TV Channel

Om Śānti Śānti... Good evening to all dear sisters and brothers around the world, to the teachers, students, and all yogīs in their āśrams and yoga centers. Now is the time for practicing yoga throughout the world. Yoga is the science of the human being. In our lives this year and last, many people have suffered from Corona. Many suffered, many died. I once responded and asked people to research the connection between Yoga and Corona. Many people practice yoga but were still affected. However, in many countries, the people of "Yoga and Daily Life" were not affected. I sent this message worldwide: to America, Australia, New Zealand, Fiji, China—to all four centers of Yoga and Daily Life in China—and across all of Europe. I requested a truthful report from our centers: how many were ill, infected, or died? The responses indicated about 90 percent were unaffected. Some centers reported everyone was healthy. They are now sending the papers. The Yoga and Daily Life people were mostly healthy and of good build. Entire families were well. This was true for those who are vegetarian. In Western countries outside India, I do not know, but those who do not eat eggs, meat, alcohol, or drugs were not affected. Those who do yoga but eat everything were affected to some extent. I did not ask other yoga schools; I told them, but no one replied. Unfortunately, about 70 percent of yoga practitioners eat and do everything, but I cannot say this about our Yoga and Daily Life. This is a significant finding. The full results will come, and a doctor will verify everything. Secondly, I speak of yoga as a science. For about a month and a half now, I have been speaking about Brahmrī Prāṇāyāma. Brahmrī Prāṇāyāma is beneficial for everyone, especially those with problems like headaches. We are slowly losing our capacity to speak what we wish. There are many things. Brahmari prāṇāyāma involves many techniques. In yoga, the kuṇḍalinī’s vajranāḍī begins from our toes. From the toes, left and right, power comes and travels far. Iḍā, Piṅgalā, and Suṣumṇā come from the brain, and Vajranāḍī is the power of all. Just as a tree needs roots to live, so does the Vajranāḍī. How to awaken it? This is described in our Kundalini Yoga book and other yoga texts. Brahmari is like the madhumakī (honeybee). As the honeybee comes, so does the brahmarī. There is a certain worm that becomes like a brahmarī. When the Burmese (a type of wasp) comes, one worm hides under the grass, afraid. A second one comes, stands, and runs away. Another comes, the first stands up, and then the Burmese arrives, catches it, makes a nest from earth, puts the worm inside, and makes a little injection. It goes mmm, an orphan injection. It does this many times, coming close, making a sound, and going away. These are their techniques. One day, the Brahmārī hears what is happening, becomes the Brahmārī, comes to listen, and then says inside, "Yes, now it is already Brahmārī." Then it opens and flies away. Many bhajans have been written about this by sādhus and saints. Most yoga techniques are taken from animals. For example, the cobra: we do prāṇāyāma or meditation standing like a cobra. There are many, like the cat pose. Different animals have given their names. There are 85 steps or sādhanās in yoga practice. Some have human names, but most are from animals. The Ṛṣis took everything from prakṛti. Vṛkṣāsana (tree pose) is there; you must have heard of it. Two hands up, standing like a lion. They say, "Yoga, speak." Yes, you speak. You are a yogī. Come closer and sit next to me. Come up. This is the Yogī Rāj. They say, "No, Swāmījī is that." Every fish is there; they swim in water. And so on, more or less. I apologize for digressing, but people are listening from other countries. Indians now only want to learn English. Indian children always say, "I am going to English school." My children, English. But there was a little child yesterday, about two and a half or three years old. I wanted to give him a blessing on his head, and the child gestured to me. He thought, "Swāmījī will do like this." Very good. Whatever the parents do, the child will do. Now, Brahmari. Let us proceed. I want to tell you something. You all should sit and listen to what you are going to do. Use your two index fingers. The nail should be cut a little. Then, bring the index fingers into the ears. Do not insert them fully, or you will not hear. I will tell you how. I will demonstrate; you learn by watching, and then I will instruct. When I insert