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We come to one technique, the Kriyā, which involves prāṇāyāma, as we were doing the day before yesterday and yesterday. According to Jñāna Yoga, prāṇāyāma is of three kinds: Pūrak, Rechak, and Kumbhak. Pūrak means inhalation, Rechak means exhalation, and Kumbhak means retention of the breath. There are two kinds of Kumbhak: Antar Kumbhak and Bāhya Kumbhak. Antar Kumbhak is retention of the breath inside, and Bāhya Kumbhak is retention after exhalation. So, there are only three prāṇāyāmas: inhale, exhale, and retain. Many of you here are yoga teachers, expert teachers of Yoga in Daily Life. Many systems fail; many schools began and closed. But the Yoga in Daily Life system continues, first of all, by the blessing of Gurudev, Alakhpurījī of the Himalayas. In the Himalayas, there is a very large mountain, a hill full of glaciers. That glacier is about 5000 meters in height, and the cave (Guffā) of Alakhpurījī is at 3650 meters. The Alakhpurījī glacier is about 15 kilometers long, half in India. Forty kilometers farther, on the China side, this entire Himalayan range is known as the Alakh Purī glacier. You can look it up. When you tap on a navigator, it will lead you there. A little farther behind is Mount Kailāśa, the seat of Śiva. Alakhpurījī is from the time of the Satyugas. You know the mighty river Alaknandā. The Alaknandā and Bhagīrathī rivers merge at a place called Dev Prayāg. 'Dev' means goddess and 'Prayāg' means unity. Where these two rivers merge, they become the complete Gaṅgā. This year we are going again, thanks to our dear Dr. Shanti, who took about 14 years of research to find the caves of Alakhpurījī and Devpurījī. Devpurījī's cave is approximately 5000 meters high. It is not only that we said, "Aha, there was Devpurījī and Alakhpurījī," but there is evidence in the ancient Granthas. So our sādhanā and our yogī life are connected to Alakhpurījī, Devpurījī, Mahāprabhujī, and Holy Gurujī. We are all servants; we are not in the highest position, and we do not want to be. It is said, "The higher you go, the more painful the fall." It is better to be on the ground, serving at that level. Otherwise, they will kick us out. They see your karma, they see their dharma, they see their karma or destiny. These masters in the highest consciousness do not want to see relations—mother, father, children, brothers, sisters—or how much social work you do. That is nothing. Only your purity matters. When we have impurities, what happens? In India, they put rice on a plate. The ladies who cook the rice check three times for stones, so the husband will not be unhappy. Otherwise, the husband might find a stone in his mouth. A good wife ensures this. Similarly, the Siddha Masters do not care if a disciple has rendered great service. They are above in the Kāraṇa Śarīra, the Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, Ānandamaya Kośa. They are in the Ānandamaya Kośa, the causal body (śarīra). In that causal body are our holy saints. Whenever I go to our trinity and to Alakhpurījī, I only pray, "Please do not take the stone-like impurities out of the rice." That is the Siddhas. They love all equally. They see what is inside, so it is not easy. But we all pray, and it will be one day. The sādhanās we do will not be successful unless we have a pure antakaraṇa. What is in your antakaraṇa? Your antaraṅkaraṇa. 'Ant' means the finished, the inner. In our heart, in our subtle body, in our thoughts and mind—that is the Antakaraṇa. Gurujī has written many bhajans about Antakaraṇa. The sādhanā we do must purify our Antakaraṇa. Outside, we can do many things with good or bad intellect. We can do this seva or that seva, but what is behind that? As I always say, two know everything about us: one is God, and one is ourself. So, the three prāṇāyāmas: inhalation, exhalation, and retention. There are different techniques for different reasons. We are connecting to one branch of yoga. Every self-realized saint, or Siddha, has siddhi. But a true Siddha does not use the siddhi. There are three māyās—not names of girls. In Croatia, there are many named Māyā; I am not talking about you. One māyā is our prosperity, of which we are proud. Another māyā is temptation or love; the husband