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Śrīdīp Nārāyaṇa Bhagavānakī, Devādhī Deva, Deveśvara Mahādevakī, Satguru Svāmī Madhvarānjī Bhagavānakī, Satyasanātana Dharmakī. Good evening and welcome. Today is the first time for our evening program here on the meadow of our ashram. It is beautiful, with a very nice, clear sky. Welcome to all of you. Our subject, which we have already begun, is Haṭha Yoga. This morning we explained the different kinds of Haṭha: Bāl Haṭha, Tṛiyā Haṭha, Rāj Haṭha, and Yoga Haṭha. Each has its own power and meaning; each is significant. At the same time, in relation to the chakras—as I always say—there are immense chakras in the body. Each and every cell of the body is moving; it is a chakra. Our blood circulation is also a chakra; everything is. But we speak of the seven primary chakras; the eighth we count is what we call the Bindu Chakra. Including all this, we come to the point of heart yoga. So, the heart yoga, when we approach it according to the Kuṇḍalinī and the chakras, then we come to the mantras—the bīja mantras and the sub-mantras. These chakras contain mantras; these letters reside within the chakras we have: the bīja mantras and the sub-mantras. These, according to those chakras and the Sanskrit alphabet, number 52. These 52 chakras are according to Haṭha Yoga, which is also a Kuṇḍalinī Yoga. The entire Sanskrit alphabet is within the human body. In the human body, we call these letters Devanāgarī. Try to remember: Deva means "divine" or "goddess," and nāgarīk means "the citizen." They are the citizens of human consciousness. This alphabet resides in the entire being of the human body. And with this, we connect to what we were discussing last week: the Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. They dwell throughout our whole body, in what we call our chakras and our letters. So in every chakra there is an alphabet, a name. And it is not only these letters, but there is also what we call the goddess—we have to say God. Perhaps you can say something different, but it is divine. There is a balancing, a harmonizing force that keeps the whole body in equilibrium. So in this context, when we speak of a chakra—for example, we will come to the chakras in detail in the coming days, after we finish with Haṭha Yoga—there is every chakra, and there is the goddess. Now, in every creature, every vegetation, in every stone, in every water, there is God. Whether you believe or you don’t believe, if you don’t believe in God, it doesn’t matter for God. If you believe in God, it doesn’t matter. That God is God. And not in the way we often worship: one God, and a second God, and a third God. Everything dwells especially in our human body. If we see, for example, our palm, our fingers, the joints of the fingers—let’s say the index finger—and how we are folding it. Humans have brought this technology into machines that dig the earth, what you call a "bagger." This is exactly like the index finger, which has immense power that extends through the arm to the shoulders. If you have a problem in the shoulder, you cannot do this movement at all. Similarly, in every part of our body. But we call it the Svādhiṣṭhāna Chakra or the Mūlādhāra Chakra. You know of them, everybody, but you should read the Hidden Powers in Humans book. You turn the pages, you see the nice picture of the chakra, oh nice color, this and that, very good, okay. But after that, the whole book has many pages of writing, especially for humans: the human body, human mind, human energy, everything. If you don’t read and understand that, you cannot understand the chakras. So we should go very systematically. Look: when the embryos are in the womb of the mother, the seed comes into the body, but immediately—not only this time, but before that—it comes to the Bhūloka, and this Bhūloka is this earth. So again, the soul descends. Not only humans, but others also. A little butterfly dies, or you step on it. Its soul goes into space and comes back again. The butterfly may come as a beautiful, beautiful human body. This we must understand. That is very, very important. Somebody said, "No, it is stupid." Yes, stupid. When someone tells you it is stupid, yes, it is stupid. But how do you know that? Please, can you give me also the knowledge? He says, "What is this stupid?" No answer? Well, anyhow, it comes from space. These five elements are already there: earth, water, air, fire, and space. We are dwelling there, sometimes with this physical