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Oṁ Śrīdīp Nārāyaṇ Bhagavān Kī, Devādhi Dev, Dev Purīṣa Mahādev Kī, Satguru Svāmī Madhavānandjī Bhagavān Kī, Alak Purījī Mahādev Kī, Satya Sanātan Dharmam. Satya means truth. Sanātana means eternal, for all humans. Oṁ Satya Sanātana Dharma. Dharma is for all. Our righteous conduct is Dharma. When we uphold Dharma, it is for the benefit of all beings. We have passed through Satyuga, Tretā Yuga, Dvāpar Yuga, and now we are in Kali Yuga. Kali Yuga began about 200 years ago and has now become very strong. In this age, there is much adharma, though not exclusively. These are the cycles of the Yugas. It is said that Śiva controls. He controls both the forces of Dharma and the Rākṣasas. If Śiva were to favor one side entirely, the Rākṣasas would become overwhelming and create chaos. Therefore, Śiva always maintains balance for both sides. Gradually, he transforms thoughts so they do not remain demonic but become aligned with Dharma. Dharma is Dharma. It is not a selective principle; it is for all lives, without exception. All lives, whether small or large, are being slaughtered. We witness it with our eyes and handle it with our hands. Any living being, an animal or other, experiences pain. Consider a doctor giving an injection. Many people say, "No, I don’t want a needle," even though the doctor means no harm and only wishes to administer medicine. He uses a very fine needle, yet a child will cry and cry. Other souls—birds, fish, all creatures—are the same. As long as we lack compassion in our hearts, we will not progress. We, too, will face consequences. Dharma rakṣati—Dharma protects. When you practice Dharma, it becomes your Dharma. Conversely, adharma means that which is not Dharma, and it arises from all quarters. We always speak of God, but which God? What does the word 'God' signify? Would God say, "Let others all engage in slaughter"? I do not believe that can be God. Therefore, in this Kali Yuga, we must be exceedingly careful. Otherwise, we ourselves will be slaughtered. That is the nature of life. Everyone who has heard and seen this understands. Sometimes the act seems small, but the principle is significant. You may have a cat. The cat is like your grandmother, your wife, or your baby. If she has a problem, you take her to the doctor. The same for a dog or a bird. But what of other creatures? If you have a cat and bring another animal to beat it, then bring it back, what does that signify? What is in my right hand and what is in my left? Then it amounts to nothing. This is our so-called free life. In a free life, animals eat other animals. But Manuṣya—humans—are not permitted to do just anything. And thus, righteousness diminishes further and further. I observe that in Europe, many people have arrived at this understanding. For instance, many do not consume any animal products. We have many thousands, even millions, of good people, young people, who are vegan. They say: we drink milk from cows or buffaloes, or we take honey. But some do not even want honey. They say, "Leave the bees alone." Yet we take their honey and give them sugar instead, which is not good. Tapasya. As human beings, we should practice tapasya, austerity. There is enough to eat. Of course, we must also live a little. Yet it is very difficult. We are many people, and we have always had enough to eat, whether more or less. But now we eat a handful of food three times a day, which is acceptable. Yet we take even more—a thousand kilos. Why? Because we want to sell. We take this and that, and therein lies the problem. This leads to chemicals, to impurity. When I first came to Austria, to Europe, I did not know what chemicals were, in the garden and everywhere. Everything was so good, the fruits and all. They had an abundance of all fruits. I do not know how it is now. We are no longer healthy. We are becoming more and more sick, and we cannot live properly. We were small, then young, we studied, and then we went to work. Now, after 65 or 70 years, we say, "Now my work is done." What then? Now I must be happy, healthy, and so on. But why? We are neither happy nor healthy; we are in a state of in-between. Therefore, please, we should try to be ourselves. We should strive to be healthy. There are many, many problems. Water is always mixed with chemicals, excessively so. The best water is when we go to the forest or somewhere, and collect rainwater from there. We may filter it a little, but that is the best water. We have very good water in Vienna, but of course, it contains a lot of chlorine. It is good water, but chlorine is present. This affects our entire body—our knees, our nerves, everything. So what should we do? We should ask God: "Dear God, please allow me, for as long as I live, to lead a good life and receive all that is good. Then, please let me attain Mokṣa." Not just Mokṣa, but Saravitāsam—the cosmic reality, like a heaven, like the ocean where water