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Part 1: Reflections on Samādhi and the Guru's Grace Good evening, all dear sisters, brothers, bhaktas, yogīs, yoga practitioners, and all my dear friends. Today is a day of very heartfelt feelings because it is the Samādhi day of Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī. We have two types of samādhi observances. One is like the European or Christian system, where a specific month and day is fixed and remains continuous. That is what they call Christmas or other festivals. This date was established slowly and was recognized by the United Nations. There was a question of which country would give such a date to the whole world. But the best and most ancient system comes from the moon. We have two fortnights: the waxing and waning of the moon. Four of these lunar months constitute one season. Our Jyotiṣa is one of the best systems for counting and everything. You know that it is the Jyotiṣīs who brought the method of counting, and there are only nine numbers. After that comes zero. Zero is for every side. Zero is nothing, and zero is powerful. From one, if we add one zero, we get ten. With two zeroes, it becomes one hundred. Yet, the root remains the nine numbers. That is why in our yoga, our yogīs have this mālā. This mālā has 109 beads, but the count is 108 because the counting goes to Sumeru. Sumeru is the highest. On one side, it is said we go from one to nine, but how to go further? Therefore, zero was given. But zero itself is not a number. So after zero comes eight, and then nine. We have one, two, three, four, five, six, seven, eight, nine, and then it is zero. But the count flows forward and back, so it steps back to eight. This eight and this nine—the one comes inside as a zero, and then it progresses from one to ten. In this way, we count everything. What we said is that not only in India but in the whole world, we need our thumb. With the thumb, we have to step there. When we go to America, to Austria, to anywhere, they ask for the step or the thumb and the eyes. These two are very important. In that way, we are counting Jyotiṣa. Those in Europe who practice Jyotiṣa also count like our Jyotiṣa. Therefore, I am always counting. Mostly in India, we observe the day of birth and the day of death. There are, you can say, deities, or you can say Brahmalokas. These are different things to see. Therefore, our Vālī Gurujī’s, Mahāprabhujī’s samādhi is exactly in one month. But we are observing it tomorrow, I think, according to this counting. Well, counting is counting; we don't have a counting. After there is no more counting, and all humans are doing counting, counting, counting. So, it doesn’t matter when someone passed away, but we humans count and look. For example, one man wanted to marry, and he had a girl. The girl came, and everything was good. They came to the... Yes, many times I have been in Austria. The man came into the church; everything was okay for the marriage, but the girl didn’t come. Or, on the other side, the girl was coming with all her dress, and in the church, before the ring, he said, "No, I will not marry." "Yes, why not?" So everybody said, "What is that?" Very great things that people said, ha ha ha, very good. Everybody will say, "Ha ha, okay, good." And the priest will say, "Very good." Still, I cannot bind, so it will be gone. Very good, thank you. Kneel down, and you can go. If you want to go for God’s name, then kneel down and go. So it is happening. But if you have a good, a very good Jyotiṣī, the Jyotiṣī will say, "This person will not be for you." Why not? You are Indians like this. We are now free. You are free, but you will always be free, and so gone. But if the Jyotiṣī, you give the Jyotiṣī, don’t give one rupee. No, no, no. After everything is there, you can give. Otherwise, not. Then the Jyotiṣī will not ask for money, and he will not want it. But after the people give, it is okay. Why not? Otherwise, not. Or they said, "Give me one rupee or one euro on my book of Jyotiṣa," and then he will open it and he will tell. We count not with the computer, no, no... We have these computers, although to both hands: one, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen. Everything in five fingers, everything. Count it, count it, till nine, ādi oṁ. So, it doesn’t matter if it’s the girl or the boy. Yesterday I was talking about emotion. Where I was yesterday, I had a lecture. I had two lectures: Australia, New Zealand, Fiji, all were having there. And after them, in half an hour, in Austria, where our Pīramaṇānjī’s half-year city. Salt, salt... yes, Salzburg, Salzburg, coming salt. Many, many worlds, many people in Europe and everywhere, this gave them the