them, do not go like this or like that; keep them straight, aligned with the shoulders. At this time, daṇḍa padegā (the rod will fall). After that, insert them so you cannot hear me. I will put them in; then I cannot hear. You can do anything. There are two techniques, and they are different. First, keep your lips closed. Your teeth should bite gently, not too strong. Lips tight. Then produce a sound from the nose. The sound will go, air will pass through. Do this only three times. When you practice, after one month you can proceed to the second step. Otherwise, something different may happen. I am demonstrating: my teeth are slightly apart, my throat is closed. This is aligned with the shoulders. I will do it three times. You do not do it yet. Sit straight, otherwise the breath will come from below. Just listen, please, and concentrate. Afterwards, you will do it three times yourself. I will listen and indicate who is doing properly. If not, it means you did not concentrate. Brahmrī Prāṇāyāma. I am beginning; the ears are closed. I will do it three times. Now, if you do not bring the fingers in and out properly, the vibration will go from here to the bindu chakra, not sahasrāra bindu, and it will travel. The vibration from there, you will... If one tooth is missing, there will be a different sound. It will go this side and that side. Try to bring it all together, and let the sound and air pass through the nostrils, but you must draw this power from the navel; otherwise, nothing. Inhale from the abdomen and from the navel, then it goes... Now you are all sitting here, so please sit straight. Good. Either sit in Vajrāsana, Padmāsana, or Siddhāsana, but sit straight. If you cannot sit straight, then at home sit at a table or on a chair, but straight. You will feel the vibration. This is a great practice; Brahmrī Prāṇāyāma affects the whole body. The inner vibration can restore the health of the body itself. You will do it and discover something, researching from within. You may tell me, "Swāmījī, I did this and that," even more than I know. But do not do more than three times. Slowly, slowly. Now, please go ahead. Only three times. I will listen. I will signal like this, okay? Yes. Close your eyes. Hands down on your knees. Relax and follow the sound of the Brahmari. Relax. Open your eyes. Do this in the morning after washing, before drinking coffee or chai. Some drink alcohol, but in the morning, ensure everything is clean. Only three times. You will tell me tomorrow? When I am not here tomorrow, the next time I come, you will feel it. Those who have tension will feel immediately calm and peaceful. Your concentration throughout the day will be very good. In our body, there are many important things. This practice addresses many problems, including with the eyes and hearing. The vibration goes directly to the Bindu Chakra. Now, the same practice, but when we drive... Now it goes. Now we close a little. What happens? Our teeth... Are our teeth loose, not touching, open? But in Brahmari, the lips are always closed. I give you two techniques to practice until I return. Now I will do the same, but the temples here will go completely relaxed. Our jaw will be so... I will do it again. But the teeth are not clenched behind. Relax. The teeth are not clenched. When I close my mouth, what sound does it make? Without that sound vibration, although headaches occur—many men and women have them, mostly women, some men too—and tensions, normally we can release them. So, do it yourself now. Jo relax, dād bandh hai, khulā, aur apne ūṁ closed. Otherwise, you will not say, "Ah, that’s not good." So please come, close your eyes, just one minute, two minutes, relax. Ab āṅkhe bandh, śvaas rahe hai. So, is there a difference between the two or not? How was the tension? Or the stretching? Very good, straight? And also, it was good, two points. So from here, the headache releases. This is also there, but here there is a problem with the navel. It relaxes the body. This is our science. It is coming now, short and sweet. I ask you a question. I want... only do not just say, "Yes, Swāmījī, it was good." Yes, yes, no, no, not like that. What do you feel? Or do you feel nothing? Do you feel now very real, relaxed in your head? So, anyone who wants to tell, say a few words. Yes. Thank you very much. Good. Anyone? Very good. Or somebody? That’s right. Anyone more? Very good. Somebody, did you? How do you feel? So, you had tensions, and this released the tension, or you got tension, or