<iframe src="https://drive.google.com/file/d/14h7A2uGFI9v_GAjuP5YlrV1hLJkYA9cm/preview" width="100%" height="80" allow="autoplay"></iframe> We forgot our notes. Okay. Thank you for coming. And I'd like to thank our teachers for having us. And we'll just start in. A couple of things about the rules for this class, the theory behind the class. we did a three year retreat I think most of you know from 2000 to 2003 and just before the retreat we came to Jivamukti and started to learn I started to learn the styles of yoga that come from India and Christy had been long before at the other place. And just as we went into the three retreats, David, Sharon, and Ruth Davies, they gave us two books. One was the Yoga Sutra and one was the Hatha Yoga Pradivika. And I have never seen either book. And people gave us lots of stuff, and we didn't take most of it, because you're not supposed to in retreat. But we took these two books, and we didn't look at them for a while. But then, one day I opened up the Yoga Sutra, and it was really beautiful, and it included everything that we had been taught in the monastery in one small book. So we were very happy to read it. And then we decided to memorize it and to sing it every day. And so it took about, I don't know, a year or something. And we sang it every day together. And this is the first great book of yoga. But I think, as you know, the Yoga Sutra only has one or two lines about asanas, or how to actually do yoga, practice, physical practice of yoga. So there's a second book, the Hatha Yoga Padipika, that was written about over a thousand years later. And in this book, it's a very practical book, this book tells you all about the asanas, all about the breathing practices and other things you need for physical yoga, which is what Hatha Yoga was at the time. So we got into that book after that, And during this time, David and Sharon were kindly flying out to Arizona. Every six months we would have a break of about two weeks when teachers could come from the outside and help us. And they could talk to us and we couldn't talk to them. And I remember one time that Sharon came. I think it was just after 9-11. I don't know, a week or a couple of days after 9-11. and we didn't know anything about it. We weren't told anything. We purposely asked people not to tell us anything. But they kindly braved all kinds of things. They flew out, and they didn't know it that well. They just trusted it, and they came out, and they helped us in our yoga. So I think it's important to say that this teaching wouldn't be happening without your three gurus at Jyomukki. And we owe them a lot, and we feel there are gurus for yoga. People ask us, how did you learn yoga? And we say, your names. And after that, we translated the Yoga Sutra, and we started memorizing the Hatha Yoga Padipika, which is longer. And we recited that every day. And we finished the first three chapters. We didn't finish all the fourth chapter before the end of retreat. And then during retreat, we translated both of the books from the Sanskrit. And it just, to practice, to have the Hatha Yoga Padibhika. See, Yoga Sutra is almost like theory. And Hatha Yoga Padibhika is like the real thing. And so we had most of three years to do the practices. So when Sharon and David came, they not only helped us with asanas, but they helped us with all sorts of injecting all kinds of water everywhere in your body. and things you need a teacher to do. And it was very great. It was very kind in them. And I want to make a confession. We came out with a new book. It's a translation of Yoga Sutra. I think maybe you saw it. And this was done during the three-year retreat. in the translation. And then, I think for two years we fought with Doubleday about the cover. You remember from the last class, if you were here. They put our cover on, okay, finally. Rene's cover. And in the back we mentioned all the current kinds of yoga. And we forgot, or I didn't, I didn't, in the copy I didn't put Jirimuthi yoga. In the first book we did, Tibetan book of yoga we did, and then this copy we didn't. And at the time it was really a strange time. We were just coming out of the three-year retreat. It took Doubleday two years to publish the book. They kept delaying it. Like we sold copies last year, a year ago with you, and then they kept delaying it. So I made an error. I've checked my own records, my own computer, and I made a mistake that I left off Jiyunga as a source for our book, And I want to confess and apologize. And then we will try to fix it. Just, it was a very crazy time for us. I think those of you who know us, when we came out of three-year retreat, it was a very hard time to come back into the world. Someone drove us the first day to our new house, and we threw up in the car. And we were really dizzy. But it was like that. The purpose of this class is this. We took two years to do the Yoga Sutra. We did it six months apart. We did these ten-day sessions. And we did a good job. I felt it was really good. I felt like everybody learned it well, and it went really well. And now we would like to do the same thing with the Hatha Yoga Patipika. So there are four chapters, And we would like in the next two years to come to New York four times, do one chapter each time. I think this is the only time that Christy and I will have an opportunity to