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Devadideva, Deveśvara Mahādeva, Ārādhya Bhagavān, Śrī Dīpa Nārāyaṇa, Mahāprabhujī, our holy Gurujī, Svāmī Madhavānanda Purījī, and all our spiritual and great saints, the lineage of our Ānanda Purījī till now—they are all great saints. We are very happy that we have our great saints. I welcome all of you. I am very happy to see you. It has been about seven, nearly eight months since I was last in Europe. But every day, many of you send me messages and ask many things. In that way, we were all closed and connected in oneness. Not long ago, it was very hard to get a message even from the next village. One had to walk or ride a horse. But in modern times, humans have gained immense knowledge through science. We can speak immediately anywhere over great distances through the telephone. Thanks to technology, people have a lot of progress and knowledge. Because of it, we can talk from one end of the world to the other. So we were very close; we were not far away. This is something great which we humans have. God did this for us. In ancient times, this ability existed only with some great yogīs, sādhus, masters, or gurus. They could send a message from a far distance through their mental technique. Only those great masters could send a message further to a disciple, though the disciple might not know. The yogīs knew where and what was happening. There are yogic techniques; if one perfects them through learning and practice, then one could also send a message to the Gurudeva. Then you can send or receive a message from the Guru. Not everyone can do this; otherwise, they might bring negative messages. Now everyone has a telephone and can bring every kind of message, which could create something negative. But the masters, the gurus, the yogīs, they send a message so that if there is something negative, it will be purified again. All of this we have within ourselves. The whole machine is in our body. The whole science is within ourselves, but we do not know it and we cannot access it. Still, we cannot create a living human or animal; they are making things from machinery, but that is not what we need. The yogīs are very happy and very free; they need nothing. They do not even care about God, so may God come to the yogīs and sit beside them. And God also does not need what the yogīs might need. It is oneness, both then and now. But we cannot achieve this; we are dependent on electricity, on batteries. Through our techniques of yogic practice, that power develops within our body. For example, our Kṛiyā Sādhanā—you are practicing all Kṛiyā Yoga. Many people have done it, and many have not, but many are on the right path. Yoga is not only physical exercises. Of course, it is said the body is nothing, but without the body, all is nothing. This is a limited machine, the body. Whatever you or we would like to achieve in this time, in this life, we can attain this perfection if we are not longing for something, if we are not bringing that oneness with all creatures and humans. Without that, we cannot be successful. How does a yogī become successful? We have to come to the Haṭha yogīs. If we can perfect Haṭha Yoga, we can be allowed to achieve something easily. There is no evidence they want anything. "I am not longing. Where I am sitting, I am sitting. Where I will go, I go." Within that power—and that power is with us—it leads us to the whole universe: Haṭha Yoga. We have what we call now the Four Yogas: Karmayogī, Bhaktiyogī, Jñāniyogī, and Rājayogī. These are only four, but there are more. Yet they are all one. We are only dividing them. There are two kinds of karma. One is karma within our body. Our body is covered with our skin, and all the different machinery in the body is within ourselves. Automatically, they are repairing the body. But if we are using it the wrong way, then we cannot control what is disturbed within. From inside, we can again control and restore it. So our inner technique has the capacity to bring something which is not in the body from far, far away in this world. This technique has the ability to draw into our body even something that is far, far away, anywhere in the whole vegetation, anywhere in the five elements. The five elements are the tools