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Mayī janam maraṇa nahiyat, Saheliyā sūtī jagoye. Mayo parvat, Saheliyā sūtī jagoye. Mayo parvat, Mare udayabhan prakāśay. Gāyī sabarat, Mare udayabana prakāśya ye, nārī sabara. Mare akhaṇḍa choṭā ujiyālā, sakhī kulaga yakhā ṭakaṭalā. Mare akhaṇḍa choṭa ujiyālā, sakhī kulaga yakhā ṭakaṭalā. Nahi māve māname bāda, sahelyā sutrī jagoye bhāyo para bāda. Udaya bhāgasya ye gāī sabarāda Hare. Udaya pana prakāśaya gai sabara. Takala Parākāśī Maibetāliyā Avināśī Sakhī makhī māvaranī nijāta Sakhēliyā sutrī jagoye, bhajo parabha Mare udaya bhāna parākāśya ye, gai sabaratha Mare Udayabana Parākāśayegai Sabara. Pūjādeva Purīṣabagavāna Śidipakahemana Mana. Pūjādeva Purīṣabagavāna Śidipakahemana Mana. Hay gakhyori mero nkhad, gakhyori mero khad. Sahelya suti jagoye, mayo para khad. Good evening, dear sisters and brothers. They were just chanting a bhajan in our Hindi language. They are very accomplished. You know that all around the world, wherever you see Yoga in Daily Life and Swami Maheshwaranand, all his disciples, anyone—if I tell them, "Come and sing bhajan," they all know very well. Thank you very much. Very good. I know many of our sisters and brothers, yoga teachers, and yoga students are listening from Jaipur, Rajasthan. All the best to you. Now we have something. You always want to hear German, Czech, or English, but now I will speak in Hindi. I know you are listening to me, but I will be speaking Hindi. Everyone who is listening, take your mālā in your hand and sit comfortably. You know, whatever I am speaking, you will hear it. I am talking; they will understand. They know all of it, or a few words, or some words. Therefore, now you should listen to my language—Rajasthani, Hindustani, and so on. Well, the subject is about Brahmārī prāṇāyāma and something more. We will not only speak about āsanas and prāṇāyāma, but go more deeply. Shirdi Pranayam Bhagavān Kī Jai. Āp Sabhī Sajan, Abhī Abhī Āp Ne Do Bhajan Sune, Aur Ye Dono Bhajan Jo The, Kitnā Gahan Gyān Uske Andar Me Hai. Aur Kaise Inho Ne In Kī Bhāṣā To Alag Hai. Lekin kitna unho ne abhyās kiyā hogā, aur sabhī ko bilkul patā hai ki bhajan kaisā hai. I taught them and taught them everything. Yoga is not just asana and pranayama; that is a little for the body. Even then, we take yoga, āsana, prāṇāyāma; we are very happy. But after asana and pranayama, asana is for the body. Pranayama is the power within our internal body. If this power is not there, then we will go away. Āsanas are also there. There are 84 bhajans like this. Rājaśīp āsana is made by Lord Śiva, but now we move forward, we all keep doing it, that is also good. If we purify our body with food, water, and whatever food we are eating, try to take energy from there into your body. If you are eating one thing after the other, then the body will get sick. Think about it: how many times have we been eating from morning till evening? We should eat. Now see how many diseases are there. And why? Because if the food we are eating goes well into the body, then our lifespan will also be very long, and we will also remain healthy. Now see, the body says, "Where will I go to eat so much? What will I do?" There are some things that can be done within it. So, expanding, expanding—that is not good for the body. I also travel a lot. There is no time to do āsana and prāṇāyāma. I get tired. But still, it is good to keep the body under your control. After this, prāṇa is present in every part of the body. We say that when an animal or a human dies, prāṇa is gone. Now that prāṇa is no more in the body. One is Prāṇa and the other is Jīva. Jeeva is gone. Now, what is the difference between Jeeva and Prāṇa? If the jīvā is there, but the prāṇa is not there. And if Jīva is not there, then Prāṇa is also not there. Jeeva and Prana are both. So, what do we call our common sense? That Prana is only Prana. And he left Prāṇa and went away. So neither can we see Prāṇa, nor can we hold Prāṇa. And the Jīva is also neither visible nor invisible to us. And when did he go, and where did he go? The body is of five Prāṇas. All of them have different yogas, and now they are running those yogas; they are not yogis. It is said that now they are doing yoga for yogīs, but prāṇa, apāna, samāna—if all of these are taken along with yogīs, then a lot of things should be achieved. They live for a very long period of time in the body. Some of them will live, some of them will say, "God, please leave me, I will die." Some of them will say, "God, I will hang you on my neck." What do they say? I forget the English and Hindi words. They get hanged. Do they get hanged or are they hanged? Why are they doing it? In some cases, there is so much pain in the body, and there is so much pain in the soul, the soul, the... soul,... the soul, the soul. If there is a yogī, and he is doing yoga, then he will not put his foot forward and say, "I will go and do this or that." So yoga is a very powerful energy in our body. In the body, whenever you have something, you should know what is happening