TV Channel

Hari Om, dear brothers and sisters. Hari Om, dear sisters and brothers. Today we will practice Bārikatu Praṇām with Annapūrṇā. Bārikatu Praṇām starts in Vajrāsana, sitting on your heels. It has an influence on our whole body—mental, physical, all aspects of our entire being. Annapūrṇā can slowly begin with the first position. We are facing upward with normal breathing. The back is straight, although the pelvis is slightly bent. Second position. We relax the whole back nicely. Elbows, hands, and forehead are on the ground. We breathe deeply into the lumbar part of the body. We can observe how this part of the body slightly moves up and down. With this deep breathing, we relax the entire abdominal area, massaging our inner organs. We come to the next position. This āsana activates the whole body. The next position is very strengthening. Again, normal breathing. In this position, it is most important to have your shoulders down. Next position. Pūjaṅga āsana. The back is stretched vertebra by vertebra. We are not bending too much, only in one part. Next. The feet should stay in the same position. Now we try to put our weight on our heels, so less weight is on the palms. In this way, we strengthen the back of the legs. In this āsana, we try to push our hands away. The feet are on the ground, and we stretch the back of the legs. Next position: the right leg goes to the front, the left leg goes forward. We relax the hip joints nicely. The right knee is in the middle, making the position very safe. Next position: we hold our elbows behind the back. Again, the shoulders are relaxed, and the spine is relaxed. Next, we put our palms together, facing upward. Staying in this position for a longer time would be quite demanding. It is good for concentration and balance. Please, next. Still breathing normally. Now both legs together. We bend forward and relax completely—our pelvis, stomach, shoulders, head, and neck. If you have high blood pressure, please stay for only a short time. But if you can, you can relax your knees nicely. The eyes look straight ahead. In this way, you can completely relax the upper part of your body. If you do not have high blood pressure, you can relax pleasantly in this position. The spine is stretched, and the whole upper body is relaxed. Next position. We hold our knees. Our backs are nicely straight. We are leaning on the floor, and our back is straight like a table, facing the front. This is a really nice position. You can see how her back is straight like a chair. We go up, again facing our palms. The elbows are next to the ears. The pelvis is slightly bent, so with the lumbar part or stomach, we do not go too far forward but a little to the back, strengthening the spine and stomach. We can relax again, slowly go back. We hold our wrist again like a table, facing front. Relax into complete relaxation; the knees are straight. The right leg goes back. We are not putting any weight on our fingers; there is no weight on our hands. We are only leaning gently. Next, we hold our elbows. I will show you. The plates are very close to each other, if possible. The anatomy is okay. Next, we look up. We are still relaxing our hip joints. Next, hands down. Now, next. Coming into this Pūjākāsana, we can go through first on our knees and then down, or we can go straight down. In Bhujaṅgāsana, you can either have your knees over your knees or straight. It depends on whether you have a strong back or not. Next, we hold our wrists—sorry, not wrists—we interlock the fingers. Then we go back to our heels. Complete relaxation, deep breath into the stomach. Now, to make it easier for our back in Bārikatu Praṇām, we put the hands back. Now we go up and fold the hands. Slowly we relax in Vajrāsana. We can close the eyes and take eight deep inhalations and exhalations. Complete relaxation. We stayed in each position for quite a long time, so now we can really relax from outside and inside. Feel the effects of the Bārikatu Praṇām. And proceed. You are now here in this body. Deep breathing. We can slowly start also with the other side of the body with the Bārikatu Praṇām. Now we will go one by one. After that, a few Sārvaitāsanas, very nice. You can check a little if your spine is still straight and your shoulders are on the same level. We can slowly start. 1, 2, 3, 4, 6, 7, left leg in front, 8, 9, 11, 13, 14, 15, 16, 17, 18, 19, 20, 21, right leg, 22, 23, 24, 25, 26, 27. Now again, a few deep inhalations and exhalations. We are now practicing the other part of the body. It has 27 positions, which is one-fourth of the Mālā. We can slowly go, or we will start with the few postures of Sarvahitā Āsana. So we first go into Daṇḍāsana, where we sit with our legs straight. This position is for beginners; many, many times it is very difficult. We still try to relax our thighs and back. We have our palms on the thighs. If you already feel some stretching in your lumbar part or spine, some tension in your lower back, you can bend forward a little. You go as deep forward as you can and relax your back. With inhalation, you can go back again. This was one variation for relaxing our lumbar part. But at this moment, before bending again, we first straighten our hands above the head with a deep inhalation, really straightening up the whole body. That was one variation. In this variation, we lift the shoulders and, with a deep breath, try to stretch the whole body up. Now, with exhalation, we go down, but we are still straight. The whole body. Next position: with our breath, we go forward, relaxing our back even more. Now, with inhalation, we again go up with straight arms. With exhalation, we relax. Now we raise the arms forward to shoulder