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Dear sisters, brothers, Achāryājī, all members of the temple, my great Gurujī, Dr. Ramachandrajī, and my bhaktas from different countries, I think this is my fourth time here in this temple. Amare Dinesh jī and my dear guru-sister Kailash jī invited me and said, "Come to the temple and give a lecture about yoga." Yoga is one of the first things in creation. But I would like to know how much time you will give me to speak. Oh, that is enough. I would like to give a glimpse of practicing yoga for 63 years. Yoga in India itself is yoga, but people used to ask a lot about what yoga is, when yoga begins. Unfortunately, our people in India, even in the government, are talking about yoga being 5,000 years old. I think it is not true. Also, Āyurveda, they are saying, is about 5,000 years old. Now, what would you say, all my sisters and brothers of Bhārat? You also know that yoga is very old. The beginning of yoga: where it began, when, where it is, and what it is. Anant Brahmāṇḍ. Anant Brahmāṇḍ. Anant Brahmāṇḍ means that, at that time when yoga begins, or it was already, there was nothing on this earth. I would not say the earth is something like other planets. In Bharat, not only, but the whole earth is not a planet. It is the life, living, but that was also not here. So, what I am coming to give is this about yoga. There was Anant. Anant. We don’t know where. We are limited, and that is limitless. There was only the dark. Nothing. Nothing and nothing. That time, śūnyakāśa, śūnyakāśa, from there it begins. Now what? Nāda-rūpa-parabrahma. In the Vedas, in the Vedas, it is written: nāda-rūpa-parabrahma, the sound, the resonance, that is parabrahma, the supreme. Resonance, nāda-rūpa-parabrahma. That nāda that begins the Svayaṃbhu. We all know what is Svayaṃbhu? Bhagavān Śiva. Svayaṃbhu means one who has manifested himself. No mother, no father, no relatives, nothing. And he also was not in a form. Form. But Nāda-rūpa-parabrahma means, that time it is said, "Eko’haṁ bahu syām." It is said that I am one, and now I will multiply. There was nothing, only that Śiva. And that was still not visible. Eko’haṁ bahu syām. From that, we are coming to this point, what Śiva said. Number one. Number two. There are only two: space and consciousness. The conscious and the space. Nothing. Chetan kī to ichchhā nahīṁ. Aur, jar se kuch nahīṁ hoī. This consciousness itself cannot do anything and has no desires, and this space can’t do anything. Toh sṛṣṭi kī racanā kaise hue. I’m talking this, giving a glimpse of the yoga, and that is a balance. And we said maybe there are doctors, scientists for that. Then it is said, is that our consciousness? It is in this space, or space in consciousness, that I want to know. It is said that the bird was first or the egg was first. The bird was before, or the egg. And there is an answer coming today here, according to my experiences in everything. Was the bird first, or was the egg first? Neither bird nor egg. But then, how sṛṣṭi kī racanā? But it starts from there. So, is the space the first, or is this Chetan the first? Well, it is said. The space is the first, and in the space, this is all. But what is between that? It’s called harmony, balance, harmony, balance, and creation. These three, in the space, between the space, are all the balance, the harmony, and creation. These are the three principles. That’s called yoga: our physical body, our mental body, and our subtle body. These are three, according to the yogic science. Balance, complete. That time, because Śivjī has many, many times, Śivjī comes again, Śiva comes again, after one yuga, after that, the second yuga happens. Śiva, eko’haṁ bahusyāmi, I am one, and now I will multiply. But who, where, when? And so there begins the Nāda. Nāda rūpa Parabrahma. And that Nāda comes from the time of the Aum. Aum. When and how? That’s also. So from that Nāda, āvājah, uske bād me prakāśaḥ jyoti. In the same way as the light shines in the clouds, the same way the light comes out. The light is the ocean of Pūñjāmṛta, Śrī Dīpa Hari Mahādhāni. This is the story of Prabhu that is going on all over the world. So, the sound, the light, and in between comes the Svayaṃbhū, the Śiva. No father, no mother, nobody, nothing. That is our Ārāḍe Bhagavān Śiva. Shiva is everything that is coming from Shiva, and it will again dissolve into Shiva’s consciousness. So at that time, as Śiva