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Oṁ Viṣṇu Gurudevo Maheśvara Gurur Śakṣāt Parabrahma Tasmai Śrī Guruve Namaḥ. Oṁ Śāntiḥ Śāntiḥ... Peace. Oṁ. Glory to Śrī Alakpurījī. Glory to Mahādev. Glory to Devādidev, Deveśvar, Dev Bhagavān. Glory to Bhagavān Mahāprabhujī. Glory to Satguru Svāmī Madhavānandjī. "Jai" means glory. We must first offer our praṇām to our elders—grandmothers, mothers, and children. They hold immense energy, knowledge, and health for our entire family. Therefore, we should deeply respect all elderly people. I am happy to be here. I have visited this city a few times, and whenever I come, I am delighted to see so many friends. I see your city is growing. I once thought it could not grow, but cities grow just as we grow a little ourselves. Because there are always good and best things, your city prospers. I always say: a human is a human. It does not matter from which country, what kind of people, or what color—be it Africa, China, Europe, or India. All are human. Man is man. Scientists say the first humans were in the Himalayas; Śiva was there at that time. You may see this confirmed by scientists tomorrow. They will tell you when humans began. And Śiva was also there. God is one. Only one. And the truth is that all of you are God. We are all God. Consider the ocean beside us. Very fine drops of water come from it. In our body, there is also water. Water is water—whether in the ocean, clouds, sky, or elsewhere. Water may be salty or dirty, but water is water. If I hold a drop of water in my palm, I feel it. Everything contains water. My hand is near the vast ocean, yet I hold only one drop. If I drop this water into the ocean, it might say, "No, I will not be there. Come back with me. We cannot go." Because it is my family, my very self. It is like that. Similarly, the earth is one. Stones or anything else are also the earth. Beneath the ocean, it is also earth. Likewise, air. How does the air come? Air is in the whole body. This air is very nice energy, and it is in our life. These are the five elements, and from these five elements, we constitute this body. Many of you sitting here know more than I do. You are scientists; you know everything. How long will we be here, and when will we go? But who is there? Everything in the body is life. We say we have died, yet many things still have not died. In the same way, we must understand what we need and how we need it. Now, consider our breath. We inhale and exhale through both nostrils, moving from left to right and right to left. I spoke at length earlier about three points over five months and reached the second point. How do our bodies, or animals, automatically manage their oxygen? What are they doing, and how? In which nostril is your energy flowing now? You know this very well. When you place your right foot on your knee, it means you are taking oxygen from that side. After a while, we turn the other leg to the other side. So, are your legs up or positioned a little like this? Third, when both feet are down, both nostrils are working. These two flows reach both hemispheres of the brain. How is it in that hemisphere? If I place one foot over the other, we are blocking it. There are many such subtleties, but we have destroyed them. We have done something to our hemisphere, destroyed it from within, and then others come, and you will do it again. The bodies of all beings—buffaloes, dogs, everyone—are controlled. All animals are controlled. Even tiny mosquitoes are controlled, but we cannot control ourselves. Now we are all in the balance of that, according to Jyotiṣa. In Jyotiṣa, it is said when you will marry, where you will be, and how you and your wife will be. Then both hemispheres will be controlled for the whole life. But we have destroyed this. We have destroyed it in such a way that it will be separated, not only in your soul. It will become a dog, a cat, a buffalo. It is now the cobra, slowly, slowly going down. We are going down. But for humans, God has given this opportunity. God has said, "Now it is on par. From here, how you will go and how you will not go is up to you, oh man." Think that you are a human. That is Sajjotish, and the yogic life is different for you. Do not think, "I am beautiful, and that one is not beautiful." Does a dog say, "Is this good or not good?" Other animals all feel love and beauty; they know what they should do. Animals know exactly what they will do and what they will not. But humans have begun—I am sorry to say, please do not forgive me—we have become like dogs. You know when it will come and where we will go. I was speaking today about these two points: our nostrils, left and right, and our legs. We must control ourselves. Nobody else can control that. Therefore, this is yoga. Yoga existed even before you were born. There are five elements, and within these five elements, you are that one in between. Now, do