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Part 1: The Purifying Path of Haṭha Yoga Kriyās Mahādeva kī che, Śrī Ālagpurījī Mahādeva kī che, Śrī Svāmī Madhavānandjī Bhagavān kī che, Viśvagurū Mamandaleśvarī Svāmī Śivānandjī Gurudeva kī che. Oṁ Dhyāmbakam Yajāmahe Sugandhiṁ Puṣṭivardhanam, Ūrdhvaretam Yevavandhanam, Hṛthyāṁ Mokṣirmam Hṛthā. Hari Om, Hari Om, dear friends, sisters, brothers, and practitioners of yoga in daily life. Hari Om, my dear friends, brothers, and sisters, you who practice yoga, and also those who would like to begin the practice of yoga. Today, our subject is again Haṭha Yoga. First, we must understand what Haṭha Yoga means. Many still imagine that Haṭha Yoga is the practice of postures, the āsanas. Many may think Haṭha Yoga is a positional exercise. But this is either a wrong imagination or wrong teaching. Haṭha Yoga consists of the six main karma kriyās, the Haṭha Yoga kriyās. Haṭha Yoga is actually these six specific techniques, performed to purify something within our body. We have two kinds of great kriyās: the Haṭha Yoga Kriyās and the Rāja Yoga Kriyās. The Haṭha Yoga Kriyās work more with the physical body, while the Raja Yoga Kriyās, which we practice in our summer seminars and Anuṣṭhān, work more with concentration. Both are very good and important. The Haṭha Yoga kriyās are more for practical people who want to work with the physical body. They require a lot of strength and willpower. "Hatha" means willpower. Svāmījī Gurudev explained very nicely the kinds of hatha that exist: Rājahat, Tṛiyahat, Yoghat, and Balhat—Kriyāhat and Balhat—pertaining to the emperor, the female, the yogī, and the child. By practicing the Haṭha Yoga Kriyās, we gain a lot of willpower and strength. The yogī uses many natural things to purify his whole phenomenon, not only the physical body. All this comes from nature: water, air, and the element of fire. These three are used for purification. This does not mean we neglect allopathic medicine, but it is a means to purify. The easiest way to begin purifying the five kośas is to start with the physical body. We have these five kośas. The physical body is what we see and touch. Then there is the prāṇamaya kośa, which is between the material and the energy body, or the invisible. The others are the astral and causal bodies, which we do not see but which are part of us; they exist. Imagine prāṇa, the energy, is like a glint, a necklace connecting the physical with the energy. It is an invisible chain connecting the physical with the mind. Another māyā kośa is the vijñāna māyā kośa, our intellect. It is like a bridge. All these five kośas are to be purified and made crystal clear, so the light of the Ātmā shines through from inside to outside and from outside to inside. It is like the purification of windows, the cleaning of glass, removing all colors and dust. For us, it is easy to use the Haṭha Yoga Kriyās. This has a great effect on our whole phenomenon. In our body, there are two main forces. Let us consider only the Iḍā and the Piṅgalā now. Or the parasympathetic and sympathetic, the same as yin and yang, matter and energy. These two main forces guide our whole vegetative system and functions. One is the ha, and one is the ṭha. One is the moon, and one is the sun. When they come together in the trikuṭī, in the ājñā center, the ājñā cakra, then it is called ha and ṭha yoga. When these two forces are connected in the ājñā cakra, in the trikuṭī center, then it is Haṭha Yoga, the union. The oneness: Iḍā, Piṅgalā, Suṣumnā Nāḍī. Our duty is to bring those great main forces, Ha and Ṭha, the Moon and the Sun, into complete balance, where neither overtakes the other. Complete balance is where Haṭha Yoga works. Haṭha Yoga begins with one very good technique: Neti. We have here the neti lota. This one is made of copper-nickel alloy. There are also some available in porcelain, plastic, or stainless steel. Some neti pots are also available in pharmacies. This neti is done with water. Our physical body in youth is about 70% water. In older age, it becomes less. The concentration of this water in our body is like the ocean, lightly salty. If we try to put plain water in the nose, it will burn and is unpleasant. That is why, for the purification of netī, we use good quality, fine sea salt. One