body, and sometimes we are in the astral body. So when it comes, then it is something like it is said. When, let’s say, a mother is with child, about six or five months, or two months. Now look at the difference between father and mother. The mother is going shopping. But the mother is giving all instructions to the husband: there’s a milk bottle, there’s a nappy, there is this, there is that, you know. She’s giving instructions to her husband, and the husband says, "Yes, yes, yes." But sometimes the husband says, "I know. Don’t give me instructions every day." She says, "It’s good, because every day is different, your child." Okay, go. So the whole process, which comes from the Brahma Loka or space, is not easy to come to this Bhū Loka. Only there, when we touch into the fire, air, water, and earth. That is, as we can say, you know everybody much better than me about this size or something. I have one chocolate in my hand, I want to throw it up, but it comes again down, and we know this is gravity. But a time will come after certain miles where the power of the earth or the water will get less and less and less. Then you are only in the sky. Whether it is true or not, people went to the moon, and on the moon they were on one leg like this and jumped very far. Like when we take a football, we put it down, and see how the football jumps—similarly, my dear. You know more than me, but similarly, the soul with the ātmā is above, so you cannot come back. But there is something called destiny; there is something that you have to come again down, so we are again on the earth. And on the earth, we are only in the air, but we are coming to these five tattvas. And then it is destiny or luck, so you come as a human, or a buffalo, or an elephant, or a tiger, or a snake. The body of the elephant is too big, and the tiny, tiny animal—what we call ants—also have life. Now, the soul, or what we call jīva, is no different in the elephant or the ant. For example, there is a big fire burning, but we also make this little dīpak, and that’s also fire. And in these matchboxes, there is fire also. No, there is no fire, but there is a fire. So the elephant and the ant, the ātmā, the jīva is the same. The pain is the same. The suffering is also similar. And when the jīva is gone out, maybe the elephant or the ant died. Then you can do what you want, because the jīva is gone. So we come down, and the process has already begun, determining what you will be—let’s say, now a human. And so we are as a human; there is again destiny. Someone comes as blind. Someone can’t hear; when he cannot hear, he can’t speak, or is disabled in many things. Or someone—that destiny didn’t mean that—then the jīva as an embryo will go out; it will die in the mother’s body or after. While getting birth, dying, so you will know everything happening. Why? Why did this child die? We are very sad. Mother cries, father cries, but that was only that much time for that person. So we have to understand that when it happens, of course, we cry. We are very sad. The mother is very sad. It is terrible because it is a part of our body. It’s like our own body pulled out. It is very sad what I tell you now. One of our disciples, a young couple, unfortunately brought their child to me, and he was in my lap—a beautiful child. We had a seminar, and then they went away, back home. What a terrible tragedy, an accident. And only this child died. The mother and father didn’t have anything. We know how it was. Really, for many days, I was also not relaxed. But that soul had only that much time with you, and then it will be somewhere else. So, my dear, in the body and the soul, how far will it be, and when will it come back again? This is also part of Haṭha Yoga to know. That’s it. So we say God, and many say there is no God, there is no form—only God. We also say God. But as the Bhagavad Gītā says, Bhagavān Kṛṣṇa gives the answer to Arjuna’s question: is the physical God good, or the Nirakār, only like a spirit in the sky God? So it is Sākār or Nirakār. Sākār is a body, complete. And Nirakāra is just space, we don’t know. Kṛṣṇa is very intelligent and very clever to give the answers. So Bhagavān Kṛṣṇa said both are good. Nirakār is good, and Sākār is good. But Nirakār will not give you an answer. Can you get an answer from Nirakār? But Sākār you can ask the question. You can ask me the question; I will say yes or no. But when I’m gone, then you will say, "My Swāmījī, please tell me the answer." I understand