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Oṁ. Oṁ. Oṁ. Nārāyaṇa Bhagavān Kī, Devādhi Deva, Deveśvara Mahādeva Kī, Satguru Svāmī Madhvanājī Bhagavān Kī, Satyasanātana Dharma Kī, Oṁ, Oṁ, Oṁ. It is a beautiful day, a full moon day. It is rare for such a day to fall on a Sunday and Monday. The Sūrya and the moon are complete, both sides are balanced. This is the day of sisters and brothers, so remember your sisters, no matter where they are. We know of Mother’s Day, Father’s Day, and now they say Husband’s Day and Wife’s Day. But there is no separate day for husband and wife, because Mother’s Day and Father’s Day already encompass that. Of course, there is a day for the husband and wife together—that is the day of their wedding. Similarly, there are many days we observe and worship. There are weekly and monthly days of worship. In different countries, there are different kinds of festivals or ceremonies. Sometimes it is for everyone together, like Christmas Day. Similarly, we have the day of the light of Bhagavān Rām. On that day, everyone lights dīpaks. That light was not from wax, oil, or ghee; it was Bhagavān Rāma himself, from a very ancient time. After that came this Kali Yuga, or the time of Bhagavān Kṛṣṇa. On the day Bhagavān Rāma returned, there was light everywhere in his palace and his entire country because thousands upon thousands of people came to see God Rāma, even in the evening, so they lit lamps. Now, about 2,000 years later, Christians also put lights on a tree. Even before that, there was a tradition of bringing a big tree from the forest and placing it in the middle of the village where all people could gather. That tree would stand there for nearly fourteen days or a month. There is a long story about this. On the holy day, they kill the devil. People come dancing and singing, then they burn the whole tree. Beside it, there is another wood branch from a great saint. That too is a very big festival in India. Likewise, everywhere in the world, there are some kinds of festivals. People worship good things as God, but they also make festivals for negative things, like devils. In this way, humans create festivals to bring everyone together for happiness, joy, meeting, and eating. Long, long ago, there was a king. There was a lady, and someone told the king she was very beautiful, saying she was the best woman for him. At that time, if people wanted something, they would simply take it. Everyone was very sad. The king said, “Tomorrow morning, call that girl or woman.” They asked, “Oh God, what will you do?” He was always very sad. But she was a very intelligent person. She said, “Don’t worry.” She came, having dressed nicely. The king came forward to say hello and said, “Come in, please.” She said, “Wait, please. I want to make a trade on your hand.” The king was lost in different thoughts. She said, “I will come into a step in your house. First, I want to give you this.” So she tied a rakṣī thread on his wrist. The king asked, “Very good, what is that?” She said, “This is a symbol of a sister putting a thread on her brother.” It means you treat your real brother and real sisters with love. When a sister puts this thread, the brother has to give her something, depending on what he can give. The king said, “Really, you became my sister?” She said, “Yes, my brother.” So the king brought lots of jewelry, gold, etc. He respected her, brought her into his palace, and there was another wife of the king. She came running and he said, “This is my sister-in-law.” They both hugged. He also gave her many nice dresses and, with great respect, sent her back to her house in a chariot with two horses. He gave her the chariot, the horses, and said, “My sister, every time you come, this is your house.” He gave an order in his kingdom that every sister should be worshipped by her brother, and the sister should come. If the brother is little, she gives blessings and the sister gives something. If the brother is older, he will give her many things. It means they become as brothers and sisters. When they are brother and sister, of course they will not say, “I want to marry you.” On that day, it is said all should be like brothers and sisters. Who is going to marry? Only those who are wife and husband. The rest, whether your elderly brother or young brothers in your village, your whole village is like your brothers and sisters. That day began on this full moon, at this time of Śiva. Today is the full moon day. Monday is Śiva’s day, and this is the day when it should be raining. So it happened today like this. Yesterday, all the little children made this. You should know that if someone is beautiful, it doesn’t matter. If you accept someone as a brother or sister, then