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It is a beautiful morning in this peaceful and harmonious hall, and we are practicing. Many of you are teachers. When we plant a fruit tree and it grows large, the time comes for it to bear fruit. Because you tasted one fruit and liked it, you planted its seed in the ground. You receive more fruits, and other people and creatures also benefit from them. Then, your planting of the tree is successful. It is your success. Similarly, many of you are enjoying the fruit of yoga in your life. Now, you are teaching yoga in daily life. You planted the seed. But when we put a seed in the earth, we must give it fertilizer and water, protect it from different infections, and take care of it. So now is the time for your students. You are now ready for yoga exercises, yoga, and daily life. You become the guru of yoga in real life. As your guru, your master, I ask: how much effort have you given to develop yourself until today? As Patañjali said in the Patañjali Yoga: Atha Yoga Anuśāsanam. Yoga needs discipline. So, if you are a practitioner—even if some may go out or criticize—you are on the path because you have tasted that fruit and wish to give it further. Otherwise, everything will remain here, and after you go away—sooner or later we will die—it is lost. It is said: what you have, give further, or lose it forever. When you have some special quality or knowledge and do not pass it on, after your death, it is gone. Therefore, we have a system. The first system is to have children. If you wish to have children, then you should have parents. When parents want a child, the karmic testament is there: you must take lifelong care of that child. You must be a father or a mother all the time. If this is separated, then this seed will become different. You are crossing from one seed to another seed. The taste of that fruit which you originally tasted, whose seed you planted, may be lost if another comes, cuts the branch, and grafts another onto it. That will not grow again; it will become seedless. Similarly, you go to school to get knowledge from teachers. After you come to higher school, the twelfth class, you choose your path. What would you like to be? Will you study science, medicine, or different faculties? Then you will have that guru there. That teacher has that faculty and will teach you. If that master does not give you knowledge, you will fail. You are lost, and that teacher's knowledge dies. Or, furthermore, you get a diploma and you get knowledge. That was more or less the theory. So you learn the āsanas and prāṇāyāmas as theory. But how will you practice now? That theory we must put into practice. This you all know; you have been through it. Some are very brilliant. Some have developed many ideas and achieved higher knowledge. If you do not give this higher knowledge to your students, then this knowledge is lost. Finished. You die, and it is gone. So similarly, you yourself must give the knowledge further to your students. Someone would like to become a Haṭha Yogī, doing what we call the Haṭha Yoga Kriyās: Netī, Dhautī, Bastī, Naulī, Trāṭaka, Kapālabhāti, or Prāṇāyāma techniques. Through the āsanas and yoga exercises, one can keep 100% healthy. The only thing we cannot do is repair mechanical damage in the body; with our āsanas we cannot make broken bones join again. So, with exercising every day, do scientific movements. In yoga, we have no competition and no challenge; there is no challenge. It must not be that you are making a headstand. We can supply or replace, at the moment of the headstand, some other postures which have equal benefit and effect, like the headstand. As I told before, ātma yoga anuśāsana. Anuśāsana also means your diet. We are very spoiled by the taste of our tongue. We are spoiled, pampered by our tastes, our cravings. There are different kinds of taste, seven different tastes according to Āyurveda and Yoga. But we like the sweet taste more, and that is very hard to control. In this world, people are searching for certain habits which are not healthy, but they like what is tasty. That’s why chocolate, junk food, and many things. Disease develops in the mother’s womb from the mother’s nourishment. After the child is born, the taste is in the mother’s milk. If you eat hot food, like chili, it comes in the mother’s milk. If you eat more haldi or different things, it comes in the milk. So you should know: whichever kind of healthy food you give to the mother, that child will get healthy food. Similarly, your yoga exercises, your yoga practice begins from the first day you come to your yoga teacher. So, if we wish to be healthy, we must choose healthy food. The taste on the tongue is not a good guide. In certain cases, when we get an illness, your body suffers as a result of our spoiled eating habits. So especially a yogī, a yoga teacher, or a sanyāsī has to control the svadhā. Svadhā means the taste. From many, many desires, different desires, there are two strong desires. One is passion, the sex desire, and the second is the tongue's taste. In one bhajan it is said: "In this body there are ten senses. You can control them easily, but two we cannot trust. One is the sexual desire, and the second is the tongue. If we can control these two, we will be healthy and happy." Okay, if you are married for your children, okay, you have to get children. But it is said that this desire should not kill you until the end of your life. So we have a disease of diabetes. Now, lifelong, we are suffering. We want to eat sweet, but it doesn’t work. Why? Because there was a certain time when we did not follow the discipline. And this disease, for example diabetes or some other diseases, is coming from the parents. The great grandparents—it is already seeded in our genes. But yoga is the way to root out these diseases. You will purify your body, and that disease you will not give further to your children. Therefore, for that kind of exercise, there is one we call the Bāṛīkhaṭu Praṇām. So, Khaṭū Bārī Praṇām, this has a very deep influence on our body, on our mind, on our intellect, and on our consciousness. The prāṇāyāma, the prāṇas, that’s very important. So now it is like this: for example, you cook some good food. Of course, healthy food. Of course, natural food. Definitely vegetarian food. Because if we are consuming meat—for example, here where we are staying in this hotel on the border of two countries, there are thousands of trucks passing and parking here. They are parking there in big trucks with animals inside. The whole night, I heard the cows screaming and other animals. Their pain, their fear, everything goes into their flesh. Sooner or later, they will slaughter these animals. We don’t know in which way they will kill them. People are there; they also kill