not think, "I am now a great man, I am the president, or I am a man of money." All that will remain there. It is said, my dear, when you and I were born, our fist was like this. We grasped at things with our hands, but when we die, what will we take with us? Nothing. Our hands will be open. And after time, perhaps slowly, slowly like this. I was thinking a lot today: what shall I give you, what shall I teach about yoga? You are all sitting here. Many of you, perhaps one or two excepted, know the name of yoga. Everything is yoga. Everything—of course, what we are eating or drinking, what we are doing—these are little things. But there is a point in this. It is in your novel. In that novel, there was a very tiny drop, and that is your father's seed. The mother—all mothers, also animals—every being makes something in their life, even snakes and fish. When it comes to this, our nābī for humans, there is your life. It is your life. There are other movements there: the brain, everything. And there, if something is wrong from one to ten, one to three, then we get disease. Now in Kali Yuga, what we are taking in—everything—contains only chemicals. How many have cancer? That comes from eating animal meat. That enters our body, and that is what we call disease. But not only this; there are many other things, yet most is due to these chemicals. We have to live with this in life, but the nābī is there, real—your mothers and your fathers, real. That is why all chose your race, this and that, but now everything is intermixing. Thus has come what we call Kali Yuga, the Kali Yuga of life. We still have time. You know what you are doing and what you are not doing. That is very important: what you eat, what we eat, and what we should not eat. This is your life. We have to go to the cosmic Self there. Otherwise, everything will go back again. So, prāṇāyāma, which I mentioned, involves both nostrils. From there, we flow through both nostrils to both palms. Yoga is not only āsanas and prāṇāyāma. We must have prāṇāyāma; we should have it. But there is something more. Where does it come in, and where will it go? We will suffer. Suffering will come one day, not now. So, with this kind of yoga technique, we should come and meditate and say, "My father, my mother, my grandmothers—how I was in that energy." We are going very much the wrong way. This is one justice. Now the second point: I told many of you that it is from our nāḍī. The nāḍī goes all around our whole body. What we call Kuṇḍalinī—many people have books about it, and everybody talks about it. Yes, maybe they are right. But yogic science says how we have to practice. The sound of it is very great. Sound goes far, and that sound goes to the cosmic. Or it is going down. If I tell you good words, they will go to a very good place. If I do negative things, they will go to a negative depth. A thorn will come slowly, slowly, and that thorn will go into your foot. Therefore, we should be very soft. Like in the ocean, all creatures inside are very soft. Oh man, you are great. But you are great only now, in this one life. After this, you will suffer. But after that, there will be suffering. Listen, my human, please know that my religion, your religion, their religion is nothing when we die. We come to one door—I do not know if there is a door or not, but I am just telling—and there it is decided which goes up and which goes up like the butcher, cutting and mixing everything. Oh man, you did not understand. Still, you should understand: turn back and go to prayers, prayers, prayers. That is why we go to church, temples, or other places. We pray there on our knees. Yes, when problems come, then crying, crying—either here or there. And when everything God has given back is good, then we go by car. The church is there, but we go all the same. We have to learn, my dear. Like your mother and father, they did not give you everything. That is why we are suffering, because they did not know about it. I was asking one woman, "How will it be when the child should come? Because he is already in your life, in your house, moving. But when should be the constellation for it to go to the mother's body and be born?" In that direction, if it was not in the right direction and you did many things for a good life, then we are okay. We are good; we eat and go on. But it is going. So, respect your grandfather and grandmother, our fathers, then our children, our wife and our children, and give them a good path. Suffering will be suffering. We are human. Your religion, my religion—okay, all religions are good. But they do not say; God does not say this. God said only this or that. It does not matter; you can go and tell many, many things, but it is nothing. You go; a boy and girl marry and perform ceremonies, and behind there they are killing some animals and giving all of you this meat. God said, "No. You, girl, for