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Śrīdīp Nārāyaṇa Bhagavān Kī Jai, Devadhī Deva, Deveśvara Mahādeva Kī Jai, Satguru Svāmī Madhavānanda Jī Bhagavān Kī Jai, Alak Purījī Mahādeva Kī Jai, Devadhī Deva Śaṅkara Bhagavān Kī Jai. My dear brothers, sisters, all yoga students, yoga teachers, and all other yogīs and people listening through Swāmījī television. I am very happy that every day people are coming and asking about these sessions, showing great concentration in listening to these lectures. I am happy to share something from the source of yoga with you. Yoga is not only āsana and prāṇāyāma; it is many, many things beyond, like the Bhagavad Gītā. Blessings to all of you. In recent days, we have been talking about Haṭha Yoga. When people think of Haṭha Yoga, especially in the Western world and now also in India, many believe it is merely about āsanas and prāṇāyāmas. When someone wants to practice yoga, they often ask a teacher or a yoga center, "I would like to practice Haṭha Yoga. Do you teach it?" I always say, "Yes, of course, but we will also teach you yoga." They insist, "No, we want Haṭha Yoga." It seems someone long ago implanted the term "Haṭha Yoga" in their minds, and they have a fixed idea about it. Yoga is vast, but they limit themselves. For example, in Haṭha Yoga, we refer to Iḍā and Piṅgalā as "Ha" and "Ṭha." The union of "Ha" and "Ṭha" forms "Haṭha." Then there is the third, the Hṛt. These channels, Iḍā, Piṅgalā, and Suṣumṇā, relate to Haṭha, Tantra, and Yoga, respectively. Yet, many still do not understand this. A significant problem is that many people teach after only a few weeks of training and issue yoga certificates. To truly know Haṭha yoga, or any yoga, requires a minimum of six, seven, or eight years of study. Only then can one become a yoga teacher or master. There are two kinds of education. One is the formal path through school and university, which provides a foundation but does not finish your learning; you must then choose a specific path like Haṭha Yoga, Jñāna Yoga, Bhakti Yoga, or Karma Yoga. Yoga is not simply about doing exercises and prāṇāyāma on a mat and leaving. Many offer teacher trainings without proper depth. Teaching from a distance is only partial. It is like when a child cries, and the father says, "Wait, you will get milk soon," but the comfort is not complete until the mother arrives and the child drinks from her breast. Similarly, learning from a book or screen at home is dry knowledge. A baby needs the mother's physical presence and milk to be completely happy. Therefore, to learn yoga properly, one must go to a university, school, ashram, or yoga guru and be with them. Otherwise, it is insufficient. Observing clouds, the sky, the moon, the sun, or the dark night is not the same as grasping their essence. Yoga is a great path for humans to learn and become a yogī, which means to become everything. I wonder how people learn deeply without ever seeing their master, professor, or guru in person. Perhaps they see a picture or speak on the telephone, but that is not enough. We must see and be with the teacher. Marrying someone you have never met is not a true marriage. Similarly, yoga is the highest class for elevating our consciousness, soul, or jīva to Brahmaloka. Reading books is acceptable, but practical experience cannot be gained from pages alone. The knowledge remains on paper. We must come near to the living tradition. There is a beautiful bhajan by our Gurudev about Haṭha Yoga: "Soḍā mana saṅga mere, toye ātama beda paṭāvatā hai. Ātmā beda paṭavatā hai... Ātā joḍha mana jala saṅga mere toye, ātmā beda na pāvata he... Ame bhūta chetan rūpa dikāvatahe Jo yogī janadhyāna dāratahe Vārā pār nāhiye pāvatahe..." Our Gurudev, Śrī Dīp Nārāyaṇa Mahāprabhujī, wrote this bhajan to impart a lesson to disciples and practitioners. Learning is a continuous journey from primary school through university and beyond; it does not end with a degree. A Gurudev can be anyone who teaches you—your mother, father, a driving instructor, or an animal trainer. You cannot train a tiger from a picture. Similarly, any yoga technique must be completed under the guidance of a master. Otherwise, the practice is half-finished or less. If a teacher gives one lecture and leaves, you are left confused. Just as you need someone to teach you how to cook—it is not easy, so you cannot always rely on restaurants—we need practical training. Nowadays, the word "yoga" is spread like dust across countries, often reduced to a form of bodybuilding or exercise. While you can learn postures from books with pictures, it is not complete. To complete it, you must be present