after some days, months, or years, if you say, “Oh, you are so beautiful, we want to marry,” it is a sin. You should not do that. At that time, women and girls were worshipped more. Now it is not like that here, but still this festival remains today. So in many countries everywhere, there is something very good. This means we keep our traditions, our countries, our people, our villages, our men and women—all peaceful, harmonious, and respectful. In one village, you are like a sister and mother. That’s all. Now it is different. At that time, in a village, they would not marry a boy to a girl from the same village. It was known in which tradition they should marry. Kings would marry from families of kings. Many people were like this. Now we call it caste; otherwise, it was people from this generation or something like that. It was very peaceful and good. So today is the day of brothers and sisters, and it is also the day of Śiva. This is the end of this month. Now we are all worshipping. Many people worship the banyan tree. Also, another tradition is for people, mostly women, to worship. Because she is the mother and she is very holy, she will choose the husband for you when you go round and round and make this trade. Like this, there are many other festivals everywhere, in every country. But we have much more of that kind of spirituality. Everything is God’s, everything is from God. We worship trees, snakes, cows, tigers—many, many, all. That means to keep everything in nice traditions, in nice moments everywhere, and to take care. There is also worshipping on a wet day. On that day, they put all grains in the forest or field. There are three or four times, which we call ṛtu, in which we know what kind of vegetables, fruits, or grains to grow. The same is said for eating: eat that kind of food, those nourishments, according to the season. Otherwise, we think we like everything very good, but it should be according to the season. Then we will be healthy and have the best life to live well. God has given, in these seasons, certain kinds of vegetables, trees, and fruits. When it is very cold, snowy, and frozen, what kind of food should we eat? Which fruits do we have? There are none. If you eat a cherry then, it is not good for your body. Many things are like this. So we should eat according to our time, what God gives according to the season—that kind of vegetables, grass, many things. Now, we eat whatever we like, and we get it, and that’s not good. We are here in the cold, now we are in hot time, and in Australia it is very cold. So they should not take food from here; these seasons are not from Australia. We bring it here and eat. If you want to eat like that, then go there. Stay there about ten days. Don’t eat that food. Then, slowly, your body will adapt. Then you can eat. You know what we call white sugar? This did not exist about 200 or 300 years ago. We have lost many things. At that time, it was not possible to bring vegetables from Australia here; they would spoil. But now we say, “Now it’s good, we eat fresh food like this,” but our body inside does not accept it. That’s why many diseases are coming now. In Prague, it is a big city. How many hospitals are there now, and how many were there 150 years ago? How were the people then? How many are ill now? Even with many hospitals, we are very ill. Cancer is in everybody. They are not affected in a different way; it is okay, but now this is because of the food, Maris. So we can try one thing: we should wake up and eat what is right and what is not. In that time, there were certain kinds of vegetables we could preserve in a cellar. There was no fridge; now we have a freezer. This is not healthy. Definitely not healthy. Whether you believe it or not, one thing we can believe is how ill we are. What about our joints? In different parts of the body, the joints are affected, and that is also from nourishment. Something is affecting our blood, kidneys, and all organs in the body, from the kind of vegetables and things we are eating—slowly, slowly, not from today to tomorrow. There are things that can kill us within a few seconds. Anyway, in yoga, first we have to work, move our bodies. Farmers who work in the field, men and women, see how healthy they are. So for us, yoga first is that we need movement. Āsanas, whatever we call āsanas, are the movements we do. Through movement, our body becomes healthy again. Then comes what we call prāṇāyāma. Actually, more time should be taken for prāṇāyāma, but we do only a quarter percent, or maybe less. Yoga practice is what we have adopted in India. It is what we call yoga in this pram, what we call Sarvahitā-āsana. It doesn’t matter; everybody should do it, no problem. If we