salt. So we are very thankful to this, our friends there. They should be known as Salzburg, salt. And that’s why Jesus said, "You are the salt of the earth." So in that way, the salt is there. You know that in other European countries, and this or here, they come when a guest comes, they bring bread and salt. And if you say, "No, I don’t want," then they will not let you go inside. So, they offer us very nicely bread and salt, and we take bread and salt, and we take it in our mouth, and then they say, "Please, now you are my brother, you are my sister, you are my friend, ever and ever you will be mine." Now, the people who are doing everything good, and not only salt, they will also get sugar, and they will get everything. Yes, you have a friend, and that. And after, in the companies together, big problems. So now, Kali Yuga. Similarly, in India, jiske ghar namak khāyā, wo kabhī aisā nahīṅ karegā. It means that those who eat in my house, that means there is also salt. Then I will never be negative or do anything bad for you. And now the people are coming and eating together, and then this and that, and then they take the money away, and this and that. That is Kali Yuga. That is why, Kali. Kali means two things. One is Kali, this is earth. When we give water, it will fall. Dry is like very strong. Or, the other is that nothing is inside, inside, finished are you. So, my dear, there are many things. Tomorrow I will speak, today I have to speak now about Mahāprabhujī, our dear Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī, and Devapurījīs, our dear Mahāprabhujī, Gurujī, Devapurījīs. When Devapurījī went to Mahālok in Kailāśa, and then he was in the Kailāśa Āśrama of Devapurījīs, and Devapurījīs, he left only one little room, the rest all. He said, "Nobody will be coming here. It disturbs." Anyway, that is, about morning, 2 o’clock, 2-3, Mahāprabhujī was set up and he was sitting on his bed. And Holy Gurujī was sitting about five meters distance, and Mahāprabhujī’s room had no door, nothing. So Gurujī was sitting there, and Mahāprabhujī was singing one bhajan. Because he knew, now Mahāprabhujī said that Devpurījī is gone. And so Mahāprabhujī said to Devapurījī, "This bhajan which I was singing, and that is very nice, O Gurudev, why are you separated from me?" That’s Mahāprabhujī, Devapurījī is giving up his body. And Devapurījī, Mahāprabhujī is now just there, distanced Khattu and Kailāsa. But that is Guru’s. Guru is the Guru’s, and "Jala Dari Aab, Aṭhaṅga Jala Bhariya, Adh Bicha Chalarei Jaj, O Gurudev, my boat is in the middle of the ocean, and you left me. What will happen now?" Who said? Mahāprabhujī said to Devpurījī, "Is this all? This bhajan which you have, that..." And now there are people who will sing very nicely. And so Mahāprabhujī was singing bhajan. He made himself. That day he made a bhajan already, and Holī Gurujī was there. Gurujī was standing near Mahāprabhujī and Holī Gurujī with the four-handed four. And Mahāprabhujī was sitting on the bed, and Alak Dev Puruṣ is gone. And so then Gurujī said, "What happened?" Mahāprabhujī said, "This bhajan I have given you, that is all answer." Madhavananjī, go to Kailāśa and give the samādhi and make this samādhi. So, Holī Gurujī from Kailāśa, Akha 2, came to Kailāśa and gave the samādhi. So they are all divine. Guru is a guru. Guru can do anything. He can do anything. This is not. You have the guru, and you have that. That’s it. And yes to yes, no to no, finished. Many things, this is what I was talking about today, many things, others. So, as Bhagavān Śrī Mahāprabhujī and Mahāprabhujī, this body is here, and he became one again, one with the whole universe and whole in everyone, and Mahāprabhujī is the Mahāprabhujī, and Holy Gurujī is Holy Gurujī. You cannot imagine, there are many gurus and disciples, but I have never seen anyone like Holy Gurujī and Mahāprabhujī. Of course, Devapurījī and Mahāprabhujī’s war, you know that Mahādevapurījī put a knife, or his bhālā, in his hand, and the next day, in Holy Gurujī’s back. But Mahāprabhujī never said anything. There was no pain. Blood was there. And on the third day, Devapurījī said, "Mādhavānandjī, holy Gurujī, deep, you are a Prakāś." There will be no darkness. You are, I gave you everything now. And that is in the Leela Amritī book; you should learn. And so people are in our world, they are today thinking of Bhagavān Śrī Devapurījī, Mahāprabhujī, and Holy Gurujī, all three together. And now, all of you are there, my dears. What I spoke about yesterday, today, and about one week ago—someone asked me something. Thing, please, I don’t understand the heaven and the hell. Heaven is okay, good, maybe, but the hell, and that hell is forever? He said, of