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Deep Nārāyaṇa Bhagavān Kī Jai, Deveśvar Mahādev Kī Jai, Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai, Oṁ Namaḥ Śrī Prabhu Deep Nārāyaṇam, Oṁ Namaḥ Śrī Prabhu Deep Nārāyaṇam. Oṃ namo Śrī Prabhu, Dīpa Nārāyaṇa. Oṃ namo Śrī Prabhu, Dīpa Nārāyaṇa. Hamsabhadas Prabhusaran Parayanam, Hamsabhadas Prabhusaran Parayanam, Om Namah Siri Prabhudeep Narayanam, Om Namah Shri Prabhu Deepanarayanam, Hamsabhadas Prabhu Saranaparayanam, Hamsabhadas Prabhu Saranaparayanam, Om Namah Shri Prabhu Deepanarayanam. Om Namah Śrī Prabhu Dīpanārāyaṇam. Good evening, dear brothers and sisters, spiritual seekers. Welcome to this program. The program is Chakras and Kuṇḍalinī, the hidden powers in humans. The subject which is talking about the Śakti, that Ādyā Śakti, the power, the Divine Mother, which is in the entire universe. Whatever is happening in the universe, as well as in our body, as well as in nature, as well as on our earth, all is happening through that Divine Śakti. Jīvātmā from the Anant, from the endless universe, ages and ages is fluttering on the waves of time through the entire universe, experiencing happiness, unhappiness, darkness and light. But at all times, every individual soul is accompanied by that divine Śakti, Ādyā Śakti, which we now call the Kuṇḍalinī Śakti. The time of the soul’s descent onto this planet, or onto our earth, is when that Kuṇḍalinī Śakti, which is taking care of the individual, is preparing the birth of the soul on this planet. It is that energy which is accompanying in the form of the light, which we call the Abhā, the Abhā Maṇḍal, like something, an aura. Each and every atom which develops in our body is filtered, taken care of, and checked by that energy, and each and every blood cell is charged with that energy. That energy in our body makes centers in the whole body. There is an example to know how it is. If you go to acupressure and acupuncture, when they touch a particular zone or an energy point on the monitor, the needle will move. If we miss the point, the monitor, the needle will not move. So that means this is the energy center, and this energy center is providing the energy, which we call prāṇamaya kośa, nourishing the entire body and guiding all the functions in the body. But that energy is concentrated mostly in our chakras, and each chakra in the body, out of the thousands of sub-chakras, the main chakras are eight: Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Bindu, and Sahasrāra Cakra. Individual consciousness is following the path of these chakras, these energies. Yesterday we spoke about 72,000 nāḍīs. You see on this chart, this is a network throughout the whole body. Out of the 70,000, the governing nāḍīs, or energy channels, are three: Iḍā, Piṅgalā, and Suṣumṇā. Ida nāḍī is connected with our left nostril, Piṅgalā with the right nostril, and Suṣumṇā, which is the center nerve, passes directly through or along the spinal column. Ida nāḍī controls our emotions. Sometimes emotions are so high that we can’t control ourselves. Emotion means we are in the motion, in such a turbulent motion that we can’t decide or we can’t control ourselves. The practice of Chandra Bhedana Prāṇāyāma and Sūrya Bhedana Prāṇāyāma comes before Anuloma Viloma Prāṇāyāma. Anuloma Viloma Prāṇāyāma will not be successful unless we have purified the individual channels, which we call Iḍā and Piṅgalā, Chandra and Sūrya. This is called the Nāḍī Śodhana Prāṇāyāma, purification of the nāḍīs. This Anulom Vilom is the second step of the Prāṇāyām. Nadi Śodhana Prāṇāyām, where first we begin with the very gentle breathing system, then we create the ratios. It means we inhale for a certain time or number of seconds, and we exhale for a certain time. For example, you inhale for 5 seconds, then you exhale for 10 seconds. Similarly, after practicing for 3 months, you can come to the second step. In this prāṇāyāma technique, after one week, you change the ratios. You inhale for 8 seconds, you exhale for 16 seconds. According to your breath capacity, slowly, slowly, you increase the inhalation and exhalation. Concentrating on this particular nāḍī. Always we begin with the left Nāḍī, we always begin with the Iḍā, because this is tranquilizing our mind or controlling the vṛttis. As Maharishi Patañjali said in his Patañjali Yog Sūtra, "Yogaḥ citta vṛtti nirodhaḥ," but