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Śrī Dīp Nārāyaṇ Bhagavān kī Jai, Devādhī Deva, Devīśvara Mahādeva kī Jai, Alak Purījī Mahādeva kī Jai, Ārādhī Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī kī Jai. Good evening, my dears, all sisters, brothers, yogīs, and devotees—to all yogīs, to all our humans, and to all humans. We should give blessings and love to all creatures. Let us go to the practice that is called yoga. You can say it extends from our Sahasrāra Chakra down to the soles of our feet, through the Bhajranāḍī. From there, it expands to encompass the whole universe. Therefore, yoga is not only āsanas and prāṇāyāma; everything is yoga. Do not think it is only yoga postures, pranayama, and meditation—no, not only that. We must come to practice, and through the practice of movements, which are also deeply spiritual, not merely physical, the spiritual dimension emerges through that power. In each and every cell of our body, each cell possesses immense power, whether in humans or other creatures. Even in vegetation, where any kind of seed grows continuously—even grass has seeds and roots, and the roots grow more and more. So, everything is now present in yoga movements. All great yogīs and good yoga teachers guide us along that cosmic path. We know that when we speak of endless space, we see all the stars, though we do not know how vast they are. We do know the size of the moon and the sun, and all beyond. Yet, they are all fluttering; they possess that power. Similarly, our Earth is floating in water, and the ocean itself is like a bowl, roaring in space. In the same way, we ourselves are the whole universe within our body. Within us, there are innumerable cells; it is indescribable, yet everything is contained within that body. For a long time, people often asked me about "Bārikatu prāṇāyāma"—as there are many kinds of prāṇāyāma—why this movement is like that. They said we should approach that curve like when driving a car and a curve suddenly appears. We must know carefully how to navigate the curve and drive. If we act without thinking, we will make the wrong movement, leading to a crash, a broken car, and perhaps we ourselves will be broken because we did not understand the movement. That is what Bārikatu Praṇām is, and it is perfect. Remember, I told you the day before yesterday and yesterday that within this practice, there are many different techniques, meditations, movements, achievements, and progression. If you sometimes lack the time to practice other postures—what you call āsanas—then simply perform Bārikatu Praṇām. Do it for five or eleven rounds, and it will be as if all movements have been completed. Everyone knows, and doctors know much better than I, that there are only two fundamental points: inhalation and exhalation. Beyond that, there are many different aspects. But this inhalation and exhalation are what we live by. All oxygen comes from outside, yet we are fluttering, just as the ocean flutters in space. Ale vznášíme se přitom tak, jako se oceán vznáší v prostoru. I have thought about this many times, observed it mnohokrát jsem o tom přemýšlel, sledoval jsem to, and so we said it becomes Bārikatu Praṇām. Praṇām. What is a praṇām? Co to znamená prāṇām? Prāṇām means salutation. It also means heaviness—heavy and light, movement and straightness, circulation in the body, and so on. This practice consists of about 26, or 70, or rather 27 movements. Why 27? Because it relates to 108, coming to the point of 9. Když to sečteme, tak je to devítka. It reaches into the innermost parts of the body, all organs, and the entire brain. That is Bārikatu Praṇām. Through these movements, we cultivate concentration and learn. Then you will say, "My God, it is the best." So, there is movement, positions, postures, breath, inner movements, concentration, receiving energy, and receiving spirituality. We practice intensively for all the chakras. We have all this, and more if you do not know. It is always beneficial. In one chakra, there are hundreds of inner powers, and this is contained within Bārikatu Praṇām. Accordingly, we have the various chakras: Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, and Ājñā Chakra. Then comes the whole universe, and there the energy moves. This leads to Sarvahitāsana. So, we first learn and practice Bārikatu Praṇām, then we come to Sarvahitāsana. Afterwards, we can proceed further to Kuṇḍalinī and the Cakras. Otherwise, we are lost here and there. Today, Bārikatu Praṇām offers beautiful exercises on how to practice. Our dear Svāmī Umapurījī, and the one demonstrating the exercises, whose name is Vidyā. What is Vidyā? Vidyā is knowledge, while Avidyā is being lost, nothingness. Vidyā is Lakṣmī and Sarasvatī; Sarasvatī is very powerful. That is why it is Vidyā, and Vidyā is endless. Poznání je nekonečné. A na druhé straně bude naša učitelka dávat pokyny, protože tu vidiu je také třeba usměrňovat. So, our dear Svāmī Umapurījī, thank you. I will observe, and they will please proceed further. Hari Om. Hari Om, dear friends joining via webcast. Our beloved, respected Gurudev has already explained very beautifully what Bārikatu Praṇām means and what it signifies to practice it. Náš milovaný a uctívaný Gurudev už krásně předem vysvětlil, co to znamená Barikatu prāṇa a co znamená ho cvičit. "Bari" means great or big. Bari znamená veliký. And "Kattu" refers to