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Sanātana Dharma Kī Jeho, Alakpurī Jī Mahādeva Kī Jeho, Devādhi Deva, Deveśvara Mahādeva Kī Jeho, Ārādhyā Bhagavān Śrī Mahāprabhujī Kī Jeho, Hindu Dharma Samrāj, Sadguru Svāmī Madhavān Jī Kī Jeho. Good morning, good evening. It is a beautiful time now. The sky is very beautiful and clean, with many very clear stars. There is no sound in the forest here. There is purification in such an atmosphere. We are all practicing our yoga in daily life around the world, and to all other ashrams, yoga centers, and gurus, I respectfully say Namoḥ Nārāyaṇa. Yoga is just one. From it, there are so many branches, like one tree. This one tree has branches that reach out in every direction—north, south, east, and west—but it has one root. Similarly, there are many different kinds of yoga practice, and we should feel them as oneness. There are different techniques. Many people practice just for good health, and yes, we need good health. Some wish to live long. But how do we achieve what we have always spoken of as merging into the cosmic? How can we arrive? We cannot always say to God, "Do this and that." The first step is the purification of our body. We cannot manage purification in one day and then consider it done. Our body needs purification day and night, every minute. As we also speak of Iḍā, Piṅgalā, and Suṣumṇā, this purification should constantly be in our body. Yet, there are still corners and parts where impurities remain. We clean with water, we inhale and exhale, living in good air, but there is still so much impurity. Therefore, the first step in yoga is called the purification of the body. This is Hatha Yoga. Many people think Hatha yoga is only āsanas and prāṇāyāmas. But we have practices like fasting and cleaning our nostrils. Constantly, whether sleeping, walking, running, sitting, dreaming, or sleeping, we inhale and exhale through our nostrils. We take in fresh, good air that goes through our lungs and the whole body, and at the same time, we exhale impurities from the body. This is Anuloma Viloma. We can enhance this cleansing through our nostrils with water, once or twice a day, using the neti lota. You all know this: a water pot with a pipe inside. We take lukewarm water, a little warmer than room temperature. If cool water goes through the nostril, it is not good; it feels like a cold burning. There are different kinds of neti pots. There is another technique called sūtra netī. In this technique, like using a catheter, we insert a cloth into one nostril, slowly guiding it until it comes into the mouth. Then, with fingers in the mouth, we retrieve the catheter. We hold one end from outside and the other from the mouth, and clean it nicely and slowly with a cotton thread. The thread should be very soft, like from honey bees, or made of plastic or rubber. This is how we clean both nostrils. It is said in very old Haṭha Yoga texts that if we clean with water or a catheter, our lungs and everything become more purified. It is also said that with neti and dhauti, our eyes are cleaned too. So we are cleaning three parts: the ears, the nostrils, and the mouth. By purifying through the nostrils, we purify our body. After that, there is a practice many do not know: Śaṅkha Prakṣālana. In our book Yoga and Daily Life, it is written very nicely. Many yoga teachers are very expert now. For many years, our Swami Umapuri has cleaned the stomachs of thousands of people. This is what we call Kunjal Kriya: drinking water and then expelling it through the mouth. Or Śaṅkha Prakṣālana. We know we do this three or four times a year. Once, we should do Kūlyas Saṅgha Prakṣālana, the purification of the entire stomach. Of course, one should not eat meat, as it does not digest properly and is not good. Alcohol is not good either; otherwise, the mind becomes different and the stomach will not be clean. In this way, all that we are doing is haṭha yoga. Haṭha yoga has many meanings. One meaning of "hatha" is that we may not like to do it, but we