before that he said, "Atha yogānuśāsanam." My dear students, my dear devotees, Patañjali said to his students, "Your yoga sādhanā can only be successful." If you have a discipline, anuśāsan, "atha yoga anuśāsanam." "Atha" means now, now and now, not tomorrow. Just now, begin to follow anuśāsan, the yogic discipline. Which kind of disciplines? Disciplines in eating, disciplines in thinking, discipline in speaking, discipline in practicing, discipline in sleeping, and so on. Put your life in such a positive, harmonious, and peaceful rhythm, day and night both. Dīncharyā. Dincharya means the whole day is settled. That will influence our Iḍā and Piṅgalā very much. Therefore, we always begin first with the Iḍā Nāḍī. The Prāṇāyāma Mudra, Mudras, Bandhas, these are very important. Mudras are harmonizing and attracting or collecting the more of this energy or Śakti from the universe. Every mudra, there are many mudras. Each mudra has its meaning. Mudra is an indication. You will see the ancient classical dance in India. Each dance is a mudrā, and each mudrā is an indication. Through this mudra, we pray or we make avāhan. It means we invite that particular energy or God, and so on. Indication, like the sign for the road, it will show the one arrow. This road goes in that direction, that goes to that village, and that, etc. So mudras are the indication, and mudras collect the energy, and mudras bring clarity to our mind, and mudras show the direction toward our destination. Prāṇāyām Mudrā is mostly done with two fingers, index and middle finger, at the center of the eyebrows, so that Iḍā and Piṅgalā both remain in balance and your head remains relaxed and straight. We use the Yogadāṇḍa or Varagīṇā to support our elbow. If you do not support your elbow, then after a few minutes your shoulder will be hurting, or you will feel discomfort. You will give up pranayama, and you will say, "Well, it is too hard for me." In yoga, nothing, nothing one should do with force. Everything should give you a comfortable, relaxed, and happy feeling and mood. Before you practice your pranayāms, you take a comfortable posture, then concentrate on the kāya-sthairya, body steadiness, that your body is steady, is not moving, and comfortable. Inhale while counting 10 or 5, exhale while counting 10. The ratio is 5 to 10, 25 times. After that, we change the nostril. It means with the ring finger we slightly or gently close our nostril, the left one, and open the right nostril. The thumb is used for closing the right nostril, and the ring finger is for the left nostril. If you do it, just... many people are doing like this, holding here from the down. That is not healthy and not good, because you block the flow of the air. This mudrā doesn’t block the air. It... Goes free, you get more fresh air again, so this is the best mudra. Not doing like this, then you are exhaling on your palm, and that’s not good. After 25 rounds, you begin with the right nostril: five seconds inhale and ten seconds exhale. This becomes one round. After doing this one round, this is called Sūrya Candra Vedanā, or Sūrya Vedanā, or Nāḍī Śodhana. After doing this, completing this, 25 rounds through the left and 25 rounds through the right, again place your hand on the knee and just feel and concentrate. On your breath inhalation and exhalation, without controlling, just let it flow as natural as it is. Do not change anything in your breath rhythm. Secondly, we should always have abdominal breath. There are three levels of the breath. One is from the chest, from here. A nervous person or animals like rabbits, dogs, and so on, they breathe too quickly from here, the chest. They have a short life. It is said in yoga philosophy that when one is born, it doesn’t matter who, human or animal, God has given a certain number of breaths. That many breaths you have in your life. How many millions or billions of times, when you have used them, they are finished. Like we have a chargeable battery, and the duration of this battery is, let’s say, five hours. After five hours, the battery is finished. All instruments are finished, stopped. Now, the first aim of practicing prāṇāyāma is to prolong life, to save the breath. Normally, we are breathing in and out 15 times a minute. Inhalation and exhalation. Inhalation, exhalation. Fifteen breaths count one minute. So, when we finish the pranayama