our holy pilgrim bridge in the desert of Rajasthan—the place where our beloved Param Gurudev Śrī Dīp Nārāyaṇ Mahāprabhujī resided. And "Praṇām" is a very respectful greeting made with the Praṇāma Mudrā. Thus, Bārikatu Praṇām is the greeting, the prayer from our whole being, to that place where Śrī Mahāprabhujī resided and where His energy remains. We practice according to the system of Yoga in Daily Life. We begin with the first position, the starting posture, which we call Vajrāsana. This Vajrāsana strengthens our entire immune system. There is one contraindication for those with knee problems: you may place a large pillow between your thighs and lower legs, or you can begin from a kneeling stance. We bring our full concentration to our Bāroṅgurū Dev, Śrī Nārāyaṇa Mahāprabhujī. It is not only the physical body that is affected, but our entire being—all five kośas—within which the divine ātmā, our Self, resides. In this way, we stretch our arms upward into the first position. Stretch from the hips upward, bring your palms together, and lift your arms, stretching the entire body. Engage the side muscles, try not to bend the lower back excessively. Keep your lower back straight. If you have neck issues, keep your head straight and stretch your whole being. We must work against gravity—yes, gravity. It is not easy, but it is very healthy. It strengthens our arm and shoulder muscles, and for those who work seated, it is very beneficial as it stretches the entire back. We move into the second position: the arms separate from each other, and slowly we bend straight forward. Try to bring your palms and forehead to the ground simultaneously, and relax your shoulders. In this position, relax your neck and back muscles. At the same time, all our internal organs receive a gentle massage between the thighs and stomach, which is very good for sluggish digestion. If your abdomen is larger, separate your thighs slightly to create space. This position is also very helpful if you have a somewhat melancholic mind—I would not say depression—as blood circulation increases to the head and brain, and all the indriyas in the head receive more blood circulation, hence more oxygen and prāṇa. It is also useful for a melancholic mood, not deep depression, but it helps with melancholy. All the sensory organs in the head are also better supplied with blood. Very good. In this way, we come to our... Before moving to the third position, please try to move your chin forward, very close to your blanket or mat. Try to keep your knees close to the mat. Three, come on, very good. Now we can see clearly that the thoracic part of the spine is straight. Teď vidíme, že hrudní páteř je krásně napřímená. This means that for all who sit with a rounded back due to sedentary work, this position is very beneficial. It may be slightly easier, but it is good. This is the main effect of this āsana. We come to position four. Very good. Here, please, we stretch our back again. The main focus is on our chest muscles. We stretch the shoulders, back, buttocks, and leg muscles. Those with lower back issues can keep the legs down. If you do not need to lift your shoulders, come up onto your feet so that the shoulders move back and the upper body is straight. We try here to keep the navel and pelvic bones on the mat, bending only the thoracic spine and bringing the chest bone forward. The legs are together, and the breath is normal. The eyes face toward the ceiling. There is no need to bend the neck excessively. Those with neck problems should keep the neck straight. The lumbar spine naturally has a curve, so we should not bend too much in the lower back. This position is very good for calming anger and inner fire. Very good. Sixth position. Very good. Here again, the neck is relaxed and the head hangs down. It stretches the arm muscles, shoulders, and the back of the legs. When we sit a lot, these muscles tend to shorten. Shortened leg muscles tilt the pelvis forward, increasing lordosis and causing back pain. Here, we try to place the soles of the feet on the ground. If that is not possible, place one foot sole down, bend the other knee, press down, and then switch. In this way, we stretch the back muscles from the calves. Very good, we stretch the muscles, and simultaneously the head hangs down, increasing blood circulation to the brain and all jñāna indriyas—eyes, ears—so they function better and receive more energy. Those with high blood pressure should not remain in this position too long. Today we are holding it longer to explain the benefits of each position. Position seven. Very good. Here we see the entire upper body straight. One side stretches the hip flexors, while the other side stretches the lower back and gluteal muscles. This is very common in daily life. This āsana is excellent against back pain. We must take care that the bent knee, foot, and knee are on the same level. Let me show how it can be done incorrectly: placing the foot in front of the knee is harmful. Also, bending too far back is harmful for the knee. We will not do it that way. Vidyā, come back again. Also, please keep your foot straight; do not turn it inward into an "X" position, as that is wrong and harmful for the knee. Very good. So, position eight: the upper body is straight, bringing the shoulders back. It requires strength to hold this position. Nine. Stretch more from the dorsal area