appears, Kāñcī mudrā, in which posture Śiva came, and was only in the meditation postures. And that began the posture, the concentrations, and the āvaj, nāda, Śiva kathā. This is the number one. After this, what we believe, our philosophy will say, the 8.4 million different creatures here on our earth, on our earth, jalchar, thalchar, and nabchar, the sound of that Śiva’s jīva is Oṁ. Oṁ. Oṁ kāra bindu saṁyuktaṁ nityaṁ dhyāyanti yoginaḥ. Now we are talking about the yoga of that Nābhi. I am telling you about yoga. Where is our seed? Where are we? Jalchar, Thalchar, and Navchar. The creatures in the water, on the earth, and in this space. From these 8.4 million different creatures, If you don’t believe me, I also did not count. I am only telling what my Gurujī said and what all Mahāpuruṣas have said. But if you don’t trust this, then begin to count this today, and next time when I tell you, Swamiji, five was missing. So if we have to do it, then Mahāpuruṣa has written that great saints declare that we have to believe. And it is here, that is true. And all three have their enemies too. Jalchar, in water, their animals also have their enemies. So, in today’s world, there are soldiers in the Navy, and they also have enemies. Then, Talachara. The ground force, thank you, and neo-faiths. Similarly, for us, in our body, in our mind, and in our thoughts, there is our enemy. Now, it was not creation immediately. So, it’s a... what? When these people... God said, or this... who said that? But creation begins. Āyenge, āyenge,... āyenge. Toh jo jīv ā rahe hain, kahā paḍe rahegā? It’s like a rock in a rock, everywhere. So what will happen? Nobody will do anything. What to do? So it is said that I will, the Agni Chetanā which is present in our Mahāpuruṣas, I will bring the fire. And fire, for what means that? In the body. Hunger, where in the stomach that is the fire, in our... you have to have to eat something, but what will eat? That’s the question again. Cosmic parliament, To say, "Jīv Jīv Bhakṣate, Jīv Jīv Bhakṣate." Jeev jeev ko khāyegā, then it is said, how will one come out? Then he said, "One creation will come more, and that is a human. Human." Other, all jīv jīv khāyeṅge, jānvar jānvar ko khāyegā, lakīn manuṣya hai, wo nahīṅ khāyegā. Jab usne khā liyā, when the humans begin to eat the animals, then they have sixty percent again the energy to go down and put it up. It means that still they will not come to that consciousness, the highest consciousness. Therefore, our ṛṣis and munis in India, great saints, ṛṣis and munis, they brought this principle: "Thou shalt not kill, and not eat these dead bodies." Only that which is, amare yaha phal hai, phal phool hai, anaj hai, etc., etc. Puṇya and pāpa, there is a coming end, so I am going to meditate. But how much pāpa have we done, and puṇya have we done? God said, "I created you as my son, my own, and now you do what you want." Animals, they have no knowledge. Animals will come and go, come and go, but you have to come out. This is the knowledge in this book. Don’t say that we eat much of this, we eat the meat, and we will be healthy. Oh, my God, no, not impossible. It can’t ever eat. Like, see me, I did not eat one, even this piece of meat, in my life. Maybe an aeroplane, maybe bread can do that. Is it otherwise? And our human being has two hemispheres. Both hemispheres must be balanced. And that balance is according to the language. 99% of all languages are from the Sanskrit language. And the Sanskrit language said both hemispheres have the proper balance. What does that mean? There was a conference, and in the conference, the people were talking, all scientists. I don’t know anything about science; I just sit and listen. But my experiences, what I have heard, all of this. For both hemispheres, the best is that when you dream, when you dream, then both hemispheres should be functioning equally. If you are writing, both hemispheres should be functioning. When you sing a bhajan or a song, both hemispheres should function. When you are speaking, at the same time, when you are thinking, also this. So Amar Bharat ke, India ke, ṛṣi-muni, Amar’s best, the South Indians. The South Indians, they are still very much in the Sanskrit, and their hemisphere is very powerful. The Latin language, there is only one. In one time they cannot do, otherwise that is okay. The Parsi language is very good. So there are certain languages, but others not. Both