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Deep Nārāyaṇ Bhagavān Kī Devādhī Dev Dev Puruṣa Mahādev Sadguru Svāmī Mādhavānandjī Bhagavān Kī Alakhpurījī Mahādev Kī Today is the birthday of our holy Guruji, and it is also the last day of our summer lectures. Tomorrow we will enjoy beautiful programs and a shared breakfast. And after that—I do not know where my bird will fly. Always, always, always. Wherever we are, in any country, we should practice yoga in daily life. Yoga is one. Yet every yogi offers different techniques. What yogis are doing is among the best, but understand this: When a mother gives birth to a child, everyone rejoices. The following month, another mother gives birth, and the whole village celebrates. Two months later, yet another child arrives. In the same street, different mothers bring forth their children. What is the name of each child? Everyone gives a different name, and each mother’s name is also unique. In the same way, there are thousands upon thousands of yogis. They possess their own knowledge, insights, and methods, and whatever they consider most beneficial, they present as a particular technique. But it is all yoga, so we cannot say that only one mother’s name is valid, or that the mother’s name, the child’s name, or the father’s name should be the same for all. Now, in India and across Europe, some want only one yoga. Yet while yoga is one, you cannot take India to Croatia and call it India. It cannot be India. Yoga is yoga, but Croatia is Croatia. That is the first point. Second, you know that when I came to Europe fifty‑two years ago, many people in Vienna, Austria, did not know what a yogi or a swami was. They would say, “Buddha, Hare Buddha,” and a few talked about yoga but without real understanding. I was there, and they asked, “What? You don’t eat meat?” In those days, Czechoslovakia, Croatia—these were communist lands. So they gave you yoga exercises and said, “You don’t eat meat in Austria? You will die!” But I taught in Czechoslovakia, Hungary, everywhere—in Austria, Germany—and yoga spread, sāttvic yoga. We often gathered on Saturdays; no meat was eaten, no meat at all. They kept asking, “What? What? Life means the animals.” Nowadays, people have become vegan. In these countries, people feel much peace and love for animals—but only for cats and dogs. Maybe a little mouse. Yet cows, they kill and eat. The cow was meant only for milk, but now it is no longer so. I wish this change deeply, but it is not my ego. I did not insist; yet people arrived at this understanding. Now they are spreading more harmony and peace. And I am sorry to say one thing. You will be surprised and ask, “Swamiji, how can you tell this?” The Indians eat so much meat—more than you can imagine—and they eat it hiding. And many yogis? The very people who shaped yoga said, “We do not talk about two things: meat and alcohol. We should not speak of them.” Because those who consume them are not yogis. They are something else—like officers or professors. That is why all sannyāsīs, all yogis, bear different names, and that is as it should be. Why not? Yoga in Daily Life, Sivānanda’s Yoga, Ananda’s Yoga—yoga is yoga, but the name is there, and it belongs to them. So we must understand: we cannot turn the whole world into India, or make the whole of Europe Croatia, or Czech. All countries are beautiful, with beautiful names, different vegetables, different things—but we are humans. Yes. Indians, Chinese, Afghans—we should know we are that. And so it is that during this past year—actually more than a year, almost a year and a half—all our yoga practitioners, the bhaktas and yogis in daily life, did not die from the kṛveśa—no, not kṛveśa, from the corona. I am very happy that in this last year and a half, people of devotion and yoga practitioners did not die from the coronavirus. There was need for oxygen. Not every country has it—do you have oxygen in your house? Some hospitals possess large oxygen tanks, but elsewhere they do not. Our exercises, what we have done, the Brahmārī Prāṇāyāmas and the other practices already in your knowledge—these sustained us. We were not in a group, but you were at home, practicing every day and even sharing with your families. You see, when you drink alcohol, the oxygen leaves you. So they gave up alcohol. Many, many people gave up meat. In America, people