must find out how much salt is needed. For this neti water, I put one teaspoon of salt inside. I prefer the water between 40 and 42 degrees Celsius, never less than body temperature. If we use water that is too cool, we can get a headache. The corners here on the spout of the neti lota are different according to the width of your nostrils. Some people have big nostrils, some have small, so you choose a neti lota that fits your nose and closes your nostril. It should seal. With this warm, salty water inside, stand over your wash basin. Do not bend your head back; bend it like this, in this position. If you bend your head back, the water will go down the throat. If you bend it too far forward, you will have too much pressure in your sinuses. Your yoga teacher should show you the right position for jala neti. Breathe normally through the mouth and just let the water flow. It can happen in the morning that one nostril is closed, so start with the other side. This jala neti, with good warm—I would say even hot—water, has a pleasant flow that relaxes all the vessels in our brain. When people have migraines and headaches and these vessels are too constricted, it opens and relaxes them. But neti must be practiced regularly; once is not enough. I would say every day if you can. Use half a neti lota of water from right to left, and half from left to right. After this jala neti—please do it only in the morning, never before going to sleep—if you do it in the evening, water always remains inside and you can catch a cold, and it is not pleasant. After neti, first exhale gently through the nose, then inhale through the mouth. Exhale with an open mouth to avoid too much pressure towards the ears. Our head is tilted. Then, after this, we start to do Kapālabhāti. Jala neti is a technique that purifies excess mucus in the nose, all the dust and other things that collect there. It creates an awakening sensation, like Brahmārī Prāṇāyāma. It widens our facial field and has a very good effect on our eyes and everything in the head. Those who have sinusitis or pollen allergies—and the time will come very soon when pollen is flying around—I have heard from many people who used cortisone spray and then started to practice netī regularly; they were able to stop using anti-allergic sprays. The second technique, which I do not have here, is sūtra neti, done with a catheter or a cotton thread. Sūtra neti is more effective if you have an obstruction between both nostrils, this grīmungā. It helps very much. Before you go for an operation, try sūtra netī. We do not go straight inside; we start on the outer part of the nose and go towards the middle, not straight up. In the beginning, we have a big problem because as soon as we start, we sneeze all the time, as the nose feels something strange. I found it very good to hold the sūtra, touch the nose, and go slowly, slowly in. Then we manage. Go towards the middle and down. It takes some time to practice. Do not try for too long, only a short time, once, twice, maximum three times. Otherwise, the field of the right side of the nose will be very active. It activates too many nerve endings in the nose, and then the next complication can be a sensation in the trachea, larynx, and pharynx. We sometimes have the feeling of vomiting when we go with the finger inside. One thing: first, take a big sip of salty water in your mouth and do this purification so that it is not dry and unpleasant. Then pull the thread out again from the nose or mouth. Clean it out with short blowing, and then dry on the other side. Like everything we are learning, we need a teacher to show us how to do it. It is not the technique that is difficult, but always the know-how. Both Jala Neti and Sutra Neti, I cannot praise them highly enough, together with Kapālabhāti. Kapālabhāti is a kind of prāṇāyāma technique. Kapāl means forehead and bhāti means lightening. As the translation says, it is not only the cleaning of the nose. When we use a tissue and clean our nose, it is nothing else than kapālabhāti. Like this, we do it once or twice, but after netī we do it more often. I prefer to bend the head forward in the bathtub or shower and move left, right side. Like this. The inhale is through the mouth, and a short, quick exhale is through the nose. The strength