hemispheres should be equal. Now I am coming to the yoga. It is so many things, but just... In our human body, there are 72,000 nerve systems. According to the yogī, don’t talk to me that I am Dr. Swamījī. I am a patient. I am not a doctor. Okay? But according to yoga, everything from our śāstras, this medicine came just now. Before, there was Āyurveda and the ṛṣis. 72,000 nerve systems in our whole body. I brought the chart, but it was not left in there. But anyhow, the nerve system in the whole body, no, they will not read it. We see only a black spot. But only I sang the book, okay. Now, these nerve systems in the whole body, There we are talking here now. Everybody here in India, and everywhere, they are practicing yoga. We are practicing yoga. We are practicing yoga. Chalo, better than nothing. But it is said that if you have no real knowledge of āsanas, prāṇāyāmas, etc., then you will not be able to do it. We can’t do it just by watching it on television or in books. We need a Guru. And it is so that a country like America, let’s say America, let’s say Europe, let’s say India, let’s say Canada, everywhere nowadays, without a Guru, you cannot get anything in America. Yes. What? What? Like in India, we don’t do Jugaad. You know what is a Jugaad? So in the language of Jugaad, I call it. If here in this room, somewhere is felt in the electric and the cables, will you say, "Okay, wait, I will do it tomorrow"? Not allowed at all. Only a little thing moving from here to here. Again, the American government will say, "No, you have to change this," then do it again and again. So it means, whatever you have learned from the master, and that is the guru. Driving a car, in the beginning, if you have a car, you can’t move. When the alarm and car are moving, you’ve got what I will do. And then we go to the school, the driving school. And our driving teacher, in a few days, he can teach us how to drive. Now, what is the difference? One week before and one week after, your body is the same, your legs are the same, your language is the same, everything about you is the same. But how did it happen that you became a driver, when before you were not? Because you were with the master, under the teacher, the guru. So kai prakār ke guru hote haiṁ? The first guru is the mother and father. Second guru is your friend. Jis kisi ke sāth baiṭhenge, to vahān jaisā saṅg, vaisā lagāyegā raṅg. Waisa master, and the third one is the teacher, school teacher. And fourth is that our Pūjārī Jī Mahārāj tells us about the saṃskāras. And the fifth one is Satguru Dev, who is a Guru. That Guru is called a ṛṣi, a muni, or a Satguru. So that knowledge is what makes a human; otherwise, he also remains like an animal. But to do Yoga, you will have to do it systematically. Otherwise, you will know that I will be healthy, and I will do it, and I will take the book. No, it’s not like that. My system of Yoga is called Yoga in Daily Life. And in 1970, I came to the Western countries, and I am in many, many countries and many, many schools and many, many books and so on. But it is systematic; it is called the system. So yoga in daily life is known as a scientific yoga. Anyhow, let’s move ahead. So, these nerve systems. Now, after this, we come to the Kuṇḍalinī. As you all know, what is Annamayakośa in our body? Annamayakośa is food. Prāṇamayakośa is our prāṇa śakti. Manomayakośa is the Śakti of my mind. Jñānamayakośa is the knowledge. And what is the fourth one, fifth one? Ānandamaya kośa. Ānand. Anand, two kinds of Anand. One is of the desires, and one is of the supreme highest. Or Annamaya kośa, Prāṇamaya kośa, Manomaya kośa, Vijñānamaya kośa. These all five, which I have told you, this one. Tattva, this is called tattva, that tattva: Ākāśa, Agni, Vāyu, Jal, and Pṛthvī. So these are five tattvas, tattvas, elements, etc. Now, the Nāḍī, 72,000 nerve systems, these work under our skin, they do the work of our whole body, only the Nāḍī Jagrī does it. That Nāḍī comes, then there are the glands, that’s everything. Now, in our Sanskrit language, in Hindi language, the Hindi or Sanskrit language, the alphabet or the letters, whatever you call them, what are our Hindi or Sanskrit letters? What do you call them, my brothers and sisters in India? They say, Varaṇmālā, Varaṇmālā, Varaṇmālā. Okay, you have said it, but when I say it, you will say, "Bābā jī, how do you know it?" He is not Varaṇmālā. All of them are Varaṇmālās. We