height. We bend our elbows and put our fingers on the shoulders. The elbows remain at the same level as the shoulders. With exhalation, we straighten our arms. With inhalation, we bring our fingers back to the shoulders. We continue. The back is still straight. The chin goes to the chest. We continue with our breath. We repeat this exercise five times. Now, with inhalation, we put our fingers back to the shoulders. We put our elbows, our arms, beside the body. We continue also in this direction with exhalation. We strengthen our arms with inhalation. We put our fingers to the shoulders. Each direction of moving our arms has a slightly different effect on our spine, body, strengthening, and releasing. Each direction of stretching and contracting our arms. Once again. Exhalation and inhalation. Now we go up. Exhalation. The elbows go to the ears. Palms facing each other. With an exhalation, hands up, elbows at the ears, palms lower toward each other. We continue back, very nicely straight, to the last exhalation, inhalation, and to relax our arms. We can put our palms on the thighs or back, depending on what feels more comfortable. You can either put your hands on your chest or behind your back. But try not to collapse your spine, as that would destroy the whole exercise. So relax. The next exercise will be a little more relaxing. We put our fingers to the shoulders again and will circle with our arms. Try to focus on making your elbows' circle as big as possible. The elbows go toward each other in front, exhaling. When they go back, we are inhaling. We always try to go with the breath, following our breath. In this practice, when the elbows go toward each other, try to push them as close as you can. The other direction. When the elbows are going up, they go really up, as high as you can. When the elbows go up, with a deep exhale, slowly relax your whole spine. If you feel tension anywhere, relax it through your breathing. You are stretching and relaxing. It is never too much stretching, never too much relaxing. Only each of it; it is never good. Now we are going to focus on our feet. We can put our hands beside the body; the back fingers are facing back. In this position, we are nicely, a little bit lost. In this position, we are really firm. We can still stay with the back straight. Now, let us move our consciousness, our presence, our awareness. We first strengthen our toes; we flex our heels. The toes are going in the direction of... The other parts of the feet can be relaxed. It is a very slow movement. We are only focusing on the joint and the muscles we are using to bend and strengthen. Now we are going to focus on our toes and the muscles that move and tighten our legs. Again, relax your feet. Now we are going to focus on your toes. In this āsana, in this exercise, we have knees, and actually the whole legs are relaxed. We are only using our toes. By the end of this exercise, our entire bodies are completely relaxed. We will only be engaging our toes, flexing them toward each other and extending them as much apart as we can. In this position, we are only engaging our toes. You can practice this exercise anywhere—sitting, lying—any stable position. Again, relax your legs. Next variation: focusing on our feet. We can put our legs a little more apart from each other, and we are going to make a rotation with the whole feet. Now we can focus on the whole feet. The knees should still be in the same position. We can focus on the whole legs, but the knees are still in the same position. We can focus on the joints we are using now—the whole feet. But the other parts of the leg, the other joints—the hip joint and knees—we try to relax. Also, the other direction. It really nicely stimulates blood circulation in our feet. It is really nourishing for our joints. And we relax our feet. This was the last āsana for today, relaxation. So, thank you, dear Annapūrṇā. It was a very nice exercise. Thank you, Viśvagurujī. Now we will have a lecture. Thank you very much, dear Annapūrṇā, and thank you, Viśvagurujī. We look forward to your lecture. Thank you, all my bhaktas. Vidyā was giving the instructions about Sarvahitā Āsana, and our mother Annapūrṇā. Sarvahitā Āsana is one of the best exercises because it is for everyone—young, old, some disabled who cannot work or walk. Thank you very much. Today, again this evening, I am very happy to be with you through my television, Swāmījī Television. Every day, Gurukṛpā, the words of the Gurudeva. It is like this: when we want to speak sometimes, give a lecture, all our yoga and daily life teachers are very good teachers because they had at least three to five years of distance. And distance means practicing. For a few days, or one seminar, or just for one year, you cannot be a real yoga teacher. Maybe there are many yoga centers, and they got the instructions for many years; then they know that they are real teachers. In order to become a yoga teacher, or what we call a yoga guru—because this is only the language, teacher, guru, etc.