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We will chant. Sit straight and upright in Chin Mudrā. Chant Oṃ three times with your eyes closed. Let the chanting resonate from the navel, to the throat, and up to the Sahasrāra Cakra. Three times: deep inhale, Oṃ; deep inhale, Oṃ; deep inhale, Oṃ. Now take the position of Vīrāsana. Place your right foot flat and rest the toes of your left foot on top of it. Vīrāsana develops our immunity by strengthening the Vajranāḍī. It develops concentration and supports our memory. Try to keep your back straight. Rest one hand on your knee or thigh, and support your chin or face with the other hand, with your head and elbow supported on the knee. This is Vīrāsana, the hero's pose. Take a deep inhale through the nose and exhale through the mouth. Concentrate at the eyebrow center, the Ājñā Cakra, and focus on the breath. Feel the prāṇa flowing through the whole body. Do not pay attention to your toes and legs; focus only on your breath and your Ājñā Cakra. Now come back to Vajrāsana. Raise your hands up and move into Śaśāṅkāsana, then into Yogamudrā. Hold your wrist or interlock your fingers. Do not put pressure on your nose; let the weight be on your forehead. Let your chin move towards the Viśuddhi Cakra. This posture supports our memory and concentration because it increases blood circulation towards the head and face. This supports all five jñānendriyas: eyesight, hearing, and the sense of smell. It brings more circulation to the brain and facial muscles. Again, bring your hands into Śaśāṅkāsana and, with the help of your palms, raise your upper body. Keep the upper body still, remain with closed eyes, and feel the circulation. Then place your hands on your knees. Now, the second version of Vīrāsana with the other leg. Close your eyes and concentrate on the Ājñā Cakra or the Ḍīḍākāśa. If you feel pain in your toes, that is the practice of Titikṣā (forbearance). If it is pleasant, then we are practicing Ānanda (bliss). Do not put too much weight on your toes. You have the support of your elbow on your standing knee, so your toes will not have too much pressure and there will be no feeling of pain. Maintain your balance more on the knee. Of course, if it is very unpleasant, you may change your posture or sit in Vajrāsana. Very good. Now, Vajrāsana. Slowly raise your hands up, keep your knees slightly apart, and from Śaśāṅkāsana, come into Yogamudrā. Make yourself comfortable. Do not put pressure on your nose; give the balance to your forehead. Slowly release your hands. With the help of your hands, raise your head up and place your hands on your thighs. Close your eyes and follow the breath, inhalation and exhalation. Find out if your Suṣumnā Nāḍī is flowing. It should be flowing now. When you take a slightly deep inhale, you will feel the air flowing equally through both nostrils. Now, place your hands on the ground behind your back, about five centimeters away from your body. Raise your face up, let your head hang back, and look at the ceiling. Do not lean back too far; stay straight in your body. Just let your neck extend. This is moving towards Ustrāsana. Let your neck hang. Inhale using Ujjāyī Prāṇāyāma so that both nostrils open, which means the Suṣumnā is flowing now. Slowly come back and stretch your legs out. Now, go into Paścimottānāsana. Try to feel and let the prāṇa flow equally through the nostrils. This is not so easy, but try to manage breathing through the Suṣumnā. Paścimottānāsana is very good. It stretches all the backbones, which is excellent for our body and health, and also for our kidneys. Try to release and relax your elbows, and then your body will fold forward more deeply. We have time; we still have half an hour. Concentrate on your breath. If you cannot hold your toes or your foot, hold your ankle joints, but your knees should be straight. That is the first priority. Do not create a bridge under your knees. Slowly raise your hands up and place them down on your knees. Now lie down on your back in Śavāsana. Roll your body left and right, and then sit up in Padmāsana, Siddhāsana, or Sukhāsana. We will now do Sarvāṅgāsana. Support your back with your hands. Feel the prāṇa flowing towards the heart. Keep your legs straight up. You have to feel your prāṇa flowing towards your heart and head. It supports your heart; the energy (ūrdhva) flows towards the heart. I did not tell you to go into Padmāsana in Sarvāṅgāsana; keep straight legs. Someone is putting you into Padmāsana. Follow the master's instructions, not Viparītakaraṇī Mudrā, but Sarvāṅgāsana. Now you can go into Halāsana. Let both toes touch the ground. Support your back with your hands and let your toes touch the