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Om Prabhudeepaniranjan śabdukabhanjan. Jyan riddhi siddhi shukshanti. Dījī hi Prabhu hari om tasat satram. Good evening, all my dear sisters, brothers, sestry, bratři, all yogīs, all spiritual seekers, and to the whole world of humanity. I pray to the Almighty for peace for all. Yoga in Daily Life is a worldwide system. Its purpose is for everyone’s good health, peace, spiritual life, and to bring harmony to the whole world. What does "yoga in daily life" mean? It is not a miracle or something merely spiritual or miraculous. Yoga means yoga, which we all know. Yoga in daily life is a practice for everyone, every day. Why? For our good health, which means to have a very happy, healthy, good, and long life, and to enjoy this life. In that way, our yoga is great. It means, as I said, let us practice every day. That is called yoga in daily life. Around the whole world, there are many yoga schools, colleges, universities, and many yoga āśrams. They are all doing the same—practicing yoga in their life. It means everyone is giving good health, peace, and harmony through yoga. Everyone is practicing in different ashrams, with different masters. Practice wherever you are, whenever you have time. Now, what kind of yoga practice should you do? There are different teachers, masters, yogīs, and yoga centers or āśrams. People are now bringing yoga through universities and schools, trying to create diplomas. This is good. They are giving knowledge through books. But there is a difference. Ashrams, schools, and universities are different from the ashram. Many people talk about getting diplomas through universities, colleges, or other schools. That is different; that is something else. That is not yoga. Yes, it is physical. Yes, there are different techniques and meditation. But which meditation, and how? Therefore, the yoga practice in the ashrams is distinct. It is said there are different yogas taught in schools and colleges. They have learned a great deal, but that is one thing, and the āśram is another. They have none of the university or college structure. All in one, they have a yoga which is very different. The knowledge given from an ashram is completely different. There is one very famous master, a Satguru, who once said there is a difference between universities and an āśram, a yogī, a sādhanā. They will go down like this. There is a difference. So they are both paralyzed, but finally it is the yogīs who are called the gurus. They have an inner university in their heart. So, which path do you want to take? School, college, etc., or the ashram? Finally, it will be the ashram. You can see many great professors with much education, but finally, when they retire or even before, they come to the ashram. They come to work karma yoga, because there is a yoga: karma-sukauśalam in the Bhagavad Gītā. Yogaḥ karma sukhośālam: the successful yogī is one who does karma yoga. So, what we both are good at is nothing to say. But this kind of knowledge and education we have is different. Those spiritual master gurus are different, and they will lead our ātmā, our soul, towards the Supreme. We know who the guru is. We are searching for that. I am only just a servant for all of you, my dears in the world. I am only doing the Seva, and I hope that through this Seva I will get something, because my gurus, my paramparā gurus... They know it is the dust of the Holy Master’s feet. The dust of the Holy Master’s feet. There are many such gurus, many great, great, great ones. Like me, I give a lecture every day, one, two, three. Those yogīs, those gurus, are in ashrams, in caves, in the forest. When they look at the persons who are coming, they know who is who. And they are very humble to those who come. You know, the last few days I have been learning and listening again to the Rāmāyaṇa. In the Rāmāyaṇa, there is Bhagavān Rāma. We all know it is God, Bhagavān Rāma. But even Rāma himself, wherever he would see a sādhu, he would bow down. Why? In the Rāmāyaṇa, what about God Rāma? Who is he? Is he a god? Satya Yuga, Dvāpara Yuga, Tretā Yuga, etc. So even that eternal God bowed down to the yogī, or the guru, or the saint, the sādhu. We saw that Bhagavān Rāma’s guru also. There were many others where God Rāma was in the forest, where the ṛṣis were in a hut. Bhagavān Rāma comes there, and that guru, that master, the ṛṣis, are sitting there. Rāma comes and folds his hands and bows down. The saint said, "Rām, Bhagavān, you are the greatest." They give Bhagavān Rām a place. He will not take the place of the sadhu, the Mahātma, the great one. Similarly, there are many, many in India or