call him Devnāgrīk. Isn’t it right, sister? Devnāgrīk. Dev means, who do we call? Bhagavān. Devtā. And who is Nāgrik? Who is a citizen? What do you call the citizen? Citizen. So we, Dev-Nagrik, our language, Where is that Dev-Nāgrik from? That which we know as the Lord of Śiva, not the knowledge of here, that. Dev-Nāgrik, our language. I am coming to your, a little bit of my yoga, Devanāgarī, each letter is spread in the whole body. Chakra, Kuṇḍalinī, and Chakra. I am going on the lines, but I have stopped it. I am small; it will go ahead. I am giving the clips in small pieces. Acharyas are sitting, our Pujarījī, he will tell you. He has come after learning from school. Very good. So your pūjā is also good, his speech is also very good. So now I am talking about chakras only. So in our body, there are 72,000 nerve systems throughout the whole body. First, we come to our foot soles. There are so many centers, chakras. They are called acupressure and acupuncture. The acupressure is done by our Rāmdev Jī. Ram Jī says to me, "Swāmījī, please sit down and let’s talk." He takes me to his room. I have a lot of love for him. He sits down. His bed is in his room. There is a good bed in his room. But on his bed, only books and books of Rāmdev Jī. No matter how you understand, I understand that he is a great man, so I sleep. Because Mahārāj Jī, I sleep on a mattress here, and I wake up at 3:30. I may have slept at 2:00. I have seen it, we are sitting. And they are sitting there, I sat here. I said, "Mahārāj, this is fine now." He said, "I will do this for you." He pressed me so hard. I said, "Leave it." He said, "No, no, it will be fine." One day, it happened that my nose was pressed. So it happened like this. Like this. I said, what happened to you? He said it will be fine. Okay, it is fine. So this system which we have here, now, from here to our nerve system, there are chakras in each and every part of our body. 72,000 nerves have doubled the center of the chakras. For example, there is one nerve, and this one nerve is moving, becoming like an alphabet in which we write Y. So, the Y alphabet is down, then there are two branches. So one, two, three, and four. So there are one, two, three, and four. It has become four of its smallest nerves; that is, it has become the center. So, our chakra in the body, this is called the chakra in our feet. This is the Earth Chakra. This is the root. The roots of the human body are above, and the roots of the tree are below. This is our Cakra. If you sit and press on your chakra, then this chakra is exercised. Number one, number two, you have a big villa in your house. You have seen that Indian people have big villas, so there is a garden outside. So put a little soil in it. What do you call it, kaṅkarwālā? For 10 minutes, you walk on it, you walk for 10 minutes. After a month, after one month, see what happens to your body. Number one. Number two, agar in the earth, jo jameen hai, jo mitti jo hai, gilli mitti, jis pe pān, sukī hai to pānī dāl do, and walk on this mud, mud, to wo kyā kaitā hai ki jaisā, for example, ki hamāre sūrya jo hai, the sūrya kī kiran aur sūrya kī śakti pahale pārthvī pe ātī hai, hamāre pārthvī pe. So, in our building, they put an earth thing inside it, the antenna. They put an earth thing inside it so that if electricity, water, the rain, in the clouds, lightning comes, then the entire building will not be destroyed. But if that earthing goes, then nothing will happen to the big buildings; that earthing will go to the earth. Similarly, our earthing is there. So whatever problems we have in our body, we use this chakra. And will it take you 5-10 minutes? Not much time. In our Mahābhārata, in India they say, "Keep doing it and keep wandering. Both will be done." Also, with your hands, in the garden, for five minutes, work in the soil. And if you don’t have a garden, if you have a flat on the fifth floor, then keep it in a pot. Keep the soil in the pot and do the work. After that, take a bath. You will feel better, but do this little bit. Yes. You will see how your health will improve. These are the two points of Earth. Now, this is from the foot soles till the ankle joint: earth centers. These are the earth centers. And there are chakras. These are all chakras here. After that, the ankle joint till the knee. This is the vegetation: all the trees, birds, etc. Are the chakras from here to here? Earth chakras and what we call