now. I understand, Gurudev. I will do it. But these are your own ideas. Therefore, it is said that both Nirakār and Sākār have to be there. And that’s what we call Sanātana Dharma, the living religion. All other religions have no living God. You get Jesus as a God or Holy Father, but after that, there is no more. Only we are the devotees. Even the Pope is a devotee of Jesus. Or the Muslims say there is only Allah and that Allah has no body, nothing. What is written in the Quran that they are reading and believing is that Allah is not here. And they will have no more God. It’s okay. They believe. All right. There is nothing against. Then also the Jews, and they also have not anymore. They are only going towards the wall. But there is no God that comes. Also, in the Sikh religion after Guru Nānak, there is no more. Buddha is also only Buddha, there is no more. But in Sanātana Dharma, there is the living God, and there are the two kinds of God, what we said: that is Nimitta and what is Nimitta and Nitya. Nimit means when really the whole earth is going away—all criminals, people will be, everything is killing. Then, in what we call the Yugas, God will come. Otherwise, nimit is the saint. We call the sannyāsīs, swāmīs, Master—so they are living. Why? You see, it is said in the Vedas: "Guru Brahma, Guru Vishnu, Guru Devo Maheshvara." So it is said, Guru is Brahma, Guru is Vishnu, Guru is Shiva. All are they—who? Your Guru. And your Guru is inside. If you say, "Oh, it’s not good, I don’t like that, he said this or that," then you have lost; you lost your human life, yes. The word "Guru" is more than anything, yes. So that is, and so it gave the nectar of the Guru’s caraṇāmṛta—from the toes of the Gurudev, the right toe, the second toe—but that many will not understand. If you remember that Jesus was drinking the water from the feet of his master, from his toes, his feet. Then, if you like this, you say, "Oh my God, this was not like that." So, if not like that, then you are lost. You have to come through that. Every disciple goes through the Master and becomes the master further. And so, my dear, our life is on this earth, and everyone needs protection. So every temple, every church, every ashram, everywhere there, there are masters. They are representing that God 100%, and that is more than this one. Krishna will come, others will come, and they will go. We are still living, we are working, we are meditating, we are praying, and we have this all here. But if you don’t believe, it’s your problem. And as far as more, it is called intellect; then they are only intellect. Then they are in intent. Intention. That is intending, turning. So you do everything, all signs, but my dear, you should see your God in your heart, your dharma, your masters. Otherwise, all will go like sheep and goats. So this is called Nirakāra and Sākāra. O Kṛṣṇa, please give me the answer. So Krishna said, both are okay, but as far as you are in the body, that’s good for you to have a guru, who can give you the answer. Nirakār, nobody will give you the answer. That’s it. So I made here this mystic fire. It was inside fire and outside fire. But when it was inside the fire, it was in my hand, and when I make the fire, it’s gone. As long as the flame is, and this flame has only limitation. But when this flame is gone, the fire is not gone. That again came to Nirakāra. So we are in that way, and that’s why Haṭha Yoga is learned and felt in each and every cell of our body. It’s very important, and then we can understand, and we are so far that we can say a very pure gold. It’s gold with some stones and dust, but as much as we hit it, it will become pure gold. So, this is what we said this morning: that mantra, so 'ham, or this is what we have in the chakra. Or this other mantra, there is do, haṁ, and śaṁ. Ham kṣam, that ham kṣam, and om, that is God. That then goes after that—the light, the energy, the wisdom, all good things are coming further to other chakras. Then, if it is very pure, there is no negative thing inside. Otherwise, negativity appears in your brain. So, from the toes of the master to the Bindu Chakra of your heart or head, you should know what it is. That is that nectar. And this nectar from the Bindu Chakra is not like honey, sweet. Maybe it is very bitter or sour. So, a person who is a haṭha yogī, who is making this with the tongue—Ujjāyī Prāṇāyāma with the tongue—and who pulls the tongue back... I have one friend, a Mahāmaṇḍaleśvar, and he showed me his tongue. In