you feel nothing? It was something, but not something. Anyone, yeah? Speak loud, take it out, because you were coming from cold countries. Very good. Thank you. Anybody? Yes. Yes, which, uh, which, um, which mantra is here? Manipūra chakra, Anāhata chakra, and Viśuddhi, also Viśuddhi, and then what? It was there, so you took it, everything through. Very good, very good. Thank you, doctor. He is a doctor, so that’s why he is doing it. Thank you. I think one should not say that, Swāmījī. We must teach. Today and tomorrow, next, and we have to master one thing. For example, you go to school, college, university. In one day, two days, you cannot get everything and become a professor. A whole year, one class teaching, teaching how to... Similarly, we have to come also like this. But they say, "I am going to have yoga, everything," and now that is not like this. Life, lifelong, till the breath is flowing, till you are alive here. When the breath is no more, then the Brahmari will go up. Before that, we are all going to die one day, two days, or in half an hour, or hours. At that time, you—it means you can do nothing else—then it will be said, "How? What was in your life?" How many good things you did, and where did you go out of it? So it will float on that side or this side. Abhī, aaj ke liye, ke bas anabram sant ho gaye. I am the great one. I am God. I am this. Okay, you are, but tomorrow you are not. Yehi to bāt hai na. Therefore, many people say, "I am a guru." Guru? Everybody. The cycle repairman who teaches is also our guru. So, all this is what we want, and it will be counted. So, practice yoga, but āsana and prāṇāyāma are not the only yoga. Yoga is after that; nābhi, nābhi se chalnā chāhiye. Everything that is in the whole universe is connected to the nābhi on our side. In this world, I want to mention our Mahāmaṇḍaleśwar, Yaneśwarjī, and his beautiful āśram. He is a very humble, pious man, very peaceful, with many people in the āśram, mandir, etc. I think something below our Swami Yāneśwar Purījī, English. Ārādya Bhagavān Śrīdīp Nārāyaṇ Mahāprabhujī Kī Jai. Hindudhāraṇ Samrās Mādhāvanāñjī Bhagavān Kī Jai. Viśva Guru Mahāmaleśwar Paramsomarshan Jī Gurudeva Kī Jai. Now the problem is that I got so relaxed during these two techniques of Brahmari that it is very hard to say something. Nāhaṅkārata Prabhudeep Karata Mahāprabhudeep Karata Hi Kevalam. I am not the doer; Mahāprabhujī is the doer. Mahāprabhujī is the only doer. We belong to a very rare lineage, Paramparā. I have been with Swamiji, Vishwagurujī, for the last 31 or 32 years. All this time Swamiji has told us, from the very beginning till now, "I am not a guru." For the West, this is quite special, but when you come to India and live here longer, you realize that everybody wants to be a guru. Not only in India, abroad also. It is like you pass primary education, secondary education, go to university, and after university you become a professor. Actually, it is not like that. You may be a professor by title, but are you the professor inside? Swamiji was always telling us, and now more and more, about his beloved Gurudev, Hindudaram Samrāṭ Svayamadvanandjī Mahārāj. I had an opportunity to be in his service for a short while, not as long as Swāmījī. And Gurujī never said, "I am the doer." He always said, Nāhaṅkaratā Prabhudīpkaratā. He always said, "Mahāprabhujī is the one who is doing." Mahāprabhujī is your guru. Swamiji once said it took him a long time being with Gurujī to realize that actually the Holy Gurujī is his guru, because Gurujī never gave that impression. He was always telling, "Mahāprabhujī is the guru." Now, Mahāprabhujī’s guru, as we know, is Devpurījī, and Swāmījī did not stop there. Swāmījī went one step further. From Mahāprabhujī’s bhajans and Gurujī’s bhajans, he took our Par-dādā Gurujī, Alakpurījī. And of course, before Ālak Purījī was Lord Śiva. So our paramparā, our lineage, starts all the way from Śiva, from the beginning of this world to Ālak Purījī, from Ālak Purījī to Devpurījī, and then from there to Mahāprabhujī, Holy Gurujī, and Viśva Gurujī. Ālakpurījī had many disciples, but we were lucky that one was Devpurījī. And Swamijī, with the help of Sadvishanti, found the Gufā of Śrī Devpurījī. The Gufā means the cave, but when you go there and see it, it is actually not a cave. It is just a stone, one rock, providing cover. If rain or snow falls from one side, you are covered. If from any other side, you are completely wet and exposed to the wind. So our paramparā is very