vegetation. So, from here to here, earth, then vegetables. After that, from the knee, now the problem of our knee and its problem, we can solve a lot of problems from this. And after that, vegetation comes the animal chakras. Animals from the knee till the end of the spine or hip joints. This is the animal’s desires, the animal’s everything. And from there, from the bottom of the spine, from that, to our throat, it is the spine, and that’s called the human’s chakra. Now, earth energy is mixed with the vegetation, and from vegetation to the animals, and from animals, it comes together to the spinal. Now, there, if you have been in Nepal, in Nepal there is one Śiva mandir, a very beautiful Śiva mandir, or it is called Paśupati Mahādeva, yes, Paśupati Mahādeva. Toh humāre India ke andar, in India we have 12 Jyotirliṅga mandir. In our Ashram, there is a very big Om Ashram which is 3.5 meters long and 300 meters wide and 50-100 meters wide. There are 12 light rings in it, and there is a lake of water on the moon. There are three temples, and above that, there are 250,000 water tanks, and above that is the Surya temple. This is such a big unit of Om, and there are 500 such big units. It is very big, very big. It is going to be completed in a month or two. You have to call everyone. Let’s go to that. So, Paśupati Mahādev. Lord Śiva is equal to both humans and animals. He is equal to both gods and demons. Lord Śiva is the one who balances both demons and gods. That is why his name is Paśupati Mahādev. Now they are coming, beginning the chakras from the bottom. That is called Mūlādhāra Chakra. On the basis of that foundation, human beings, but now our saṃskāras, like soil with vegetation, after vegetation with animals, now animals are also going along with the chakras of humans, up to our bones. These are the five chakras. Let’s come to this point. So, Mūlādhāra, Mūlādhāra, now you see, who resides in the Mūlādhāra? Who is there at the down of the spinal column, Mūlacakra? Who is there down there in the Mūlacakra? Which animal is there? Lord Gaṇeśa, where is Lord Gaṇeśa residing? Now, where did he make Bābā Gaṇeśa sit? He made him sit on the throne. But I am not saying this; it is said by our sages and seers. It is said by Śiva Śaṅkara himself. So Gajanandjī’s dwelling is in the inner circle. I am coming slowly, slowly. Ab uske andar mein kya hai, ki Śaṅkar, ye hai hathī, elephant. Ab us hathī ke hai sāth sund. The seven trunks. Till today, I have never seen one elephant, maybe with two. Afrika mein bhī gayā hoon, India mein bhī gayā hoon. Everywhere, in many, many countries, where the elephant is, I see only one trunk. But how can we say there are seven trunks? And they are in the picture. I am not saying that everything is given in this. So, come, come,... come. Ṣaṭdhātu, seven elements in the body, like iron. Iron is little in your body, so such dhātu, ṣaṭdhātu, and that ṣaṭdhātu is with the body. Bhagavān Gaṇeś Jī Mahārāj is in charge, and the dhātu of our body means to keep our body strong, keep us healthy, that my body is healthy. My body has balance. My mind has balance. Everything is there. Bhagavān Gaṇeśa Jī, Śiva Jī, Gaṇeśa is doing like that. And there begins what we call the Mūlādhāra. So instead of Mūlādhāra, we call it Kamal Chalata. So it has four wings. Svādhiṣṭhāna Chakra has 6, Maṇipūra Chakra has 10, Anāhata Chakra has 12, and Viśuddhi Chakra has 16. This is the equivalent of the words of our Devanāgarī, given by our Ṛṣis and Munis. After that comes Svādhiṣṭhāna Chakra, where there is a fight. They are fighting now; both are fighting. Rākṣasa said that we will take them back. Dev said that we will go. So in Svādhiṣṭhāna Chakra, there are six petals. But in it, there are different mantras. There are different mantras written. So it is called desire, anger, hate, jealousy, etc. These are the six petals of the chakras. So this book you should have, not because it is mine, but if you want to know more about knowledge and this, everything. After this, going further, more and more, now I’m coming to one point, and that point later said, "Come to the navel." Our beginning of our life, the beginning of the life is there, and first is water, first is the water and fire. Fire cannot exist without water. Without water, lots of fire? Only the water. And water is very cold. You put your hand in, like burning. It cools down, and then it becomes like fire. So our life begins