ground. The energy is circulating very strongly. Many muscles are stretching: the back bones, the bones of your legs—everything. It balances our thyroid gland. Observe your prāṇa as you inhale and exhale. No experiments; only Sarvāṅgāsana and Halāsana. Many are making experiments. Now fold your knees and support your knees on your forehead. Very good. Now you have to research how you feel—not only your breath, but also your back, knees, calf muscles, thighs, shoulders, and face. You may need more air. Now raise your hands and legs straight up again into Sarvāṅgāsana. This means we are releasing energy again, the prāṇa. Slowly come back. Lie down on your stomach. This is a 15-minute interval. Remain lying down and relax. If you need to go outside, you can go. Otherwise, relax. Now we will do a balancing exercise. Balancing depends on who is more restless, who has no concentration, who has more unnecessary thoughts, etc. We are going to do Haṁsāsana. Place your right foot on the ground and fold your left foot. Hold your toes. Everyone, do it yourself accordingly for Haṁsāsana. Everyone's hands should be at the same height. Look, someone's hands are down, someone's are up. This is a disaster. Can you hold all hands in the same line? This shows untrained persons. Come a little closer and hold each other's hands so we can at least be in one line. Left foot down and right leg up. No speaking? Okay. Hopeless. Try with both legs. Alright, then, Īk Pād Praṇāmāsana. Bend forward. Very good. Change your leg. Good. Now with both legs, praṇām. Okay, sit down. This has to be practiced; it is not done perfectly. So you have to learn all these postures. Only about twelve percent of people were doing perfectly. This means all practitioners, whether a teacher of yoga and life or a student, are missing the practice. If you think the simple postures we do are very simple—they are, but they are not practiced. You have to begin again from the beginning, properly. The teachers have to demonstrate, and the teacher has to be strict from the beginning, slowly, slowly. Then it will be a benefit for our good health, our good concentration, good energy, and our spiritual development. It goes through the body. The body is the first. The body is not everything, but everything is nothing without the body. As long as the body is healthy and movable, we can do everything. Otherwise, it's finished. Your car may be very good, but if the tire is not there, you need a proper, good tire to roll the car. So you have become more what we call bhakti yogīs: consuming the prasāda, sitting comfortably, and doing a little simple exercise. Many people who come to practice want to achieve something. What achievement you have given to your students depends on you. Five or six students may have the same habit as you, but that is not how it should be. Many, many people are suffering because they don't have practice. They don't practice, and many people have such negative energy—you can't imagine how much. We have to purify that energy. How much negative energy has gone into your body? There are many things to practice to become a yogī. Sometimes your partner wonders what kind of yoga you are doing. You are not as you should be, like a yogī. Your wife would be very happy if you were like a yogī, but you are not. Or your husband. This goes both ways. Why do you have problems or troubles in your partnership? Because you think you are a yogī and you are dominating. It is not like that. So many, many people, you have to practice. You have to master it. Prāṇāyāma also, just repeating mantra—Uprabhudip Niyan Sabduk Bhajan, as Mahāprabhujī said—but how is your life? It's not easy. This modern world has completely turned upside down. So you have to take care. You have to understand what kind of energy is going into your body. If you get an injection that makes you really stupid, it is that injection inside that makes you stupid. But thanks to God, when it is gone, you are normal. So from where—mentally, physically, emotionally, socially—which kind of energy is coming as feedback? That's not good. And so, sit. Your concentration... hardly very few people have it, even in a good posture like Haṁsāsana. It is not practiced, and you cannot because you have different energy; your concentration is not there; it is confusing. So we do the other postures, okay? Get up. Stand up, please. Everyone has to sit on a chair and listen to the lecture. Sit on the chair and you may interlock your hands facing me. Sit on the chair like this, with legs together. The chair is limited; there is no sofa. Bend your knees properly and keep your legs together. Yes, a little more. You have to eat ghee so that your knees need