old. Our paramparā is basically the Śiva paramparā, and as they told me, in the Śiva Paramparā, the guru will never say for himself that he is a guru. I have met colleagues and friends who wanted to replace Swamiji, who said, "Now it is enough time. I will become a guru. I will teach." But still, this inner light is missing. When you get the inner light, you will never say, "I am the guru." This applies everywhere. We often do not want to have a guru. We do not want to be responsible, to have somebody tell us what to do. But just imagine: now Corona is spreading. Would you go to any doctor for surgery? We have a doctor here, Dr. Chitrapuri. Can you imagine going to a hospital where someone says, "Oh, I have no formal studies. I studied myself with books, and now I will operate on you"? Would any hospital allow this? Never. They would not allow it, even in court cases. So why do we always think we do not need a guru for something as complicated as removing our ego? That is why we say, "Nāham"—not me. Some have a big ego, some a beautiful ego, some a strong ego, but it is still there. Of course, we must have self-respect, but what is extra is always problematic. The guru’s duty is to remove that obstacle, because it stops you from going within and reaching your full potential. That is why I am so happy to have Viśwa Gurujī as my guru, because he never lets me relax. It is always, "You always have to be aware, you always have to know what to do, how to do." And the way he teaches us simple things—nothing can be simpler than three rounds of brahmari. It does not even take maybe 30 seconds to one and a half minute, but the relaxation is profound. Whoever has high BP does not take a tablet one day and have the BP gone. For high blood pressure, one takes medication for a long time, maybe for life. A doctor can tell you that. In the same way, brahmari does not work instantly forever. It functions instantly, for a few seconds or a minute, but if you want long-lasting effects, then unfortunately we have to practice it regularly. Since I had an accident, I am very happy that Swāmījī established the Sarvahitā Āsanas in the first chapter of his book. When I was young, around 13 or 14, my brother and I started with yoga, playing with yoga āsanas. The most interesting āsanas were headstand (śīrṣāsana), peacock pose (mayūrāsana), and all these. We tried many books, but only Swāmījī did it systematically. Of course, when you are young, such a system seems—oh my God—so systematic. But when you realize the effects, they are slow but consistent, so you grow permanently. There is no drop down, no fall. This is what I experienced. I think I recovered very nicely just because I was practicing yoga before and during. So yoga does work. It is not as fast as we want. The problem is if we do yoga very fast, it feels very nice, we feel exhausted and good, but then there can be side effects. Yoga āsanas should give you more energy, not make you feel tired afterwards. Practicing āsanas is foundational; if we are not healthy, we cannot do anything. But health is not everything. So, āsanas are the first step, then prāṇāyāmas, and after that we have many other steps, which you can find in our book "Younger Than Life." But it takes time and persistence every single day. Maybe once in a month you can skip it. This system works on the physical level and then on the spiritual level. Now, of course, we are in the technological age. With this technology, you can see from one side of the earth to the other. This television is going everywhere. For Devpurījī, we have a picture of Holy Gurujī, a picture of Mahāprabhujī, and one picture of Devpurījī. But he had no picture of Alak Purījī. By the mercy of Swāmījī, Viśwa Gurujī, he is now creating, according to visions, the Alak Purījī picture, which is almost ready. When it is ready, Gurudev will tell us and show us. We are part of this earth, part of Yoga and Daily Life, part of this planet, and part of this paramparā. I would really love to thank and express my gratitude to Swāmījī, because I cause many troubles many times, but he still comes, still corrects me, and still fulfills almost every one of my wishes. I know he fulfills many other people’s wishes too. I am very grateful that he came to Jaipur immediately after coming from Europe. I was so afraid he would bypass Jaipur and go to Jodhpur and then to Jādam, because when Swāmījī is in Jādam, it is very hard to get him out. So, thank you very much, and I thank all of you who came with him.