comes from the diaphragm, like this. The mouth is open. We avoid pressure on the ears and avoid water going into the Eustachian tube. That is why the mouth is open. Afterwards, you can also close one nostril, left and right. Kapālabhāti is very, very good. In the Haṭha Yoga Pradīpikā, it is described as a gentle massage of our brain. Our brain is placed in liquid, and with this strong exhalation, it gives a gentle, very gentle massage. That is why some people feel dizzy afterwards. Start slowly, do it for a little while and not too often. Both neti and kapālabhāti together help very much if you feel a bit too melancholic, or not depressed, but without energy or motivation. Do neti and kapālabhāti. Both techniques help when you have a melancholic mood, when you feel without energy and maybe a slight depression. Try to practice these techniques. They bring balance to those two great main forces, the Iḍā and Piṅgalā in our body. If Iḍā overtakes too much, then we are too emotional and even depressed. If Piṅgalā overtakes, then we are aggressive. So both must be kept in balance. Let us go to the next part: this is the dhauti or kuṇḍjal kriyā. One is the vaman dhauti, done with salty water in the morning on an empty stomach. We prepare to purify our stomach and all the upper body—the esophagus, the stomach, the mouth—if there is too much mucus or too much acid. As a contraindication, I would not do it if you have an active ulcer or an esophageal hernia; then I would not do it. Those who have this know. Also, in pregnancy, I have no experience, but you have to find out. Anyhow, they are vomiting, so you need not do extra. But from experience, I can say this Vamana Dhauti is very helpful. We prepare two liters of lukewarm water. Each liter has one teaspoon of sea salt inside, so that we reach the physical concentration of our body, the right level of water and salt. There is also some risk here if you have really very high, uncontrolled blood pressure, because it gives a lot of force to the head. Once more, I can only say: the first, second, third time, practice only with a yoga teacher. Stand in front of your bathtub or shower, and quickly drink this water, two liters, glass by glass. Relax your stomach. Of course, continue until the feeling of vomiting comes, and it will come. In the beginning, you can help a little with a finger. With two or three big forces, the whole water and what is in the stomach comes out. Sometimes there is a lot of mucus inside, or a lot of remnants of eating. The stomach is not a straight passage; it has some folds, and many bacteria often collect there from eating. This sometimes causes stomach pain and unpleasant feelings. Because our lifestyle is such that we sit a lot, we do not move so much. Also, digestion is not as it should be. Sometimes eating is also too much and not proper. There was one story I heard from someone else; I do not remember who told me about Maria Theresa, the Empress of Austria. She was a little bit overweight, and her doctor, her house doctor, was without any knowledge of what to do. How to explain to her? Then, at one meal, one dinner they had, he took a bucket and put all the food she was eating into the bucket. Nicely, he mixed it. Then he showed her and told Her Excellency, "You see, this is the condition of your stomach." Because think over what you are eating and how you are eating. Sometimes, many times, we eat too much, not the things we should eat. I do not want to speak about vegetarian eating, but we know. I do not want to talk about vegetarian eating, but you who listen, you know. After Vamana Dhauti, we clean the tongue. There is a nice tongue cleaner you can get at your yoga center. If you do not have this, then use a spoon, a very cheap spoon. They have corners; they are not nicely round. You can also clean with a spoon all these layers, these white layers on the tongue, because this can be a culture for many bacteria. Then we have a much better taste, proper taste, and proper smell when we do netī. Svāmījī always says a good cook need not taste the food; he can smell the food and know what is missing in what he or she is cooking. With all these Haṭha Yoga kriyās, our indriyas, our jñāna indriyas, become very fine: the ears for hearing, the nose for smelling, the tongue for taste, the