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Bhaktas, yogīs, and practitioners around the whole world. You know that Swamiji’s video is around the whole world, so my voice is through the video. Therefore, around the whole world, every day, people are calling and telling me how nice the satsaṅg and the lectures are, and that it is on the science of yoga. The science of yoga is the human’s science, and there is immense knowledge and many different kinds of techniques in yoga practice. It is not only one technique; there are many, many techniques. But it is said: eko brahma dvitīya nāsti. Eko brahma dvitīya nāsti. "Ek" means only one. "Eko brahma"—only the Brahman. The Supreme, the highest, is that which we call the Brahman. When there is duality, then it is not right. So in your place, you have one path. You are practicing it; go ahead on your path of yoga, which is given to us by our Gurudev. The Guru is that which is in paramparā from ages and ages; it comes one after the other. For example, there is one tree or bush, and it has fruits. It is only one, but it has so many fruits, and those will again grow another bush, and a third will also come. Every year, this one seed will continuously grow. Similarly, that one Guru—from when? From Satyuga. And from that time until now, there is a constant continuity of the Gurus. For example, one tree has an apple, and this apple will always have the same quality. When we have other mango trees, that is also the same taste, same size, same everything. Is that one mango constantly aging and aging, going on? So similarly, there is one from the Satyugas, the Guru who gave us the path, and we should be. And it comes. Gurudev doesn’t matter which part of the world; when he is standing there, then it will come. If you are changing from one to the other, then it is like in modern technology where they make something with fruits so that the seed no longer grows; the seed dies. If you alternate between guru and zaguru, then it is not good. It is like in this modern era when seeds can no longer produce further fruits or trees. Then they try to get other seeds, and this seed is not real. Similarly, one should not run to one guru and another guru and that guru. A father is the father; he will always be the father. A mother is a mother; the mother should always remain as a mother. So this is also that our yoga is not only one or two techniques. First, of course, the body. The body is not forever, but without the body we cannot do anything. So first we have to know and understand our body. Like, let’s say, one apple—we will always have the same taste of that apple. Similarly, the same Guru, the same paramparā, will give us those techniques, that knowledge, that blessing, and it will go continuously. It is not only just saying that the Guru is everything, but what we call one jumping here and jumping there—that is nothing. So, beginning with the yoga techniques, what we are doing first is we have to take care of our body and turn our body towards the Supreme, not downwards. Therefore, we should also open this door, please. The great Ṛṣis have given the techniques. You know, the first is Śiva. Śiva brought in his body—two bodies—and that is, this one is male and female, but both in one. And still we have, still we have in our body, both. Without that, it cannot go through. Understand this completely. So the male’s body has more feelings of the female’s body. And the females, she has a female body, but has feelings of the males. Therefore, it is said that both in our body there is that oneness, balancing and going further. It is said, "How many creatures are there?" Some creatures are like this; it is said that the complete male is only one, and others are together, male and female. So it is said that all these animals which are born and have milk, etc. Once it was written, and the person told this, and it is true: only there, the male is the horse. Others, both are. The mothers have breasts, but the fathers also have signs of breasts. Also animals—the goat, the animals—but only the horse does not. Look, next time when you see, you can see the cow, the bull, they also have the breast, but only the horse. And the horse is great, very holy. And that also came from the ocean. You will see in many countries, and mostly you can see in Europe, and there you will see the half-horse and half-human. You see the statues? Many? So there are, but let’s go back again to the other side. So it’s okay. As we are, God has given us this. And so, mother and father, and this should always be. Once they come together, a child gets a baby, and child or doesn’t matter if children have or not, but when you are married, then you are already merged into the supreme power. So now it is Kali Yuga: the mother is somewhere, the father is somewhere, the children are somewhere, my dears. Anyhow, let’s go. So again, our body is called the five elements. That’s called the physical body. And it’s called Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. These are the five parts of the body. Our body of nourishment—whatever we eat and drink, from this everything: water, etc., fire, earth—that’s called Annamaya Kośa. Anna means the nourishment, and the body is nourished from anything. Animals have this also, but we are talking more about humans. So all these five are in the body: Annamaya Kośa, then comes Prāṇamaya Kośa. Prāṇa means the energy—but not that