—but there is a further level. This is that kind of guru; there are high levels: Parabrahma, Parabrahma, Paramātmā, Parabrahma, Paramātmā, etc. If you want to have just some kind of exercises for your body, then you can do some lessons, and that is all. But, as you know, if there are just some doctors... And the doctors want to become a doctor; it takes time, a minimum of five years. When they give you a diploma as a doctor, then you can say, "Yes, I am a doctor." When you go to examine and you fail, you will not be the doctor. Next year, you have to go further. When you become a doctor, then you have to come further for at least five years more. In this, what kind of training will you leave inside? Will you be a dentist, or an eye doctor, a heart doctor, etc.? Then you are on a high level, but then you have at least two or three years working together with your doctor. And then we say that is one of the best doctors. In this way, in this Western system, they created and gave them knowledge to exactly become a good doctor. Otherwise, many people there make a medicine. For example, many people bring herbs from the gardens or from the forest, or someone brings some kind of water or something, tells this is healthy and good, but that is not accepted. So there is one mistake inside in yoga: that people are not perfect in yogic science. Then they will not give the disciples what they want or what they want to get from yoga. I have been practicing since my childhood with my father and my school friends, and then again I came to my Gurujī. For how many years? Five, six years he was giving me training. Then only Gurujī gave me free go, and I will see how you are so nearly one to two years, okay? Sometimes one to two times I met Gurujī. So this is the training. Then you become the Swami or a yogī or the guru. But still, when, for example, there is a doctor, a surgeon, they are still learning and trying to bring from them, in their knowledge, coming more science from their brain, and they are doing good. So, step by step, if you can give the trainings to your students in yoga, then please, you should know. Practice every day. Control yourself with your nourishment, with your many, many things: where to go, not to go, etc. So in that way, it is a lifelong yoga practice and learning. Lifelong, we are learning. Then you will see that you are a perfect teacher, or a guru, or a master, etc., what we are telling. And the yoga techniques and yoga practices immediately begin to check your whole body inside. And what are the defects in the body, in the heart, this, this, and the mind, and spiritual, etc. Then one can achieve what one wants to achieve. And never try to do it quickly. Go with the time, and this time means the day and night. And God has given us this time: what we should do in the daytime, what we should do in the night, etc. So we shall be balanced in our yogic path. So there are great gurus, and he had his great gurus. Then the disciples of present gurus, yes, you have a guru, and then you come as a guru. But that is the first step, primary school, or what in Europe they said is called kindergarten. It was not there. It is only about, let us say, 50, 60 years. That is all. Before, there was no kindergarten. Yes, there was a playing, the playing gardens. So the parents have to take them with them and play there and go home, mostly the mothers. And fathers were working very hard, so there was no kindergarten. Now, when the females, the mothers, went outside, meaning after learning everything, they went to work. And that was not respected. Because the mother should be at home with the children and have everything. You can go meeting everybody everywhere, but it is called the household. When you said, "Are you married?" and so-and-so said, "Yes, I am the housewife." And house husband for the work. Respect was very much for the women, and nobody should do anything wrong to the women. They can go for shopping, they can go with the children, they can go to their parents, or some with you. They are free, and everyone should give respect to the women, because when you have the children, then now it is your duty to give the children education first, home education. Nowadays, they put them in kindergarten even after ten months, child, so sometimes it is like this. Who is my mother? Is it my night mother or my day mother? And that is why slowly, slowly the children lose their feeling of the real parents. Similarly, the yoga. So you shall practice with the disciples and proper yoga teachers, not that you make the whole teachers and everything like it is mine and this is mine. So, therefore, Yoga in Daily Life has in that way been given the instructions to all, and now you cannot imagine how many of the best and good Yoga teachers of Yoga in Daily Life there are. And people are trying to go that now one should have the university, and that can be a yoga teacher. Okay, just you were giving them some kind of instructions, and that is all. But to get a real yoga teacher, you need a real guru. Otherwise, again, it is just like a football or other techniques. So when our mothers, our sisters, our children come to the kindergarten, even I did not understand when I came to Europe. When they said kindergarten, kindergarten began from the German language. Kindergarten. This is German language, and so in India and many other countries, they do not know what is a kindergarten. And so from that day on, now what is happening? Until six years, the children can go to the kindergarten. And do you know what they are learning inside? And after, in the school also, when they are coming, their parents are not home. There are children in the school, and parents will come when the school is closed. Then the children are waiting there, my mother or my father will come to face me. But your father and your mother, they are somewhere in another office or something. And you have to have some person who brings your child home. So this system is not good, and I know, and you all know, myself. It will go further and further, and more. We are going so far. So even they will take the children after the birth, they will take it, that is all. And after one year or in two years, they will bring your mother, otherwise no, it will come like that. Then now children do not know who and what. And it is my parents. In the same way, in yoga, you have