eyes, the skin. They become very fine. I do not know what it is called in yoga, but this is a kind of intuition. The eyes are seeing, but not the physical eyes are seeing. It is not the physical ears which are hearing. They get very fine. Like in biology, if I remember correctly, there is a semi-permeable membrane. It is so transparent; it goes through and through. You can feel things. You can see and smell things. Maybe this is the way to understand the thoughts and feelings of other beings without speech. So this is netī, kapālabhāti, and dhautī. There is also the sūtra dhautī. If I tell the truth, I never did it, and I do not have the longing to do it. But I know how it works with the cloth, and we have it on a nice video with our Svāmījī Viśvagurujī, showing what he did in his youth: swallow a two to three meter long, ten-centimeter wide white cotton cloth, do Agnisāra Kriyā and Nauli, and slowly bring it out. This is the Sutra Dhauti. When we do Śaṅkha Prakṣālana, the Kunjal Kriyā is done afterwards to get rid of the rest of the salty water that may be in the stomach and to purify the upper part between stomach and mouth. Here we use water without salt to neutralize what is in the stomach. Then it is called Kunjal Kriya. It is like an elephant who drinks water and brings it out again. This technique is taken from the elephant. Also, cats eat grass to purify their stomachs. Many of us know this: eating grass and then bringing it out again. The next is Nauli. Nauli improves our digestive fire. Nauli is a technique we practice before Agnisāra Kriyā. The name says it already: Agni, the fire, and Sāra, the purification. Here we use the fire element to purify our inner part, to awaken our Maṇipūra cakra. Part 2: The Practical Path of Haṭha Yoga: Purification and Concentration Samāna Prāṇa is a very important prāṇa which connects the Apāna Prāṇa and the Prāṇa. It is the prāṇa that distributes all our eating and drinking throughout our physical body. Here, Agnisāra Kriyā and Nauli, with the help of our stomach muscles—the main straight muscle—and with the help of Udāna, are practiced on an empty stomach, after going to the bathroom. First, we must learn Agnisāra Kriyā to gain control over our belly muscles. There are also techniques which the yoga teacher will show. Next is Nauli, where we separate the big abdominal muscles and move them left and right, and right to left, and then in a circle. The contraindications are, of course, during pregnancy. Those who are menstruating have to decide for themselves. Also, after operations of the abdomen—I don’t know the exact English word—there are some contraindications; I would not do it. Otherwise, this Agnisāra Kriyā and Nauli is best if we always feel tired, without energy, have low and slow digestion, or experience spring tiredness. This brings us to the next practice: Śaṅkha Prakṣālana or Basti. Spring is coming; it’s standing at the door. Many people will feel tired because the biorhythm is changing now. Winter has different rhythms than spring. We also eat differently; the sun is out more. Our body and our being are facing many changes. Here, Śaṅkha Prakṣālana is a prevention. We should actually do it before spring comes to avoid catching colds and so on. ‘Śaṅkha’ means a shell, and ‘prakṣālana’ means purifying. It involves special exercises and, again, water—salty water. One liter has enough salt to match the physical concentration of the sea, along with some special exercises. Please never do Śaṅkha Prakṣālana alone the first, second, or third time. It is done early in the morning. We prepare a pot of five to six liters of salty water and drink it glass by glass. I will not go into detail because I want to avoid people experimenting; it must be done only with a yoga teacher. I once had many people come to me when someone tried to do Śaṅkha Prakṣālana, drinking and drinking… then the emergency doctor had to come. Then there is a stupid and crazy one who wants to kill him with salty water. He was drinking but did not practice the exercises. It is very important how we practice, how much each exercise has to be done, and the order of the exercises. The water has to travel from top to bottom, not the other direction. There are 7 to 9 meters of intestine to be purified, nicely folded and curved