for our body. In that, a haṭha yogī is seated within our body, not outside. If we can be successful in Haṭha Yoga, we have achieved everything—if you can practice heart yoga. It is said in Haṭha Yoga that the kind of Haṭha Yoga we are not using, that you have to give up, is from outside. But the other, the right one, is within our inner self. There is one very nice story that our holy Gurujī often told. It explains: what is a haṭha yogī? When that kind of haṭha yogī achieves his state, then all the gods cannot do anything. If you reach this level of haṭha yogī, no god will be able to do anything; they adore the haṭha yogī. There was a story in a little village like Strelky. There was a graveyard about one kilometer away. Now a big city is there, and the graveyard is in the middle of the city. A person had died, and they burned the body in the cremation ground. The whole body had to be burned. All the people waited until everything was burned. They put the fire together and made a praṇām to Agni Dev, the fire. The ātmā of the person who passed away, and his whole body, entered into the Agni, and the fire came. People returned to their village. Around eleven o'clock at night, everyone was sleeping. It was very cold, like winter, with a little rain. On that day, Bhagavān Śiva and Pārvatī went for a walk. It was approaching midnight. Śiva said, "Pārvatī, what will we do at midnight?" Pārvatī said, "My dear, it’s midnight, a very peaceful and beautiful atmosphere. Let’s go for a walk." So Śiva and Pārvatī went for a walk from one village to another. They came to one village and went about a kilometer out. Pārvatī saw a fire. Śiva said, "It doesn’t matter, let’s go." She said, "No, I want to see why there is still a fire at midnight." They were about 30-40 meters away when they saw a Haṭha Yogī sitting there, cooking his chapati. He put all the spices on one chapati and was frying it on the fire. That Haṭha Yogī had no dress, only a dhoti, and a triśūla. His great hair was tied up. Pārvatī said, "My Lord, who is sitting there near the fire?" Śiva said, "Let’s go." She said, "No, I want to see." He said, "No, better that we pass by." She insisted, "My Lord, I want to see why this person is sitting there with no dress, making a fire. It is cold, and snow is falling." Śiva said, "Let it be." Pārvatī pleaded, "No, please go and give him something. He has no hut, no dress, nothing to cook. He is in the graveyard, Śiva. He is your devotee, worshipping you day and night, and he has nothing. You give him nothing. There are some people who don’t even take your name, Śiva—they are dancing, taking drugs, alcohol, and have lots of money. You give so much to them. Please, can you give something to that man?" Śiva said, "This is not a man. He is a Haṭha Yogī, a Haṭhayogin." Pārvatī asked, "Can I see him?" Śiva said, "No, no, no. If he becomes angry, lady, what will you do? Can I bring you home? It is better not to. He is always praying for you, and you have not given him even a little place for cooking? Why don’t you give it to him?" Śiva said, "Pārvatī, please don’t talk like that. He will not take anything from me, and you will see that I will feel humiliated." But women are women, you know. When a wife wants something, a man has no power. That is called Śakti. Shakti means power—like petrol and engine, they are all power. "Please go and give him something," she urged. Then Śiva said, "Hide yourself behind a bush, stay there about 20 feet away." Śiva, with all his adornments—his cobras and his triśūlas—appeared in front of the Haṭha Yogī. The yogī was frying his chapati, very thick and nice. Śiva came before him, but the yogī did not look up; he kept looking at his fire and chapatis. Śiva said nothing. "Who are you?" But the yogī did not look at Śiva; he was happy with his chapati. Śiva said, "I am Śiva. Who are you? A Haṭha Yogī?" Śiva asked, "Why are you here?" He got no answer. Śiva said, "I want to give you." The yogī replied, "I am not a beggar. Who said? I am a Karmayogī, a Haṭha yogī." Śiva said, "I would like to give you. When did I say you begged from me?" Pārvatī, behind the bush, felt her hair standing on end. "What will happen to my husband?" Then the yogī said, "Who are you?" "I am Śiva, the whole universe. Why have