than the lumbar. Draw the belly back slightly; do not bend too much. Lift the arms straight up, with upper arms touching the ears. Try to bring the palms together. Breathe normally. If you can, look toward the ceiling—a very good exercise for the eye muscles. Ten. Again, straight up. If we bring our palms to the floor and the reach is short, you can feel the strain in the upper back. Again, we have a rounded back, which we want to avoid. Use only the fingertips and bring the shoulders back, straight. Very good. Eleven. Very good, straight. Some very flexible individuals can bend completely forward with palms on the ground; others less so—it does not matter. The head is down again, increasing blood circulation to the head and relaxing the back muscles. Again, the leg flexors are stretched, creating a very good feeling. Those with high blood pressure may lift the head or not remain long in this position, and can move into position two. This position is very good for relaxing the back and abdomen. For those with back pain, it serves as a transitional step between lowering and rising, which is very helpful. Twelve. Straight. Now we stretch the whole body upward from the hips. Once more, bring your arms down, please, only halfway. Very good. First, we slowly lift the arms, stretch fully, and here, if you have a backbend, please bend your knees and then come up slowly, focusing more on stretching upward than bending backward. Stretch the whole body; do not bend the lower back too much. Engage the abdominal muscles slightly. Squeeze the buttocks together to straighten the lower back. If we remain a little longer in this position, we feel the arm, shoulder, and trunk muscles stretching. Next, position fourteen. Slowly, slowly. If you have back pain, bend your knees. Very good. Stretch the back muscles. Fifteen. Again, we move in the opposite direction, bending backward. Slowly, slowly, we know this āsana. We relax the entire upper body. Imagine all our internal organs, spine, and neck relaxing. Sixteen. We change the leg position. Here we can see clearly in the picture how the hip flexors are stretched—those muscles that cause hip pain from driving or sitting a lot. Here we stretch them. If you have knee problems, ensure you have a soft mat, not too hard. Seventeen. Again, stretch the back upward, stretching the hip flexors. Ensure the foot, knee, and hip are in one line. Eighteen. Again, stretch the upper part. Very good for the internal organs: kidneys, liver, pancreas—a full stretch. Nineteen. Back straight up. Twenty. Very good. Again, we try to place the soles of the feet on the mat. The thoracic spine is stretched. We push with the arms and legs upward so the pelvis is the highest point. The neck is relaxed; the head can hang down. We try to keep the legs together, but if not possible, stretch the buttocks and legs. It is a lift; all body muscles are under gentle tension. It is not Ānandāsana. Breathe normally. Even here, there is a slight Ujjāyī Prāṇāyāma, which is very helpful for detoxifying the body. Twenty-one. Again, we try to pull and push, bringing the arms toward the feet. Stretch the chest muscles, shoulders, buttocks, and leg muscles. It is good for stretching the whole body. Twenty-two. Stretch the thoracic spine. Only the toes, knees, chest, and chin support the whole body. Next, relax the arm muscles, shoulders, back, and neck. The head is down. Next position: with closed eyes, we hold our left ankle—sorry, wrist. The left side always represents emotions, and the right side the intellect. Always strive to keep emotions under control. The left side is emotions, the right side intellect. Our effort is to have emotions under control, and here are our legs. Do not worry about poor blood circulation in the legs; initially, blood and lymph are pressed out from the legs and back. When we release this āsana and move to the next position, new blood, new energy, new circulation, and new oxygen flow in. Eyes are closed; slowly rise. Stretch the arms up and bring them down to the middle of the chest in Praṇāmudrā. Mentally offer praṇām to Ārādhanā Gurudev, then relax the hands on the thighs. Before opening the eyes, look down at the mat in front of your knees. Then you can look forward. After practicing Bārikatu Praṇām for three, five, seven, or eleven rounds, please relax in Ānanda Āsana. Ānanda Āsana is a very comfortable position where you feel completely satisfied and happy, where you can relax. Legs slightly apart, arms beside the body. The head is in a good midline position. Eyes are closed. Look toward the direction of your nostrils, and take one deep inhalation and exhalation. Relax the whole body and allow the effects of Bārikatu Praṇām to work on your entire being. Relax. Just relax the shoulders, entire back, spine, gluteal muscles, hips, thigh muscles from all directions, knees, shin and calf muscles, ankle joints, and feet. Relax the whole body: the right hand, fingers, lower arm, elbow, upper arm, and shoulder. Feel the right side of the chest, the armpit, and side muscles. Then bring awareness to the left hand: relax the fingers, wrist, lower arm, elbow, and upper arm. Feel the shoulder, chest, armpit, and side muscles. Let both arms become as heavy as possible. Relax the abdomen, center of the chest, and heart center. Relax the neck. The whole head is supported by the mat, by the ground. Relax the