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Sudeep Nārāyaṇa Bhagavān Kī Jai. Āyatārānāho ārījāo bhūsat guru-jī tu pibhārānāho Samdham aar dayā dilmahi Ture kapat kach rakhe nai Bhakta uparanā ho Vare jao, tapare jao Vajitapivaranā Vajivam ke kārane. Āyātaranā ho lā jīvam āraṇe āyathar nāh harijam nāh harijam bhuvan yasi saddhah niyar prem nahi bhuv sapse pyārā prasanna hoyā dikhalā vedidharā ubhavaraṇā ho kariyā jāo tulā jīvaṅgī karaṇe āyātaranā ho. Āre jāo, āre jāo, najar bhar motīś nālī, phūl bharam kī meto jālī. Āme najar bhar motīś nālī, phūl bharam kī meto jālī. Ita ghar se laagi taal, motha ghar se laagi taal, sapat katharan ho, vare jao, vare jao, Deva puriṣa pura gurupāya, mera mannaka dharma mitāya. Devapurī Sāpura Gurubhaya Meramannaka Dharamam Ithaya Swāmī Dīpa Caraṇam Lipataya Swāmī Dīpa Caraṇam Lipataya Karajāśaraṇa Ho Arejao Bhulajīvam Ke Kāraṇe Ayathāraṇa Ho Bhulajīvam Ke Kāraṇe Ayathāraṇa ho Arejāo Sudeep Nārāyaṇa Bhagavān, actually Mīrābāījī. Tujimen hir pakharapanayo, tujimen ratan dhana, ratan dhana. Jag mein sabhi khobayoh, tujhe mein Rām rathandhan. Pastu amulakati mer satguru, pastu amulakati mer satguru. Kīrpā kar apnāyoṁ Rāmaratana dhana Darśina kutte cāra nāluta Darśina kutte cāra nāluta Dīna dīna pārthasa vāyoṁ Dīna dīna pārthasa vāyoṁ Rāmaratana dhana vāyoṁ Ramaratana dhana vastu amolaka ti mer satguru Kirpākar apnayo. Tantaki nāvaki vatiya satguru jīmaṁ bhāvāsāgaraṭhara āyau, jīmaṁ bhāvāsāgaraṭhara āyau, āmārathanaṁ āmārathanaṁ ānāyau. Vāstu amolakkaṁ tīmēra sattva-guru, vāstu amolakkaṁ tīmēra sattva-guru. Hīra-pākāra apanāyau, hīra-pākāra apanāyau. He Rāte Prabhupadur Vṛṣaga, Amarathana Dhanaparathana Dhanapaya. Well, today we are finally again in the beautiful multi-star hall. One day, on Guru Pūrṇimā, Holy Gurujī was sitting here, and from many countries, many thousands of people were present. Gurudev’s holy lotus feet were touching the ground, the earth. There always arises a spiritual, divine atmosphere. Welcome to all of you. Congratulations on your sādhanā. I do believe all of you were content. But first, you are teaching yourself. We come to know what is lacking in our knowledge or techniques. So we are teaching ourselves, as well as the students. Do not teach with the attitude, "Now I am the master." When you think like that, sit down. If you think, "I am your yoga teacher," it means you are not a teacher. A true teacher is very humble, like your father was to you. Do not try to create new postures. Many of you are creating different movements, Pravda. It means you are not happy with the system you have. Of course, if some postures arise from that and are useful, you can do them. But it is like this: you read the Bhagavad Gītā. Do not mix a chapter from the Bible into the Bhagavad Gītā, or into the Bible. Do not mix the Bhagavad Gītā or the Vṛndāraṇī Upaniṣad. Do not mix the three Upaniṣads with the Vṛndāraṇī Upaniṣad. There are very clear lines. Many people try to change and mix all Upaniṣads, but they did not and they cannot. The four Vedas remain four Vedas. Similarly, if you would like to be the best teacher, you must have the best knowledge of that system. That means you master it and you know what is correct. This applies not only to āsana, but also to the techniques of prāṇāyāma, the techniques of kuṇḍalinī, Haṭha Yoga techniques, the nauli technique, and so many others—especially meditation. If all teachers came together one day for an experiment, each teacher would have a completely different imagination. Mostly, they would give imaginative instructions based on their own problems. They express their problems and imaginations, and that is not correct meditation. The self-inquiry meditation we teach has very clear instructions. We could have different yoga teachers guide Yoga Nidrā every day and observe how each one guides it. We could form a commission of five people to judge. So, do we have that clarity to teach the system? Which is the best system of yoga in your life? For how many years? Thanks to all of you for maintaining this system of yoga in your life. And now, not only have you maintained it, but your teaching is so clear that people accept it. If you are teaching one subject, you