course. No, no, no. So for two weeks I’m talking on this one point, and that I will make tomorrow. Only I tell this one: like we have our bike, and the bike has a wheel, and this wheel is standing, is down on the earth, and above is in that. So, it’s not that they will ever be in the hill. No, no, no. Who knows this? When you die, the body is gone. Who knows that? We are saying this. And in that way, it is better than what the Muslims said. Muslims said, "Allah is there." We are doing all that Allah has said, and we will come to Allah. They don’t say that we put this and that. No, no. That is something, many things. This satsaṅg we will come, but also you know that body, kṣetra praṇām, my God, body, kṣetra praṇām, and the whole world everywhere—China, Australia, New Zealand, Fiji land—everywhere is already there in the it is called the. Where is it? Google, that is a company, Google, and they are all about this, and they are all for the children. Very nice that. Without money, nothing. And there is coming Alak Purījī’s kebben. Great. And after, you know, in 1975, I began to do this book, and I made there, it’s called Sarvahittasān. Sarvahittasan. And Sarvahittasan had four parts. And our Swami, five, six, my God, they have all been doing. Doing. Umāpurī is making five and the six. And so six is fixed, what Gurujī said. Now I’m really fixed. So there will be all that you call sarva-hita-āsana. And what is that sarva-hita-āsana? Sarva means all, for everybody, old or young or little. Sarva-hita for their good, for their good. If you practice, sit on the sofa and do only like this exercise, this sarvitāsana, that, this, this, many, the great. And so serve for all, serve hitta for your good prāṇam or the practice. All is Sarva, Hitta, Asana. Sarva for all, Hitta for Gurudev, Pranayama. Hari Om. So now we have here our dear Vidyā. Vidya is very dear, my dear, our whole families, everything. She’s from Czech and very great, very good, a great Bhakta. And he started studying, and he’s doing a whole day of seva here in the ashram. And she’s working also, learning also; she’s a scholar. And so she’s doing postures very nicely. And here is our Swami Umapurījī of Vienna and Austria. And you know all very much, and then only the government has given us a count of how many people should be here. And these are why: because some are in the kitchen, four people in the kitchens, some people are cleaning, some are bringing this, all and all this, they are all in the ashram, they are all the workers. And this time they’re sitting and learning or listening to bhajans. And we had, first we had the Mahābhārata, and yesterday was completed the Rāmāyaṇa. Great, great people. And I also first of all learned, I knew about Lava and Kuśa. I did not, so yesterday was completed this. My dears, go ahead, practice, and tomorrow I have to go somewhere. Some people are like this, cold, it is so cold, you can’t. It was minus six, and now it’s minus two, going up and down. Day before yesterday, snow, snow... we were walking. Well, this is Europe, that is India, that is the Himalayas. Alakpurījī is very great. I will show you that in a few days, on Christmas time and on Holy Gurujī’s Samādhi Day. I will give this Alak Purījī’s visions. That five times my feelings, visions, etc. are with Ālak Purījī. And Alak Purījī is the capital of Alakhā Purī. And there was the crown of Ālak Purījī. And our Swāmī Avatāpurījī, he was also two, three times he said, "Swāmījī, there is a crown, see the crown, and other world also." And so now it will be the very nice, beautiful, beautiful Mahāprabhujī’s and Ālagpurījī’s and Devapurījī’s great. Alright, my dears, all the best, and Swami, thank you, Swamijī, which is a blessing. Fine. Thank you. And speak a little bit, not too loud, because this is very cold. I am in the glass box, you know. You see, that is all. I have a glass, and when I don’t give these microphones, if I’m not, they cannot hear me at all. It’s heating up. Yeah? It’s heating there. Yes. Since one day, it’s one heater. You can start the Parikathā praṇām practicing. Dear friends who are with us again with Yoga in Daily Life on the webcast, On Swamiji TV, we continue with our part, first level, part three. There are still āsanas missing, so please, we start with relaxation. Make yourself comfortable on the back if possible, otherwise also while sitting. The main thing is that you can withdraw yourself from the outer world. Make yourself very comfortable. Part 2: Guided Relaxation and Movement Practice Arms beside your body. Legs a little apart. Neck and head in a neutral position. Please check the alignment of your shoulders, pelvis, and heels relative to your spine and head. They should be centered, with the