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Good evening, all my dear sisters, brothers, beautiful children, and many students. I am very happy to know all of you. Many have asked so many questions—suddenly, there were so many that I could not answer them all. But I am answering through my lectures. Yesterday and the day before, our devotees in Mexico were so happy because I telephoned them. They said, "Every day, Swamiji, we are listening to your lectures and receiving many answers." They are listening to all the lectures. That is perfect. This is the time for us all to come again to our inner self. We humans nowadays work very hard at different kinds of work. Some hardly sleep. Humans are very active; they act according to their knowledge and capacities, trying to keep our world nice and happy. Sometimes there are people fighting, but we are all fighting in a way. We fight for food—not because we lack it, but because we want to eat more, to eat well. We feed our children, our cows, buffaloes, many animals, and the birds. So humans are doing great. One should not think humans are crazy; they are not. They are always trying to become something better, and we are all in this together. Consider what we humans have done over these centuries, how much we have tried to do good things for all humans and other creatures. We take great care. We build very good roads for ourselves, which is good in one way but not in another due to the investor, the inventor. We are happy because we can reach our destination quickly on a straight, good road. On the other hand, we have cut down many trees and used many materials to make these roads. Of course, all the travel on them creates much pollution. People know they are making roads, taking rocks and concrete from mountains. Those working on the roads labor day and night, trying very hard to make them nice and good. There are even paths for animals to go underneath. Yesterday at midnight, after my program and lectures, I was speaking with someone from a far-off country. I said we should not say humans are negative. In the context of Corona, 'negative' is good; we wish to remain healthy. If we humans are healthy, we will keep our world at its best. We have a long way to go before we all come into harmony and peace. We work very hard constructing buildings and tunnels under tunnels. Why? To have straight, good paths without destroying so many trees. They are working; they are very great, and I am very happy about that. Yet I will say this: we humans work too hard externally. If we worked on our inner body for one or two hours each day, that would be very, very good. So now, there will be a bhajan. Who will sing? Please come and sing any bhajan. I will listen, absorb it into my inner self, and send that energy back to you. So, one person, please come and sing. This is why we are also yogīs. We try very hard, we make many mistakes, but we are doing it as yoga. Yoga means we are acting for the whole world. We try to work within your body. Yoga is the engineer, not a human. The techniques of yoga, all that God has made, are already within. They show how He is continually making our body better. When we sing a bhajan, we are working inside, and that work comes out from within. It is said we are not taking from outside in, but giving back more. From that power, we exist, and that is very important. So what is yoga? Why do people practice it, and why do teachers teach it? It is for the inner human body, inside and out. My dear, please sing the bhajan. Toye ātmā beda bātāvatahe, Haṭha choḍa manachala saṅga mere, Toye ātmā beda bātāvatahe. Tum jaya raho guru ke caraṇa, mein bhrama sab dūra karavatahe. Tum jaya raho guru ke caraṇoṁ mein, bhrama sab dūra gharāvata hai. Pāñca tattva kā bāndha pī jāra, us mein hī hāṁ samāvata hai. Haṭa choḍa manachala saṅga mere, toye ātmā beda bātāvatahe. Āṭā choḍa māna chalasāṅgame re toye ātmābeda bātāvatahe. Mātā, pitā, aru bhāī, bandhu, duniyā bichāḍu bāvatahe. Mātā, pitā, aru, bhāī, bandhu, duniyā, bichāḍu, bhavata hai. Kyo abhiyokā, torvāyoḥ, jarā, lajjā, śaṅkā, nahiyāvata hai. Kyo abhiyokā, torvāyoḥ. Jarā, Lajā, Śaṅkā, Nāhiyāvata Hai. Kyo Abhiyokā, Torvāyoḥ, Jarā, Lajā, Śaṅkā, Nāhiyāvata Hai. Kyo Abhiyokā, Torvāyoḥ, Jarā, Lajā, Śaṅkā, Nāhiyāvata Hai. "Torī māyā me bhūlo prabhūko utacetān rūpa dhikāvatahe..." Jo yogī yandhyāna dharata hai, vara para nahīṁ pavāvata hai... Haṭha choḍaṁ, manachala saṅga mere toye, ātmā veda bātāvatahe... Āru pramīṇo tere tanamahi itanakīyo tarasāvatāhe... Śrī Deva Purījī Gurupuraṇam Ilya Śrī Dīpa Koḍaśa Dīkāvatahe... Aṭa choḍa manachala saṅga mere, toye ātmā beda batāvatahe.... Oṁ Bolī Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Śrī Satguru Deva Kī Jai. Oṁ Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Nama. ...body, very nice. This bhajan comes from our