energy which we are taking in our body, something, strength. We don’t know what energy is. We can try to do, but sometimes there is no more prāṇa. When we are ill, we have a very high fever or something happens. You can’t get up; we cannot walk. Why? No energy. So, Prāṇamaya Kośa. Then, the mind. And this mind is all the time following us, but that mind is one of the highest. For example, I tell you, I want to bring you a very, very far distance, but where? And that is your mind. Thy mind, my mind. So your mind is so quick that I will show you, and when I will say that word, I will tell you something. Even before I complete the word, you know, you are already there. You. I will lead you somewhere: Jupiter. You are already there. You all know what Jupiter is. I said "Jupi," and you were already, yes, "Jupita." Now, if we try to go there, we cannot go there physically. Or maybe how, but it’s very, very difficult. But our man... man mara, mamata mari, marmar gaya sarir... So that is the power. First was the prāṇa, and then was the mind. It’s very, very important. But that mind leads us, and sometimes it can be very negative. So we think bad, alongside we think other things. When we sing nice bhajans, then we are saying good words. And if someone is fighting somewhere, it’s also our mind. Therefore: man mara na mamatā marīṁ. Man mara na mamatā marīṁ. Man. Mind will not die. Man mara na, mamta mariṁ. Neither mind will die. Mamta—"I want to have, I want to have." Man marana, mamta mari. Maramar gaya sarir—the body will die, the other will not die. marmar gaya sarir. Asa trishna—asa means "I hope, I hope." I hope that I will get this and this. Man marā nāmam tamārī marmar gayā. Asha, Tṛṣṇā. Tṛṣṇā means "I want, I want, I want." Triṣṇā is like "I am thirsty." And how to fulfill the triṣṇā, the thirst, is water. But we are thirsty. We are driving a car. It is a hot, very hot day. Sunshine. Nice road. And you see there, about, let’s say, about 100 meters distance, there’s water on the road. Yes, water. And we are driving. As near as I go with the car to the water, that is as close as it is going, the water. What we call that, that’s it. Similarly, this tṛṣṇā—"I will, I will, I will"—is gone. Asha, trishna nahi. Kabīr Dās, the great saint, said this. So these five elements, it is great, it is our whole body inside, but also this will not give us. We have to go further on the other part of this. And therefore, we have another kind of longing we have to have. But longing means: "I want to be, I want to learn, I would do good, I will do good for my father, my mother, my children, my friend, my brothers, my teacher, my students, my horse, my cow," etc. We go to the goodness. Now the trees, blossoms, and fruits are ripened, and we are going towards the tree to get the fruits. And when the fruits are ripened, the mother, the tree, will give us fruit. We take a stick, and we beat the tree a little bit. We heat it, we are beating it, but the tree will say, "You are my children. I give you the flower, I give you the fruit. Take the fruit." She will not say anything. A mother will not say no. That’s it. How we are living? And so, in many different kinds of techniques of yoga, first, of course, we have to take care of our body. And then we will go further, so it is called Haṭha Yoga. Haṭha Soda Manat. Bhajan, you know that? There is one very beautiful bhajan: "Hāṭha chodamanā, hāṭha." But there is a Haṭha Yoga, hatha. What is Haṭha Yoga? Very beautiful, I tell you. Every day I see this Haṭha. A little child. The child wants to have this, and the mother or father will say no. And they said, "No, no, I want to have a balloon." No, no, I will have a balloon. Always crying, crying. So the father will say to the mother, and mother will say, "Father, what to do?" She said, "Mother will say, ‘Give him the balloon.’" So the child has more power than the parents. So this is also what we call the hatha. So there are different kinds of hathas, it is said. So, but there are different kinds of hatha. And a childhood and a womanhood. Sorry. Yes. That means if a woman wants to have, she will get what she wants. It can be good things, not negative things. But she can achieve. Men will not have. So there are, and the child also will cry and cry until he doesn’t get the milk from the mother. And if the child is only playing and playing, and the mother is working and working, then the child is hungry. He cannot speak, so what will the child say? It will cry and cry and cry, and then the mother will take the child and give the breast milk. And similarly, the wife will also do everything she wants. Maybe the husband will not achieve. So, like this, there is haṭha, and that is Yogī Haṭha. And the yogī will go through and through. One day, one yogī with long hair—I don’t have long now, but long hair—and he was going into the forest. And from the back side, strong wind is going, and always hair going like this. Again, he put down this, again hair going in the front because wind from back side. And the yogī said, "Go out of my hair, go back because of the wind." Then the yogī said, "Okay, I will not go this direction." I will go back now. All hair are backside, so he can do, others not. We are at home, we are this. We have to follow which side we do, which side we not go. So it means, of course, we should follow very peacefully, generally in everything. But good way, good things. So in this Haṭha