with very tiny, tiny cells, and there begins our life. First from the navel, not from here, not from there, not from here, not anywhere. First is our life, and that’s called nābhi. Now, nābhi se, all centers go, brain, etc., etc., sabhī. So all these alphabets which I give you, in that the three, four alphabets are coming from the bīja mantra. There are other mantras which I told, six mantras of the petals of the guru. Lotus, but what is the mantra of your chakra where your kuṇḍalinī or śakti will come? Let me tell you once more that when Kundalinī Śakti awakens, what do you feel? You experience it very good, so the kuṇḍalinī śakti jāgrat means And the knowledge, vijñāna, śakti, and the divya jyoti. There is no such thing in the body. If something is there, movement under the nature of your power, then understand that as soon as possible. There is no doctor here; this is another doctor. And the other doctor goes to him and says, "Doctor, what is happening to me?" The doctor gives him an injection and says something is wrong. That is why, please, do not tell and say that I am your master, and I will awaken your kuṇḍalinī, and you will feel like this and then say like this. That does not happen. His mother went crazy. So the same thing that sister was saying, from there only the lotus of bliss flows. So now, our 52 letters—from these 52 letters, 4 letters do not shake your soul at all. And if the child is unable to speak or hear, then it is possible that it is due to the practice of Nābhi. And what is that? It is according to that letter. What is that letter? We will express it. Even if that child doesn’t have teeth, if we open our mouth and do it in front of him, he will also do it. So our tongue will remain there. Now I will tell you, and all of you do it with me. So, you have your letters. First, you say A, like this. You sit like this and press it. When it is pressed, it is great. You don’t have to press it. Say A. Very soft. A, a... A, A, U, U, A, A. Now you see, keep your tongue in the right position and say A, A, U, M. Your tongue is not in the right position, is it? Now, look at the other numbers on the navel. Here, put your hand on your navel. Put your hand on your navel. And you should say anything. Say yes, why, where, when. Kya? Jau? Aap? Main? Kya hua yaan? Chalta rehta na? Ab dhan se karenge to wo na bhi nahīṅ chalegī. A, A, U, M. Bilkul śānt re ke nahī? A, A, U, M. A, K, K, G, G,... G. Yes? Chalo. Bolo. Khao. Piyo. Sab nabi se kām ho rahā hai. Everything from there. But to bring this kuṇḍalinī śakti, iskā jo aslī oṁ uccāraṇ jo hotā hai, nahīṁ to hamāre tīn hī karte hai. We write akāra, ukāra, and makāra. So, our "a" is two. So, close your eyes and listen to me once. Close your eyes and listen to me. You do it now. Very good. If someone is so tense, then in English they say, "I burned out." Do they say that or not? Do they say that in Europe? Sorry, I burned out. So, where did the burning come from? It didn’t happen to anyone. But that tension of our home, shop, and business is very tense. So you will get rid of this tension very soon. Do it in the morning. Do it in the evening. That is, you will repeat this Oṁ 11 times. And they will do this eleven times. 11 times when you sleep in the evening and 11 times when you get up in the morning. Your tension will be completely cured. And if there is more, then sit in the office and, before having breakfast, tea, etc., do these 11 times. Number one, these two things I am telling you practically. The second is talking. The second thing is that there is tension and stress. To deal with that, you see, there is a snake called Sarpa. Whose snake is it? It is Śaṅkar jī’s, isn’t it? Yes, it is Śaṅkar jī’s. Make it like this and put it on your ears. Now you will hear the sound of the sound of... When you are stressed, you can do this. You can do it 11 times. You will feel relaxed and relaxed. God Śiva says, "Now it is my turn." I am Īśvar Ānand. Now I have to be quiet. God Śaṅkara says, "You have to be quiet." So, Kuṇḍalinī, Cakra, etc., is such a big science. And this has been done through Yoga. Āsana and prāṇāyāma are good, but do that. So many, many sadhus, you called me here. And I got the blessings of Lord Śiva. Now, the worship of Lord Śiva will be done. And after this, whatever is ahead will be done. Om Sarve Bhavantu Sukhinaḥ Sarve Santu Nirmāyāḥ Sarve Bhadrāṇi Paśyantu Mā Kaścid Duḥkha Bhāg Bhavet Om Śāntiḥ Śāntiḥ...