your husband, did you want to have good or not?" And he said, "My wife will be good or not." We make prayers, and on the other side, we see animals killed. Everyone has felt pain like this. This is how God has given it for humans. But, oh human, God said, "I gave it to you. Now it is your duty, so you do it or lose it." So, my dear, in your whole life, if you did good, very good, then do it or lose it. This is in the word. I am so sorry. Many people will say, "Why did you tell me such a thing?" We want to have yoga, but my vision is... This is my practice. Yoga is always, always. I am doing yoga and prāṇāyāma. And you are doing more than me. But now I am old, and I know. I tell you, all your exercises one day will become light, but your ātmā, your soul, will come to all of you, my brother, my sister. Let us go to God. What are we doing this whole life for? Money, a lot of money, but it is gone. Beautiful buildings, but nothing—gone, everything. Where and what you put there, it is said on the door of the gods, and there is written in your letters. That is your karma—good karmas and bad karmas. This is that. Sometimes it is left and right, half and half. God asks, "Which one gives me?" He said, "Okay, what do you want?" You said, "Give me a good one." I will see you; I give you good. And the next life? Very late. So it is you. It is said in the... what is it? Down... what is this? Christians say "hell." In hell, yes. How long will you live there? Will someone pull you somewhere? But God has taken you out and again brought you out, and again you go. In that camp, go out: "Oh God, my whole family, my whole country, all this—please give me peace, my country." I pray for you from my side, for this, your country. I pray very, very much and tell them, "Do not kill, do not eat too much meat, because we are human. We should know Jesus was not eating." Only once it said something: when there is nothing, then you can eat. As long as we can have little things, we can eat and live. I have read certain books about Jesus, and it was said like that. All the time, one by one, new papers are coming inside. Yes, now I would like to tell you two or three exercises. Otherwise, you will tell me, "We came to hear good things, but do not eat everything, okay?" Therefore, we will do three techniques. Yes, three techniques. The first technique is about Aśvinī Mudrā. Aśvinī Mudrā is for all of you—it does not matter, little children or old people. It is a very, very good exercise. Many people have problems; it can also be good. People with hemorrhoids can find relief, or constipation will go away. But practice. The horse, when it defecates, contracts and relaxes its anus afterward. Man is the horse—not man, because man also has breasts. It does not matter if milk comes or not. I also have the same; he also has the same, yes. So women also have breasts, and your dog, many other animals. But the horse—the horse does not have anywhere the sign of the breast. Please go and see for yourself, but do not go too close, otherwise the horse might react. You can see the horse, the male, does not. So you can go and see, and that is nara. We call the nara. And nara is the man. That man is like that, is the right man; otherwise, it is a donkey. So, you will see—you maybe know—look at the side; definitely one hundred percent you should see. In my house, I had one, two, three horses all the time, and in my āśram also, five hundred. And everywhere... you are too, also. So that has a power. In old times, we said "horse power." Yes or no? Yes. Horse. Become a horse, not another one. Yes. So, when the horse is going, both female and male, they give the dunks. Similarly, now all of you—I will not let you go to the toilet, but I give you the technique; it is okay. So try to sit straight, legs not up around this, and inhale. Exhale normally, okay. Then, when we exhale and inhale, there is contracting, relaxing, contracting, relaxing. Try five times, okay? Yourself, please. You can close your eyes and feel relaxations, contractions, relaxations, contractions. Many diseases will go out. Now, do it for at least three months, and then you will see what happens to your body: good, happy, and the whole inner system of the body. So, close your eyes and do it five times. Again, five times. Relax again. Relax, and one more. It will be five times. We have done very good. Feel relaxed if you have done it. Sit straight and relaxed. In this Aśvinī Mudrā, "aśva" is the horse. Then, second, this is like the Oṁ mantra, but there is more. It is for all Kuṇḍalinī cakras, down like roots. Then, third, and the palm. So take your middle finger and touch your neck. Do not give pressure to the tongue. Do not let it go in. Do not move up and down. Keep legs together, engage your stomach, then inhale. From there, you will have to go step by step... Step, and then from the butt, we go part by