Either take our karma away or let us run behind you. That’s it." So, in this Haṭha Yoga, Haṭha Yoga is Ṣaṭ Karma: Netī, Dhautī, Bastī, Naulī, Trāṭak, Kapālabhātī. And this is a purification of the body, and vṛtti is the mind. Ayurveda developed after, so do the Saṅkhya Prakṣālana. In your yoga and daily life, every teacher has a training. Every practitioner should have a Sankhya Prakṣālana at least four times. This is the best of Āyurveda, the best of yoga. Best of hatha yoga, and it doesn’t cost you so much. You need not fly with an aeroplane, then a taxi, then this and then that. You will come back in one week, finished. Nothing is there anymore, probably a pañcakarma. But you have five karmas: to spend the money, to take the time away, to suffer the lot of differences of the environment, and then to let put oil on your body, and to eat without oil. But when you come back to the aeroplane again, already at the airport, now everywhere in Europe is junk food, so they eat a sandwich, and beside there is what you call the pizza. After the sandwich, they eat pizza, and after that pizza, some kind of cake, then coffee. So it was a sandwich, then pizza, then cake, then coffee, then pizza, then cake, then coffee, then pizza, then cake, then... Coffee, then pizza, then pizza, then cake, then coffee, then pizza, then pizza, then cake, then coffee, then pizza, then pizza,... then pizza, coffee, and then Coca-Cola. So these were the five pañcakarmas. You finished your pañcakarmas. And it means India said, "Welcome back again." Why not? It’s good for the Indian economy, but I tell you, you have everything with you. We can do a Panchakarma here. We have Muktāmaṇī. She is a bomb of the Panchakarma. Yes. And there is also somebody else. No, Hemvati is not Pañcakarma. She is a cook. She has no pañcakarma. She has no karma. She is free from karmas. And if she is doing it, then it is not a pañcakarma, but it is very good. If she is doing it, it is good. But Saṅkprakṣālan, I will suggest you Saṅkprakṣālan, not a Pañcakarma. Use the beautiful, good, best, pure, Croatian, Slovenian olive oil. Anyhow, Ayurveda is the nature, and it is good for us. We are sitting under, this is our Panchkarma. So, this tree, what I want to tell you, this was all glory to this tree. And the karma. This tree has its dharma, and trees are very truthful. We are not. So the trees have that seed, which seed dies. So it is said, die and live. Mahāprabhujī said, "Jīvat hī muradasam reve, sīd naipī, jīvat hī muradasam reve." Good. And it is someone’s thought, I did not read the whole Bible, it is said also, "Die and live." So here, "die" means you have to renounce. Do not hold that which is mine. Neither mine, nor yours. It is just utilized for a time. Last, I had a lecture, I think two days ago, three days ago. Bandi muṭṭī āyegā aur khulī muṭṭī jāyegā. When you were born, you came with a closed fist. We don’t know what you brought in the fist. So we were born with closed fists, and when we die, our palms will automatically be open, with nothing inside. That we are not taking anything with. Whatever I brought, I gave you, all my dears. Look, I’m going without anything in my hands. So what will you take with? Nothing. So the seed is deleted. That seed will not grow anymore. But he gave it. Then the roots have different effects. That’s called in Āyurveda, jaḍī. Jaḍa means the roots. And what good qualities are in the roots? They have effects, medical effects. It doesn’t have the trunk of the tree. But the trunk of the tree has a different quality, a different medical effect, and value. But there is the bark of the tree, the skin. The bark has different values than the roots and the trunk. Even you take the juice out of the roots, or out of the trunks, or out of the bark. Then come the branches, and the branches somehow replace the effect of the trunk. But then come the leaves. The leaves and the roots have completely different values. Then come the blossoms. So you see the blossoms, each petal, all the petals of this one blossom, the flower, has different values, medical values. And then comes the fruit. And then finally, after giving so much to us, to be sure and to continue, that fruit has an inside seed. And this seed has an entire whole tree within that one seed. Similarly, our indriyas, our feelings, our breath, our thoughts, our intellect, our emotions, etc. But all finally is coming to that one seed. So how do you preserve that seed? That’s very important. And so these different vṛttis you have, karma, what is going on? So your husband sitting here, and what he thinks about, let’s say, other women, your wife doesn’t know anything, she’s sitting beside you, maybe. The ladies don’t do that generally. Is it like that? Tell me yes or no. That, they think also. So this you cannot hold. If there is a horse and you can hold and control it. But that vṛtti of the horse, you cannot. And that collects karma again, which will create complications for you. Again, we will put the seed into the different qualities. So bring it as