elsewhere, maybe in other countries. How great they are. So, it is not easy to become like the great masters, like our Ālak Purījī. Alak Purījī from Satyugas, and Alak Purījī’s Vāghī Himalayas. He lived in the Himalayas during the time of Bhagavān Śiva. There is a name of the Ālakpurījī’s Alaknandā River, very great. It has been flowing for ages and ages. Now I am such a lucky person, I think. My gurus, my grand gurus, may they give me their blessings. I went to the Himalayas, to Badrinath, to Bhagavān Viṣṇu. Further there is Alakāpurī. You know, in the Mahābhārata, the Pāṇḍavas also went to get the blessings from Alakpurījīs. You know that all, and there also our Devpurījī, our Gurudev. My great-great-great-grand guru, he was at nearly about 5,000 meters in height. He was in a cave. It’s not easy. How cold, glaciers, snow. We don’t know what they were eating, but their whole body became new, and they could get anything they wanted. Therefore, he could go through the rocks. You can walk under the water, or he can go above the water. Look in the Līlā Amṛt book. There is also the cave of Alakpurījīs. The capital of Śrī Alakpurījīs is that whole area. I am sure there were thousands, or millions, of his disciples. I have not seen them because of the ages. But till now, three generations of my gurus have connected me to this Alakpurījī. You can’t imagine what I think. It doesn’t matter what I am, but I am connected there to my Ālakpurījīs. And those who will also come, I am sure we are in that flow of the Ālaknandā river. So, we all Bhaktas are like that. I have been there, I think, four times now to Ālakpurījī’s cave. Now, my disciple, Dr. Shanti from Austria, after she retired, went to the Himalayas for about ten years searching for something. She was searching, and suddenly she came to Alaknanda, to Badrinath. Further, there is Ālakpurījī’s cave. She said, I think two or three times, I don’t know exactly, she had a vision of Alakpurījī. She is great. Blessings are in her life, and she knows that Alak Purījī has come into her heart. We have to understand. There is a saying: the snake is curling like waves, but when he sees that hole, the snake will not then reel. Lose the cave. Because when you don’t go into the hole there, again you will go and you are curling there. Similarly, also Devpurījī, Alakpurījī, and Mahāprabhujī. So Alakpurījī’s cave has shown me, and he went three times. He gave me visions. Once I was coming from between two rocks where the Pandavas were going through the glaciers, seven steps to go further. Three times in the rock and waterfall, there came from Ālakpurījī different visions. Once, just only the face. Other times it was like hair and this looking. The third time, finally, because there was a Kāvīkalīdāsa, he was about 20,000 years before Jesus. Yeah, three years before Jesus, 2000, 2300 years, Kavi Kavi Dās. Kavikavidas lived in the time before Jesus Christ, 2,300 years before. And there it is said that Alakāpurī glaciers. In that time, in that area of Alkapuri, there were glaciers. You know, everybody, after Badrinath, further we call it Alkapuri Glaciers. A Kavi Kālidāsa means the king of that part, and this time he saw me with the crown. Very clear, and it was like on the rock, and I saw that. Someone saw me very clearly. We went and we meditated. So, at that time, what kind of meditation was that? Like what we call the dṛṣṭi. Dṛṣṭi means the vision, looking. So, all we were sitting and looking. About five or ten people could understand. We were there, trying to catch it with a camera, but it was not coming. Only two or three got it: Alak Purījī, Devpurījī’s, Mahāprabhujī’s and Holy Gurujī’s. Now I know that I understand what is a yogī. What is yoga? What is yoga practice? Not only āsana and prāṇāyāma. Prāṇāyāma, the air, inhalation, exhalation, and śaṅkhaprakṣālana, etc., means more the physical body. That is very important; it is great. But what is a yogī thinking? For what do we have in yoga? We have to go to where the yogī is, like Alak Purījī. Many other ṛṣis are like that. In that way, we have to come to yoga. Also, those yogīs automatically have all nerve systems and all cakras very much. They know automatically. So those yogīs, who are not university teachers, you know that they have Vajranāḍī. The Vajranāḍī is one of the strongest in our body. Indra is the god of the rains. Indra is the god of rain and darkness, and so on. So the Indra Rāja, the god Indra, has a weapon. You see that every god has weapons. That means both good and bad, all negative, everything. They are weapons, like a doctor, a surgeon. The surgeon is there, and he will cut something out of our