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Jaya Satya Sanātana Dharma kī Alagpurī Jī Mahādev kī Jai. Jaya Dīp Nārāyaṇa Bhagavān kī Jai. Jaya Devādidev Deveśvar Mahādev kī Jai. Jaya Satguru Svāmī Madhavānandjī Bhagavān kī Jai. Jaya Holī Gurujī kī Jai. Good evening, my dear sisters, brothers, all Yoga in Daily Life teachers and students around the whole world. I offer my respectful Om Namo Nārāyaṇa to all of you, and also to all other yoga teachers, schools, and ashrams. We are all human beings. It does not matter which country, which religion, or no religion—we are all one as humans. I give you all the blessings of my Gurujī. Let us proceed to our yoga practice, which we integrate a little into our daily life through Yoga in Daily Life. This is a very good gift from God, and we are very happy. Today we focus on prāṇāyāma, specifically Brahmari prāṇāyāma. I have given you two techniques, and it is still Brahmari prāṇāyāma. First, we place our index fingers in our ears. Let me remind you of the two techniques. The lips are always closed, only the teeth are involved. In the first technique, the teeth are closed together. In the second, the teeth are relaxed and slightly open. The lips remain closed. We will practice once more so you understand better. My friends here are managing the broadcast from Swāmījī Television, through which this message is going around the world. People are very interested when we give practical knowledge, especially in this time. Everyone should learn these techniques; it will be good for them. I am very happy if you receive these techniques without any cost or discrimination and can use them for yourself and your friends. So, we close our lips and hold our teeth slightly together, without releasing. We place the index fingers from both hands inside the ears, but do not press too strongly. If you have long nails, you should shorten the index finger nail. This is very important. Even with clean nails, dirt can accumulate and cause infections in the ears. First, close your lips and join your teeth. Perform the practice three times, concentrating deeply on the sound. Do not focus only on the sound from the ears, but also on the vibration within the head. Many people in the world experience different kinds of vibrations or sounds in their head that only they can hear. Observe from which direction this sound travels. After practicing three times, listen and note how comfortable the sound now feels in your head. There are many other techniques, perhaps involving doctors and operations, but Brahmari Prāṇāyāma is very easy, very good, and truly relaxing. My dears, you can share these techniques with all your friends from Yoga in Daily Life via Swamiji Television. Please, wherever you are in the world—here in Europe, the Czech Republic, or anywhere—listen, practice with me, and try to hear the vibration and where it travels more intensely. It permeates the whole head, moving very finely through different parts of the brain. So, three times, all my dears around the world: put your fingers in your ears, keep your shoulders in one line, and keep your teeth closed. Only three times. One more important point: we should sit straight, preferably in Vajrāsana. There is also Vajranāḍī. From the navel, you will hear and feel the vibration. Therefore, sit straight. Iḍā and Piṅgalā penetrate through the entire spine. I am not making a business promotion, but these two books of mine on yoga and daily life are very, very good. Every yoga student or teacher should have them. Of course, there are many yogīs with very nice and good books as well. Good yogīs and yoga centers work very hard and do very good work. We should learn from such sources, not from places that offer teacher certificates in just a month or a year—that means nothing. Just as education from kindergarten to university is not completed in one month or one year, so too with yoga. A yoga teacher, yogī, or guru gives us this science and these techniques, and we should remain there and practice, practice, practice. Again, sit straight in Vajrāsana. Some people may adopt other postures, but the spine must be straight. Elderly people or those who cannot sit on the floor can sit on a chair, placing a little pillow at the back so the spine is straight. If the posture is not correct, the effect will not be achieved. Consider surgeons in a hospital performing a major operation. They administer an injection, and the person sleeps very nicely and happily under narcosis, feeling no pain. The surgeons work very well. Similarly, in yoga, this practice has been used for many, many years—though I will not go that far. I respect anyone who has learned something and is sharing techniques or science further. But finally, it is God who will say to us, "Now you come back to us." So, again, Vajrāsana and Vajranāḍī. Vajranāḍī is very, very powerful. Like a big tree growing upwards, its roots provide balance. So it is with Vajranāḍī. We will return to Vajranāḍī in more detail so we understand it well, but we have to learn. Many people now sit at a desk working on a computer, bending their back. Some sit comfortably, but they must learn to bring the paper nearer and not hunch over. You can write like this. A bent spine is very bad now. In Yoga in Daily Life and many other yoga traditions, it is advised that every half hour, take just one minute or less to stretch your hands like this, then straighten. That is very, very good. Then lean to the right side from the chair, reach for a pencil, and so on. You will feel so relaxed. This is what we do in Yoga in Daily Life. Perform exercises, but do not move abruptly. Move nicely, with control, slowly coming straight, then resetting, and again. Very good. So, Brahmari. The Brahmari sound is here in the ear and head, but it connects very much to Vajranāḍī, and Vajranāḍī is connected very much to the navel. That is the seed. The seed spreads out, with one part going up and another going down into Mother Earth. That seed is like a child. The roots are in the earth, and one day we will return to the earth. So sit in Vajrāsana, Siddhāsana, Padmāsana (the lotus pose), or any other posture. The main thing is to sit straight. When sitting at a table or chair, your legs can be down, but your spine should be straight. The navel is connected; if something is not in order, it relates to the mother, and our navel is that mother's side. Now, please sit straight and well. Close your teeth. Keep your lips closed. The sound originates from the navel. Perform it three