not learned properly, and you went away and took a book, and you will see that I am a yoga teacher, and I am teaching you yoga. Okay, something you can learn, but still you do not know. We have to first understand and master all these five elements: Annamaya kośa, Prāṇamaya kośa, Manomaya kośa, Vijñānamaya kośa, Ānandamaya kośa. These five elements of the body, this we have first to learn as yoga. And then our other steps come. So we have many, many thousands of yogīs in their life. And they are so spiritual and very good. And they are teaching and going far further. So this is what I want to tell again, Bārikatu Praṇām. And Bārikatu Praṇām has immense energy if you begin to practice. So how do we get energy in the body? Or from the body. So there are different sources. When we get good food, we get energy. We get good water and something, milk, and so by drinking, we get energy. But there is another energy. So when we are going for walking, we are running, we are playing football, or swimming, or doing āsanas. In this insight, we are producing our own energy through the movements. Now, if you do some exercises, which are running and this and that, then slowly, slowly this energy goes again back. For example, we are running, and after we go, we drink water, and we say, "So now what happened? We got the energy from the body, but we lost the energy." That is it. And that other energy is yogic energy, which is so balanced. So all these five kośas... Annamaya kośa, the physical body. Annamaya kośa, Manomaya kośa, the mind, energies, we are getting. Annamaya kośa, prāṇa. What is the prāṇa? So you have learned the physical āsanas, prāṇa you did not learn. And when we cannot learn and know. And we will hold it. We cannot go further. There is a Manomaya kośa, there is a mind. And mind, we know, mind is a wild horse, a mild, mild horse. So, about that, that is what we call the horse energy, the mind. So there was a story. There was one king, and he had a beautiful horse, very big and nice, and he gave him good food. But he did not let anyone sit on his horse. No one can sit on the horse. And even the king was very sad because I want to ride my horse, and he cannot. And he asked many, many people, "Please, can you give the instruction or mastery to this horse?" One day, the king said, "Anyone who can give the training to my horse... I will give you so much." So one man came from a little village. Just a normal good person. He is not going running here and there. So the king said, "Can you train my horse?" He said, "Yes, why not?" OK, I will be so happy. So he took his horse, and no one could hold the horse. So he said, "Go, let go your horse, finish." And that man who wanted to train the horse, he was only going behind the horse. When the horse was running far, he was coming close a little bit. And then he was sitting somewhere, and the horse was grazing. Then Sliven went towards the water, so that man was going towards the lake, and the horse came behind for water. Then he went again into the forest, where there was nice grass, and he is sitting there. The horse is about 100 meters away. Slowly, slowly, 20 meters. And if he comes close, he will run away, but slowly, slowly. Then he went into a far distance, a very dry country, and he brought nice green grass. He put it somewhere and was sitting somewhere, and the horse came there again. This, this so slowly, slowly, the horse came close. But he did not want to touch the horse. He is sitting there. He gives some grass. He stands up and sits somewhere else. The horse comes near. It is about two years old. And then the horse comes and stands near his friend. So he worked so hard, but the horse became his first best friend. Then he was breaking like this on his shoulder. He was massaging the horse’s back, and slowly, slowly, he could do anything the horse wanted. And then he was sitting on the horse, and he was sitting on the horse and the horse is grazing. He gave so much love, and so the horse became very humble, very kind, and a good friend. And this man brought the horse back to the king. And the horse, he left there alone here. And the friend of the horse said, "Come, King, please." And the horse is there, standing, looking at the king. And that man said, "King, please, come. You can sit on the horse, and now you can ride." He said, "No, I cannot." He will pull me down, he said, "No, he will not fall down," and the horse became so happy and a good friend to the king. So this is the psychic, psychological. So you cannot become a guru in some time. Work, work, slowly, step by step. So, like that horse. And who is that horse? Our mind, and the horse will run where he wants. Now we have aeroplanes and cars. At that time, riding horses was very quick. And so it is that our body, our mind is the horse. So tomorrow we will come further. I wish you all the best. I wish you all the best. Namaśivāya, oṁ namaśivāya, hara hara bhavata. Namaśivāya, namaśivāya, oṁ namaśivāya, hara hara bhavatā. Namaśivāya. A few days have come, and many people were talking very much. Those who are what you call the Jyotiṣīs, and Jyotiṣa is in the whole world, they who can understand. And it is said, this Kali Yuga, in this Kṛta and something more. And very close to us, it will be about four nights, let us say 15 days or 20 days, and sit one month. There is a constellation which has been coming since the Satyuga. But how and where? That is where who is coming, and that is something they are saying now. The Śiva will come again. It takes time, but in this time, what is happening? The Śiva, the God of the Gods, and who is from no one and everyone. So Śiva will now breathe. Śiva will take a hand now in this world. Hari Om.