is a māyā for the wife, and the wife is a māyā for the husband. So when we speak of māyā, please do not blame only women; the male is exactly the same. The second māyā is always changing. The word is not so good; I apologize to those listening via webcast. It refers to one who is always changing their mantra, their tilak, their appearance. This means uncertainty. Such an aspirant cannot achieve anything. That māyā is dangerous. Then there is a more powerful, terrible māyā: when you get a little siddhi and start using it. For a yogī or yoga teacher, never use your spiritual power or siddhi. When you gain more knowledge, all your siddhis can fall, and you will not be in the line of Siddhas. You should become a Siddha but not use the siddhi. If you get training in a technique but do not master it, and you teach everyone, you lose power. I gave Kriyā Yoga to thousands and told them, "If you teach it further, your power will be lost." It may cause confusion. It is like taking a chocolate, opening it, and discarding the wrapper. Whoever uses that kriyā power, their siddhi can pull you down. Therefore, beware. Some say there are no empty caves in the Himalayas for Siddhas. I sent a message: now glaciers have melted, and many caves are empty. In the Himalayas, many Siddhas meet together, but not in the physical body. They are in the Kāraṇa Śarīra, the causal body. We are innocent people; we lack common sense and put one yogī or Siddha against another, comparing Kṛṣṇa to Rāma, or Hanumānjī to Jesus. This is not good for the holy saints; you cannot hook them together like in photoshop. People like you are not stupid; you see immediately. Similarly, Siddhas meet and know what to do, but we cannot see them. I had a vision of Alakhpurījī twice; Dr. Shanti had it three times. We tried to make a picture, but it was not exactly what I saw. So, the sādhanā: prāṇāyāma. When you do prāṇāyāma, it is only three: in, out, and retention. There are only three medicines: capsule, injection, or infusion. All three are medicine. Similarly, inhalation, exhalation, and retention are prāṇāyāma. But for which purpose do we give an injection? Why not a tablet? The doctor knows. Similarly, there are different techniques of prāṇāyāma: Bhastrikā, Kapālabhāti, Ujjāyī Prāṇāyāma, Brahmrī Prāṇāyāma, etc. First, we have to learn. These three techniques then begin to change. The first main reason for prāṇāyāma is to purify and strengthen our lungs so we can retain breath. Many here can hold breath for two minutes now. Hardly anyone cannot hold for one minute, especially those doing Kriyā Yoga. Let us make an experiment. One person will look at a watch. When you finish, raise your hand up and down. Who can hold breath the longest? Please do not become unconscious. The prāṇāyāma we do includes Candra Śodhana and Sūrya Śodhana, which we learn by inhaling and exhaling 15 times from one nostril, then the other. Then comes Chandra Bhedan and Sūrya Bhedan. 'Bhedan' means to go through, like making a hole. Chandra merges into the sun, and the sun merges into Chandra. The third technique is Anulom Vilom, where two rivers merge into one, like water moving together. You will do, say, 50 rounds of Bhastrikā—not too quick, not too soft. Then sit straight. If you can hold your body upright, make the Ujjāyī Prāṇāyāma Mudrā, Jālandhara Bandha, and retain breath. When finished, inhale and raise your hand. Someone with a watch will see who lasted longest. Those with heart problems, please do not do it. I have a heart doctor who will do an angiography otherwise. Take as much oxygen as you can. In, out, push. Not like the Rāmdev technique. Exhale, inhale deeply, stop. Raise and lower your hand when done. Release your mudrā. We had one person hold for two minutes and forty seconds; it could be three minutes. You have capacity, but you must follow instructions: do Jālandhara Bandha. If you sit only upright, you are "licking air." Now the second round: Antar Bāhya Kumbhak with Uḍḍīyāna Bandha. Sit, first exhale. Then do Bhastrikā, stop breath, do Uḍḍīyāna Bandha. When you cannot retain anymore, slowly lift your head and inhale or exhale. This is how we clean the lungs and supply a lot of oxygen. That is how Prāṇāyāma works. Now, time is going. We do this technique again. Sit