weight distributed evenly on the left and right sides of your body if possible. Then close your eyes, with your eyeballs looking down. Relax. Relax your eye muscles. Take a deep breath and relax. Relax your breath, your entire back, your buttocks, your hips, your right thigh and thigh muscles, your knee, the front of your lower leg, the shin and shin muscle, the calf muscles, the ankle joint, your... foot, the top of the foot, your toes, your foot, your heel. Relax the entire right leg. Your left sole, your toes, the top of your foot, your ankle joint, your heel and calf muscles, your shin and shin muscle, your knee, your thigh and the area around the thigh. Relax all the thigh muscles from every side. Relax the left side muscles up to your armpit, the left side of your chest. Feel this part as well: the chest muscle, shoulder, and upper arm, elbow, forearm, your wrists, the back of your hands. Relax your thumb, index finger, middle finger, ring finger, and the... little finger, and also your palm. Relax your entire left arm. Then bring your awareness to your right hand, the back of the hand, your thumb, index finger, middle finger, fourth finger, and little finger. Feel also your palm, wrist. Your forearm, elbow, and upper arm, your shoulder, chest muscle, and the right side of your chest up to the armpit. Feel this part and feel the entire side muscles from the armpit down to the hip. Relax. Then, become aware of your neck muscles, your jaw, your ears, up to the middle of your ear. This is very important, so that we are not always on alert. Just be with yourself. Now, this is your time. Relax completely. Relax the skin of your head, forehead, eyebrows, and the center between the eyebrows. Let your thoughts come and let them go, but do not concentrate on any one particular thought. Observe them as if you are sitting on a train watching the passing landscape. Observe in that way. Then the center between your eyebrows can relax. Eyelids are gently closed, eyeballs looking down toward your nostrils. Relax the bridge of your nose, your nostrils, the cheeks, the lips, your tongue. Do not press your tongue against your gums; relax the tongue in your mouth. If you need to, you can swallow or create saliva, so your throat muscles can also relax. The front of your throat, the entire chest, the center of your chest, your heart center—hold no special feeling or expectations. Relax this part, all the emotions, and your belly, your stomach. Feel the breath moving between your stomach and throat as you inhale and exhale. Your belly expands slightly when you inhale. You can feel this with your right hand if you place it on or beside your navel. Feel the slight movement: relaxing when you exhale, expanding when you inhale. This is your stomach breath. Place your left hand on your chest, over your heart or in the center of your chest. But relax your arm, and feel also that when you inhale, your chest lifts slightly—the sternum, your ribs—and when you exhale, it relaxes. So for just a few breaths, feel this movement of your full yogic breaths. Yogic full breaths: inhale from the stomach via the chest up to your throat, and exhale from your throat down to your belly. After your exhalation, bring your arms back beside your body. Feel your entire being in contact with your mat, with the floor, or with the ground. Become aware of your surroundings, the space around you, the room you are in. Start to move your fingers slowly. Your hands, from the wrists to the fingers, and your toes and your ankles. Bend the joints one after the other. Knees—stretch your legs. Bend your knee, and also bend your elbows. I said only bend your elbows. Arms beside your body, just bend your elbows and stretch them again. And once more. Very good. Bend both knees, place your soles on the ground, arms beside you, and rock your pelvis forwards and backwards. While inhaling, press your lower back down. You need not lift your pelvis. While exhaling, rock forward until your tailbone moves forward. Backward—so juggling, rocking can also be dynamic or slow. It is a very good movement to relax the entire back up to the neck, as the legs are apart like the hips, and forward. It is very good for all our inner organs, blood circulation, and relaxing the back and shoulders. Then again, stretch your legs and begin stretching, especially here, the tensor muscles get stretched. We inhale and bring our right arm above the head. And the flexor muscles, those that bend—inhale, hold your breath, and come back. And with your exhalation, release the stretch. Also to the other side; when you stretch a little, bring your lower back toward the floor, toward the mat, and relax. Once more, do it diagonally: right arm, left