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Dear brothers and sisters, good evening. It is a beautiful day here in the Czech Republic. All is white with snow, nice and warm. It is very silent, with the peace and bliss of Gurudeva’s Satsaṅg spreading around the whole world through Yoga in Daily Life. In these corona times, many people I do not even know have sent messages. They have learned through our satsaṅgs, our yoga, our lectures—clear and simple knowledge given to all. As I always say, yoga is very, very old, from the time of Śiva. And before Śiva came, the principle of yoga already existed. This principle is not only for humans but for all creatures and all vegetation—the many creatures in water, on earth, and in space: Jalachara, Thalachara, and Nabachara. All these creatures are part of what we call the yogic systems. Who can understand this? It leads to the highest Brahman. Of course, we humans are very far from that. There are two paths: Uthan and Patan. When we stand on the peak of a mountain, there are only two directions: to go higher or to go back down. If we go back down, it means we return to this world, and we do not know in which life this jīva will come again or where we will go above. That above is Śiva, Viṣṇu, and Brahmā. There we come to the very highest, into cosmic oneness. Now we come again to the science of God—the God-science given by God to all, including us. This science is also within our physical body. For a long time, doctors and professors have been researching our bodies: the muscles, breath, heart, etc. Modern science has reached a point where, when someone is dying, good doctors and professors can hold the soul in the body still. But we have to go higher than this. It is mostly said: prāṇa. Prāṇa means life, and life means prāṇa. Our soul is in prāṇa. Śiva has given us everything about yoga. I only tell what is in the literature everywhere. They have given us freedom and given us everything. Now we should take care. In this human body, we either go up or we go back again—that is called up or down. In the last five or six months, we have learned many things. This is like a prāṇa mantra. It is called Iḍā, Piṅgalā, and Suṣumnā. These three flow from the nostrils—the left nostril and right nostril—and change between them. This is a science which rare people can understand, and you have to practice. Many people practice only one week or one month; others practice constantly. Iḍā, Piṅgalā, Suṣumṇā, and Vajranāḍīs. This we are coming to is called Svara Yoga. Svara Yoga is those three: Iḍā, Piṅgalā, and Suṣumṇā. These three are balanced on the Vajranāḍī. When we want to practice prāṇāyāma, there are two things to know. If you know yourself which nostril is flowing—this nostril or that nostril—then we should proceed accordingly. Iḍā and Piṅgalā, these both nostrils, have their time for the left side or the right side. It does not mean that the left nostril is completely unblocked and only the right is blocked, or vice versa. Rather, more prāṇa is coming from one of the nostrils. We have to understand which nostril is flowing. Yogīs who practice know this. By exhaling a little more from both nostrils, you will see from which nostril more breath is coming. How should we know? The best way is with our hands. Exhale and breathe out with both nostrils and find out where more breath is coming from. For example, for me right now, the breath is coming very strong from the right nostril. If someone has a flu or a slightly blocked nose, it is not like that. This nostril flow will continue for about half an hour, or less, or more. If we want to change the nervous system, how the breath is going... For example, if you want the left nostril to flow now, but the right side is flowing very strong, and you want to go to the left nostril, Iḍā... If I want to open my left nostril, then I should take a little cloth or my hand and place it under the armpit on the right side. Put the cloth in the armpit and wait a while. Automatically, the right nostril flow will change and come to the left one. This is something everyone should know. It is very easy and very good: how to bring the left nostril flow to the right, or the right to the left. Those who want to practice svara-yoga... It is like this: when we want to drink water, then we should have the flow through the left nostril. When we are eating, we should have the flow through the right nostril. For those practicing this, Svara yoga is very easy, but for others, it is not. We have to learn for one month, or two months, or three months. It is also said that when we are sleeping, we should let the breath flow through the right nostril. But someone said no, because the heart is on the left side and we are suppressing it. No, the heart is not suppressed like this. When we sleep on the left side, then it is as if it is awakened. There are very nice books on Svara Yoga, because we are all learning about the physical in our body. This is prāṇāyāma. So, if you know how it’s flowing left or right... We say, "Okay, now we will practice prāṇāyāma." Then, mostly, we should begin with the left nostril. In that way, we gently close the right nostril with our thumb if the right side has more breath. These two fingers, the index finger and middle finger, should come to a point a little above the nose, in the middle between the eyes. It is said that the right side has the Sūrya Nāḍī, and the left side we call the Candra Nāḍī (Moon Nāḍī). We have to get more concentration towards the left nostril, and