ghee. I don't want to tell you such a word, but look at how you are standing. So these are the energies, these different energies. Okay, we failed in this posture too. Now comes another posture, a very simple one: Trikoṇāsana. Stand with legs apart. Place your right hand on your left foot and your left hand up. So, momentum. The camera cannot lie, and be sure you are in the camera. I have to check everyone exactly, so don't be nervous; remain there. Many are very good, but who are the many? Both knees should be straight. Very good. Come to the middle and bring your hands down. About 68% were good. From 12% to 68% is an achievement. On the other side, Hidaya is good, Omapuri is good, Sangeeta is good. Who is after Sangeeta? Amrit is good, Ekta is good—78%. The upper hand positioning is not good. Don't worry, Master; sit comfortably. And slowly come up. Yes, you did. You did a digestible performance. In some postures you are good, but in some you are not. So, legs together, and do Tāḍāsana yourself. Very good. Sit, please. In your yoga class, you should have your yoga book in your hands. Once someone was criticizing, "How are your yoga teachers? They always have the book in hand and are looking in the book." Then tell me, when there's a Mozart symphony, all the musicians, the best experts, still have the sheet music. Yes or not? Similarly, if you look into the book, you look into the posture. The posture gives you clarity: how should the legs be, how should the toes be, how should the hands be, how should the elbows be, how should the face be, how should the eyes be? Any posture we look at in this book, we have to go according to it. And of course, there are commentaries written. So it doesn't matter which page we go to; then comes Gurujī. So this book has to be with you. We had one yoga teacher, a very good one: Yogananda, Ernst Haeckel. He always put the book there when he came to yoga class. Now you see this posture; you have to go according to it. I didn't call for it, but it came. It's your luck. I want to do something different. So, what is the name of this posture? It gives the complete technique for how to do it. Vasanti, do very, very good. Your posture is very good according to how young you are. Now, Ardha Matsyendrāsana. First, stretch your legs out. This is the basic position. Now, cross your left foot over your right thigh. Your foot should be placed inside the knee, not outside. Not towards the shinbone, but at the outer ankle. Bend your right knee. Very good; the knee should be upright. Now, turn to your left side. Cross your elbow to the back side of your knee and hold your other knee or your shin—bind. The other hand goes over, not like this, but like that; then it will be easier. Touch your chin to the height of your shoulder. You can hold your knee. Bend forward a little more. Do not disturb the balance by putting too much weight on your left hand. Therefore, put your left hand for support behind your back. But where is the hand going? All you have to do is one thing: become straight. Now, many of you have your left foot too stretched out. It should be placed near the thigh. Twist like a jalebī. Jalebī nāma chai. Jalebī nāma chai. Look over your left shoulder and slowly release the posture. Please stretch your legs out. Now, find out for yourself what technique was missing that prevented you from doing it properly, aside from your stomach. If you practice every day according to yoga and life, your body will be very fit. Now, with the other leg. First, legs straight. Bend your right knee and place your right foot beside your left thigh, outside and above the knee. If you are not beyond the knee, you will not be successful. Amṛt is perfect. Now bend your left knee. Perfect. Then twist like this. Your right hand goes around your back. Look over your right shoulder. What is the name of this posture? Perfect. Much, much better. Now slowly release the posture. First, straighten your right foot, then the left. So, until the next program, everyone—especially every yoga teacher—should master all these postures. In your class, don't do it quickly. Give them time. In the beginning, they shall be sweating, but afterwards, they shall be comfortable and happy, so that they know they have been practicing yoga. Do not take your time to spend it somewhere else, leaving your husband or wife alone. Every time, 100%, your posture should be very clear. Give them the work. For one week, they will try. Your student will be very happy. They will try and try. And when they come back in one week, you will see how perfect they are. So today's session is over. Hari Om. Dīp Nārāyaṇ Bhagavān Kī. Nameśvara Mahādeva Kī. Mādhav Kṛṣṇa Bhagavān. Hari Om.