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Satguru Swāmījī Mahādev kī Jai. Devādhī Dev Deveśwar Mahādev kī Jai. Haridī Bhagavān Śrīdīp Nārāyaṇ Mahāprabhujī kī Jaya. Satguru Swāmījī Madhavānandjī Bhagavān kī Jai. Satya Sanātana Dharma kī Jai. My dear sisters and brothers, all yogīs and daily life practitioners around the whole world, and also to the many other yoga centers, ashrams, and the many millions of yoga practitioners and teachers around the whole world: they all do very much to give their knowledge to everyone about what yoga is. But I would not say it is only this. I would say many religions around the world also have their understanding of the self, with different meditations, prayers, mantras, etc. Then there are many who do not want any religion, nor any meditation or anything, but they do their best for their families, friends, and also for the animals. Now, what is the difference between what others are telling and what I am telling? Because there are some people who do not want others to have anything, whatever they are doing, whether in religion, practice, or anything else. That is not good. It is like people playing football, volleyball, running, biking, etc. Yes, they like it, they do it, and they are happy. If they are happy and feel good, then why not? We should respect them too. In this way, we humans should not say, "Do this or that; this is not good, that's not good." I say this only because we are humans, and our soul, our ātmā, is in our human body. There are 8.4 million life forms. But in everyone, they are all living. Even the trees and the grass—everywhere there is life. When someone cuts a tree, we can see within a few minutes the leaves drooping. It means the life has gone. So, which kind of jīva should we take or not? Therefore, at least we should understand that we are human, and we are friends, brothers, sisters, etc. It is said every person has different ideas and feelings. But we should see not the religion, nor whether I like it or not, but we should know that we are humans. This is what I always pray for. I am always thinking very much of all humans, and I always pray and think of all people, of the whole humanity. Now, the science of yoga, that yogic science, is from the Satyugas before, when Śiva first appeared. And not only these three or four different Satya-yugas and Dvāpara-yugas—there are millions of yugas. So when life began out of the five elements, the first was Śiva, and that comes in all this. When Śiva first came, before it was very different. There was only this space, then we come to the air, the fire, etc., the five elements. From these five elements, Śiva itself manifested. It is said he was sitting in yogic postures. Who said? I do not know; I have not seen it like that. But all great ṛṣis, like God, were telling and constantly giving us knowledge about that. But how should we come into this? Let us consider the five elements of our body. Do not think of the dress or any ornament—all make-up, nothing. Only your body and your skin. From there begins our physical body, and that has immense energy, giving and holding other energies from the gods or whatever. So these five elements must be balanced. How is this balance going in the body? Once, twice, three times on Facebook, someone was telling a story from one of the countries about a ninety-year-old or a hundred-year-old person. They made some kind of practice or training, and that 100-year-old person became like 25 years. Yes, I could not catch it on my telephone to show you. Again, after a few days, it was there. It is not just someone from Facebook; many are telling things. But it is something else. All these lectures they give are for us. He spoke about the prāṇa, the food, and so on. It was so interesting. After that, in all my programs, when I go to my sleeping room, I see on Facebook for about half an hour what is going on in the world. They have trained many people like this. Then I said to myself, if that one has done this, why not the yogīs? Now they compete with the yogīs in the Himalayas, where it is very, very cold—20, 25, sometimes minus degrees. Yogis walk without shoes, with just a little cloth. He had only one dog with him, and I think the dog was also trained. I do not know what he was eating or drinking. There is also a video on our Facebook. After a while, the yogī is sitting on the snow, sitting like this, and the dog is sitting beside him. So, how is this going on? Holy Gurujī said once—and this is what Gurujī told me, this is the truth, and it is in one book—there was one Swami, also from our Śaṅkarācārya's line. He made a very big site; that is his work, and many, many people are following him. He is, I think, from a few hundred years ago. Once they told him, "Swāmījī, why do you have so many clothes? It is very cold, and you have so many clothes, but