round, then we put the hand down. So, this part of the breath, try to avoid. Secondly, normally people try to breathe here from this part of the chest, the lungs. And mostly they have a tight belt or dress or trousers, and always they try to stay like this and breathe to blow their chest off like this. That is very, very wrong too. It’s not healthy, not good. Because we do not give the air or the oxygen until the complete filling of our diaphragm. The yogic breath is from the stomach. So, inhale and exhale from the stomach. Now, what does it mean? No one can breathe through the stomach. It goes to the lungs and to the diaphragm. It’s okay, but during the time of the inhalation, relaxed stomach, and you try to expand the stomach and not the chest. What will happen? Your breath will go more deep, and you will have healthy lungs, and you will have more capacity for oxygen in the body. And, while practicing Sūrya Bhedan and Chandra Bhedan for three months, you will develop your lungs in such good condition that you will become capable of taking more air in and out. For inhalation, you put your hand a little below the navel, sit straight, and then you inhale first into the stomach, expanding here. That’s why sometimes the master must have a big stomach, you know, so he can demonstrate. Otherwise, you will not see. So you will see my hand, and you see here also. So I am inhaling now, all the way up. Exhale first from here, and then from the stomach. When we... Put liquid in the glass; it goes to the bottom, and then the level rises up. When we take liquid out, it goes again, descending the level to the bottom. Ascending and descending breath rhythm should be from the stomach or abdominal side. That will develop your lung capacity, and you will have more oxygen. Now, when oxygen is enough in the body and is developed, you can have longer kumbhaka and longer breathing. You will never feel short of breath, especially people who are doing running or cycling and have some heavy sports. If they breathe like this, it will be very comfortable for them, and they will not feel tired. Prāṇāyāma, prāṇāyāma is actually the subject of the Kuṇḍalinī yoga. That is because we are influencing the Iḍā, Piṅgalā, and Suṣumṇā. There are only three kinds of prāṇāyāma according to the Rāja yoga, or yoga. There’s only three prāṇāyāma, that’s... Called rechak, purak, and kumbhak; these are three. Rechak means exhalation, purak means inhalation, and kumbhak means the retention of the breath, or to hold the breath. There are two kinds of kumbhaka, bāhya kumbhaka and antara kumbhaka. After the rechak, after exhalation, you stop the breath outside. This is the bahayur kumbhak. Then comes the pūrak, inhalation, and you hold the breath inside. That’s the antar kumbhak. That’s all. These are the three prānāyāms. But to train these three prāṇāyāms, we have to do the different kinds of techniques. So the Sūrya Bhedan, Chandra Bhedan or Nāḍī Śodhan Prāṇāyām. Anulom Vilom, then comes the Bhastrikā, mild Bhastrikā, or Mṛdu Bhastrikā, or Tīvra Bhastrikā, after that comes Ujjāyī Prāṇāyām. Ujjāyī Prāṇāyām is very, very important, especially for them, those who are doing Kriyā Yoga or doing it for Kuṇḍalinī awakening. If one has food poisoning, how does one take all the gases, poison, or toxins out through the breath? And that is called Ujjāyī Prāṇāyāma. In this, there are two kinds of Ujjāyī Prāṇāyāmas. You inhale through the nose and exhale through the mouth. Do gentle Jalandhara Bandha. It means you pull your chin towards the chest. You inhale slowly, always, always through the stomach. There is no prāṇāyāma which is from here or from there. Change the rhythm of your, or habit of your, breathing. Who is very nervous, has problems, because one is breathing too quickly. If you are nervous or you feel anxiety, then first what you should do is control the breath. Slow inhale, and immediately calmness comes. A very, very simple but very practical example: a small child is crying, a small child is scared and crying. Father or mother comes and takes the child in their hands and brings them to their chest for a hug. What the child is doing while crying, it will do: it begins to breathe long and slowly. Immediately, the child is calm and not crying anymore. All this strength which you have, physical and mental, depends on the breath. And the breath is what connects to the prāṇamaya