humans, not only with shooting, but slowly, cutting here a little bit, cutting a little part there. At the point where one can die, they will cut that one. The fear goes into your flesh, into your whole body, and into your psyche. That will transfer further. So when we eat certain food like that, you don’t know what disease these animals had. Maybe they have cancer, and that goes into our bodies. Therefore, we have to create healthy people and a healthy world. So, cook food which is natural and vegetarian. Spices are good; it’s not bad, but you should know which kind of spices. That’s it. So, yogīs have to—yogīs, sanyāsīs, and all practitioners—they should have that sāttvic food. And still, something can go wrong with our food. We don’t know. For that, our ancestors created one technique to remove that negative energy from food so that we become free from this sin. Therefore, we pray before eating. And I gave you the instruction: sit in Vajrāsana. But you have forgotten again. I want to know the effect of your Vajrāsana, how it is. Because Khaṭubhārī Praṇām—Khaṭubhārī Praṇām—that is a very powerful, very powerful practice. If you go there and practice and take this vibration, the air, into your whole body, there will be a recycling of the negative energy out and the positive energy in. Then our consciousness, our habits, and our many, many things change in a positive way. Therefore, many things change in our body. And your disciples will further give the knowledge to their students. That is how we can at least help humans. Automatically, they will protect other creatures. But we have to have control over our taste. So, in Kathuparanam, where we are sitting now in this posture, it’s called Vajrāsana. Vajra means like iron, strong, very strong, and this Vajranāḍī is connecting to our navel. Our navel is known as the solar plexus. Solar means the sun. Nowadays, people are making what are called solar panels to gain, to get the sun's energy. How did they come to know? Because they researched our solar plexus. In every animal, in every being which is born as a baby, they have that solar plexus. And that which is born through, or came through the egg, has the most and strongest in its mouth—the peak of the birds—so they have their strength there. But it develops in their digestive system. So they also have the intestine. So, that is this posture. What we are doing from Kaṭubarī Praṇām is developing and changing in your body. Your energy and negative impurities, or other negative qualities, are being removed. So the unhealthy develops into the healthy. When your tree gets many different kinds of animals, little bugs, then what do you do? You spray something. Similarly, this Kaṭubarī Praṇām is developing your whole body. So we are getting direct light, the sun's energy in our navel; that’s called the solar plexus. Many of you know, and those who don’t know will follow your neighbors. Two persons come for demonstration: one girl on this side, one boy on the other side. So, come, who can do the Khaṭubārī? Very good. One this side, please. You don’t know? Girls, come. Okay? Kathubari Pranam, okay? Kathubari Pranam second. A Doa Varianta. So, this is the basic position. It is preparing your body, your whole digestive system, and your concentration. Your awareness is very good for the students who are studying. When they are tired, they should sit in Vajrāsana. Then immediately the energy will come into the brain, and the memory will again expand. So, when you are tired, if you are at home and have space, then practice two to three rounds of Kaṭhubarī Praṇām. So, one: palms together, try to stretch your trunk. Feel the stretching of the side muscles. Expand your lungs. And now, slowly, the second posture. Give release and relaxation to the body. In this posture, it’s stretching your spine. Stretching your neck relaxes your stomach and brings more blood circulation towards the head. This replaces the headstand. Second, third: expanding your chest, relaxing your belly. Wonderful exercise, movements of the back muscles, the shoulder blades, the muscles below the shoulder blades. Four. You can go up as much, but not more than the navel. The abdomen should touch the floor, the lower part of the stomach. Five: hands on the back. Interlock your fingers. You can raise your legs a little bit. Legs together. Look at her, she is doing well. Seven. Of course, you are not a teacher of yoga in daily life, or you are in the beginning class. Check your whole body. Go through every muscle, every joint, every limb of the body: your toes, your foot soles, ankle joints, calf muscles, knee, thigh, your belly, your hip joints, the spine—how nicely making an arch—side muscles, chest muscles. Study your whole body, and next. Again, study your body. What kind of muscles? Check your body: the thigh muscles, the upper thigh muscles, the hamstrings, the ligaments of your knees and thighs, and the next one. And support your hands on the thighs, like the position of the Agni Sārakriyā or Nauli Kriyā. And look straight. Knees not folded; knees should be straight. Make your back like a horse’s back. Some backs are like a camel’s back. June 21st, International Day of Yoga, the whole country should do the Khaṭubārī Praṇām every day and give the commentary. So, you should know now you have 18 days. In 18 days, you have to be perfect. Day and night, only Khaṭubarī Praṇām. Up! And again, hands on the thighs. You will now do eighteen days, two weeks, only Kaṭubarī. Long, long time practicing, many rounds practicing. You will see what the difference is in the body. This posture also replaces the headstand. Next. And come up, hands above the head, and hands on the knees. You did good, but there are still 80% mistakes. Twenty percent is achievement. So, we changed one. So, at the last, we hold the hands on the back. Okay? Rozumíš? So, once more. There is an interval between. If anybody wants to go somewhere, they can go. One, two, three, four, I think hands on the back, no? Five. So here we change a little bit, okay? Immediately, hands come on the back. Yes, that’s it. And then, next. Back up. The side muscles, try to stretch more. You will become a few centimeters bigger. Next. Now, can you try? This is a trial: your hands on the back. Straight. And hands down. Yes, like Hastapādāsana, your hands on your toes. Toes. Yes. Next. We were not up, sorry. Up. I changed something. And down. Next. Next... So, this should be the first, and then the second, yeah. So when we come back, we go there first. Okay? Hands on the back, immediately, yes. And now, hands down, chin on the ground. Go back, get up, hands down, stand up. Walk on the heels, toes. Fifty steps on your back, and on the heels. After fifty steps, twenty-five steps on the heels. Good. So walk out for two minutes, okay?