why don't you cover your face? We have a cap; we cover our ears, closing like this, everything, but this part is open." He said, "I will give you the answer one day, because I cannot give you that answer when I can only tell you, but not the reality." So, Swāmījī, when it was summer time and hot, slowly, slowly he went to the warm water under the trees or near the rocks. He took all his dress off, wearing just a little lungi. He practiced very much. So it does not matter; now it is very good and warm. He was always outside the house, day and night, sleeping on the earth. He went through the Himalayas slowly, slowly. In two or three years, he said he did not need any dress or cloth. Nature was bringing again how to live. So he was just lying on the snow. Then that Swāmījī told the people. He said first, "I could tell you only that my face can be open, but now my whole body is open." This is nature, how it is going. But if you want to do it now, in this year, it will not be. Practice prāṇāyāma. First he said, "Habit." So habit is our nature, as Holy Gurujī said. Then, the second word Swāmījī was saying: "Swāmī Dayānandjī Mahārāj"—he was Dayānanda, and he also wrote a very nice book with many things. Second, they asked him, "Swāmījī, how did you, in two or three years, take all that? You do not need to dress for cold or hot." So he said two things: be with nature. So many animals in summer, in winter, hot, cold, they are living; they do not die. In that way, why are we talking so much about āsanas and prāṇāyāma? Āsanas we know all, and the movement should be. Prāṇāyāma is that which gives yogīs, with these prāṇas, the ability to learn inside also to have heat or cool. I did not see, but many times people tell, and it is somewhere in these countries here, when a child is born, they put the child in cold water. In Russia, yes, it was in Russia. You see? So it is the truth; I am not making a joke. Yes, and the time, one day, two days—of course they will not do it immediately. But then they put cold water and then take it slowly, slowly, for a long time. They said they do not get ill. Also, they need not learn swimming, because it is automatic by nature, like any animals. So our nature—we all humans have this, but we have not respected it very much. Not all of you, but all who are there listening to me from other countries. There is also one more with you, one, and that is myself. I am talking, I am speaking, but still I did not train to jump in the cold water. Okay, after the sauna, the body is in the sauna, and then you can go into the hot water, very cold water, but only one minute or two minutes, three minutes, and so on. In that way, why do yoga or the yogīs give us prāṇāyāma? Prāṇāyāma means prāṇa. Now, the prāṇa is through the whole body. I do not know; I did not see what I am trying to tell you. I did not know this in India when I was there, but when I came to Europe, sometimes people tell me that in the last few years, there was something like this. They said it was the kings or something in France. When the guests came, the kings and other kings, on the gate of the building or where it is, they had golden ladies. It means they made them naked, and the whole body was with gold paste, standing there—golden ladies too. But these ladies, girls, they died. They could not stay for long. How could they? They had breathing through the nostril and mouth, but still they could not stay, and they died because the oxygen is not enough through the nose and mouth. So this means, for me, then again, yes, the whole body is that which is getting the oxygen. Even the air in the whole body, and this hair, which is getting energy and giving oxygen out—this hair is growing and growing. Many people say that all this hair is like an antenna. Some people, like many sādhus, shave every day or every two or three days. Then they say that the hair is there constantly growing, and it gives you more air, so that is okay. Also, there are nails. These two things everyone can see, and you can say, "Yes, it is truth." When someone dies and they put him in the earth or something, we say that he died, but still the hair is growing and nails are growing. This has shown me the pupils. So it means that prāṇa is still in this body. Sometimes it is said that one is awakened again but suffering, because the mind in our body is not anymore functioning. Therefore, it is said better it should be burned so that all this goes, then this soul will go round and round and will go. That is why many people say one should not go to the graveyard in the evening or night, or in the house. Many men said, "No, this is stupid. They are going for walking nicely because the graveyard is very big." But one day, if someone makes some sound, or one will say, "Grandfather," and they are trembling like this. So there is something, because that