kośa. Another example: if you have to lift your suitcase to put it somewhere up, what will you do? Anyone, it doesn’t matter who is making pranayama or not, will automatically inhale, lift up, and put their eye on it. So it is a power of the air, the breath. You see the heavy trucks, how many tons load they have, but they are running on the road with the power of the air in the tires. If the air is gone, then you can move your truck only a few meters, or 50 meters, or 100 meters; you will destroy the tires too. Now, with this, automatically we are doing the kumbhaka. We’ll inhale, stop the breath, and we lift something. Also, the weight lifter, if you observe exactly what they are doing, they inhale, then they lift. They have a kumbhaka like this, holding breath and coming up. That is the power of the breath. If they will do the prānāyāma, kumbhaka, learn according to the yogic technique, it will be very, very useful for them, and they are doing, and if not, tell them to do the prānāyāma. This is very systematic, according to Yoga in Daily Life, in your book, the Yoga in Daily Life book, which writes, explains very systematically the entire course of the prāṇāyāma is inside, kumbhaka. Kumbhaka, so Ujjayī prāṇāyām, you make gently the Jālandhara bandha, now bandha, bandha means to tie, to tie something, bandhana, this is also one very practical example which I would like to demonstrate, and you should do also with me now, Patañjali said, "Atha yogānuśāsanam." Atha yani, now. Now and now, not tomorrow, not after. So, you can do it with me. It will be a very interesting experience. Okay? So, I will tell you to look in your left hand. And hold your hand like you have a mirror in your hand. Look at your face. That’s it. And now, thumb inside. And close your fist. Very good. Tight. Very strong. And with the right hand, hold your left wrist and tie it. Bandha. Strong. Now slowly, only open your left palm. And look at your palm again, like you are looking in the mirror. Tip of the fingers. The right hand is holding your wrist tightly. So you are looking at the tips of the fingers, all fingers and your palms. And now look at your palm and slowly release your right hand. How do you feel in the palm? Yes? Now feel the difference, the difference between the right hand and left hand. So now let us look: the color of both palms is different. Now, come to the right hand, because otherwise the right hand is also offended that we are all doing with the left. So again, close your fist, come inside, and tighten your fist. And now hold your wrist with the left hand. And now hold tight, very tight, your fist, and the left hand is holding your wrist very tight. And now slowly open your palm, right palm. Look, tip of the fingers, all your five fingers, the palm. You are looking at your palm as if you are looking into a mirror. And now, feel how you will feel your palm, your right palm. Release the left hand. So, if someone wants to know what is the effect of the bandha, if they don’t know what in yogic, when we are doing bandha, what is the effect of the bandha? So those energies in that part of the body are blocked. How to open all the blockages? For that is the bandha. Similarly, postures, yoga exercises. Psychic exercise is known as a psychosomatic movement. There is no competition in yoga, and there are no challenges in yoga. If one is challenging and doing the competition, then it is not yoga; it is acrobatic, like in the, in the, what you call, the circus. There are three kinds of exercises in yoga. First few minutes, body warming. This body warming, few minutes. You have very clearly written in the Yoga and the Vedas. Then you are doing the stretching, slight stretching postures. If you are doing it immediately, for example, Paścimottānāsana, it can happen that you will harm your back. You will have a problem with your back bones or with the muscles. So you do it just gently, but you have to first make body-warming exercises. And after the body warming, we do the stretching, very gentle stretching. After the gentle stretching, through which the muscles and ligaments will become very flexible and warm. Then come the yoga postures. Yoga āsana: posture slowly, remain in that posture for a while, and take care that you always have a counter posture. Body warming, the dynamical movements and stretching, and then postures, which always