times. Today, concentrate on the sound and the vibration. Observe which side it travels and how it feels. If you provide feedback, I will be happy to understand your experience or learn from any new sounds you perceive. If you do not feel well or are in pain, you can send a message to Swamiji Television. This prāṇāyāma is very much needed. It does not stir emotions, because prāṇāyāma is a very powerful sound that will not let energy disperse in other directions. So, only three times. If you are watching Swamiji Television or just listening to the sound, close your lips, bite gently, and perform it only three times. Know that it flows from the navel. Inhale and exhale deeply from the stomach, the nābhi (navel). Exhale out. Take a deep inhale. Very good. Now remove your index fingers and place your hands on your knees. I cannot ask you now how the sound was, as you are sitting very far, but I have heard it from myself, and I send that sound to you all. Keep a little loose, with other fingers positioned well, or all exactly balanced. Now, only two times. This is for everyone, my dears. If you cannot perform āsanas, do not worry. You should practice whatever āsanas you can; otherwise, know that there are sarvahitā āsanas. But this practice is about sound balance. It is like in an airplane flying very high: the balance must be proper. The pilot and co-pilot maintain it. When the pilot goes to the bathroom, he tells the co-pilot, "Don’t change anything." If there is a need, adjustments can be made. The pilot goes comfortably, washes his hands, and returns to his seat while the flight remains balanced. Similarly, we must understand this balance to achieve what we want from Brahmari Prāṇāyāma. So, two times, please. First, create a slight difference. Then, concentrate on achieving the exact same balance. Sit straight. Concentrate on the navel. Then inhale. You have learned very well. You know exactly what it is. Then, many things in our body become very clear, good, and balanced. Automatically, many chakras will be balanced. Now, the second technique: keep your mouth relaxed, but lips closed. This time, the teeth are slightly open. First, balance properly. The second time, try to observe if the sound is a little less pronounced on one side or the other. Some observe the balancing. Do not bite your teeth. Keep lips closed. Both nostrils are open. Sit straight. Second time. Very good. We must draw our awareness inward so we do not hear external sounds. This is the primary prāṇāyāma. Now, there is a third technique I wish to give today. It is also very good. Use two or three fingers, depending on whether someone has thick or slender fingers. Some have very nice, childlike fingers. Place them on the temples—the area outside here where you feel many nerves inside. This is very important and very good. Now, bite your teeth. Hold two or three fingers here and slowly bite your teeth. Yes, you will feel it there. These are called the temples. Two fingers are enough. Then, the thumbs should go to the ears. So, two fingers are enough on the temples, and we cover our ears with our fingers. These three or two fingers are on the ears. There, you can close your teeth two times and open two times, but lips should always be closed. Try, please. First, bite your teeth. Very good. Now release your hands. Notice how light your head feels, how relaxed you are with the nasal vibrations, and of course, the effect throughout the whole brain. There is a fifth technique I intended to tell you tomorrow. Then there are sub-techniques within these same techniques, which we will continue further. They have an effect on all five elements: eyes, ears, nose, mouth, and skin. These are the indriyāṇī, the sense organs. We will continue with them. Similarly, yesterday I was speaking about prāṇāyāma and bhajans. Bhajans also have many variations, with very vibrant sounds and specific ways of singing. Nowadays, we sing everything on our telephone and can listen to any song or bhajan anytime. But all yogīs and good singers sing only at certain designated times for bhajans: in the evening, before midnight, after midnight, about two hours before sunrise, and at sunrise. These are different melodies for singing our bhajans. All bhajans in our Gurujī’s books, Mahāprabhujī’s books, Lālā Nanjī’s book, Brāhmaṇ Nanjī’s book, Maṅgīlālji’s book—all are exactly prescribed regarding when and what kind of tune should be used. There are other ways as well. Old singers, gurus, sannyāsīs, or sādhus will say, "Please do not sing such bhajans during the daytime." After midnight, about one and a half hours later, comes Satchisalaya, and that is called Saheliyān bhajan here. Sāhelīyaṁ Satyā. Here is Fakīrī too. The Fakiri was... "Saheliyan sute jā goye, Go Parvār. Saheliyan sute jā goye, Go Parvār. Oh, my Saheli." "Saheli" means our nerves, our body, and all our feelings. That nerve and all this is like a Sāhelī. "Saheli" signifies that all nerve systems and everything are feminine. This bhajan is for the awakening at sunrise. Therefore, it is said, "Sahelyā, suti jagoye, payo padhava. O Sahelyā, O my dears, wake up, now the sun will rise." All these bhajans of Holī Gurujīs in Mahāprabhujī are prescribed for specific times. But of course, here we may not know, so they can be sung anytime. In opera, singers know exactly what is sung and when. It is incredible. Love your body. Care for your body. Never make your body angry, as many situations can arise and you can destroy many cells in the body. Be healthy. Be good. This is a photo of Holy Gurujī. I was very little there with Gurujī. Gurujī’s voice was so nice. Sometimes, very early in the morning, he would sing, and the sun would rise three hours later. Gurujī would be singing in his room, and I would be in another room. This was like a brahmari. When Gurujī started to sing, I would get up, half asleep, hearing Gurujī’s voice. It is said, "Sādho vai, O Sādhus, O my brother Sādhus, unbelievable." We are sitting on the chariot. I sat in my chariot many times. I cannot sing, you know. Gurujī told me, "You sing." I was just ashamed. I ran away because I cannot sing and speak in front of Gurujī. So many times Gurujī said, "Now I go to my room in Jardin or in Kato. You go for your mala. Sing the bhajans there." Then Gurujī would leave. I would sing, and Gurujī would hear. After morning, Gurujī said to me, "You were singing very nicely." I replied, "No, I did not sing, Gurujī." He said, "I know." Sometimes, out of respect for the Guru, one feels so much... I cannot say anything.