give it to them, they should do it. Mostly, all big yoga school centers call it Sarvahitāsana. You are here as practitioners, and someone would like to teach yoga, become a yoga teacher, etc. What we do, we should not go towards very difficult exercises. What we do is for young boys and young girls, in their time. It is definitely very important and very good if we can do headstand. But if we have not practiced, we could, but then we gave up. Otherwise, many elderly people practice śīrṣāsana. Long, long ago, I saw everybody; Holi Guruji practiced early morning about ten minutes of śīrṣāsana—about two, three, four minutes like this. Sarvāṅgāsana is also beautiful. Sarvāṅgāsana means “for all body,” everything. Sarvāṅgāsana is a position suitable for all parts of the body. The yoga postures, or āsanas, are eighty-four. You know that. So, 84. From these 84, we call this the 84 million, the animals. There is one, for example, it is said… And how many thousands is this? That is, for example, it doesn’t matter which country humans are from, but they are all one human. It doesn’t matter if you are European, Chinese, or African, etc. Only human is human. Also, what we call animals—from tigers to the little kind of cat—all these kinds of animals are in one line. And the birds, which kind of birds? For all humans, that’s one. All humans are that one. Someone told someone, and also one magazine said that the first human was developed, born, or was near the Himalayas where Śiva was. So all this, what we are doing, our postures, our āsanas—what we are doing, we should take out and which we should take. After we learn this movement very much ourselves, then we sit like flying. That is what we are telling. What is that? Haṁsāsana. It means all creatures which could fly. That’s one caste. And then there are different kinds of animals, like snakes. So we have Vajrāsana. Do you know Bhujaṅgāsana? Have you any more hands up? Bhujaṅgāsana? Yes. Thank you. And what is the Bhujaṅgāsana? Cobra, yes, and it is also called Scorpio. Yes, Scorpio. Do we have the Āsana or not? Hands up. Okay, and many don’t know. Can you tell someone what it means, how it is? Or is someone from us able to practice? We are not a Scorpio. Who? Okay, come then. Yes, come with me, here in the front, now please, thank you, slowly, slowly, yes, very good. So, all in yoga, the yogī said that we take all kinds of creatures, and according to that, we should make in our body. Some said that there are eighty-four different kinds of these creatures. And if we practice these exercises, some yogīs said, please, then in this life I will cross my 84 generations, like these creatures. I go above them. There are other postures, which are other ones, which you know. Somebody tell the name of your āsanas. Śīrṣāsana, śīrṣāsana is a tree. The head is here, the roots, and our legs are up. But also we can say, because śir is head, so we are on the head. There is one—I got one—you can make a joke, or you can make something one should not do. It wasn’t long ago, about 1978 or something. At that time, this country was Czechoslovakia. You know, since 1973, I was coming here. Anyhow, there was one man, he was about 70 years old, perhaps, and they were all practitioners of yoga. Yoga in Czechoslovakia, or in this part, has existed for about even maybe 1,000 years. So don’t think that we are now 50 years here in this world of yoga and dead life. Anyhow, that was… still his friends are here with me, they also got a little old, elderly, and he was doing śīrṣāsana. He said he’d do about 10 minutes, 20 minutes like this. He was doing it in the morning; his wife was not practicing with him, but she respected him. Then, when she saw me, she was happy, relaxed. One day, he told his wife, he said, “I want to do, I will make, how far we can go competition,” and I think about… forty seconds or minutes on the śīrṣāsana, and then he fell down like a tree. The ambassador came, and they took him to the hospital. Doctors came, and they made him healthy again. And she said, “What have you done, Mr. So-and-so?” I did Sarvahitāsan. The doctor said, “What is the Sarvahitāsan?” Śīrṣāsana. What is the śīrṣāsana? What is doing that? Is it standing on the head? Doctor said, “Oh, very good. But God gave you two legs to stand, not the head, no? God gave two legs to stand, not the head to stand.” So one should not overdo. One should not overdo anything. Therefore, the practice should be peaceful. In our "Yoga in Daily Life" book, everything is written from beginning to end: the name of the āsana, how to do it, how to breathe—inhale or exhale—how to move, how long it should be, and what to do after. Everything is completely written in the "Yoga in Daily Life" book. Many