Yoga, there are many, many hathas. So, let’s see first, we are practicing the cleaning of the nostril system. And this is with our loṭā, and there is water inside. The water should be lukewarm with a little salt inside, and then the mouth is open. A little, put your head like this. And then the water in that loṭā—yesterday I wanted to have come, oh, that’s a good idea. From this side, please. Thank you. This is my course. So this you have seen, everybody, my dear ones. This is the jal loṭā. Jal means water. So we fill water, lukewarm water, and this here is the water coming from this nālī, nālī. Now, it doesn’t matter left or right, but we are mostly beginning like this. We will go on the right nostril, and it goes in the nostril. Open the mouth. Inhale only through the mouth. And bend a little bit, and water will automatically go. Water will go in this nostril, right? And left side water will come out. But always, mouth is open. Do not inhale through the nostrils. It’s very nice, and it cleans everything, only morning. Before breakfast, when you go to the bathroom, fill half of this loṭā and then leave it here. Exhale, inhale through the mouth, and exhale. Inhale through the mouth and exhale through the nostrils, and then... Lean a little bit and say, "So, all water will come out." Now, in the left hand, the same temperature of the water, salt, everything, and we go here. Mouths will be open, always. If you inhale through the nose, then water will go up, and so it’s going and cleaning, cleaning. Then we are making this breath out, and that’s called Kapāla Bhāti. Kapāl is our head, and air has to come, you see, from here. The mouth is open and not inhaling through the nose, but exhaling from the nose, so that it cleans everything. Kapālbhāti Prāṇāyāma, very, very nice, very nice. And after, with one close, it will also be perfect. People who have problems with headaches, if they do these exercises, there will be no more problems. And it takes just a few minutes. Jala Neti and Sutra Neti. So, Jala Neti and Sutra Neti. Then another word: sūtra means seed. Seed. Thread. Thread.... So, sūtra means a subtle thread. And that we have one little, or it is like a plastic something. It’s katedra. Katedra. Yeah. And that we put in the nose and come out. In one nose, it will come out in the mouth. What to do then? With two fingers, put in the mouth and go deep in, and catch that thread. Hold it, and then slowly clean, and then take out through the mouth. Then, next one, so those who have problems, always breathing in the night when you are sleeping, so this is a very good technique to clean this, so that breath will be very good and sleep very good. Some people... Yeah, so one and this someone are taking different, but that we should not be doing. You put in and go down, and from that going to the other nostril coming, that is, we don’t need it. This is not necessary. In the Āyurveda system, they sometimes put neem water in the water, and sometimes they put milk in there, etc. But that we should not do. Jala Neti and Sutra Neti. Sutra is the thread. This is through our Haṭha Yoga techniques with Jala Neti and Prāṇāyāma, sati, sati batre pranayama, Kapāla Bhāti. Then there is another one which is called Jaladhauti, and that one is that swallowing. So there is one thread, again, it’s a cloth, cotton, cleaned nicely, and it’s about one or two meters long, and put it in the lukewarm water, and salt also inside. That’s very good. So what we call, we take it in the mouth. And slowly, slowly, like this, we are swallowing the cloth. Suddenly, it happens; it will not go in. Then what we do, we take a little water, and then swallow more and more. It’s going through down. When the whole goes one meter, half a meter, or one and a half meters, it goes into the intestine. Then we slowly bring out, open mouth with nose breath, and slowly pull this cloth out. Suddenly, it stops. You say you can’t get out. Don’t be afraid. Nothing will happen. What should you do? Take a little water and drink. Then you pull again. It will come. We will see about one foot a while long. Bitter, yellow, bitter, something. Many people have a problem, always from that kind of burn in the chest. So everything will be cleaned. That we can do only once a week; Neti every day. So Netī, Dhautī, and Kapālbhāti. These three techniques are in our Yoga in Daily Life here. So you will see how the catheter is going like this, and water, drink, and again bring it. And this is that you will see if you have the camera, maybe, so you can see how this thread and the cloth are going. Haṭha Yoga, but do not try it yourself tomorrow morning. If you try yourself, you may make some mistakes. Therefore, our yoga teacher, Yoga in Daily Life people, are very expert in this, and they’re very, yes. Therefore, first we have to learn, not only one day, many days, many times, no crack till one month. Then the master will, and then your teacher will say, "Okay, then you can." So, my dears, Haṭha Yoga is one of the best. And then we will continue going further. Let’s meet tomorrow, and I wish you all the best. And read in this book, Yoga in Daily Life. And there is this very nice book. All techniques are exactly what is, how to do, is everything is written. Wish you all the best, and only you should now understand what it was. But we will think sometime, weekend seminar, and do these Kriyās. So there are different kinds of kriyās.