have to clean ourselves out. We have to tell ourselves to clean it. That is also hatha. There are different hathas. First, there is bāl hatha. Bāl means a little child. Little children are very pure, like gods. They always say, "Mother or father, I want this." We say no, or we don't have it, but the child keeps crying, "I want this, I want this." When you give it to them, within a second the child is happy, laughing. This is because they are so pure inside. That is Hatha Yoga. Then, some people might say it's not good, but Hatha Yoga is also for the female. They will do everything they want. The husband may want to buy this and that, spending a lot of money, and the wife will say no, that we will not buy too much as we have everything. This is also hatha. The third hatha is the yogī's hatha. This yogī, practicing many kinds of hatha—āsanas, prāṇāyāmas, etc.—may be in the forest or on the hills. He has long hair. A very heavy, strong wind comes from behind, always blowing back into his face. So the yogī puts his hair back again. But again, because of the strong air coming to the front, the yogī says, "OK, I will go to the other side. I don't need to go to this side." And now the hair lies nicely back. There are many such techniques in Hatha Yoga. Hatha Yoga is a practice we must do every day. These are the Haṭha Yoga techniques: Neti, Dhauti, Basti, Nauli, Kapālabhāti, and Trāṭaka—six of them. If we do these, we achieve pure purification of our body. Then, when we come to do our primary prāṇāyāma, for which I gave five techniques, one technique is very easy. But then we have to make more movements, not just to one side, but up and down. For this, we bring both palms and close them over our ears, not pressing but just covering the holes inside. Our mouth inside should be relaxed, but lips are closed. Then we draw air inside, puffing out both cheeks like a balloon. It is very pleasant. I will do it this way for a while. It brings a beautiful lightness in the brain, and is very good for the vocal cords and mouth. I will do it again. I hope you have heard the sound. Everyone can do this. This is part of purifying our body. So, Brāhmaṇī. Let's go to the Brāhmaṇī and about this Ṣaṭ Kṛiyā. This Ṣaṭ Kṛiyā is what we call Haṭha Yoga. You will sing? Bolo. Bolo. Bhajan. Ātā joḍha manacala saṅga mere tohe ātmā beda paṭāvatā he mātā, pitā, orā, bhāī, pāṇḍu, duniyā, bijā, dūpā, vātā, he kyo, abhā, kyo, hathā, orā, bhāī, yo, cāral, acchā, samnā, vātā, he kyo apāyiyokā torā pāyo jarā lājā samnā vāvatā he ātā joḍha manacala saṅga mere toyāyātāmā peṭa paṭāvatā he Tori māyā me bhūlō prabhukhūta cetān rupti kāvatahe, tori māyā me bhūlō prabhukhūta cetān rupti kāvatahe. Jo yogī jānādhyānātāratahe, vārā pārā nahi pāvatahe. To yogī jana dhyāna daratahe, vāra pāra nahi pāvatahe. Atta jodha manacala saṅga mere, to yata mā pita paṭavatahe. Ātā joḍa mana chala saṅga mere toye ātā beḍa pātā vātahe āru brahm yo derdāna mahi itta na kyo darā sāvatahe Āru Brahm Yodertana Mahitanak Yodarasāvatahe Śrī Devapurī Jī Guru Pūra Miliyā Śrī Dīpakotās Dikāvatahe Śrī Devapurī Jī Guru Pūra Miliyā Shri Deepa kodars dikavatahe. Aata jodha manachal sanga mere. Aata jodha manachal sanga mere. Om Shri Devīśwar Mahādeva kī je. Practice is missing very good, so that Haṭha Yoga, so. So there are many, this and therefore. The guru said, he said, "Hat chod mana." "Hat" means that I want to do with more force. "I will do it, I will do it, doesn’t matter how it is, I will do it." This is not good. So Gurudev said in Mahāprabhujī’s bhajan, "Hat chod mana." Oh my mind, give up that kind of hat and come with me. Like our Umāpurījī was chanting a very nice bhajan, so that kind of balance. HAT, TRIYA HAT, YOGA HAT, and RAJA HAT, that is the different end. This is very, very important. With this, all the best today. Today you should practice this prāṇāyāma like this. You can do it five times. It is very nice, very pleasurable. Tomorrow. Zitra. Zitra. Zitra zase. Zitra. Zitra.... Zitra. Zitra.... Zītrā. Zītrā.... Nanda Chikurudeva Kī-Chī.