soul, your jīvā, ātmā, is where the grave is. Our astral body is moving here, perhaps to come back to my body again. So some people say this, some people say that. But the human soul cannot go so easily out, and that is why we make so many ceremonies. Let us say, also you see in Europe—I see, and I did not know it was going to happen in India. Yes, we remember, but not like this. Here, once a year, everyone goes to the grave where our ancestors died, and we go to the grave and give flowers and light. Of course, we are also sad; some are crying now. Is that soul still there, that we give the flowers and this and that? Or has that soul already passed away, and again, a soul has come again now? It is written in the books. There is one book: when a person dies in Hinduism, then they see the whole list of when, what, how, and this and that. It is interesting, and not interesting. But it will say how, where it is like this. So, they go for 12 days. Then everything is deliberated; it is all. And the holy saints, like this, when someone dies, then he is about 16. So there are people saying, "I did not see, please." But it is said how this soul is going. Others said when the jīvā, the soul, is going. Someone else says that when the soul leaves, the soul leaves the body very quickly, at that speed—like in the night, a very dark night, and there are stars falling. How speedily this star is falling—same way, the soul is going so quickly from here that the soul thinks that they will catch me again back. Yeah, you like that? The racket is still too slow. So, my dear, many things. You know, in Australia and that side, what they call the Indians, the Aborigines. There is only, like, a God person who has died. Everyone, so the animals—but you can say that also: when one monkey dies, go and see how many monkeys around from that side come and sit beside it. If you have not seen, go to India. But you have to be there where there are many, many monkeys. Do not tell that you will kill it. But if by accident, and also when they are right, the monkeys will come and all are sitting there. Other animals too. It is just about last year: we had one of our very nice bulls, Sūrya Nārāyaṇa. Very nice, big, strong. Many of you have seen those who came to Jardin. And, of course, he was. He died. He was a little bit—his back leg was not good; he could not walk. He had a very nice house for him. He got up from his house slowly, slowly, and he went to our Śiva Mandir. He was slowly, slowly going around, and then he was standing near the Śiva. Then he looked to the other side where he was sitting. Then he came to one neem tree. That neem tree is about, you can say, about 80 years old. When he was young, he was always sitting under this tree, and where we have some cottages, people are living. So he came there, and he looked at the tree. Then he sat there, looking to the east. He was looking there, looking to the sun, and he made some sound. I do not know; I was not there. And he gave his head down, and he went away. That was Sūrya Nārāyaṇa. Then, of course, we gave him for the Śiva Mandir, where he was under the earth, and the next day, because they grieved him and this and that, everything. We have about three to five horses. All the horses came. They were standing there all around him, his grave. And then they were all standing again, and they all went head down and went out. Animals also have those feelings. This is a soul, and where it is going, because the humans have that further. So that our prāṇa is in each and every cell in the body, your whole life inside. So in our body, it is not only we, our soul, but how many millions of cells are inside, and that is yours; it is yours, not theirs. And the big soul is like the honeybees all together. And so prāṇa, prāṇ not, prāṇ not—when one is dying or will be saved, "my prāṇ not." Prāṇa is our prāṇa. Nāth is the God. "My prāṇa." And if someone falls down and is painful, and any people do not know there, and that one cannot walk—cannot, he is injured very much—he or she said, "Pranat, pranat... My prana, oh God, you are my... not my prana?" Or when someone dies, then when the wife or husband dies, she says, "My prana is not." And when his wife dies, he says, "My dear, my prāṇa not." There is a connection. This connection is that if you have that, you found it, that this soul is attached to me, a soul from many, many years coming again. There is not attachment like something you want, like love this girl or that, love that and that father, mother, or this, this, and not this. But not at that attachment, but it is a oneness. I see you, about twenty people working here in my ashram here in Strelka, and I can see how they are nicely working with each other. They are coming only as karma yogīs. But they have such feelings in that ashram. If you said only me and not others, that