in our body now. I know my body is completely, I have a whole body, very healthy. But inside is something painful. So, at that time, for a few minutes, if someone wants to hang himself, then he should go to the Brahmari for some time. Then he should go back. So, he will come to the Brahmari in such a way that in his body, he will say, "I will stay here." Brahmrī. And along with Brahmrī, I said, "How many places are there?" So, what is called Kuṇḍalinī, and the Cakra of Kuṇḍalinī, from Mūlādhāra Cakra to Sahasrāra Cakra, of all those Cakras, of each flower—what is a flower called? There are flowers one by one, right? On each flower, each word is written. The root chakra has four, only four. But how many of the four are there? There are letters on each flower and one in the centre. So in our Hindi language, Sanskrit language, how many letters are there? How many letters are there in Hindi? You don’t know how to write? I don’t know how to write. I have forgotten how to write in English. You can speak if you want. How much is English? 20? Do we study English here? I ask my children, "Where do you study? Where do you go?" They say, "I study in Hinduism." You have forgotten? And you have to write them one by one. You have to keep the letters of India. Keep the letters of Rajasthan, at least. So the letters in the letters are in our book of yoga. And in the chakras, one letter is written in each of them. And each and every part of our body, when we do prānāyāma with each and every part of our body, then the power of yoga begins to come. Some people say that Kundalini is waking up. It means that you have gone mad. What can a mad man do? Go to a doctor. What can a doctor do? There are people who do Kundalini to awaken the Kuṇḍalinī. What is there to awaken the Kundalini? It is awakened, isn’t it? It is our power. The power is awakened, isn’t it? So, what will go there? Some people do it. They are suffering, and it is not good. You should never do this. Śrīr ke andar mein hai, uske sāth hamāre ko calnā hai. To Brahmrī, kal maine batāyā thā Brahmrī kā, kaun nahī̃ thā yahā̃ par, please? Kisī ne sunā? Nahī̃? Kal yahā̃ the āp? Kyā āp kī, āp kī, āp ū̃cā to koronā? Bolo bhāī, ā to ye, tab to. Ab main, I have a problem, I have... A big problem, and my problem is this: one day someone comes and listens, the next day another one comes, and the other one comes in once, and the other one comes in again. I told him, but he didn’t give it to me. The problem is in India. In India, we don’t know. Yes, one thing is that, if you take a sick person to the hospital, and he is lying on the bed, "Oh God! Oh my master! Do you live there?" Yes, you will live there. You will remain. At least hold on to one thing, right? This is the thing about Yoga too. So, what should I say? Who should I say? Come on, Brahmins, now we will do it once again today. I had told you two things. One is by holding the teeth, by chewing the teeth, what is it called? Toothpaste. Toothpaste... And after that, the second thing is to dilate the teeth. And then see what happens. So do it first. The second thing is not to do it like this. First, take it from here. It will be applied from here, in this place. It will come out from here. It will come out from here. You don’t know. We will go further. We will come here. And these two fingers, put these fingers under your ears. But mostly, put them through. But don’t keep them like this, that they are loose. You don’t get the sound of the outside. Yes, it happens. Now you will not be able to hear it. Now we will do this. So after this, don’t say anything, don’t even do that. As soon as you stop it, what sound is coming to you? And don’t do anything, just stop it immediately. So, what kind of sound will you get in your brain? Or will there be any other vibration? See this for the first time. So you hold it for half a minute and see how it is going. I will not look inside, I will listen. No, who is saying, "Don’t do that"? Not that, just keep it like that. Okay, take out. So when you put your finger inside, you didn’t make any sound. So, from both sides, look at the part of our head, in our body, in our head, in the head, where a certain kind of vibration should come. Now, is it more in here or here? So, there is some problem in your body. There is a problem in your body, psychologically, yes, physically. So, once again, look at it. What is the problem? Stop it, and listen. Don’t move. Just, what is the sound coming in your two hemispheres? That, yes, the sound is equal. It is important that you apply it on both the parts of the body of Hari Om. What kind of sound did you get? Was it of one body or a little on the other side? What kind of sound did you get? Was it equal, or one side less and one side more? Did everyone get it equally? Tell me if you didn’t get it right. It is more on the left and less on the right. So this means that the Swar Yoga that is going on, the Swar Yoga is going on. That is why the other side is a little different. It is done, isn’t it? So this means that you didn’t see the