in a yoga posture. Everyone has good lungs. Some did not understand properly and were looking around. It happens. Four alphabets: A, O, U. This is your lungs, your body. You are giving immense energy, oxygen, and volume. You are getting wider in the brain to take more memories and ideas, and it brings you out of depression. Do one round softly, focusing at the navel. You cannot remain there long because, like the sun rising, light goes everywhere. We cannot hold at the navel long; the dawn rises and comes to our hṛdaya kamala (heart lotus). If you go further, you come to the vocal cords. The resonance we cannot block; it goes into the whole universe. The third part goes outside, but more comes back to our body. With 'A' going out and 'U' coming in, we get volume inside. It is a very good sound for the ears and sinuses. It comes to all the jñānendriyas (senses). Do not close your lips. Shorten 'A' and 'U' to come to the fourth level, jñāna indriyāṇa, and to the whole brain. This is Brahmārī Prāṇāyāma: Oṁ. Inhale. Through our ears, we not only receive sound but give out. We send resonance to the brain. Make your hands like this. Some yogīs sit with a cobra-like posture, but do not do it yourself. Make the volume. Inhale, not too long. In the beginning, it is 80 seconds; the second round is 60; the third is 35; the fourth is 15 or 16. Train your lungs, but do not exceed your capacity; always keep a reserve. We go from the navel. Hands down. Close your eyes and repeat your mantra. Be relaxed. Keep your awareness and concentration in the Chidākāśa (consciousness space). Relax. It comes like waves of happiness in your chidākāśa. Place palms on your face. Bend forward, touch hands on the ground, and feel blood circulation toward your head, giving fresh oxygen and energy to all five jñānendriyas. Touch palms on the ground and slowly, with hands' help, come up. All Yoga in Daily Life teachers around the world—we are more than 2,500, including assistant teachers—are on one platform, preserving pure techniques from ancient times. We need not do yoga on a needle bed, sit close to five fires, or twist our bodies excessively. We should learn major good postures. Every teacher has ideas on how to sit. We must be flexible. If one cannot sit on the ground, we supply a chair. We should not compare young and old; we respect and welcome children of all ages and all people. But do not add other techniques to ours. We shall remain rooted in Alakhpurījī. Changing techniques is not good. A river has many creeks joining it, but its destination is the ocean. Sometimes, in the middle, there is a small island where the river separates, but at the end, it merges again. Similarly, practitioners may have worldly problems and cannot practice or come, but they come together again. Yesterday, I saw many bhaktas who had not come for years; how happy they were. Do not think a person has gone away; it is an island in between. The water separates but comes together again because the river has curves, but the water does not. We go this direction and that, but we are on the path of Alakhpurījī and Mahāprabhujī. You cannot ride two horses at once for more than a hundred meters. Some experts in Hungary try, but not for long. You cannot guide others to ride two. You can read about different masters, but it may bring conflicting thoughts. Let us remain in the shelter of our great masters. Soon, I will introduce Alakhpurījī's picture. The painter is nervous because I always say, "No, I did not see him like that." His beard was not shaved; hair grew naturally. This Siddha was from very old times. Thank you. The webcast will be in the evening in Jagre, organized by our dear Vivek Purī and Ānandī in 48 hours—a nice program. You are all welcome, dear brothers and sisters listening via webcast. It is free, but the hotel did not give the hall for free. We have great will, like a horse wanting to run but held back. If someone can put a donation in the pot, our organizer does not want to announce it, but I feel we should. Thank you. Alakhpurījī, Mahādev, Kī Jai! Devādidev, Deveśvar Mahādev, Kī Jai! Ārādhy Bhagavān, Dīp Nārāyaṇ, Mahāprabhujī, Kī Jai! Satguru Svāmī Madhavānandajī Bhagavān, Kī Jai! Āj kī satsaṅg kī, Jai! Oṁ Śānti, Śānti, Bhakti Bhairavī, Hari Oṁ.