should not mix in another subject. Take time. Understand the principles of this subject. Regarding our prāṇāyāmas: Prāṇāyāma is the same for everyone. It is not something I create, you create, or X, Y, Z creates. Prāṇāyāma has already been set in order by great saints like Maharṣi Patañjali in Rāja Yoga. Rāja Yoga also has Prāṇāyāma: Yama, Niyama, Āsana, Prāṇāyāma, Dhāraṇā, Dhyāna, and Samādhi. When you are talking about Dhāraṇā but teaching Haṭha Yoga, it is not correct. We know there are only three prāṇāyāmas: Recak, Pūrak, and Kumbhak. Pūrak means inhalation, Recak means exhalation, and Kumbhak means retaining the breath. Holding the breath inside is antar-kumbhak; holding it outside is bāhya-kumbhak. So there are only three: Pūrak, recak, and kumbhak. But there are techniques for specific purposes, for which we use different kinds of breathing and give them names. We call them Chandra Bhedana and Surya Bhedana. Chandra is the moon; the left nostril represents the lunar principle. Surya Bhedana is the solar nāḍī. We have Iḍā and Piṅgalā. The alternating breath has its purpose. You should read in your "Hidden Powers in Human" or "Yoga in Daily Life" book why we inhale and exhale only through the left nostril. Then we call it Anuloma Viloma: inhale left, exhale right; inhale right, exhale left. So, Chandra Bhedana, Surya Bhedana, Nāḍī Śodhana, and what we call Anuloma Viloma. The purpose is to strengthen our lungs' capacity so we can gain more oxygen. For that, there is also kapālabhāti prāṇāyāma or bhastrikā prāṇāyāma. Both have different techniques and effects, but again the purpose is to gain more oxygen, to supply more oxygen to the brain and lungs. Prāṇāyāma purifies our blood and lungs; it purifies our inner body. We can live some weeks without food, without water for some days, but we cannot live more than a few minutes without oxygen, without breath. So our breath is more valuable than food. We cannot tell our breath, "Rest today." There are two things very important for our body and life: first is the breath. It doesn’t matter where you are or what you are doing, you need to breathe—even in deep sleep or a coma, the breath goes on. Similarly, the heartbeat. No matter what you are doing or in deep sleep, your heart constantly beats because it brings and supplies oxygen. So prāṇāyāma is primarily for our physical body, to purify it. Automatically, through that, it influences our breath and our mind. The mind becomes very calm and steady. Because of prāṇāyāma, we receive so much good oxygen. We have good thoughts, good vichāra, a good attitude and behavior—a balanced life. So prāṇāyāma is a very, very important part of yoga in life. A beautiful prāṇāyāma course, done properly, is about a two- or three-year course. It is so interesting, but of course we do not have so much time. In prāṇāyāma, you sit and practice for one hour, remaining aware and conscious. You are in the rhythm of prāṇāyāma for one hour. First, these techniques give you a lot of clean oxygen. If you then become drowsy, that is also a kind of samādhi—a good samādhi—but it means the oxygen is leaving the body. You are relaxed, in a secondary samādhi, but this kind of prāṇāyāma is not ideal. You should have a prāṇāyāma schedule. Try tomorrow: 20 minutes, 20 minutes, 20 minutes. That is one hour. It goes quickly, but you must have your prāṇāyāma discipline. Do not fall down; be aware. Practice with a mantra. After three hours, comfortably, you should empty your gallbladder. Bliss. The Anuṣṭāna you are doing now, the Kriyā Anuṣṭāna, is beautiful, and the hall is full. If one comes five minutes late, one hardly finds a place. Today I was coming and looking; you were in samādhi, so I said, "Oh ho. Brahmanandam param sukhadam." You were in the param sukha of brahmānanda. Prāṇāyāma is for a long life. If you want to live long, note this: our life depends on the breath. How long will the lung capacity of a child be as it grows? It is written in the testament of Dharmarāja. In the scriptures of Dharmarāja, it is written: "I give you life, and I credit you the breath." How many breaths are written for your life? After that, no more. It is written in our destiny how many breaths