clean as it is. There is one poem I forgot, but I will tell you. So, we will think that. So, this is the Karma Yoga, Haṭha Yoga, but all is here in the brain, and it has no end. At the end, there is nothing. There is one beautiful bush. It is not very high. Maximum, it grows two meters. Two and a half meters maximum. It is a very thick bush. And it has three horns. And there’s a beautiful fruit. It looks like a cherry. Dark, ripe, good cherry. And then there’s one bird. A greedy bird wants to go and eat that fruit. Temptation. What is called temptation? Station. What is station? So, temptation. The bird goes in, and she, with her pig, breaks that fruit. That skin of that fruit is so thin, very thin, and it explodes. And it comes out of so much dust. So the whole face and beak and everything is on the face of the bird. There is no taste, no fruit, and the bird is making so much noise. Now, see all the thorns. And so, there’s one bhajan I’ve forgotten, I don’t know. One day I will tell. And so we are that bird. We tempt it to this beautiful, good color of the fruit, but inside is no juice. So, we have to use our vivekā. We are in this māyā. We are in the saṃsāras. We can’t live without this. We have the temptation of eating, etc. But in the third chapter of the Bhagavad Gītā, Kṛṣṇa said, "In Karma Yoga, Arjuna, before you do the karma, you should know the form of the karma." Then your vivekā will tell you if you should do it or not. But if still you don’t use your viveka, because your vṛtti is so strong, yes, and then when they gave me the vegetable and this, the edge of this vegetable was so hard. It seems it was one week or one month in the fridge. For the business person and the greedy person, it doesn’t matter. The main thing is you get money, and maybe the doctor will get money. And maybe it’s quicker you come to the everlasting yoga nidrā. So our yoga practice, the yoga in daily life, is very simple, very nice, very clear. You should practice. I don’t tell you, "Don’t do this, don’t do this, don’t go there." But you have to know yourself. It will take time. One century. To understand, so now many, many millions of people have become vegetarian. But some countries, like India, fell into this darkness. And now, these doctors and medical science say that you must eat eggs. You must eat meat. You must eat the beef, and this is because of the missionaries. They brought these kinds of thoughts to India. Otherwise, in India, no one would kill the holy cow. But since the last hundred years, they brought this. It’s a big problem. Okay, a missionary can do anything, but Jesus didn’t say that you should go somewhere and eat other animals. So, also, there is money and politics. But we should think about what we should eat and what we should not eat. And your children also. And I can tell you, the vegetarian children are born smart. Those parents are not vegetarian, and the child is born. It takes some days to open the eyes completely. And vegetarian children in India, you will see, after one day the child is like, you will think it is 10 or 15 days old. But complete nonsense, conscious, yes? We see the children, you know. So, anyhow, we have to hold to nature. How nice this park is. How nice these trees are. And how nice the leaves, like an umbrella. And immense oxygen. How happy we are here. You like it? Or you go to the hall? Oh, yes. If it is snowing or raining, you will run to the hall. The hall is good, but this is the best. But nature needs a different environment. So you’re British. What you are thinking, so it is said: if you have thinking, you have done it. It’s already too late until you want the physical. So you saw the ice cream in the picture. Already your vṛtti is there. And this picture, in some newspaper or somewhere, is of ice cream. Now, this is a vṛtti. If you don’t understand what a vṛtti is. Now, this vṛtti will lead you. We look in the telephone. Where is the ice cream shop? And you will take the car. You will go there and eat the ice cream. So that’s called just say dṛṣṭi versus ṛṣi. How your eyes see. Like that will be your behavior. Therefore, we have to use the jñāna indriyas. Through the jñāna indriyas, we can control the karma indriyas. So vṛtti, that’s called your vṛtti. And through this vṛtti, you can destroy family life. Through this vṛtti, you can destroy your business. Through this vṛtti, you can destroy your friendship. With this vṛtti, you can destroy your property and money. And with this vṛtti, you will be suffering. Because, through thinking, that energy has gone into your body. That’s it. So, yoga is pure, pure with this. And if someone is in trouble, or in need, we should help. Segítsünk rajta. Helping hands have more value than folded hands. That’s why Satguru Rākulājā Hāmārī, Satguru Rākulājā Hāmārī, Dīn Dayāḷ, Dayā Karṇādhāta, Āyo Śaraṇ Tumhārī, Satguru Rākholāj Hāmārī, Āyo Śaraṇ Tumhārī. Satguru Rakholaj Hamārī Kī Rakṣā Kī Nīt Guptī Ne Hubārī. Om Vole Śrī Dīp Nārāyaṇ Bhagavān, Kī Jai, Śrī Mādhavānandajī, Kī Jai, Guru Deva, Kī Jai, Hari Om.