part, level by level, each chakra that begins from the navel. You will be very, very healthy; you will come. You will be very happy, and it does not take a long time—morning, lunchtime, and evening before eating. So, from the navel... from there, you should let go. Now, first, for example, put your hand on your navel and say any word. Tell something. What is your navel doing? Yes, how are you? Good. Oh, yes. I was. You are good. Thank you. Oh, yes. Yeah. Every time he is here. But we have to reach that point where the navel is not moving up and down. It will take two or three weeks. So, that is what I am saying. You must do this first: no movement. Of course, air is going. Once more, okay? No, no, do not do that; just listen. And of course, for those who are doing good things, life and the brain and everything will be fine; otherwise, it will be going out. Now, go five times. Finger on the navel, yes, and sit straight, please. Please turn, yes. Thank you. Go ahead yourself. Yourself, do not lean. Inhale, once more. Inhale, many steps. Once more, inhale, five times, hands on your thighs. And the third step. Other steps will come when I come next time, because a yogī does not give everything immediately. We know how it is, you see. Sometimes, I do not know, they make a money machine. Who can win? Money coming, coming, coming? No, only one is coming; the others are empty. So, if we do it clearly, relax—not too much, not too little—and go ahead, then you will get this for your body, your mind, your soul, and cosmic Self, God. The third is for the brain, and what we have done: negative things where you have positive things, what we... do what? Everything else is in our brain. You will be so happy and so relaxed and so good. You will say, "Before these techniques, there are about fourteen techniques of this." What did I give you? One. And that first one is that I want to cycle learning, so we have the cycle learning, and then we can do many things. You will be healthy, happy, many, many things. Many people have headaches—80%. You will definitely... your headache will be okay. Many things, there are differences. So if a doctor has performed some operation, of course, that cannot be undone. So, index fingers—any index fingers—we have to put on our nails. But the ladies are okay; they have very good nails. There are men who have long, long nails. Men, please, do not put them together. Do not listen to anything, only that. Those who have headaches, many, many things—this is the first. And for the ears, for the eyes, etc. But not too long. Only three times. After one week, four times; then twenty days, five times. And do not push too much, but black it completely. Elbows and so on should be in that position. So I will show you first like this, but it will... happening suddenly, you will be only on one side or the other side. Both hammers, and so both nostrils, will come exactly. And both hemispheres flow the same way; you feel the same way. And this is, you know, on your... you all can do. Or if you have some teeth out, then air comes from this side. So, there are many techniques. You will get it yourself; otherwise, when I tell your brothers, they will tell you. Who cannot listen properly will again come back. Bhrāmarī. And Bhrāmarī is one bee. They are coming in your room. Watch, she is getting something to get somebody to make this. But then, you are not angry. Angry? Do not be angry with your women, otherwise everything will go duck-duck. Women are great, and today is the day of the women, nine days. Please do not toss the women, do not sleep in the bed, otherwise it will be like a duck bug somewhere you will learn. You will learn, really; it will be so. My dears, come on, five times, oh, three times. Here. We will feel in our brain: very relaxed, very good. Relaxing. Now, this is two. I will tell you the technique. Either you should bite your teeth. Okay. Okay, so this is, but maybe one tooth is different or not, then it will be different. So, now, bite your teeth three times. It has to come in the beginning, and it is very good. The brain, when you come home tired and do this, it will relax. And when you come home and tell your wife, "You did not cook," and this, then you will see. You will be good. Okay. Or do not bite the teeth, only inside, which we did before, but I have told again. They are not biting it, yeah? My one tooth is gone. So you always try to bite it in here. Yeah, I have you only till here to show you, okay? Two times more without, three times please, with closed eyes. And make your brain peaceful, and how it is happening today, and those who have not done it will be confused. Three times, oṁ. Also from the navel. Thank you. It was very nice. Thank you. I hope you will practice these three techniques: Aśvinī Mudrā, the second, and the navel practice. This will give you very, very good health and many things. Hari Oṁ.