other side equally. Or your Svara Bodha is going on at the same time. Because of Brahmṛ. You are right. Did you understand or not? So now we will do this again. Don’t put too much, otherwise it will be a mess. So put it inside, and all of you, brush your teeth three times. Take a deep breath, three times. Apply it three times. Immediately. In this area, they were saying the machine did not work properly. Who were you? No problem. Did you not hear? Did it look good? One more time. Now we will do it properly. The teeth are in the middle. They are sitting between these two. It did not work properly. I had a lot of power, but it was a little... It will be fine, no problem. Are you going to the second? Sit for five minutes. Go to the village. Now, the second. In the second, the teeth should be removed. But the mouth... No, don’t brush your teeth. The mouth will remain closed. This is the first time I have seen this Brāhmurī, it is very good. Don’t speak too much, three times, either the teeth are brushed or the teeth are washed. I am saying this for the house. Then in the morning, go to the bathroom, wash your face, clean your eyes, and then go to the bathroom. After that, three times. See how much you will feel good after a week or two. How much peace will remain in the brain? And if you like it, you can leave the teeth a little bit, then we will go with that too. So that will go to the other one. If it is closed, then it will go directly from here to this place. If the other one is open, then it will come a little differently. So there are five to six types of Brāhmrī. One is that I have given you today. Secondly, after this, there is our Nābhi, right? Naabi is there. Whatever is there, it is there. It has not come into the brain; it has come later. It is here, and it is said that Ram and someone else were fighting. Rāvaṇa and that. So, Rāvaṇa’s brother says, "God of Brahmins, O Lord, no matter how many times you throw a bullet at him, he will come back." But if you put an arrow on his navel, then it will be an arīyoga. In reality, if you don’t put an arrow on his navel, he will fall down. He is here. Our Ankur is here. When we say Om, it doesn’t happen. There are many yogīs who say, "Ooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooo." If we say different numbers, we will do A with Nāvī, right? A, A... it remains completely silent. A, it will go from here. Now see, A, Navī works, right? You can say... Now you have to go from here to Nābhi. Now, you all have to go from Nabhi. Now you have to go from here to Prāṇa. Now you have to go from Nabhi. When you go for Yoga Sādhanā, you will not be able to understand what you are doing. Don’t try to understand. You will understand, but you will not be able to understand what you are doing. Secondly, do meditation outside. Look at the sun, look at the trees, look at the water, look at the moon. Why do you look outside? We have to come within ourselves. And coming within ourselves will not cause any harm. This means that I am completely at peace. So that all our tension is gone. Three or five times we should chant Oṃ, and three times we should do Brahmari. Tomorrow I will be here. We will go further. There are many ṛṣis and sages of yoga. They are doing it differently, and they are doing it well. Why should I say that it is not good? All of them are good. But in our scriptures, the ṛṣis and sages are different. And there are so many yogas, why shouldn’t we go for them? If you are coming from the east, and the other is coming from the north, the one who came from the other side saw something different. He will say, "No, what I have written is good." He will say, "No, what I have brought is good." Both are good. That is why it is called a yogī. A yogī does not do different sādhanās every day; he does only one sādhana. Only one sādhanā. So whatever I am telling you, whatever you are feeling good about, just hold on to it. Hold on to it and hold on to it. Now, every day you say, "Today I am doing this, today I am doing that, today I am doing that." Then the matter is wrong. Even if you are doing Brahmrī, then at least do it for a year. So, in some bodies, now remove everything from the first body. Prakāś, andar mein prakāś āne lag jāyegā. Dhyān mein baiṭhāyenge to prakāś ā jāyegā. Dakin wo prakāś nahī̃ jo yeh wālā aur yeh wālā aisā nahī̃. Wo dūsrā prakāś se. Āj to abhī hai, itnā hai. Dakin aap kal aunga to dusre kam to auge, aap aur dusre jayenge nahi aavon. To main aarosh wohi chala to jaunga. Yah pe shahad na kare to jaldi pe aajay. Thank you very much. You all should also come. Our Mahāmaṇḍaleśvar jī, Jāneśvar jī, he is very much ahead in yoga, and in Sanskrit, everything. And if I ever come, please do come. That’s all I have to say. Let’s pray to Bābājī and Gurudev. O Prabhudeep! Oṁ Namaḥ Śrī Prabhudeepanārāyaṇam. Oṁ Namaḥ Śrī Prabhu Deepanārāyaṇam. Oṁ Namaḥ Śrī Prabhu Deepanārāyaṇam. Namo Śrī Prabhu Deepanārāyaṇam. Namo Śrī Prabhu Deepanārāyaṇam. Haṁsabhādas Prabhu Śaraṇaparāyaṇam. Namo Śrī Prabhu Deepanārāyaṇam. Deepānārāyaṇa Bhagavān Kī Jaya.