evaporates to the clouds and returns again as a pure drop. That is very good. Thus, we pray: God, please let me be very clear. We feel and know we live in the whole body. But I do not wish to continue in this cycle. We come back when we live well, which can be very nice, but we also take the lives of animals. If you are an alcoholic, that is your problem, not others'. Therefore, in our meditation, we always return to ourselves. In the past, we meditated a great deal on the sun, the ocean, the new moon, and other elements. Vajranāḍī, Neṭṭidoṭṭī, Bastināḍī—these few practices. All three: Netī, Dhotī, Bastī. They are different. But in Prāṇāyāma, the breath flows in through the left nostril. We should always concentrate on the left-side breathing. Everything indicates we should often be with our left nostril. This controls a significant part of our body very effectively. It requires clarity and freedom. Most people predominantly use one side of the body. One cannot live fully from only one side. But it gets better. The other side warms up. 80% cannot live properly otherwise; they will die, in relation to Iḍā, Piṅgalā, and Suṣumṇā. Iḍā, Piṅgalā, and Suṣumṇā. These three are controlled by us. I am no doctor; a doctor knows better. But this is my understanding from yoga. Iḍā, Piṅgalā, and Suṣumṇā are to be controlled, but only with clarity. Then there is Vajranāḍī. The Vajranāḍī is on both sides, running above and below in the body. For example, consider a tree: the root is in the earth, then there is the trunk. Our body has many branches and leaves, like a tree. The roots have more power than the upper parts. If we know the Vajranāḍī, we will be healthy and very well. One method is to stimulate this nerve, the roots. The roots connect to various beings. They consume the essence and reach the root. From the earth, we must eat slowly, gradually, and thus we must practice restraint. Vajranāḍī, combined with Prāṇāyāma, good food, and our yoga exercises. Yoga, for all Yogīs, is knowledge. We speak of yoga in daily life, or as I call it, Śivānanda, or Brahmānanda, or Ānanda, but in truth, it is all yoga. We often do not know this, and we do not wish to be something specific. For example, a woman has a child. It is very nice, everyone is happy. They give the child a name—the wife, the mother, the father. In the next house, they also have a child. It is also beautiful, and everyone is happy. A third has one, a fifth, up to twenty children, and we establish a kindergarten. We have a beautiful kindergarten. We have different names, but when you speak of them, they are all children. Similarly, we speak of my Guru, your Guru, various Gurus, centers, and ashrams. We should respect everything. We should continue to come together. Some know one thing, others know something else. Then the Guru is one and all. That is very important. Do not merely say our ashram is very good, our Guru is very good, my mother is good, my father is good, my child is very good. The other person says the same. We are all in this small village, and we should all be friendly. That is how we should live. Then we will progress; otherwise, we will not accomplish any good. Those who act only for money, and do what others do not, that is not yoga. Yoga encompasses many other things. Today, we have given an exercise about Brahmrī. I have spoken of Brahmrī before. Today, I instructed you to place your thumb on the navel and then chant Brahmrī without moving your fingers in the air. The navel becomes powerful, motionless. That is connected to the Vajranāḍī. The Vajranāḍī begins from there, within all of us. Brahmrī and Oṁ are equal. So, from the navel. The practice involves seven steps. All of you, from the navel. I will demonstrate softly. All of you, please do it yourself. Once more, from the beginning. Wonderful. From the navel to the Sahasrāra. From the Sahasrāra, always returning to the navel. Seven steps. Then, because we have not breathed deeply for a while, we come straight back to the navel. Please, once again. Do this seven times, returning to the navel. Please, twice. Once more, it was perfect. Hands together, relaxed. We went from the navel to Sahasrāra and returned from Sahasrāra to the navel. As we ascended, we perceived our return via the Vajranāḍī. With Vajranāḍī, we went and came back, also seven times—seven stations, each a Stūpa. We intended to return to the other Stūpas. Now, a slightly more difficult part, but it will be manageable. We take our fingers and close our ears, but you must do it correctly, not haphazardly. Then, go seven steps from there. From the navel, once more, proceed. Two more times. Then, place hands on the knees. Breathe normally. Feel the whole body. Vajranāḍī and Iḍā, Piṅgalā, Suṣumṇā. Once, from the navel to the Sahasrāra Chakra, and then expand. Aum. Hands together. Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara. Gurur Sakṣāt Para Brahma, Tasmai Śrī Gurave Namaḥ. Oṁ Śānti, Śānti, Śānti.