the Kumbh Melā, we were together, and every day he said, "My friend, come, I will make you perfect in your ujjāyī prāṇāyāma." Not ujjāyī prāṇāyāma, the Khecarī Mudrā. I said, "Oh, very good, but tomorrow I will come. I don’t know, he will cut, or my tongue is inside, and I will dream of this Strelky’s Park." But he said no, and he had no disease at all. And now he can eat for half an hour, one half hour. He can stay in this Bindu Chakra, and now he has only sweet. Before, it was sour, very bitter, many things. But he said after doing this mudra for half an hour... then he drinks one liter of milk, and some honey and ghee. He has to drink, but there is no problem, no diabetes, nothing. The whole body is very healthy. He is in Haridwar. Next time when we have Kumbh Melā or something, I can call him here. Yeah, when we all go, it takes a lot of money. So, only we can bring him here, but we will only listen and see how he is doing. Otherwise, your parents will say, "My God, what have you done with my child?" But really, I can bring this Swāmījī. Should we do it? Okay, you will give him an aeroplane ticket and, of course, some dakṣiṇā. I’m not joking, it’s really yes. Thank you, so we will do it. And it’s not only here; people will come with cameras for the media. Oh my god. And then this media will go to other countries. And the Swamījī, he will stand there, he will make the demonstration. And he was also the master of Rāmadeva, yes, he was together anyhow. So these are our chakras in the body. So that is "ham kṣam" or "so ham," and in the middle is "om." So this is so ham, this is one chakra, the Ājñā Chakra. And then further goes what we call the yogī, the haṭha yogī. Further, we will come to the Haṭha Yoga. So, beginning with, let’s say, neti. Neti means cleaning of the nostrils. And it has its training, very good training. Many of you know, some of you don’t know. So early morning when you get up, before eating coffee and etc., go to the bathroom, then with one beautiful vase, the loṭā, and there is one pipe. And you put the water in the pot. And this water should be a little more than your body temperature. And we will teach you. So water goes up in the left nostril and goes out with the left nostril. I did here in the Czech Republic, and one doctor said—or maybe even in Vienna—"It is impossible. What does this Indian mean? What does this Indian mean? That automatically, water goes from the right nostril and comes out from the left nostril?" Yes, it was in Vienna. Don’t think like this. It’s stupid. It’s hocus-pocus. Don’t talk such things. Again, this is my disciple. He went there and he said, "But my master did, and I can show you." If water goes up, you will die. But he said, "But my master saw me, and I can do it." So one day he brought me. He said, "I don’t play with little children." But again he came, and then he put the heart like this, and water was coming. One half liter of water was running through. He said, "It is some kind of, it’s not true." So other water went, then he was really looking very dark. Then he said, "But he can also bring water from the mouth outside in nose; he will die." No, he will take water, and it will... come through the nose, out learning, talking. This, then he said, "Then I will learn." He became my good disciple, that doctor. So the neti: there is jal neti, then sūtra neti, then also neti in different forms—for some disease or something, some oil, a little bit, or milk, something like this. But after that, you should make kapālabhāti. All water should come out. Moving left, right, water comes a lot. If you will not clean all nozzles, then you will have a headache. Then you will have some problems. Therefore, you have to completely clean again; there should be no water inside. And if you do the Jal Neti, at least four hours you should not sleep, so before going to sleep, don’t make Neti, never—only morning. So this is called Jal Neti, and Sutra Neti, and the air Neti. This is also netī. Tomorrow we will come further. It’s called the dhautī, also cleaning the whole body. So, that is how we clean this. So, those who have a problem after eating, something is coming out, or very bitter burning between our chest—this Sutradhāti or Jaldhāti—in two days this problem is gone. The gastric problem is gone. Don’t take the medicine. Don’t take the tablets. It is definitely in two or three days your gastric problem is finished, so we will come tomorrow. In this technique, we will get to tomorrow, Haṭha Yoga.