teach this. So, the whole thing. We sometimes do seminars at places for a few days, but just given our schedule for the next seven, eight years, we don't plan to teach it again. So I think if you like the subject, then I think it's important to try to learn the whole thing now while you can. The way we design the course is that we truly, deeply want you to teach it. This is the purpose of this kind of course. You know, we could do a weekend, three-day weekend or something like that, and we could cover most of the stuff. But the way we've designed this course, ten days, ten nights, is that we really want you to teach it. We want you to learn it well, and learn it in a way that you can teach it to other people. When we did the Yoga Sutra, I think about... I think about 1,500 people have done the Yoga Sutra now, the course, some part of the four courses. And it's being taught in a lot of yoga studios now. And that's really what we would like to see. And that also is why we're charging money for this. It's to limit the number of people to try to reach real yoga teachers. And we do give away most of the money to projects, like yoga textual projects and things like that. So generally our teachings everywhere we go, and at our university we don't charge the students anything. We thought that if we charged something, it would cut down the number of people who come. And it would make it more of a commitment for people to stay. Once you pay for something, you don't want to miss a night, right? And we really, really want you to make it to all ten nights, if you can. You shouldn't miss a night. If you intend to teach it, you shouldn't miss a night. If you miss something, it might be something you can't pass on to someone after that. And it's a very beautiful lineage. We're going to talk tonight about how it came in our lineage, how it came down to us, the teaching of the Hatha Yama, the contents. and so you have a chance to be a part of that lineage and be the next step in the lineage and I think it's really, really important for you to try we give homeworks and quizzes and this makes you learn it one guy I remember in Boston, he was like I didn't do this homework stuff since I was in high school and I hated it then, I'm not going to do it and I said, please, just try and actually if you don't do it, you have to leave, you know. So he did it with this big scowl on his face, you know, and then later I got a CD in the mail, and the guy had written a symphony about the teaching. It was about the Wheel of Life teaching, and he was a composer, I didn't know this, and he actually wrote a piece about the class, And he said, thank you for making me do the homework. So do the homework, and there will be a quiz when you come in. Because we want you to know it well, and we want you to pass it on well, we want you to be the teacher of Hatha Yoga Padipika in your yoga studio. So even if you don't think you're going to be a teacher, just do it, because you will be. Sooner or later you will teach it. So don't think you're not going to teach it. You are going to teach it. learn it well. Stay, learn it well, learn the whole thing well. We ask you, we beg you. That's why you should be here. If anyone has a severe financial problem, talk to Kimberly. And she'll work it out. Right? She's like, okay. You know, just come. Try to come. Okay. So then I'll be done. We'll go late every night. You knew that already. we're starting a little late because we know your yoga teachers and we don't want to interrupt your normal classes so we're purposely starting late and my teachers in the monastery they would often go all night it's called Senpetamcha they would teach all night and we would just stumble out in the morning like this and you can do it you can do it So don't, you know, you'll get tired, and around the middle of the second week, right, everyone gets a cold or something. Because you're tired, and you've got to get up in the morning, but just stick it out. It's not a big deal to stick it out for two weeks. I mean, the yogis that we're going to talk about did this thing for 12 years, 20 years, you know. Ten nights is, even Americans can do it. So don't worry. Every time your mind says, I'm tired or it's getting late or he keeps talking about Sanskrit roots and I don't care about it, just stick in there. Stay in there. We're trying to load you up with $100. George Ballankine said, when you go to buy a $10 thing, take $100. As teachers, you should have 100 things ready to teach when you know you only have to teach 10. Like, you should go in loaded with more than you need to know, so that you can help anyone with any kind of question they have. So, as a teacher, you should hear all these things, you should sit through many hours of teaching, and then what you actually take to your disciples, what you actually take to your students, might be very small. When they asked us to do the book, we started on an 1800 page mark. They said, cut it. Then we did a 500 page mark. They said, cut it. Then they said, well, what do you want? And they said, 100 pages. And we said, there's 200 verses. How can you do 100 pages? But we figured it out. And that... Simplicity is also an art, right? So you learn a lot. Learn a lot of things. And then be ready to teach a few to your students. And also, we'll be talking about how to do this practice, Hatha