you should do the counter poses. If you do the paścimottānāsana, then after that you should do supta-vajrāsana or matsyāsana. If you bend the right side, then you should also bend the left side. So it should be balanced. The counter postures for our chakras, for our nāḍīs, are very important, and you give the chance to your muscles. These muscles will remain warm, relaxed, and they will have strength in your body and muscles. So, Bandha, Jalandhara Bandha. Now, when we do the Jalandhara Bandha, this will come in your Kriya initiation, if you want, we will have a Kriya Yoga some days. So, Jalandhara Bandha, when we do it, always make sure that both your knees are touching the ground. If you cannot, then put a little pillow or cushion behind so that your spine, your spinal column, is straight. When the spinal column is straight, automatically your stomach muscles are relaxed. Automatically. If you don’t have this posture, then you have pressure on your stomach muscles, and your back muscles are not relaxed. When the back muscles are relaxed, the back is straight, and the stomach muscles are relaxed, automatically your shoulders are relaxed. When the shoulders are relaxed, your neck is relaxed. When the neck is relaxed, then automatically your entire trunk of the body is relaxed, and you feel very comfortable. You will enjoy the meditation. Meditation will be so fine, so beautiful. You will feel happiness within this temple, the temple of your spirit, the temple of your jīvātmā. How happy! So, when we do the Jālandhara bandha, because this is very important for the awakening of the kuṇḍalinī or the purification of the cakras. Jalandhara bandha, when we do, our elbows should be straight, hands are in chin mudra. This chin mudra, the thumb is Paramātmā, and the index finger is Jīvātmā. Yogī, yogī kā lakṣya yahī hai, aur yogī vahī hai jisne ātmā-Paramātmā kā bhed mita kar ke abhed siddh kiyā ho. Vahī yogī kā lakṣya hai. It means to remove the duality between ātmā and paramātmā. So, Jīvātmā always would like to come to Paramātmā. If we throw this piece of metal into the sky, it will fall down; it will come back to the earth again. Why? We call it gravity. Yogi said, "Not only the gravity, this small part of the metal is a part of this big earth." And all small ones would like to join the big one again. Similarly, each individual, each soul, every entity, consciously or unconsciously, would like to come back to that light of Brahman. Therefore, Ātmā is so Paramātmā. So the aim of the yogī is to make the Chin Mudrā here in this way. You can have like this or like that, but not pressing. Then you create the tension, just slightly. And these three fingers indicate the three guṇas: Sattva, Rajas, and Tamas. During the meditation, make sure that you are free from these three guṇas. And these three guṇas, to be free from these, first take care of your nourishment, your food. That you have sāttvic food. We have one yoga in Delhi Life, Ayurveda Academy, and the leader of the Ayurveda Academy is one of the disciples. Her name is Muktamānī, and she had a very nice slogan in her answering machine. The harmony and more energy to life. How to give more energy to life, and that is with the Ayurvedic food. So, actually, it is like that, that some wise man said, we are eating for living, we are not living for eating. And this is how the herbals have all kinds of supplementary things that we need. Alpāhāra, alpāhāra vaikthī, the person who always has alpāhāra, has a happy, healthy, and long life. Alpāhāra means a small portion of food, little eating, but we do not know how to control. One yogī said, "Iṣṭān meṁ indriya dās haiṁ, par koī pūre yogī ke vaś haiṁ, par do kā nahīṁ itbārā, haṭ kiyā jagat sārā, ek to svādiṣṭa, hamārī jo svād indriya hai, aur ek upastha hai." You can’t trust these two. You have to constantly observe them. This body has ten senses. It is the body of a complete yogī. But the world is a mess if you don’t trust these two. You are the master of the senses. Do not be a slave to them. So, beautiful bhajans of great saints. When you learn bhajans and think and understand the bhajans, that time your real yoga life begins, then the yogic life begins. This all others, āsana, prāṇāyāma, this is a preliminary, so we have to come to that part after, so mudrā, bandha, so jālandhara bandha, elbows straight, chin mudrā, and palms. Pressing