people call it our Bible. All my teachers, the Yoga in Daily Life teachers, still have that book. When they go to teach yoga, they take the "Yoga in Daily Life" book with them and teach from it. We begin with Sarvahitāsana, which is the first part. We have eight different kinds of āsanas, which should be done step by step, slowly. One should practice each chapter for at least three months. As we go step by step, the breath becomes very, very important. In the breath, we call it prāṇāyāma—the practice of prāṇa. "Yama" means practice, exercise. What kind of exercise? Breathing. The breathing is also very, very important; otherwise, you may become only mentally a yogī, or develop heart problems, lung issues, and so on. So prāṇāyāma is most important. But first, we must practice the physical movements. In the beginning, we do Sarvahitāsana to warm up the body. This is called body warming. Some people warm up by jumping and running quickly, but we say to move slowly, not quickly. Quick warming is not good. Inhale slowly and then move a little bit. Not like getting out of bed and running. My heart says, "Oh God, one should never do that." We warm the body very, very smoothly. Then we do the āsanas continuously. This means body warming and also movement for the joints, organs, and many parts of the body. Then we can take in more oxygen through our breath. We learn how to take the breath in and out. We get good oxygen, but we take in water from outside which is not clean. So prāṇāyāma is the course. If you do this prāṇāyāma course, it may take five months or a year. Then you will see what happens to your body—ailments you call cancer, or tension, will be no more. Prāṇāyāma means working with the prāṇa. First, how do we hold our hand? This is the first step. In our prāṇāyāma, we use the five fingers. We shall use two fingers because they are the tools for Iḍā and Piṅgalā, these nerves. Many people do it incorrectly, and then the breath does not flow out properly. That is not good. So two fingers are held to balance Iḍā and Piṅgalā, these two nāḍīs. Second, do not do prāṇāyāma for just two minutes or one minute. You should do it for at least fifteen to half an hour. If you do it, your shoulders may become sore. Therefore, we should all have a support stick for āsana or prāṇāyāma. In the beginning, everybody does like this. Because our body needs support, we use this. Someone made it, and it is very good. We rest our elbow on it. Now, if we hold these two fingers correctly, it is very good for Iḍā and Piṅgalā. If not, we go like this and like that, and here is the support. Then we use the ring finger for the left nostril and the thumb for the right nostril. So when we do prāṇāyāma, we block one nostril. Many new people do not know about yoga; they do not know. One might think to put a finger in the nose like this, but it is not correct. Secondly, when it is like this, we are blocking our breath with three fingers. We have two nostrils, left and right. The right thumb is for the right nostril; press this nostril slightly. Not forcefully—very gently. The ring finger presses slightly on the left nostril, and this is on the side a little. This is very important, and many, many people make mistakes. Even in schools and colleges teaching yoga, they have not learned this properly. They teach about Iḍā, Piṅgalā, Suṣumṇā, and Kuṇḍalinī Śakti, Kuṇḍalinī Prāṇāyāma. After you finish, you can put the support here and meditate. It has many uses. Sometimes it is for the back. Yes, it does not go. Everybody asks, "What are you doing?" Do it slowly. If you feel your body is a little bit scared, be very gentle. We do it slightly like this. Very good. Sometimes when listening, and Swāmījī is talking too long, we can relax with it. Otherwise, all the time Swāmījī is talking, so this is the very best one. Or sometimes on this side and that side, you feel a stretch—very good. We are supporting this side. Finished three, four. So this is very, very good. Regarding prāṇāyāma, we see it. If someone is snoring, you can tell them this is very powerful. There are many, many activities in this program. Sometimes one of our knees is very sharp; then we put it like this under our knee. Now, no problem. Yes? So there are many, many uses for this in prāṇāyāma. When you go to yoga practice in your room, you should take this with you. Your teacher will give instructions, and you take prāṇāyāma like this. After this long practice, you put it down and are relaxed. Sometimes they put it under the armpit, and we are holding like this. So this instrument can be used in many, many ways. That is called "Jugaad." Do you know what Jugaad is? The American president went to India and sent his people to see what kind