were saying they had greatly reduced meat. This is one gift I have offered. We will have further programs. I will give you fifteen more minutes. But now we must practice all yoga in daily life. Every day, begin with physical exercise. We have to do Sarvāṅgāsana—a little like this, and like this, then like that, then like this, and like this… Baddhī Khaṭṭū Praṇām, Sūrya Nārāyaṇa Praṇām. And this is… that is above. Yes, it was cosmic. Baddhī Khaṭṭū Praṇām. Whoever doesn’t know, raise your hands. Then why did you? One person—I do not wish to mention a lecture there—was talking about Praṇām, Sūrya Praṇām. So, please come, five times, alright? But not too fast, not too slow. And when you enter a posture, for example like this, you must feel the whole body. Throughout these twenty‑seven repetitions, you should be in control and certain that you are fully present in every part. That is called Bāṛīkhāṭū Prāṇa. And those who always rush to the front—they will roll down. So you may come here somewhere, please. Alright, now I shall not disturb you. Please continue. Remain aware of your body, go ahead. Five, six, seven, nine, you take it. Ten—because no photos are coming, take it out. Two persons come. That is good for Mahāmaṇḍaleśvara, okay? Eighteen, nineteen, twenty, twenty‑one, twenty‑two, twenty‑three, twenty‑four, twenty‑five… No, no, it is coming soon. Stand on your toes, knees up, hold your hands in praṇām, gaze at one point, then rise with both hands up and lower them down. Now we will sit in position for three rounds of prāṇāyāma. Knees, knees, lean a little forward, chin to the chest—I am sorry. But do not hold. Just contract, at the anus, and relax. Contract, relax. Contract, relax. Feel the vibration arise from the spinal column, travel through the head, descend to the nostrils, then down into the body, to our nābhi, and further below. This is quite rapid, not slow. I will say “LAṂ, LAṂ…” twenty times, and then become straight and relaxed. Aśvinī Mudrā, again Aśvinī Mudrā. Aśva means horse. When a horse passes stool, it contracts and relaxes; in the same way, contract and relax twenty times: one, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen, fifteen. Continue and then relax, arms straight. Three more rounds, go ahead. You will feel the vibration throughout the whole body. Energy will move from below upward through the entire head and return to the nābhi. The chakras along the spine, from Mūlādhāra to Sahasrāra Chakra, receive this vibration. It begins when you contract your anus, and when you relax, it descends into the navel. After completing this five times, relax, head upright. Five times Oṁ from the navel to Sahasrāra Cakra. From Sahasrāra Cakra, bring it down to both nostrils, and let it flow again down through the navel. Mahāprabhudīp Avalokiteśvarānanda. Normal. Feel your whole body. Peace, peace. Great comfort throughout the body. No vibration. Only oneness. Like a pond with perfectly still water, without a ripple. And when we drop a stone into its center, we see rings vibrate outward like ripples. That center is our navel. From the navel, a beautiful vibration spreads throughout the body, like a cycle. Abide in concentration from your navel. With your index finger, touch that point in the navel. Yes, it will come very peacefully, like a soft hum. Now again, sit in Vajrā Nāḍī, Vajrā. Arms up, roll the head. Vzpažíme. Lie forward. Hands relaxed, elbows relaxed. Feel the vibration in your navel. Slowly raise your body. Rest your hands on your thighs. If this posture feels comfortable, stay; if not, you may sit in another position. And it will be fourteen times. With fingers in the ears—you know this—so that hands, elbows, and shoulders are level, inhale, exhale, exhale… exhale. Feel the vibration of Brahmārī pervade the whole body; it comes to the navel. The vibration, the sound of Brahmārī, travels through the ears and the entire brain, balancing both hemispheres. Let it move forth, emerging through the navel. Do not let it go outward. Within yourself. Sustain it within—physically and mentally. Now, from the nābhi, five times Oṁ, from the nābhi to Sahasrāra, bindu, Sahasrāra, and then through the nostrils to the whole body, five times. Join the hands. Sepneme ruce. Namaḥ Karatā Pradīpa Karatā Mahāprabhudīpa Karatā He Kevalam. You may place your palms on your face. Open your eyes.