with a teacher. Some people insist, "I will do it from another country." This attitude is a form of haṭha—stubborn insistence, "I can and I will do it." If both disciple and master operate from a distance, both remain incomplete. This is why Sanātana Dharma has always emphasized the Guru, from the beginning until now. There are two forms of God: one who manifests in different yugas (Satyuga, Dvāparayuga, Tretāyuga), and the other is the guru, the teacher who gives us proper training. Without professors and masters, we are lost. The guru imparts knowledge face-to-face, enabling us to progress. In the context of Haṭha Yoga, Mahāprabhujī said in the bhajan: "Hāt chod, manā chal saṅg mere." "Hāt" means giving up the stubborn "I will not do" or "I will do" based on your own limited understanding. "Chal saṅg mere" means "come with me." There is much more in the scriptures that I cannot fully explain now. I pray to my Gurudeva, my Grand Gurumā, Grand Grand Gurumā, Alak Purījī, and all my teachers. They continue to give me yoga teacher training. Everything is yoga, and we are never perfect. When we think we know everything, the Master will say, "Now you must learn more. Learn by walking the path yourself." It is like modern navigation: a machine tells you "go left or right," but if you ignore it and go your own way, you will be redirected until you find the correct route. The guru provides this navigation. Without it, we cannot reach our destination, our true home. We may learn much, even Sanskrit and many holy books, but it remains theoretical. For example, if you are hungry and go to a restaurant, you see a poster of delicious food on the wall. Looking at the picture only makes you hungrier; it does not nourish your body. Similarly, claiming to be a master after only distant learning is not practical. Therefore, practical guidance is crucial. This is the fifth day I am speaking about Haṭha Yoga, and now we come to Trāṭak. As I mentioned yesterday, Trāṭak is very important. How many techniques are there to concentrate both eyes? Trāṭak is a powerful practice, but where you direct your gaze matters. If you constantly stare at a person, it can be inappropriate and disturbing. This should not be done. Nor should you practice Trāṭak on animals like monkeys, tigers, or dogs, as it may provoke them. Even staring at a professor can be misconstrued. Therefore, Trāṭak must be practiced correctly under guidance. For instance, you can use a white paper with a black circle or a single point on a wall. When you close your eyes after gazing, you may see a white light circle. There are many such techniques. However, some advise gazing at a flame, which can be risky. Out of 100,000 people, one might damage their eyes, and then everyone will blame yoga. Our eyes are like delicate mirrors. Some advise removing glasses to practice, but this can be harmful. Therefore, practicing under the supervision of a nearby teacher is essential. In Trāṭak, you can use a white paper with a black circle or a point on the wall, but do not gaze directly at the sun without proper, gradual training. Some people gaze at the sun or moon with open eyes and risk losing their vision. I once saw a person, perhaps a yogī, sitting in lotus pose at sunrise, gazing at the sun with his eyes open and pupils turned upward, so the direct rays did not hit harshly. He had mastered the technique through training. This is true Trāṭak. There are many techniques, and this is the sixth point of Haṭha Yoga. My dear, in Haṭha Yoga, your master should be with you. It does not matter what color robe they wear—orange, black, yellow, white, or green. What matters is that they teach properly and are present with you. Haṭha Yoga is one of the best yogas and will lead us forward. All the best. We will continue tomorrow. If you did not understand something, you can contact Swāmījī television, and they will relay your questions to me. However, what I am teaching is from a distance; you must also come to me. This year, despite coronavirus concerns, we have many disciples around the world. You can contact our Yoga in Daily Life centers in your country, where there are excellent teachers and yogīs. They can answer your questions. If they cannot, they will contact me, and I will consult my Gurudev. Please learn yoga properly, as you would from primary school through university and beyond. Share yoga in this complete way, not superficially. If I have made any mistakes, I am sorry; I speak with love and respect. See you tomorrow. Alak Purījī Mahādeva, Satya Sanātanadharma, Om Śānti, Śānti... Om Namah Śrī Prabhu Dīpa Nārāyaṇam, Om Namah Śrī Prabhu Dīpa Nārāyaṇam.