body. Why? Because it’s very important. If you want to live, then you have to cut something inside your body. That is like if the goddess also has something negative, which is not good at all, it will have to be cleaned out. Where it is very clean, very good, very healthy, we keep it very much, and it goes further and further. Therefore, both are there. My Gurujī said to me one day, "Swāmī Madhavānandajī Bhagavān," because sometimes I was a little naughty as a child of five. Gurujī said, "What do you want? Look, in one hand you have a laddū. You know what is laddū?" Laddu is something very nice, sweet, very nice, made. That’s laddu. And on the other hand is the daṇḍa. Daṇḍa means the stick. So what do you want, Maheśvarānanda? Do you want the laddu or the daṇḍa? I said, "Of..." Of course, I want the daṇḍa, and what is with the daṇḍa? Then I said, "I don’t want the daṇḍa." Then go on the path: good practice, meditate, mantras, good things. Like a surgeon, a doctor, has good things and bad things. So one... It is with some instruments; they are cutting, they are shearing, etc. And the other one, they again close everything, knit everything, and make it very good again. So, like Indra, Indra is the Indra of the heaven, and that is Vajranāḍī, and Vajra was the weapon, like an iron, very strong. No one can take it out of his hand. That is coming to the science of the yogic. In that, all the different nerve systems in our human body. And Iḍā, Piṅgalā and Suṣumnā, these three nāḍīs are very powerful, very soft, not so hard, but with our prāṇas different, and our whole brain. I’m telling only yogic science, please. I’m not a doctor, but these three nāḍīs, Iḍā, Piṅgalā, and Suṣumnā, all three are balancing the whole in the brain. When the brain hemorrhage is hot, these nāḍīs are there inside. But still, there is a power. Sometimes our surgeons will do something. Or will the operation also fail? But until then, the Vajranāḍī, which is the strongest at the root, and that’s why what we are doing—the hidden powers in humans, chakras, and kuṇḍalinīs. You know, there we have all the nerve systems, which you have everywhere, and maybe we can show sometimes when we come there, then we will see how it is. So Vajranāḍī is the strongest, and that Vajranāḍī becomes, how to say, a little bit, not power. So that everything, this Vajranāḍī, when our energy goes down, then the upper nerves are not completely powerful. So that is why mostly the yogīs are making the one practice of what we call the anus. And there we have to contract our anus. Then the Vajranāḍī is strong. When once we contract, you cannot imagine how many tons of energy are going up. And when we are letting energy out here, then it’s loose. So therefore, that energy is to hold it, take it, and then let it go up. That is what we have: yoga in daily life. People have that training. That’s called in summer Kriya, we have the Kriya Śakti, so Kriya Sādhanā. Then the yogic power comes up. Doesn’t matter if you are yogīs or māris or no māris. We have to hold our Vajranāḍī now. The question is, is that only for a man or a female? For both? Is the Vajranāḍī both? The females have it and males have it. If they both can hold it, now for the male, it’s easier, this Vajranāḍī, but for the female, it’s very hard. It may need double or double the energy to hold it. And that’s why we have this, our chakra. And there we can see how they are standing, all in the postures. And then it is, you know, that Śiva and Śakti, what we have here, the Śiva, comes to the first. Well, this book, you know, you have. So, in this, what we call the chakras and kuṇḍalinī. Kuṇḍalinī means there are the roots, everything twisting, and therefore it is going out. This, there, everything—it’s very good you do it yourself a few times a day, five, ten times contraction. Also, there are some people who have hemorrhoids, and that also can be released. So, this is the exercise; yoga is physical. But in these physical techniques, there is a very gentle power going through, and that can only be for a yogī, a guru, a spiritual... that’s very important, this point: Vajranāḍī, Vajranāḍī... So when our Vajranāḍī is very powerful and it’s awakened, then our Iḍā, Piṅgalā, and Suṣumnā are very soft. Then it is like Alaknanda River, Gaṅgā, and Yamunā or Sarasvatī. These three nerves are then smoothly flowing through straight, so this is yoga. So go to the yogī. Not to the universities. It’s good. Learning is good. Knowledge is good. They are great. All science, great science. But still, the yogī is the yogī. Namah Śivāya, Om Namah Śivāya, Om... Namah Śivāya. Har har bholī namo śivāy, Har har bholī namo śivāy.