of technology is in India. Four Americans were searching everywhere for techniques—how they work for the forest, gardens, or all kinds of work. Then they were stuck in Rajasthan. It was a beautiful American car. But in India, there was no proper road, only sand. The car was from the American ambassador. It was about eight o'clock in the evening; the sun had set, there was no light, and the car could not move. A person was walking by. The Indian said, "Can I help you?" The American said, "Yes, thank you, but you cannot. We need a workshop." For this car, they needed a workshop about 300 meters long. Was there no technician? He said, "Yes, there is one man. He repairs bicycles." The American said, "This man does not know how to repair a car," but the Indian insisted he would repair it. They were laughing. The Indian went about 100 meters away to a little village where a man was working on a bicycle meter. He sent for him. He was an engineer, but he had only two instruments: one hook, that is all. He asked in his language, and they replied in American English. "What is the problem?" The American explained. The engineer asked, "Do you want your car to take you to New Delhi?" "Yes." He said, "Sit down." He had one little tool. He opened the hood, looked here and there, did something like this, and closed it. Very good. He took the car and drove away. The Americans stood there, saying, "Where is our car?" But he came back at high speed in the sand, turned, and showed them the car. They said, "Thank you. We are thankful. What money can we give you?" He said, "We do not take money from anyone. You are here; you are my guest. I did it. Hurry home. Bye bye." They asked for his photo and name. "What is the technique you have?" "Jugaad." They went to their ambassador and telephoned the Indian ambassador in America. "Can you please tell us that our American president wants to know about your techniques, especially Jugaad?" The ambassador said, "I cannot give you that. Only our prime minister can." This president asked that prime minister: "Your technology is very good. This one is called Jugaad. Please, what is the technique? Can you tell us?" The Indian prime minister said, "Mr. American President, I can give everything, but Jugaad I cannot give you." They said, "But we looked up and down, four Americans, and found nothing. He fixed it in two minutes, in one minute. He looked in, tinkered, and was gone." So this is Jugaad. And this is a yogī's instrument. You will see many yogīs at Kumbh Melā walking like this. So, one holy Gurujī said, "One in all and all in one." Yoga training, practicing our Yoga in Daily Life as we teach you—many of you have been practicing already three or four years, and now you would like to become a yoga teacher. If you want to become a yoga teacher, you have to learn this. Therefore, first we should know Śvāsādhāraṇā. Śvāsādhāraṇā is one part of yoga: Śvāsa-prāṇāyāma. If you can learn this Śvāsādhāraṇā Prāṇāyāma, you will know when you will leave this body and go to the universe. Also, if you go out for very important work and want to be successful, you should first observe your Śvāraprāṇāyāma. There is also Durgā. You can say this is Durgā. Should I take my dargāh out? This is also my Jugaad. Do you know the Jugaad? Perfect. Now, you should know from which nostril your breath is flowing. We know our nostrils flow, but for certain seconds or minutes, one flows, and then it goes to the other. Sometimes both are flowing. That is called Iḍā, Piṅgalā, and Suṣumṇā. When is Suṣumṇā flowing? Mostly in the Brahma Samaya morning, before sunrise, for one and a half hours. Is that not very beautiful? Now, hold your hand like this. How long is your nose? Everyone has a different perspective. How long is it from here to there? But you have to sit straight. Otherwise, this prāṇa will go into your toilet. Yes. So now, from here to here—that is the length of your face. Everyone is exactly as they are. This is your measurement. It is not mine. I did not measure it. Did my mother? I do not know how she did it when I was in her stomach. So from here, this line, to your chin. From here till here. But those who have no hair here, please do not go there. Then you have to go like this: one and two. Bindu Chakra, yes. So this is it. Do you understand? Hey, do not sit like this. Everybody has to sit straight. Yes, where is my Jugaad? It is gone. Right side, left side, second side. Okay, here. Do not run away. Now put your hand here. Hold your nose from here to your ear. This is the distance. Hold your hand like this. Now slowly exhale from both nostrils and see from which nostril more air is coming. You know? Do not go like this. Your nose is not like this. Destroyed? Yes. Take