leg, pulling from the center toward the periphery, and exhale. Release the stretch: left arm and right leg. Very good. And release the stretch. Very good. Now, the legs are still a little apart. We bring our toes up toward the shins and rotate inward with straight legs—rotation in the hips—and rotate outward. Yes, straight legs. Doing this engages our hip joints. Again, toward the center. Very good. Yes, we can do this also with our arms. Arms on the floor, on the ground, and we move them outward and inward. Now, our legs stop moving. Only our arms are moving. Do not lift them up. Our muscles are relaxed. We only make the rotation. Very good, very good. Now bend both knees and hold your knees with both hands, and roll to the left and right side, left and right side. Very good. Good. Stretch your legs toward the ceiling. Try to hold your toes with straight legs, very gently, keeping balance. Only a little movement left and right. You need good balance to make different movements. Very good. And either bring both legs down together slowly, or one leg after the other. Once more, stretch your entire body. Both arms above the head, stretch. Press your lower back down with your stomach muscles. Hold your breath under kumbhak. This strengthens our blood circulation system and nervous system. We can do this while holding the breath and then exhale. Bring your arms back. Rub your palms together until they become nicely warm. Place them on your eyes and forehead. Warm your face, your eyes, your forehead. Open your eyes, look at your palms, and remove your hands from your face. Hari Om. And slowly sit up into Vajrāsana. After Ānanda Āsana, relaxation is very, very good. To do the Marjari (Cat-Cow stretch) to get our back moving again, our muscles stretched and bent, is very good for stretching. So we start one round of Marjari. While inhaling, come onto your knees with a straight back, exhaling. Hands shoulder-width apart, and arch your entire back, looking toward your stomach. Toes are stretched, fingers are straight. Inhale. Good. And continue as a very good stretching, bending, and moving. You can do it according to your breath, or you can do it without concentrating on the breath. The main thing is that you are breathing. It comes naturally after some time that when we expand, we inhale, and when we release the stretch, we exhale. After an exhalation, on your next exhalation, come again onto your knees. And with a straight back, sit back into Vajrāsana, hands on your thighs. Take a deep breath and slowly stand up. Stand up with... legs a little apart from each other, yes, very good. Legs apart from each other, also comfortable standing a little more, yes. And look, the feet are on the same level, and they should be the same level: our big toes, little toes, and... the inner part of the heel maintains the balance. Now, it is a very good movement. We lift our arms up to the height of our shoulders. First, I will explain a little, because it is a very good exercise for our breath; we improve our breathing. We come to the yogic full breathing, and exhale, bring your arms down. So we do it together, and also we can do it like this. Our palms facing upwards, yes. So when you imagine that we have one ball, and in this ball, let's say a glass ball, we fill it with water from the top. So the water level slowly rises from the bottom to the top. And in this way... we inhale from our belly, from the stomach, up to our collarbones slowly, and then we turn our palms down and we exhale slowly from our throat down to our belly. And in this way, please continue to inhale. From the stomach to your throat, lift up, fill your inner volume, and slowly exhale. Continue for three movements, for three breaths. It calms our minds; it makes our restless minds calm and peaceful. It can also be done while sitting, but... sitting straight is very good. After this, we bring our legs together now, not standing too softly. It is a good exercise for our balance and for stabilizing our legs and feet. It trains our foot muscles. We need good balance now, and it is very good and helpful if you focus on one point, either on the floor in front of you or on the wall, but fix your eyes on this point completely the entire time. Those who wear glasses should use them to concentrate on this point. It is my own experience that it is very helpful when you have back pain, especially in the lower back, because on one side our hip flexors get stretched, and on the other side our lower back muscles get stretched. And at the same time, our leg muscles get strengthened, and the balance of the body improves, and also our inner balance. So we bring our weight, let's say, onto the left foot, onto the left leg, and slowly, with