your thighs or the knees. It means your shoulders are stretching like this. Your neck drops in, collarbones. And then automatically, it will become very comfortable. The spine is very straight. At that time, the spine is actually in a very straight posture or position. Then, slightly look down. It means you are looking toward your stomach side. Then slowly inhale through the nostrils and exhale through the mouth. Remain in the Jālandhara Bandha posture. Elbows straight, shoulders up, palms pressing your thighs down. Keep your hands like this, Nārāyaṇa, like this. Yes. Now lift your shoulders. No, no. Elbows are not correct. I am not satisfied. Look to me. Nahi hoga. You need one pillow. It’s small. Koī bāt nahī. Tomorrow. So the question beginning was: if there is food poisoning, or you feel discomfort in the stomach, The best way is to put out all the toxins through the breath. This is the technique: inhale slowly through the nose into the stomach, and exhale through the mouth slowly, with no breath sound. After five minutes, release the Jālandhara Bandha. It means look up straight, relax your elbows, automatically shoulders will relax, and meditate. In the worst case, you can do like Ujjāyī Prāṇāyām. You hear the sound, not a śeṭṭī, not a śeṭkārī. It is like Bhujaṅginī Prāṇāyām. Inhale through the nose and listen to the breath sound in the vocal cord here. If you have spasms in the stomach, you have diarrhoea, or you eat something, then what you can do is inhale Ujjāyī Prāṇāyām for five minutes. Then relax, have a normal breath. These two kinds of prāṇāyāms: Ujjāyī prāṇāyām while inhaling through the nose, exhaling through the mouth. If you have very high blood pressure and you don’t have medicine with you, do it for five minutes and look, your blood pressure is really at a normal level. That is the best we can do. But again, Patañjali comes to the first point. My dear students, discipline, discipline, practice. Another, if you just imitate without understanding the postures and everything, then it can harm your body and create illnesses. So books and videos and television, this is very, very, very good for getting inspiration, motivation. But exactly to practice is the individual attention of the teacher to every student, to correct their postures, correct the way of sitting, correct the way of breathing, and everything. Then the yogī will be successful. Otherwise, okay, everybody, we are doing okay, better than nothing. But even some yogīs said, "No, it’s not better than nothing, don’t do it." Either do it correctly or just leave it. That’s very important. So posture is very, very important. Kāyā is the āśraya. When you sit straight, the body is motionless. During the meditation or concentration, when you have kāya sthairya, after a few minutes, immediately you will feel yourself, this body, which is just a little one, but you will feel that your body is expanding. Sometimes your hands are longer than you think, because this is when you are coming to the prāṇamaya kośa. You are coming to the different phenomena of your body, from annamaya kośa to prāṇamaya kośa, and then it comes to manomaya and vijñānamaya. That is how one can expand the consciousness toward the universe. And these are the techniques which a teacher will give you one day, what we call Kriyā Yoga or other techniques. My dear, today’s time is over. I took ten more minutes from you. Tomorrow I will come again, and we will continue chakras and kuṇḍalinī, practicing before how to prepare, how a sādhak, a practitioner, a spirit, how one should practice and prepare oneself for the yogic sādhanā. With this, I wish you all the best and the blessings of Om Śrī Alak Purījī Siddha Pīṭha Paramparā. God bless you. Mantra says, "Hove mana manjana." This mantra, "Hove mana manjana, Śrī-dīpa niranjana, sabhā jana Prabhu dī paniranjana, sabhā-dukha-bhan." With this mantra, there is manamanjana. This "Hove manamanjana, Śrīdī paniranjana, sabhā-dukha-bhan." Prabhu Deepa Niranjana Sabha Dukkha Bhan, Isi Ma Sri Deepa Niranjana Sabha Dukkha Bhan. Prabhu Deepa Niranjana Sabha Dukkha Bhan, Īśi Īmāntrasi Hove Mana Manjana. Īśi Īmāntrasi Hove Mana Manjana. Śrīdhīpa-nirājana-sabhādukavā prabhu-dhīpa-nirājana-sabhādukavā prabhu-dhīpa-nirājana-sabhādukavā. Śrī Dīpa Nārāyaṇa Bhagavān kī, Dev Puruṣa Mahādeva kī, Satguru Svāmī Madhavānandajī Bhagavān kī, Satya Sanātana Dharma kī.