like a frotté towel inside, and this has to be cleaned. It is a big task, but it is good to know how it can be done. Of course, for many, many years we have done it in groups. If I may say so myself, even until now, I am not greedy to do it. I am not longing to do it. If I compare it with Yoga Nidrā or Śaśāṅkāsana, there is a big difference. Here we need Haṭha, and to know why we are doing it, because it helps a lot; it’s like a big push forward. Everything comes from itself if we do these techniques. We need not force ourselves. This is the secret of Haṭha Yoga. Those who are doing it know. One gram of practice is more than tons of theory. Śaṅkha Prakṣālana is one of these techniques. If you feel without energy, without motivation, without concentration, and for years things are lying stagnant and you can’t get rid of them, then do Śaṅkha Prakṣālana to get rid of the old things in your body. Afterwards, we have to keep a little diet for one week, which we will learn when we do the technique. One may feel a little tired afterwards, or not; it depends. Those who have too much weight lose some kilos, and those who are too thin gain more. The body finds its own structure and weight because nature gave us everything. But we have to give our nature the chance to find its own way. We cannot give someone a special diet of raw food or fruit if that is not their type. Everybody is an individual, a different phenomenon. Everybody has to find their own way of living and eating. The main thing is organic, natural, as natural as possible, and, of course, vegetarian. If we concentrate on these few things, then our being will find its own way. So, this is Śaṅkha Prakṣālana. There is one more technique, called Trāṭaka, to get rid of přebytečných myšlenek (excessive thoughts) and to become one-pointed. This one-pointed concentration is very important for our meditation because before meditation comes, we need to concentrate on one thing, and doing Trāṭaka is the way to this. There are many kinds of Trāṭaka. We can do Trāṭaka by making a point with a wet finger or sandalwood paste on the Ājñā Cakra. The whole day we then have concentration there; it doesn’t get lost. We can do Trāṭaka on the rising sun, on the sunset when the bright light is gone. We can do Trāṭaka on a black point on the wall, and what we know mostly is Trāṭaka on the light of a candle. The light should be at the height of the heart. There should be no disturbances—no telephone, nothing, no draft. The best time is early morning or before you go to sleep. Place your candle at heart height, one arm’s length away. Put your thumb upright, with the candle below it. Sit comfortably. First, close your eyes and do it in three rounds. Look at the light, at the inner part of the candle, the light part. Then, with closed eyes, concentrate on what you see with your inner eyes in your Cittākāśa. This technique is very, very good for our eyes. It purifies the eyes, not only the physical eyes but also how we see things. There are some people who always see negatively; they always see a kind of attack on themselves first. If we practice this Trāṭaka, especially with the light, it purifies the fuel of how we see things because it awakens our inner light also—the light in our heart, which reflects in the light of our eyes. That is why the Haṭha Yogī works with practical, physical, visible things. To practice this, not only once but regularly, I would say it is the easiest way, but also not so easy. We have to handle all that is coming. The more sensitivity we get through the use of our mantras and all we experience, we bring our whole being more and more towards the inner Self. The inner Self, the light of the highest Self, should be the same as outside. Until our inner Self is the same as we are outside, there is nothing to hide, nothing to play for, nothing to use tricky ways for, because we are as we are. Swami Vivekānandajī once said, "It is a great sin to tell a human he is a sinner." Every human is a living divine being and has the divine light of the divine Self inside. It is the residence of the highest Self, and to bring this highest Self, this light, to shine—for this we practice. It is yoga in daily life. We use those techniques which are for us, for myself. If you are a practical person, a Karma