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Naḥaṁ Karatā Prabhudīp Karatā Mahāprabhudīp Karatā He Kevalaṁ. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Śrī Dīp Nārāyaṇa Bhagavān Kī, Deveśvara Mahādeva Kī, Satguru Svāmī Madhavānandajī Bhagavān Kī. Salutation to the Cosmic Light. Dear brothers and sisters, the spiritual seekers and practitioners of yoga, daily life and different spiritual paths are yoga. Yoga is only one, but it has different techniques and different theories. All the techniques and theories lead us to yoga. Our destination, our aim, is to realize yoga. What does that mean? It means realizing the cosmic consciousness which is dwelling in each and every entity. That individual consciousness merges into the cosmic consciousness. That is the final aim, purpose, or destination of human life. Yoga is that power in the entire universe to balance space and consciousness, visible and invisible elements, to create harmony and oneness—as Dr. Pushpa told you—the union, the oneness, the union of the individual consciousness with the cosmic consciousness. The great sage Patañjali, and before Patañjali, they gave the definitions and divided, or they modified, yoga into different kinds of yoga paths: Karma Yoga, Bhakti Yoga, Rāja Yoga, Jñāna Yoga, Kriyā Yoga, Haṭha Yoga, Nāda Yoga, Ādi, etc., etc. But the aim is the same, as God Kṛṣṇa said: "It doesn’t matter what you believe, through which spiritual path or religion you go, finally you will find me there. I will be there." It means God. Now, in order to achieve the higher consciousness, one should have an experienced teacher. We call a Brahmaniṣṭha Śrotriya Guru. Brahmaniṣṭha means a knower of Brahman. What is Brahman? Śrotriya means one who can speak, explain, motivate us, or inspire us. Such a teacher, such a master, can lead you successfully and comfortably. Do not change your master. Do not change your guru. If you change, you lose one life. And in the next life, you don’t know where you will come. Many people make mistakes. You have one Gurudev; you talk, the blessings, mantras, everything. Mahāprabhujī Karatā Mahāprabhujī Karatā... Purījī Prakāś, Purījī Prakāś... It influences both our hemispheres, and our mental activities depend on our mental hemispheres, the brain. Each practice technique of yoga influences your mind, your antaḥkaraṇa: manas, buddhi, citta, ahaṁkāra. Four kinds of antaḥkaraṇa, which means the inner functions: manas, the mind; buddhi, the intellect; citta, your consciousness, your alertness; ahaṁkāra, the self-awareness ego, or you are aware of thyself. Within these four antaḥkaraṇa, there are three major obstacles. If you cannot remove these three obstacles, you are nowhere. Though you have a mantra, though you practice, if you do not lead life according to the principles of yoga and Guru Vākya, it is not enough. These three obstacles are called mala, vikṣepa, and āvaraṇa. Mala means impurity: physical, mental impurities—physical, mental, social, emotional, and so many impurities. Vikṣepa means the disturbances: family problems, job problems, health problems, political problems, social problems, and what not—the seasons’ problems, no rain, crops are drying, many, many problems. These are vikṣepa. You are sitting very peacefully and suddenly someone comes and gives you bad news; you are sad. You cannot say, "I will stay, I will stay... I will stay. Block my thoughts, and my mind will be very steady." You cannot control the mind. If you try to control your mind, you will become a case for a psychiatric hospital. Never try to control the mind. For example, the mind is a river, and a river’s nature is constantly flowing. If you block the rivers, you make a dam, but one day the dam will break and there will be a flood. Mahāprabhujī Karatā Mahāprabhujī Karatā Mahāprabhujī Karatā Mahāprabhujī Karatā Mahāprabhujī... Mamatva hī dukhoṁ kā kāraṇ hai. Attachment mai, mai,... mai, man marā na mamatā marī. Why