that’s the ring finger. It is said that mostly when somebody gets problems like a stroke, it is because of the left nostril. One side becomes half, cannot move. But that will slowly, slowly come back. Also, when we go to doctors—I am not a doctor, please—when a doctor wants to know, they check from the left side near our ear. How is the blood flowing here? If it is very good, they will say you will not have paralysis. It will come back. But when the other one, the right one, has some blockage, it will be too hard, and it is said one can die. In this, we can talk to our good doctor or someone about the system of the nerves and vessels. Through this prāṇāyāma, which we practice for a long time, we can do many things. If we can control both our nostrils, Iḍā-Piṅgalā, then we can expand our life more. This is the science of yoga. Yoga is a science for humans. One should not say, "I will do this and that and cook." No, no. Be silent, be calm. That’s how it is. This is Iḍā, Piṅgalā, and Suṣumṇā. You have your book, a very beautiful "Yoga in Daily Life" book, and also a beautiful book about the chakras. What is the name of that? "Hidden Powers in Humans." "Hidden Powers in Humans"—that’s beautiful. You should go and read this. That’s why the book "Yoga in Daily Life," which you have, is very scientific. Of course, there are many other yogīs, many swāmīs, yogīs, swāmīs, sannyāsīs; they have had all this science for many, many years. From them, we are all getting this material. So do not think that I have done it. I have only chosen from those which are exact and which I brought into my books. One should not say, "I do this book, and my energy is good." No. It is Śiva who brought that. Śiva has brought the yoga. There are about 85 practices, postures. And then, after many, many... in that, this prāṇāyāma. If you do prāṇāyāma, then first we should learn svara-yoga. It will come in our Yoga in Daily Life. Around the world, in many, many countries, there are very good yoga teachers, and yoga is in their life. It will go on expanding in the whole world. Of course, there are many, many also very good swāmīs, yogīs, and they know very well also, and they are giving very good. So, it is not that only this one or that one. It is different. But finally, again, because in the end we do not know what to do—we did all, but now what? Then it comes only to prayer, mantra, and prayers. So, what we yesterday began to receive from our Satguru Swāmī Mādhvānandjī, Bhagavān Mādhvānandjī’s prayer to Bhagavānśrī Dīp Nārāyaṇ: Oṁ Śrī Dīpā Dayāl Kṛpāl Mahāprabhu, āprako lāj hamārī hai, Prabhu. Āprako lāj hamārī hai, Dīnā Nāthayānāth Kenāth Prabhu, Par Brahma Yāvatārī hai. Śrī Dīp Dayāl Kṛpāl Mahāprabhu, āpra kholāj hamārī hai, Vyāpak Viśva Saracār Hari. Chetan jyot tumārī hai, Prabhu. We translated this yesterday. The third: I am in your shelter. I am in your shelter. I am. I have no power, but I am thy devotee. I am Dukhyārī, I have many, many problems, troubles. But, najar nihāro, so please, look towards me, O my Gurudeva. Najar nihāro, please look to me also, pār utāro, and let me cross the ocean. Āpkā vīrad vicārihe, āp o Bhagavān Mahāprabhujī, your guru vīrad, your blessings, your vicārihe. So we are in that path that we are with Cārihe. I am just humble. Please look to me in my side and bring me to the other side of the ocean. Please, you are my Lord. I have no other one than you, O my Gurudev. Nāth, Nāth means God. So, without you, who is that? Hamāre Nāth, I have no other any God. Jai pokārihe, whom I can ask others without you. Wherever I see, I look. Wherever I look, everywhere I see you, my Gurudev. O Gurudev, O Gurudev, you are nitya, ever. Chetan, awaken. Nirakārī, it is also nirākār. There is no one-on-one; all is nirākār, like the sky. Jā dekho jā, āpahi āphe nitya cetana nirakāri. Further, āpāpiyanekon āge uvārya the pāpīs, means many, many who did many problems and this sin, who have so many sins, many, many, you liberate them also. Now it is my turn, O Gurudev, it is my time. Please also liberate me. Much parmer karu meri dātā, oh my Gurudev, be humble to me, merciful, dātā, give me this. Mangat bhīk bhikyārihe, I am asking you to give me something, give me, please. Shrī Mahāprabhujī, we are worshipping Mahāprabhujī. Deep dayal, deep dayal, the great God you are. Say, your name, O Mahāprabhujī, is very peaceful and very holy. Kahi Madhavānand Jī, Holy Guru Jī said to Holy Guru Jī, Kahi Madhavānand Āpke, "I am Thy," O Madhavānand Jī said to Holy Gurū Jī, "Charan kamal balihārī hai," in your holy feet, like a flower, kamal. Balihārī hai, I give you in your holy feet. Shrī Pūjya Dīp Dayāl, dayā karo, āp kā nām śukārī hai, kahe Mādhavānandjī āp ke caraṇ kamal balihārī hai. Shrī Deep Dayal, Kṛpāl Mahāprabhū, āp raho, rakho, lāj hamārī hai. Dinanāta Anāta Kenāta Prabhu Parabrahma Yāvatārī Hai, Vyāpaka Viśva Cāracāra Me Hari Cetanā Jyoti Tumhārī Hai. Nirguṇa Se Saguṇa Banāye Bhaktana Ke Hitakārī Hai. Āpa Kī Śaraṇa Me Āye Paḍe Ham, Durbalā Dāsa Dukhīyārī Hain. Najar nihāro, pār yutāro, āp kā virād vicārī hain. Aap bina kaun hamare nāth hain, jinn ko jāye pukāre hain. Jahaan dekhoon, jahaan aap hi aap hoon, Nitya chetan nirakari hai. Pāpī anekon āge ubhāriyā, abke merī bārī hai. Mujh par mehr karo merī dātā, maṅgat bhī kabhī kyārī hai. Shri Pūjya Deep Dayāl, dayā karo āpka nām, sukh kari hai kahe Mādhavānandajī, āpke caraṇ kamal balihārī hai. Shri Deep Nārāyaṇ Bhagvān kī, Satguru Swāmī Mādhavānandajī Bhagvān kī. Further about the prayers tomorrow. Om śānti śānti...