your exhalation, lift your right leg, and hold your knee with both hands. Bring your knee a little more up toward the chest. Stand straight, do not bend forward, and keep your shoulders down. And inhale, bring your leg down again and relax. Now bring the weight of your body onto the right leg, onto the right foot, lift your left leg. Pull it up toward the chest. Shoulders down. Keep your balance, concentrating on one point. Inhale, bring your leg down. Very good. Once more, changing the weight. Yes, be careful. Do not lift your shoulders. Shoulders down, and bring your leg down once more with the other leg, of course. We are not, we should not fixate on something special now, because then we cannot keep our balance. We concentrate. We focus on one point and bring your leg. Very good. Now we stretch our entire body. Bring your arms up with a deep... no, no, do not interlock your fingers. Bring our arms up onto the toes. Keep your balance on the... toes, stretch your entire body, squeeze your buttocks together, and stretch your stomach so we do not arch the back too much, and exhale, bring your arms down again. Very good, and once more, deep inhale, stretch your entire body, legs together. It is easy with legs apart, but it is not so easy with legs together. And exhale. And once more, inhale, stretch. Do not forget to stretch your belly and your buttock muscles. The entire legs are stretched, arms are stretched up. This is not a relaxation posture. Relax. Bring your arms down. Legs apart from each other widely. Now we bend forward and make the movement of our shoulder blades. The head is hanging down, and slowly we are moving more and more down forward. The head is relaxed, hanging forward. Stretch your legs, and with the same movement come up. The head is hanging. Very good, very good. And once more, stretch your entire body up. Arms, you can keep your footholds on the ground. Stretch and relax your arms. Down again, one deep breath in and exhale. Deep in and exhale. Relax for half a minute while standing, and then prepare your meditation posture: your Sītāsana, Sukhāsana, Vajrāsana, Padmāsana, any āsana, any posture where you can sit and feel comfortable. The king of all āsanas is the meditation posture where you become one with your divine inner self. Your hands are in Chin Mudrā, body upright, legs relaxed, spine is straight, neck is straight. The posture of your head is like this when you place the width of your fingers between your collarbones and your chin. This is the posture of your head when you sit in meditation, so the chin is not too high. We lift our neck, the back of your head here, where the Bindu... cakra is, this is the highest point. Then you can close your eyes. Eyeballs look down toward your nostrils or the tip of the nose. Relax your eye muscles, shoulders, and elbows. Relax your stomach. Relax also the center between your eyebrows, and again feel the body without movement. It is not long; it is only for a few minutes. Deep inhale, relax your breath. In the beginning, when we start with our meditation, our relaxation, it takes at least 40 minutes until all organs and systems in the body become relaxed. With your continuous practice, sādhanā, this time becomes shorter and shorter. Now feel your breath, as we did before with our exercise: while inhaling from the navel to the throat, and while exhaling from the throat to the navel. Follow the path of your breath as you exhale. Like the prāṇa, the energy, but you are not breathing. It is completely itself, independent, only observing, not even concentrating, just observing. Also, the sound while inhaling, the sound of the soul, and exhaling, the sound hums the mantra of our breath: "I am, and I am that one." Your body is without movement. Sharpen your awareness, very finely. Observe until you feel the sensitive, very fine sensation in the center of your chest. It touches. It touches the center of your chest. Welcome any contact with yourself. Is that what you are? This, you know, your very good self. How are you? What are you? The inner reality. Now, bring your awareness again to the entire breath, between throat and stomach, stomach and throat. The sound of your breath in your throat, as in a deep sleep, like Ujjāyī Prāṇāyāma. The air while inhaling through your nose is cooler than while exhaling. Your praṇām, your Gurudev, after your sādhanā. Become aware of your entire body, your physical body. And then, without opening your eyes, the space around you, this room in which you are, remember the things around you, the lights, the colors. Make all your indriyas, your jñāna indriyas, bahiryāmukhī, turn them outward. Take one deep breath in and exhale, deep inhale. Śānti, Śānti, Śānti. Thank you.