can't you bring your mind under the control or direction of the guide? Because attachment, "my, my," is too much. Mar mar gayā, śarīra; āśā, tṛṣṇā na marī. Āśā means hope: āśā milegā, milegā... Āśā, the hope, is the stick from the cradle to the grave. Tṛṣṇā, because you have tṛṣṇā, desires: I want this, I want this, this, this. Therefore, the mind cannot be controlled. The river cannot be blocked, but we can give a direction to the river. We can construct the bank of the river and give it direction. Similarly, we can direct our mind in some direction. Which one? Dhyāna Mūlaṁ Gurū Mūrtiḥ. There is one example, a very nice example. There was one disciple who used to drink a lot of alcohol. And you know, in Europe, they drink alcohol like tea. It means it’s not a bad, social drink. But when they drink more, they become drunk, and they are alcoholics. One man, he couldn’t give up, and he came to me and said, "Swāmījī, I am drinking too much. How to get rid of it?" I said, you know that your master doesn’t like alcohol. Your master doesn’t like meat. Your master doesn’t like eggs. Are you my disciple or not? He said, "Yes." So, I told him, whenever you take an alcohol bottle and glass, imagine I am sitting in front of you. Look to my picture, sit in front of me, and then you will put alcohol like this in the bottle. Swamiji is looking there. Within 10 days, he got rid of all these habits. Dhyāna Mūlaṁ Guru Mūrti. It must not be that you are meditating with closed eyes. Whenever restless, unpleasant, impure thoughts come in the mind, look to Gurudev, and Gurudev will say, "Hey, what are you thinking?" Therefore, Mahāprabhujī has one mudrā like this. And that mudra indicates everything. Dhyāna Mūlaṁ Guru Mūrti, Pūjā Mūlaṁ Guru Pādaṁ, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. To follow the instruction of your Gurudev, your teacher, that is the greatest mantra for you. In all this, today is the subject of Prāṇāyāma. Dr. Pushpa explained, according to the Upaniṣads, according to the Vedas, according to the authentic yogic literatures, what yogīs have been writing and saying about prāṇāyāma. Now, Prana is not oxygen. In Sanskrit, it is Prana, but there is no word in the English language for what Prana is. And all of us who know about Prana, we cannot explain it. Prani, those who have Prana, life in the body, are called Prani. Those who have Jīva in their body, Jīvātmā, that is called a Prani. Pran Nath, Bhagavan, Gurudev, Hamare Pran Nath, Lord of my life, Pran Chot Diyah, Ab Pran Chot Diyah, what does that mean? You can say died, you can say the soul is gone out, or you can say the prāṇa left the body. So now the question is, what is the prāṇa? Is the prāṇa the soul? Is the prāṇa the ātmā? Is the prāṇa life? What is the Prāṇa? There are many, many conferences going on to explain one word: what is the Prāṇa? But still, there is no concrete answer someone can give us. You speak Hindi? You understand Hindi? You speak Sanskrit? Some words may be very good, but you cannot explain what is the Prāṇa. Did you ever eat ghee in your life? Who ate the ghee in their life? Hands up! Kisne jīvan mein ghī khāyā? Haan, tuncha karo? Chakha ya khaya ke nahi khaya? Aise mujhe nahī dikhtā hai? I can’t see your hand like this. That said, thank you. Dhanyavād. Now, you ate ghee, everyone ate ghee, and I ate ghee sometimes or every day. Can you tell me, explain to me, what is the taste of the ghee? We can say, "Ghee kā svād kaisā hai?" Śabdoṁ meṁ hum uskā varṇan nahīṁ kar sakte haiṁ. We can say ghee mein chingat hai, ghee mein śugand hai, ghee gai kā hai, ghee dalda hai, ghee mein tamātrā ho, ālū baḍā huā hai. But what kind of taste has ghee? Though your śvād indriya, the tongue, knows, and your buddhi knows, you cannot explain. Similarly, the word prāṇa, you cannot explain. And this prāṇa is divided into five different qualities: five prāṇa and five upa-prāṇa. Five prāṇas and five sub-prāṇas: prāṇa, apāna, samāna, udāna, vyāna, which we all know. But this is only that one prāṇa which comes from the cosmic consciousness. The Cosmic Mother is nourishing her child with that subtle energy, which is like a soul itself, and then it divides into different chambers for different functions. But still, we cannot say what is prāṇa. Nadi, there is no word in English for the Nadi. Nerve is not a Nadi. Nadi, Śīrā, Dhvani, ye nadi nahīṁ hai. So there are in Sanskrit words which you cannot translate in any language. Though you know the language, you cannot express also in your own language what it is. Dekhiye, Ṛṣi Munioṁ kā jñāna, Nadi, Śodhana, Prāṇāyāma. There are three different kinds of Prāṇāyāma: that’s all, Pūrak, Rechak, or Kumbhak. That’s all. Pūrak means inhalation, Rechak means exhalation, and Kumbhak means retention of the breath. That’s it. Inhalation and exhalation. Between inhalation and exhalation, there are a few seconds. That is a Kumbhaka, automatic, Svataḥ Kumbhaka. And when again you exhale completely, there is one gap, one interval, before you inhale. That is Śveta Kumbhaka. Now, we try to imitate this function which God has given in this body to improve a little more. Holding the breath outside is Bāhya Kumbhaka, and holding the breath inside is Antara Kumbhaka. Āsanas you can do as you like, not as you like, but you can do difficult ones and easy ones. Prāṇāyām, you should not do as you like. To begin the prāṇāyām means you are putting your hand in the hole where the snake is sitting. Sāṁp kī bām̐bhī ke andar hāth ḍālnā, yā prāṇāyām śuru karnā. That’s the first thing. Uske andar aur āyegā, kuch bahut kuch āyegā. There will be more something. Uske bād meṁ, after that, there are some techniques. Why? Which technique affects or influences our different parts of the body or the organs in the body? Mostly through the prāṇāyāms, we have to find the balance in both hemispheres. Then you can do others. If you want to practice prāṇāyāma perfectly, correctly, it is a one-and-a-half-year course until you can come to the Kumbhaka. That kind of Kumbhaka which is with Mahābandha. Who knows what is Mahābandha? If someone sits here, does he know what is Mahābandha? Very good. Who knows the Mahābandha? Hand up. Very good. So now you have to come to India to teach yoga, and they have to go to Europe to learn yoga. Good. Mahabandha, which Pushpājī has, because you all didn’t learn from her. Mūlabandha, Uḍḍīyānabandha, and Jālandharabandha, these three together, Mahābandha. Now, people who are practicing, they are doing in five days Mahābandha. What will happen? Crazy. Now, if you have a small child, you will ask him to run. How will a five-day-old child run? That’s it. Dekhā, Dekhī, Sajāy, Yog, Ghaṭṭe, Kāyā, and Bāḍe, Rog. Televisions? Yoga is only for our inspiration. But if we want to do it, we need a teacher of Yoga. All prāṇāyāmas have a great prāṇāyāma. From all different kinds of Prāṇāyāmas: Sūrya Bhedan, Chandra Bhedan, Nāḍī Śodhan, Anulom, Vilom, Bhramrī Prāṇāyām, Śītalī Prāṇāyām, Śītkārī Prāṇāyām, Ujjāyī Prāṇāyām, Bhastrikā Prāṇāyām, Kapālbhāti Prāṇāyām, and what not. All this you should never do alone. Go step by step with your master, or have such a perfect guiding book. Yoga in Daily Life Book. Who has it? Very good. Jinn ke pās nahī̃ hai, wo dekhiye, wo āpko itnā guide karegī ki āpko... That book is a teacher itself. Jab hum dono prāṇāyām karte, sūrya bhedan, chandra bhedan, to hamāre man aur buddhi dono pe santṛpta tānī chāhiye. Ye candra hai aur ye sūrya hai. Candrā kabhī ek sā nahī̃ ugtā hai. In this way, never are our thoughts equal every day. We say, "I change my mind." Jaisī candra ghaṭṭā baṭṭā retā hai, vaise hī hamāre vicār bhī ghaṭṭe baṭṭe rete haiṁ. Mann kā dharma kyā hai? The dharma of the mind. What is the dharma of the mind? Saṅkalpa, vikalpa. Saṅkalpa karnā, phir choṛ denā. Vichār karnā, phir vichāroṁ ko choṛ denā. To think and give up. That’s why the mind awakes the