we have, barring negative destiny like an accident. Otherwise, the breath is counted. Sometimes people do not care for the body. We do not care about our nourishment—what we eat, what we drink, what we inhale. Tobacco, gañjā, bhaṅg, etc., definitely influence our lungs. The capacity of the breath depends on the capacity of our lungs. Prāṇāyāma prolongs the capacity of the lungs. Whoever practices prāṇāyāma has a long breath, a normal lifetime. You breathe comfortably; it takes time to breathe in and out. If you are nervous, angry, or scared, you lose your oxygen and begin to breathe quickly. That means you have lost your breath. We count the breath: inhale and exhale. Between inhalation and exhalation, there is kumbhak for some seconds. You cannot inhale and exhale simultaneously; there is a ventricle. When you inhale, it closes; when you exhale, it opens. So there is a pause, even if half a second. Some yogīs, yoga masters, and prāṇāyāma experts count that when you are running, jogging, playing sports, or swimming quickly, your breath is quicker. That is not counted in your life's breath. You are breathing, but not quickly; it means you have lost many breaths. Champions may die sooner. Therefore, that training is not counted as a breath; it is an emergency. You breathe in and out because you use too much oxygen and need more. It is a very interesting subject. How many breaths are written for you in your life? You either save your breath or lose it. For example, in this matchbox, there are 30 matchsticks. If I use one matchstick and with its flame light other candles or a dīpak, I use only one. I will have used this much in thirty days. That was the capacity in the box. But if I use two every day, it lasts only 15 days. If I use three, ten days. How many do I use per day? It becomes empty. With one stick, we can light all the candles. Why waste more matchsticks? Similarly, if you can breathe calmly, peacefully, with deep, slow, gentle, peaceful breaths... Sometimes we have the eternal light, so we do not use it often. Prāṇāyāma is the science of bodily health. It keeps concentration relaxed, with no anxiety and little anger. The prāṇāyāma that can bring this is called Cittavṛtti Nirodha. These are the techniques that calm our vṛttis, our thoughts, our restlessness. Many foreign energies in our body can be expelled through prāṇāyāma, with certain mantras, certain sādhanās, and especially the blessings of Gurū Deva. You can purify your body, mind, intellect, and consciousness. Prāṇāyāma is the source of our life. No prāṇa, no life. Prāṇa is life. We sometimes call a person, animal, or tree dead; we say it has no prāṇa now. The prāṇa is gone, or we say the soul is gone. It is sometimes difficult to know: is that prāṇa the soul, or is the soul prāṇa? If you could keep your soul in your body without prāṇa, then we could say there are two. Artificial treatments in hospitals give, in a certain way, prāṇa into the body. We say, "God, prāṇa not. Lord of the prāṇa, the Lord of life." Prāṇa is very important. We get prāṇa from oxygen and vegetation, but the majority of prāṇa we gain is from the ocean. There is also prāṇa we take into our body. When you eat dead food, you have dead prāṇa; it is not live prāṇa. If you drink alcohol, there is not much prāṇa inside. But thanks to God, our breathing capacity cleans everything and keeps our life going. What is the difference between prāṇa and the soul, or jīva? The prāṇa is gone, so think on this. We will talk on this subject again. Here, in our seminar, concentrate on the prāṇa. Prāṇāyāma: one deep inhalation and exhalation here is compared to one hour's inhalation and exhalation in the city. That is it. We are lucky to be in such a beautiful place with hardly any pollution—only the pollution from our being here, as we consume so much prāṇa. It is very important what we eat, what we drink, and accordingly, what we will think. You know, it is very interesting because it disrupts our brain centers and kills the oxygen in the body. I wish you all the best. Very good evening. It was a very nice day today. Tomorrow will also be a nice day. I wish you good days in your whole life. Nipunārāyaṇ Bhagavān Kī Jai.