you come here?" The yogī said to Śiva, "Why did you come to me?" But still he did not look up. Śiva said, "I will give you all." "I am not a beggar. I am the Haṭha Yogī." Bhagavān Śiva said, "Yogī, I cannot go without giving. Whenever I come, I give what you want." That Haṭha Yogī, looking at his chapati, finally said, "If you want to give, then give me this: go away from here." He did not look at Śiva. Śiva said, "Namaḥ Śivāya." Pārvatī put a finger in her mouth, biting her teeth because she did not want to speak. "What will I say to my husband?" They went away. After 100 meters, Bhagavān Śiva was walking, and Pārvatī was trembling as if falling into cold water. Pārvatī said, "My Lord, I’m sorry." Śiva said, "Don’t worry. But I told you, my darling, don’t argue with the Haṭha Yogī. Come on." Jor manachal sangh mere toya aatham bhed batavat hai. Ātmā veda vatāvatahe, ātmā veda vatāvatahe, atacoraṁ manajāla saṅgame re. Toya ātmāveda patāvatahe, chedādikāvatahe, yo yogī dhyānadhāratahe. Parā pāra nahī pāvatahe, yogī dhyāna dharatahe. Parā pāra nahī pāvatahe, aṭa jodam manāchal saṅgā. Mēre toye ātmā veda patāvatahe, aṭa jodam manāchal saṅgā. Mēre toye ātmā veda patāvatahe, toye ātmā veda patāvatahe, ātmā veda bhatāhe. Achor Manāchal Saṅgh Mere Toya Ātmā Vedābhatahe Śrī Devapurī Jī Guru Pūrṇam Iliya Svāmī Deepakko Darśanahe Śrī Devapurī Jī Guru Pūrṇam Iliya Svāmī Deepakko Darśanahe Atta Choram Manāchal Saṅkhaya Atta Choram Manāchal Saṅkhaya. God bless you. Om Shanti. There are many different sādhanā practices, and one is called Haṭha Yoga. There are different kinds of Haṭha Yoga. The first haṭha yogī is a small child. When that child wants to get something, he will get it. He will cry and cry until the parents give him a little toy, and then the child is happy. So, the children’s hut: we should not let them cry and cry; we can give something so the child forgets one toy and moves to another. But other children do not want this. When he is a little bigger, he may cry for three days: "I want ice cream," and the parents say no. But he persists. That is called Haṭha Yoga. Finally, the mother will tell the father, "Please give him something and get rid of him." That is the first Haṭha Yoga. The second is women’s. Sorry to say, when females want something, it doesn’t matter how, they will get it. You see, the husband cannot win. It could be for good things, not bad. This is the second Haṭha Yogī. The third is a yogī. That yogī who becomes a Haṭha Yogī will come and go to God. He will ask questions of God. If we come to God, we become... but a Haṭha Yogī will go to Śiva and say, "What do you mean, Śiva?" Yes. That’s the third yogī. So: Bāla Yogī, woman yogī, and karma yogī—not haṭha yogī. So, the haṭha technique is good. It does not mean you are asking for others. No. When you want to master nauli, you will get it—one day per week, one month, one year, two years, three years—but you will come to what we call Agni Sāra Kriyā. Yes, right and left, and all techniques like this, and sarvahitāsana, and baddhikoṇāsana. Baddhikatupraṇām is a very powerful practice; we will learn that. So, haṭha yoga means not negative. Haṭha yogīs will not do wrong. If someone asks something, they will give the answer. They will give it, for they have that power. That is Haṭha Yoga. Later in this seminar, we will practice Haṭha Yoga. We begin today; we have already begun. What is the first step? Sit nicely for one hour without movements. Then the Master will say, "Okay, so you will see how your sādhanā will become perfect." You know, there is a haṭha yogī and also the bodybuilder. You know how much he suffers. The muscles grow bigger—that’s Haṭha. He wants to lift many kilos, to press how many kilos on his chest, but he or she will lift it. That is a Haṭha yogī. You will achieve, but not today. It takes time. That is called Haṭha Yoga. That Haṭha Yoga is very, very powerful. So if someone wants to write something, he will do it. Practice, practice, practice. If you want to achieve, then have willpower—that willpower. Therefore it is said: in your body, in this Heart Sword Yogī, there are only these kinds of elements, but I am above that. And therefore it is said, let’s begin. Satguru Swāmī Madhavānandajī Bhagavān kī Satya Sanātana Dharma kī.