emotion in our body. To control physical, mental, intellectual, social, and emotional aspects, you have to control your left hemisphere, and that is connected with our Iḍā Nāḍī. Then come peaceful thoughts. People say, "Swāmījī, I get very angry." Swamiji, I get very angry. Swamiji, I sometimes do this and that. Kyunki āp kī buddhi par, sūrya nāḍī jo āp kā yeh mastiṣka kā bhāg hai, is par āp kā niyantra nahī̃, dono hemisphere has to be perfectly balanced, and for that is the sūrya bhedan or candra bhedan prāṇāyām, how long? Six months in India, six months in India, they don’t tell you the number of fingers, right? Yeah, 6 months. Now you will say, Mahārāj Jī, 6 months, 6 months. In 6 months, your age will increase by 6 years. How much joy it was. And if you do it for 1 year, then your age will increase by 12 months. The moon will rise, the sun will rise. Guru Dev’s word will never rise. Vidhi Vāt Āp Karoge Toh Batāiye. Ek sāl ke bād aapko log pahcān na pāyeṁge ki kyā horā hai. Āp to jawān hoṁge, tab hai prāṇāyām. Otherwise, I told you, listen, that’s all. So this prāṇāyām has to be done six months discipline, continuously. Then six years life will increase. Prolonged? If you practice only this pranayama for one year, then your life is prolonged by twelve years. After that, I don’t know what will happen. Yes, after that will come the second technique. Let’s come to the practice theories. Tons of theory, tons of theory is nothing compared to one gram of practice. Bhūkhe ko bhojan pāṭh karte raho, samosā hai, kachorī hai, pakoṛā hai, voh hai. Unkī bhūkh jwālā bhūṭtī rahegī, mithegī nahī̃. Ek chānā bhī dedo, toh kuch na kuch toh milī jāyegā pīṭh ko. Therefore, tons of theory is nothing compared with the gram of practice. Iskā nām hai kyā? Sudhar Singh Gurujī kehte the, kya hai iskā nām? Sudhar Singh iskā nām hai? Vairāgī Hiskā Nām Hai Yogdant, Hiskā Bahut Kus, Hiskā Ek Ke Andar Anek Hai, Aisa Rak Do. Aur Hiske Upar Māṃ Bhatti, Yeh Bhi Jaggā Barabar Nahi Hai, Aisa Rak Do. Hiske Upar Māṃ Bhatti Rakho, Aur Hisme Vomārā Trāṭak Ho Jātā Hai. Place is not barabar, theek hai? Hispe mām bhatti rakhe, tratak karte ashram. If you feel pain in your knees, then keep it down, sit comfortably. While practicing, if you feel nausea, then you can do this also. And sit in a large group. If you are listening to satsaṅg or pravacan, or if someone is doing it, then you can fix it. And yogī jan, take a garland, do this hand, and roll the garland. And when Prāṇāyām is needed, then we do it like this, okay? Otherwise, after doing it for one or two minutes, people who do prāṇāyāma sit like this, then they sit like this, then they do like this, then they do like this, then they do like this. Is it right or not? Śukhāsana, what? Śukhāsana. While doing sādhanā, the body should not be in pain. During the practice of your mantra, meditation, and prāṇāyāms, you should feel comfort. And this mudrā, these two fingers, to give balance to both the Iḍā and Piṅgalā, and to give a little rest to the head and the brain, it is kept here. Hamārā ājñā cakra ke kamal ke do dal haiṁ, donoṁ daloṁ ke upar iskā effect partā hai, aur tīsrā netra jo hai, tīsrā netra pe dhāraṇā śakti hotī hai, so concentration will improve and you will support your head to keep straight. This ring finger is for closing your left nostril, and the thumb is for closing your right nostril. Make sure that with this ring finger, you gently press the nostril, not like this. Also, make sure that you don’t do like this. Nāk ko aisā nahī̃ dabānā hai, gently. Aur aisā bhī nahī̃ dabānā hai, that’s it. Many people don’t know how to do it, so I must explain it. Iske bād meṁ, ye yogdhan jo hai, apne hāth ko yā rakhī. First of all, from the Iḍā Nāḍī, the left nostril, inhale, because the left nostril will calm your mind, balance your emotions, and everything. Therefore, Iḍā Nāḍī. Now, one minute is nothing, two minutes is nothing, ten minutes. Now, I have watched here—nine, ten