jaw muscles; do not clench the teeth. Relax the ears and the scalp. Relax the forehead, the eyebrow center. The eyelids are gently closed. The eyeballs look down toward the back of the nose and nostrils. Relax the lips, nose, and also the tongue—ensure you do not press the tongue against the gums; relax the tongue so the throat is also relaxed. In this way, feel your whole body. Be aware that you are inhaling and exhaling. Relax the breath once more with a deep exhalation. We will not relax too long, otherwise we may fall asleep. Slowly take one more breath. With closed eyes, sit up and prepare yourself in a meditation posture—your sitting āsana, Sukhāsana or Padmāsana. You may use a small pillow under your tailbone to help keep the back straight. Do not place the thighs directly above each other. Yes, this is very good. A small pillow under the tailbone is very helpful for a straight back. Be completely relaxed. Imagine a rope lifting the crown of your head, making you erect yet relaxed. Elbows are relaxed. The hands and fingers are in Chin Mudrā: the index finger and thumb touch, forming a circle. The other three fingers remain straight. The thumb symbolizes Paramātmā, the highest principle. The index finger represents the individual jīva. Chin Mudrā symbolizes the unity in meditation. The other three fingers symbolize the three guṇas. Palms may face upward or downward as comfortable. The main point is to form the mudrā. Then you can close your eyes. Again, the eyes look down; do not let them wander. Behind closed eyelids, the eyes face downward and do not move. The best is to look at the tip of the nose or the top of the nose. The center of the eyes is relaxed. No imagination, no concentration. Relax the whole body. We do not imagine anything; we do not concentrate on anything. We simply have a relaxed body. Do not let the mind wander elsewhere. Use the breath as an aid. Feel and be aware of your inhalation and exhalation. Know that you are inhaling from the stomach to the throat, and know that you are exhaling. The sound of the inhalation is the mantra SO, and the exhalation is HAM. But do not perceive it from outside; feel it from within. See from within. Be within yourself. When the mind starts to travel elsewhere, gently bring it back to awareness of the breath. Když vám mysl se zaměří na něco jiného, vrátíte ji vědomě zpátky k dechu. Very good. Once more, deep breath. Velmi dobře. Ještě jeden hluboký nádech a výdech. Two or three minutes is enough to be with yourself again. Dvě, tři minuty stačí, abyste zase byli sami v sobě. One deep inhalation and exhalation. We will chant OM once. Deep inhale, slowly open the fingers. Bring the palms together. Rub them vigorously until they become very hot, warm. When warm enough, place the palms over the eyes and forehead. Before looking at daylight or light, look into your own palms. Then lower the hands. Stretch the legs. Press the back of the knees down, toes pointing upward. This is very helpful and relaxing after meditation. Once more, press the knees down, toes toward the shins, and relax. Our next āsana is still from the first level, part one, called Pavanamuktāsana. Pavanamuktāsana is a very good exercise, helpful for the iliosacral joint, the back of the knees, and the back. It is very useful for positioning the pelvis properly and for relaxing the neck and back muscles, loosening the back and neck. We begin by pressing the stomach. We always start with the right side. Stretch the fingers under the knee. Exhale and bring the knee and forehead together. Do not lift the shoulders; draw them down toward the hips. Inhale, stretch the leg again, lift the head, and relax the leg. I think for today, that is enough. Thank you very much to all who joined via webcast. Svāmījī always says practice makes the master. We will continue on this path. Hari Om. I wish you a very nice evening or morning. Hari Om. All my dear brothers, sisters, everyone, thank you very much. We are conducting these programs because I am in the Czech Republic, in Australia, I am in the ashram, and there are thousands of people in the Czech Republic, Slovakia, Poland, etc. They requested translation into Czech and, of course, English. I received messages that it was a beautiful program, very nicely done. The person demonstrating the postures was very good. It was suggested that not just one person, but if multiple people are speaking, they should use one language. So, English for international viewers, and Czech for others... There is one person on microphone; others, please, so it does not disturb. That was very good. Also, our monitors, Umapurījī’s, were very nice. But sometimes the languages overlap, coming in and out. I said, do not worry; it is about yoga, Yoga in Daily Life. Tomorrow we will do more; the day after tomorrow we will be good again. Thank you very much, all my dears, and those who are listening. Regarding language and the program, I wish you all the best. Thank you for providing feedback so we can correct things. We are not making it perfectly, but we are doing it normally, as if we are at home. Thank you very much, everybody. And thank you very, very much to those offering corrections. God bless you. Tomorrow we enter the last month of this year, December, and we will have worship and this program again. Thank you all, my dear brothers, sisters, everyone. Thank you, thank you, Ario.