Mahāprabhujī. This is our recording of these two beautiful bhajans. What I was saying is that we all humans try our best. But what is the best thing to do? Some want to do one thing, others do not. There is something in between. If we can give together, there will be no problems in the world. Everyone who is doing something—perhaps people think this is not good or that is not—but we must feel that we humans are on this globe, on this earth, trying to do our best. Sometimes it does not seem that way. Sometimes someone feels a little unwell, but millions are on that path doing their best. Then a person will also come and say, "Yes, actually, it is good that we have done things this way." That yoga is the inner peace, harmony, and understanding within ourselves. Nowadays, there are many different kinds of bodily exercises and games like football. That is good. But the ancient ṛṣis thought deeply and made it easier, very easy and comfortable, as exercises for the inner body that yoga practice gives. The difference is that we often do too much externally. Some want to create a yoga that does this or that, while the other aspect is the inner self. It does not matter if you say you will practice yoga very strongly, focusing only on hands and toes, acrobatically. But the postures in yoga are very important, and then the breath. After the breath, we come to our eyes, which leads to Haṭha Yoga and within it, Trāṭaka. The way I last described became Trāṭaka; I put it in my book. Trāṭaka is for the eyes—the path that can go without any light. Here, I come again to modern technology. When pilots train, they put on a blindfold, a curtain in front so they cannot see. Now they must take off and land blind every minute, every second. That pilot is the best pilot. Sometimes I say the pilot and the guru are the same. If that guru is landing the disciples, or the pilot is flying the aeroplane... It is very nice to sit in an aeroplane. We want a comfortable chair, we ask for a drink—water, mineral water, juice. Some drink alcohol. They get food. There is a bathroom, a blanket. It is comfortable. But what about our pilot? He ensures our comfort. So it is with Gurudev; we ask everything from Gurudev. That is not good. "Please, can you give me this?" Like that. But that Gurudev will say, "I will give you something, but I will not give you this." For little children, we give juice. For elderly people, they might not have alcohol; others say fruit juice. So the guru and pilot—that guru should guide us through our inner Trāṭaka. We go straight; the sun goes down. There is no sun now, and the moon is also not yet visible—it is very dark. Similarly, with these eyes, we can be in darkness, unable to see externally. But our inner vision leads us in that quiet way. This is the difference between yoga and other technology. And all this pertains to the five elements, which we call the five kośas: annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. These are the five paths we must go through, and after that comes the blessing of the Master, the Guru. The techniques teach how to meditate, how to go within thyself. It does not mean you go in and will not come out. You can sit for only five minutes or one hour. Feel happy. When you open your eyes again, you feel a very nice light. So yoga and other techniques are sometimes parallel, and sometimes not. Therefore, concerning Haṭha Yoga and Kuṇḍalinī Yoga, we will come further to that. You know we began with that prayer of Gurudev. The devotee of Mahāprabhujī was making this prayer, which we have already said. Carkī ātmā dabha rūpa vyāpo, dabha rūpa vyāpo satya yāpo, vimala chetana yātmā dhana dhyāna yāge, yāgam jāge nigama se nitya yātmā, parse parvān yāge pratīta ho adhyātma, prabhu pratīta ho yadhyātma. Nirādhāra ho ādhāra ho, eśā ho avichala yātmā Prabhu. Eśā ho avichala yātmā. Halkā devā yajaba sevā, Brahma bevā ātmā Prabhu. Brahma bevā ātmā. Suna se ho para Prabhu jī, Mokṣākṣī sudāyātmā. Dhāra dhyāna sohaṁ, munī moana, sukha svarūpa sahaja dhyātmā. Guru dīpa ho parṇāma, sayāra āpa hī Paramātmā. Āpa hī paramātmā surata karā gurū dhyāna dharasī, bhava suna chukka setarī ātmā, bhava sukka setarī ātmā. Śivānanda bole ārtī, Gurudeva nirguṇa mahātmā, Prabhugurudeva nirvāṇa pātmā. Śrī Guru Ātmā Para Mātma Ho Mātma Puruṣottama Sakala Jaga ke Antara Jāmī Cara Carkī Ātmā Prabhu Cara Carkī Ātmā Śrī Dīpa Nārāyaṇa Bhagavān kī je Devādhi Deva Deveśvara Mahādeva kī je Alaka Purījī Mahādeva kī je Satguru Svāmī Mādhava Nandajī Bhagavān kī Satya Sanātana Dharma kī je Mātā Pitā Gurudeva kī je. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Śrī Guru Ātmā, Paramātmā, Ātmā Puruṣottama, Sakala Jaga ke Antara Jāmī, Carācara Kī Ātmā Prabhu, Carācara Kī Ātmā, Śrī Guru Ātmā Paramātmā. Oṁ Ātmā Puruṣottama, Sakala Jaga ke Antara Jāmī. Carācara kī ātmā prabhu carācara kī ātmā.