past nine—we will do only five minutes, and five minutes with the other nostril, ten minutes. Time Jaara Hai, therefore, aap sabhī siddhe baiṭh jāiye, close your eyes, āṅkheṁ bandh, gaharā śvāsa lījiye, aur dhire dhire śvāsa nikal dijiye, ek bār aur puna, inhale deep and chant Om with me, Om, ek bār aur gaharā śvāsa lījiye, gaharā śvāsa lījiye, inhale deep slowly, inhale Om, Om,... Om. Very good, very good. Open your eyes, open your eyes. There are three types of breathing techniques. One is that you inhale here. Those who are inhaling from here quickly have a short life. Rabbit, dog, all these animals, they are inhaling like a dog. The dog takes a breath, the life is short. Second, we breathe from here, the lungs. Now, iskā bhī śvāsa, lenā, is not so good. Like most people have a belt, tight, and they are inhaling here only. That is half breath only, not healthy. The best yogic breath is from the stomach, the abdomen. Nābhi, nābhi ke nīce kā hissā jo hai, peṭ jo kehte haiṁ, vah se śvāsa lene kā hai. Though phephṛā jo hai, hamārā diaphragm jo hai, comes only till here, but still we have to help the abdominal muscles to expand the stomach, to open the diaphragm, take the breath from deep, from inside to come up. Dekhiye, look to my hand, peṭ yāhaṁ dekhiye merā hāth, and yāhaṁ, first I will inhale from here, phul gayā peṭ, sīnā aisā kaisā na, phir, lekin ādhā bharā, abhī yāhaṁ to khālī, phir dekhiye, abh pūrā. Bhār gayā, so now you have the maximum quantity of oxygen air in your lungs. Now, oxygen, let’s go a little one step down. Pranayama is a very important part in yoga to train the body to have better oxygen, so that we have better memory and so on. People who eat meat, people who eat eggs, and people who consume drugs and alcohol, their memory will be lost slowly, slowly. A person who eats fresh vegetables, organic, without English chemicals, or who drinks desi cow’s milk and eats ghee, their memory is brilliant. Because there is a lot of oxygen in that. So, again, āp dekho, peṭ pe hāth lagāye, come. Ab āp pahle peṭ se śvāsa lījiye, pahle peṭ ko phulāiye, expand your stomach, sīnā nahī̃, pahalā peṭ, once more, ab sīnā, jīre jīre nikālīye, perfect, good. Now we will come to the technique. Ye dono aṅguliyā̃, yā rakhīye, siddhā baiṭhiye, cin mudrā, apne apne guru ke die hue mantra kā mānasī mānabhyāsa. Āṅkheṁ bandh, or stomach se, peṭ se, peṭū se, abdominal breath, slowly śvāsa lījiye, inhale, dāyī nāsikā se, yā bāyī, bāyī nāsikā se śvāsa. Lījiye, or usī se vapas dīrgha dīrgha śvāsa nikāliye, śarīra sthir, body motionless. Follow the breath. You know you are inhaling, you know that you are exhaling. Don’t do what I am doing, you do what I am telling you. I am a teacher, I am observing. You, neck straight, gardhan siddhi, kamar siddhi, keval nāsikā se, śvāsa lījiye, only left nostril, inhale and exhale, and close your left nostril, inhale and exhale, and close your left nostril, inhale and exhale, and close your left nostril, inhale and exhale, and close your left. Close your right nostril, inhale and exhale, and close your left nostril, inhale and exhale, and close your left nostril, inhale and exhale, and close your left nostril, inhale and exhale, and close your left nostril, inhale and exhale, and close your left nostril, inhale and exhale, and close your left. Close your right nostril, inhale and exhale, and close your left nostril, inhale and exhale, and close your left nostril, inhale and exhale. Right nostril with the thumb is making wrong, the fingers, that’s right. Śvāsa kī āvāj nahī̃ cāhie. Āp bhūl jāiye apne phephṛe, sīne ko. Keval pīṭh par concentration kariye, ki merā pīṭh phūl rahā hai, aur merā pīṭh śikūḍ rahā hai. While breathing in and breathing out, the stomach is expanding. Just concentrate on your abdomen. You know, the time of inhalation, the stomach is expanding. And the time of the exhalation is contracting. Don’t concentrate on the chest, just take in enough