a tissue. Do you have tissue? Okay, so you put it here. Now see, close your... any... but I close it, my leg, right now, still. I will let my air flow, but it will not go away. No, it is not going here. Now I will hold here. God decided my breath is running here. Yes, and now it is like this, now coming together, running all the time here. Then you take your prāṇa. So when you have a very urgent matter and you have to do this, you should step in front of your room door and then say, just to feel it, do not take this. You see, you can just make it like this. Look at the water here, clean, see where it is going. So you do not need this, then you do not need the Jugaad, okay? The view, "I do not pay you, I will not give you to my dog," is okay. So, Svara is up in glass. Assume now either the left nostril (Iḍā) or the right nostril (Piṅgalā) and Suṣumṇā. That is the one varying from there. These are the most powerful nerve systems. But more powerful is the prāṇāyāma nāḍī, called the Vajra Nāḍī. Vajra is iron, so this iron is strong. You know, sometimes now they say the German Prime Minister, but she is not a prime minister. What do you call them? Chancellor. The German chancellor is a very strong lady. So they said, "She is an iron woman." Similarly, Iḍā and Piṅgalā are good, but more powerful is our iron nāḍī. Now, how will I move you down? That is what I was asking. Vajranāḍī, and this is down. Ah, you will be like that, like that is down. Yes, Vajranāḍī. You see, I will just tell, "Hey, wake up, slowly." All nāḍīs will go there. Say, "Swāmījī, I do not want this." So, I will tell you after. So, yoga, practicing āsanas, prāṇāyāma—this is a Jugaad. That Jugaad does not last long. It is only once in a while. But what you are doing in daily life, that is yoga. That is the kind of yogī you can see. Āsana and prāṇāyāma are part of it, but there are many other techniques we need. So, prāṇāyāma, śvāsa nāḍī, and the śvāsa nāḍīs we have to learn. It is a big book. Do you want to learn that? I made it once, and people say, "Swāmījī, it is so complicated." It is not complicated. It is like a computer. And I do not make the computer, so I do not know what it is. So let us continue this evening. But you have to remind me, you know. Do not put me into the Jugaad. So, Iḍā, Piṅgalā and Suṣumṇā. And this Iḍā, Piṅgalā, Suṣumṇā—now, it is only, I made you one line: one, two, and three. That is all. It will come further. So, do you want to become a yogī, or are you only coming for nice things here, nice vegetables, very good chapatis, and Swāmījī, and that is all? No. If you want, my Gurujī has given me the knowledge even from there to here. There were not so many telephones, but Gurujī gave it to me. So I do not want to say further. But our science, higher yoga, Yoga in Daily Life, paramparā—you have to go in the tradition, and that nāḍī you should call the Alaknanda River. So, Alaknanda River—how many nāḍīs do you have? You have to dip in. Only three? There are nāḍīs; how many are there? 89,000 nāḍīs. But we all have to dip in that river of the Alaknanda. Nanda Devī was the disciple of Alak Purī, and Alaknanda... Nanda Devī was the disciple of Alakpurījī. And Alakpurījī is very close and is like Śiva itself. So Nanda Devī, whom I will talk about in the evening—her temple is there. Our Swāmī Śāntī, Dr. Śāntī, she knows; she is sitting here. There is a temple, Nanda Devī. It is nearly like the Czech Republic completely. That is the land of the Alaknanda. So from there, Alaknanda, and then Alakpurījī, then Saptaṛṣis. In such a sense, not only one or two, but many, many, even in Europe, could be there. They are not visible. They are with us, but we cannot see them. Svaranada—if we can go through the Svaranada, maybe sometimes it gives us some kind of darśana for a few seconds. So, all you are searching for—yogī and yoga—what I can learn is this: many people are searching. Therefore, Yoga in Daily Life is the path for us now. We know Dr. Śāntī was searching in the Himalayas for 13 years. Shall we continue? It is time for lunch. All the best, bless you. Some people are going away; some are still here. If there is no rain, the evening program is outside; otherwise, we are here. If there is no rain, we will have an evening program outside; otherwise, we will go back here. Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya... Oṁ hara hara bhava Oṁ namaḥ śivāya Oṁ namaḥ śivāya... Oṁ namaḥ śivāya... Oṁ hara hara gangā Oṁ namaḥ śivāya Oṁ hara hara gangā Sevaai Ammā Oṁ Sevaai Oṁ Namaḥ Namaḥ Sudeep Narayan Bhagavān Kī Devaādi Deva Deveśvara Mahādeva Ārādhi Bhagavān Sudeep Narayan Bhagavān Kī Alagpurījī Mahādev, Lalanandjī Mahārāj kī, Brahmanandjī Mahārāj kī, Jai Mahārāj. Oṁ Śānti. Oṁ Śānti. Oṁ.