Yogī, then work on Karma Yoga. A Rāja Yogī should do Rāja Yoga, and at the same time Haṭha Yoga and Karma Yoga. The Bhakti Yogī should practice Bhakti Yoga, but with Jñāna; otherwise, it is fanaticism. Both wings have to be used: Bhakti and Jñāna. So we all have to find our way, and this without force. Thank you very much. This was a little glimpse into Haṭha Yoga, the practical way, the purification from Yoga in Daily Life. Om Śāntiḥ, Śāntiḥ, Śāntiḥ. Om Śrī Devāśvara Mahādeva Kī Che. Śrī Dīp Nārāyaṇa Bhagavān Kī Che. Śrī Alak Puruṣī Mahādeva Kī Che. Śrī Svāmī Madhavānandajī Bhagavān Kī Che. Very good. Thank you very much, Umā Purī Jī. Perfect. Everything—all clarities in the body, then in the prāṇas, then about thoughts, and then further to the spiritualities, and to the great Gurudevs—that was great. Thank you, Umapurījī. She said all the many things, very good things. If I say more, then people will perhaps forget. They will think very much, and you will again look into our Yoga in Daily Life books—very clear, very soft, and sweet. That is very, very important. We need not write too many things. Nowadays, most people do not read any books; they read somewhere on the telephone. It is a science. People are going very far, but in all this science, again they come back to the ancient literatures. So it is like a round chakra, and again we come to the same point. That chakra is for all creatures and humans. One day, they will lie down on the earth. And that Jīva, the Ātmā, the soul, said, "Yes, I stayed long with you in your body. I was for you, and you have freedom. Whatever you want to do, I will keep you for how many years? Oh, I’m human. You are free, do what you want." This is my soul, which is inside. It’s like, for example, a lamp with oil. We have all different parts where the oil is of equal quality. Some will make more fire or more air, or black like this, and one will make this lamp and very carefully keep it. It will last more than double what others did. So it is about how we can keep our heart and our Ātmā, our soul, in our body. Many people who are nearly 70, 80, 90 think, "Now my body is going, I think I will die." No one wants to die. But if someone is not physically or mentally capable, this is different. But even the animals, they would like to die. They want to die. They will want to die. And similarly, also the humans, we want to live long. But it is said, "I was eating too much, and I only wanted to enjoy the food, and I was not concentrated or thought about how I should eat." That’s why all the machines in the body are going out. But as our Umapurījī said, how can we bring more life? All that was spoken about is within our inner self and outer self. Concentrate and take care of nourishment for one month, one year at least. Our body itself will recover. That is the power of yoga. So it’s very, very good that we should know. At the same time, we should have good bhajans, good songs, read good books, be with good friends, and go for good walks. Sarvahitāsana is the best; it will bring you at least 25 years more. That is a very powerful Sarvahitāsana. Then, you know, there is what we call Yogī Janakī Yoga Nidrā. Our Bhagavān Siddhi Nārāyaṇa Mahāprabhujī… Unfortunately, I had no darśan of Mahāprabhujī. When Mahāprabhujī went to Brahmaloka after three years, I came to my Gurujī. Gurujī was telling me about Mahāprabhujī, but Holī Gurujī, in Mahāprabhujī’s book, was singing many bhajans. There is about… it’s called Yogī Janakī Yoga Nidrā. Vṛlā Sant Janjanī. This is beautiful. This is practice. This is meditation. Sit or lie down. This is called the yogīs. They are 24 hours awakened. But they sometimes say the yogī is awakened, but he is sleeping. And who is sleeping, but he is awakened. So this is written by Mahāprabhujī. This is very nice: "Yogī Janakī Yoganīndra, Yogī Janakī Yoganīndra." Of course, I will not speak today at all. Umapurījī has made it very good. But in this, what did they say? All that Umapurījī was speaking, and then that person, when this purification leads, then one can know what is Yogī Janakī, Yog Nidrā, Vīrla Sant Janjanī Yog Nidrā. When we can master Yog Nidrā, then you can go with your meditation, or in your thoughts, in your sleeping you will be lifting Yogī Janakī. "Yoga Nidrā Vīrla Sant Janjani." ‘Vīrla’ means very rare. That Vīrla—very sick people can be those yogīs. They are very rare, such Yoginīs. In that Yoga Nidrā, you are awakened. In the night, they are awakened, but they are waking up in the day. At night they are waking up as in the day. This is a miracle, or whatever we say. This is what a yogī is. Man, we people, we are everybody making yoga and yoga practice, and this and that, and meditation, and someone said, "I am good," and, "I am very good." But it is said, why are you just running here and there, here and there, like a blind animal, running here and there, here and there? jsme jogīni, ale chováme se jako takové oslepené (we are yogis, but we behave like such blinded ones). Too much here and there, and this is not right. So the first thing is that the mother has given birth. That bird has given the egg, and from that, she was waiting in the nest to see the babies. That was that mother. And all others also. So many friends, but mother is the mother. Similarly, when you first time get a guru, get meditation or give mantras, etc., whatever, don’t leave that. You stood your whole life; it is yours. But now what? They are turning here and there, here and there. They are nowhere. Therefore, Yogī Janakī, Yog Nidrā… so many are running here and there, and that—don’t run here and there. Yogī Janakī, unkī kriyā, that kriyā of the yogīs, very rare they can come. Śrotriya Sant, that kind of yogīs. Śrotriya, who have learned, became, only that saint, that guru, that is above everything. In the Āratī, in the prayer, it is said, "Brahma, Viṣṇu, and Śiva, all they have the guru." We are not that guru. Everybody is becoming guru; I am also thinking. But you know, in my heart I said, "Gurudev, I am still not that. I am only in the dust of your holy feet." The last minutes, then my Gurudev will open the key. So that is very important to understand this. So what is in sleep? In that Nidrā, when he is sleeping, but he is awakening on it. Aithāt, dindrāt hote rehte hain, aithāt, rath, dindrāt, usī nindrāt mein jagrat hain. Either day or night, if they are sleeping, they are awakened all the time. We will come again, because today, now it is okay. There is another program, my dears, all. Thank you very much. You know that yesterday I was giving you one bhajan, and that bhajan is very beautiful, Mahāprabhujī said: "Satyay satyakar nyara nyara sadhan chara karo hari pyara. Sadhana chara karo hari pyara. Jina se hove ānanda apara, jina se hove ānandaya apara." Ānanda means bliss; apara means endless, infinite. "Samādham śraddhā titikṣā kārūpāram samādhāna. Samādham śraddhā aur titikṣā kārūpāram samādhāna vichāra. Sādhanā chāro karo hari pyāra. Chautha sādhanā hai mokṣa kī icchā." Everyone wants to have it, that I want to get liberation. I want to get Mokṣa. "Jab hove jag duḥkhatkāra, sādhanā choro karo vīrya." There were many long years, and there was one farmer who was working beautifully. He was never angry. People took him from this, and he was very happy. Or people are saying you are stupid or something. No. It is pure of the pure. And he went to Satya Yuga. That all this practice, they will do sādhanā. It means the swan, beautiful swan of the Kailash mountain, and that goes as a liberation. Haṁsa Uddhāra; ‘Uddhāra’ means he liberated. Shri Madhavānandajī kahi, "Sādhana chara, sādhana chara karo, Hari pyāre." Why beautiful this? So this is sādhanā. That is, no, don’t run there and this and that. No. When? Then, humble, very humble things. So this is sādhanā. Don’t run here and there. So, wish you all the best, and tomorrow we will see again. Have a good evening, good night, and… A beautiful day will come, and tonight sleep well. You have good warm water and good warmth for your room. Enjoy. Like this is enjoy. What we wear is Satsaṅg. What some sādhus like Umapurī or Preblatā, Pārvatī, Sādhvī Pārvatī, Sādhvī Pārvatī, Sādhvī Pārvatī, Sādhvī Pārvatī… Sādhvī Pārvatī, Sādhvī Pārvatī, Sādhvī… Pārvatī, Sādhvī Pārvatī, Sādhvī Pārvatī… Sādhvī Pārvatī, Sādhvī Pārvatī, Sādhvī… Pārvatī Sādhvī Pārvatī, a very long sādhu from Holī Gurujī, long. So it is, that is, we are sitting in the Brahmaloka. Om Śānti. Dīp Nārāyaṇ Bhagavān kī Jai. Dev Puruṣa Mahādeva kī Jai. Ārādhi Bhagavān Śrī Dīp Mahāprabhujī kī jai, Halak Purījī Mahā Deva kī jai, Om Śāntiḥ Śāntiḥ Śāntiḥ.