air. Deep inhale, or slowly exhale. Head straight, body straight. Now, with the ring finger, close your left nostril and inhale only through. The right nostril, Dāyinī Nāsikā se, Up Keval Śvāsa Lījī or Choṛ Dījī, Body straight, Sir Siddha, motionless body. Do not move your body. Śarīr ko hilāiye māt. Āp śvāsa nikalane ke bād, after exhalation, place your hand on the knee. Apne hāth ko vāpas guṭne par rakh lījīye. Āṅkheṁ bandh, aur śvāsa par śvāsa kriyā kā dhyān. Sahaja śvāsa, maiṁ śvāsa le rahā hūṁ, aur maiṁ dhirī dhirī śvāsa nikal rahā hūṁ. Kāya stheyram, śarīr ko sthir rakhiye, āṅkheṁ bandh, bilkul sādhāraṇ śvāsa par śvāsa kriyā. Sahaj śvāsa, normal breath, be aware of your inhalation and exhalation. I know that I am inhaling, and I know that I am exhaling. Gaharā Śvāsa Lījiye, take a deep breath and chant Om. Gaharā Śvāsa Lījiye, Om. Gaharā Śvāsa Lījiye, Jīre Se, deep inhale, deep inhale. Open your eyes slowly, massage your palms, keep your eyes on your face, and open your eyes. While meditating, the time of meditation as well as the time of prānāyāma, your body should be straight. Like a machine is making a wall, and he puts one thread and sees exactly if it is straight or not. Similarly, just imagine that it goes through the spine till the Mūlādhāra. The Mūlādhāra and Sahasrāra Cakras should both be on the same level. During the meditation and prānāyāms, do not move like this. Don’t do like this, and then like this, motionless. Now, there is one very, very important and secret point. A gupt bāt hai, siddha kaise baiṭhā jāī. Always we take one small pillow. Don’t sit on it completely. Ispe pūrā nahī̃ baiṭhā hai. Just half buttocks on it. Batātā hum āpko. Now, I am anyhow straight, but I will try to sit a little like that. And then I will make it this, okay, straight agony. Now, what is it that automatically, my body is straight, my stomach muscles are relaxed, my lungs are free, my shoulders are relaxed, my neck is straight, everything. And now I can have more air in my lungs. And I can sit as long as I like. If you don’t have a little pillow under your buttocks, then you sit like this, and then you sit like that. This is the support. Such a support, a hard pillow, it will keep your body straight. Then, even prānāyām, sometimes you don’t need the prānāyām stick because you can support your hand here like this, chest way. And if you have a prāṇāyām stick, that’s of course a blessing. Dhyān karte same, choṭā sā takyā, even you can make a brick. Jo patthar hotā hai, ī̃ṭ hotā hai, ī̃ṭ pe ek rumāl ragḍo, uspe baiṭh jāo. You will enjoy the meditation. You will enjoy the making prānāyāms when body is straight. So today is this much. Tomorrow we will have another. Or continue further instructions for prānāyāms, and after making prānāyāms, how to meditate. Āj hum apnī bānī ko virām dete hain. Thank you very much. Today was a little Hindi, a little English, and a little yoga prānāyām course according. To Indian conditions today, tomorrow will be more perfect. Kal sabhī sāth leke ānā, sabhī yog nand banā ke leke ājanā. Suppose you don’t have this. Koī bhī vṛkṣ kī ṭhanī hotī hai, lakṛī jiske aisā do, ek śākhā hotā, vo leke ājāo, usko rakhdo. Must not be such a beautiful support is jayenā. Bas rakhdo nīce, that’s it. Aur agar ho koī banāne vālā ho to banā do, we will buy from you, theek hai? But this you must have for your yog sādhanā, for practicing mantra. Bhagavān Śiva ke photo me hain na, kahin ke dekha kahe? Śiva has his like this, having mantra meditation. Yeh sahārā dhyātā ne to āge ho. Aise bête bête bhī kabhī yahān sa ho jāte. O dāg nīnd āchek nahī̃, and this will support you. And when you will be like this, yeh lagegā siddhe sīne me. So this is your best friend, best supporter during the yoga practice. Today, I wish you a very good evening. God bless you. Tomorrow, Indian time, 8 o’clock again, the session will begin. Prayer will be at 7:30: Dīp Nārāyaṇ Bhagavān Kī. Oṁ Śāntiḥ Śāntiḥ...