is attachment. So attached, one day it will separate. But when it is that prāṇa, all prāṇāt, then it is for everyone. You know, if someone dies, there are two kinds of people. Some are coming as a friend, and that also. Others have that heart, the ātmā; they are more attached to the oneness. Prāṇa, prāṇa, prāṇa. So that prāṇa is not attachment. Not emotion; emotion is here and gone, but feeling, oneness. Then, where are you? There is one bhajan, you know, that one Swami Yogānandjī. He was from India and then was in America long. You see that sometimes people, some people have a little bit—each other they have a little bit; this is in words. Strangely enough, one word might say that I do not like this person. What is that? Not dualism, but more dualism. Beside you, they are sitting and smiling, but inside it is otherwise, you know? Jealous. Jealous means burning, so inside you are burning. Your whole life you made good things, spiritual things, but when one person came and you became so angry inside, we lost everything. So, that Swami Yogānandjī and his gurus in India, very great and nice. But then many disciples around his gurus, just there in India, but there are some who are a little bit greedy. So they go to say, "Gurujī, your disciple in America, he does not come here, and he does not come, and this, and everybody said he is not good," and like this. And you went to your master and said, "Your student is in America; he does not go with you," and that is how you got to know him. He enjoys it. Sometimes he has another dress, sometimes he does not. And someone said, "He does not like your Gurujī; he makes negative things," because they want to get them, Gurujī. So Gurujī is writing him a letter. Gurujī writes always such good letters: "My heart," etc. Gurujī said to his disciple, and he afterward said, "These and these people are writing about you." And so he said, "There is one bhajan, and that is it." What is that bhajan? Guru Dev, what did he say? "Guru Dev, I will be Thine, always. When I go far, the stars, but my Lord, I will be Thine. When I die, look into my eyes, I will be Thine." He wrote this nice bhajan: "Gurudev, I die, I will be Thine. Bhaktas can come and go, but my Lord, I will be dying." This is so heart-touching. "I am far, far beyond the stars, but I might die, I will be dying." That is not attachment, but oneness with the Gurudeva, or your mother, or your father also. As far as you are, the more you have love for your guru, or your father, or your mother, or your child. Those who do not have that kind of feeling of the heart, when you go, you say, "Okay, let him go. I will get another husband or another wife," or something like that. Gurudev, and we also have this, our bhajan, no? "Gurudev, śaraṇ tumārī, cintā merī miṭāde, Gurudev." This bhajan is beautiful; we are bhakta singing. So prāṇa, I am on the prāṇa. So this far distance from India to America, this prāṇa, prāṇanātha—nātha means God, yourself. Yes. Like a mother: the baby, a little baby, and sometimes she is putting the child there in the cradle and running next door. There is one shop to bring something. But from there, the mother is so attached that she is coming quickly, thinking, "How is my child there?" The child is sleeping. So this feeling, it is very far. Prāṇa, prāṇa,... prāṇa. Iḍā, Piṅgalā, Suṣumṇā—these prāṇas, how we are going; tomorrow we will go further on. "Guru, be śaraṇ tumārī, cintā merī miṭāde, merī cintā miṭāde." Cintā means I am so sad. I am so sad. Gurudev, may this sadness be removed from me. Gurudev, I am at your holy feet. Gurudev, it does not matter where you are, but please change my feeling of this, that I am attached or detached, but I am Thine. And so is the prāṇa: guru, avatāra, guru, guru, paramparā. When the body is gone, the physical body is gone, then this ātmā, the soul, is so happy. There is nothing but eating this, that, money, good friends, this, attached to someone, this, love, have trouble. This is only here, click, click, click. They do not have to deal with any clothing, food, love, nothing; they are just such attachments. But this Ātmā goes. I will bring you some books on that. This is about many, many things from our Vedas and, after the Vedas, these books. Prāṇāyāma. So I will give you the prāṇāyāma. Śānti, śānti, so that is that. Even our house pets, your dog or your cat, how much they come and they are loving you so strongly. The cat, she is moving round and round our leg, and then her tail is this and there. How happy the cat is, you cannot imagine, going up like a monkey, sitting here and there, and a dog comes very quickly, no? Before your husband gives you kids, the dog is already kissing, or we have some other animals. So this is a jīva, this is a life, my dear. Life—do not save them, do not kill them. Love them, feed them. Do not kill them. Om Śānti.