Yoga, in deep retreat. We'll be talking a lot about that. The whole text of the Hatha Yoga Padipika was designed around serious practice. It's not so much something you do in a studio once or twice a week. It was designed around a very deep practice. So, although we'll present it in a way that you can practice it every day, and you can use the practices every day after work, right? there's an undercurrent that we'll keep stressing that sooner or later we have to do this in deep retreat and you should master the practices start with a weekend retreat and then go more like that we'll be taking a break halfway through each night the break goes on longer than you think it should we want you to meet each other one of the most beautiful things about the Yoga Sutra classes were that many people from many backgrounds met each other. So I know like tonight there are many people here from the university out in Arizona, and there are many people here from New York, obviously, and different countries. And one of the things we ask you to do is we want you to cheat on the homework. So we encourage you, during the break, try to introduce yourself to someone you don't know here. Like, don't hang out with somebody from Diamond Mountain that you already know. Find someone. Just during the break, if you see someone that you are lightly, you feel some connection. You don't know them, but their face looks nice or something like that, then just go up to them. Like, oh, Geshe Michael said I was supposed to talk to you. It's not that I would normally talk to someone that I don't know. But he said we had to. you know, what are you doing tomorrow? you know, and I think go out to lunch together or have coffee or you know, herbal tea and meet each other, get to know each other that's part of the program, so you're requested officially to just go up to somebody you don't know, it's like a high school dance okay, and say would you like to go out tomorrow, the next day and do our homework together and then just do the homeworks together. You see what I mean? And this way you get to meet new people, and it creates this bond between all of us. Because later we'll all be teaching it around the world, and we'll all know each other, and people can visit and teach at each other's centers and things like that. It's a kind of way to join together. The last time we were here at Dimi Mukti, I think it was about a year ago, I don't know. But we spoke about the Wheel of Life. The Wheel of Life is a special painting about how suffering begins and how we can stop it. It was designed by Lord Buddha, and it's been kept as a custom ever since. In fact, we'll be teaching it in Texas in a couple of weeks, I think. but it's a custom to have one at the doorway of each yoga mata each yoga center should have a painting so we said we would get one for Jivamurti and we had one painted by a very fine painter in India and then it was shipped here he took about a year he had two paintings to finish one took two years, this took a year and it was mounted and we are going to present it tonight. And it's on a plane somewhere over Arkansas. It was stopped in Arkansas for some reason. So we'd like to present it tomorrow. Unless there's another obstacle, you know. We know it's in Little Rock somewhere. But that we'd like to offer. Then the last night here, Friday night, two weeks from now, we'd like to have a party. So we'll have a class, and then after the class we'll have a party. And it's a book signing party for the new book, and also just a chance to celebrate the first chapter of the Hattiyama. It's a lot of fun to celebrate, so we'd like to let you know now in case you'd like to invite someone to come. So I think that's just anyone who comes for the party would be welcome. Chris and I will split up the teaching, and we'll be doing Sanskrit and things like that. I get to talk about the title. So we'll start. Is it light enough for you to take notes? I think we might need more light. More light, yeah. I'm talking about the 70 degree world. 70 degree world. Yeah. I think it's hot. I told Kimberly to keep that room at 70 because if it goes over, people start to nod out. Something we learned in the monastery. Is it enough light now? Over here. Yeah? Okay. Is it good? Is it good over there? Yeah. Can you see? Okay. Okay. Okay. Alright. Is it good? Is it okay? So I'll talk about the title. The title is, say, Hatha. Yoga. Pradidika. Pradidika. So I'll talk first about Hatha. Say Hatha. The way you say it right is when you do the T, you touch the tip of your tongue to the top of your mouth. Hatha. Hatha. Yeah, it's a trick. It's called retroflex. It's not Hatha or Hatha or anything like that. Say Hatha. Yeah. Hatha means... You know, people nowadays say Hatha Yoga, and I think it changes every couple of years, but I think right now Hatha Yoga means not very serious yoga. Like, if you sign up for a hatha yoga class, it means you don't feel like working today. And it's just sort of a light yoga. The ancient word hatha, in Tibetan it's called centap. Say centap. Cent means drastic, tap means method. Centap means drastic method. In Tibet, and in the ancient Sanskrit, the ancient Indian traditions, and they come from each other, and we'll be talking about that. Hatha means, traditionally it was a very drastic and very difficult form of yoga. I think nowadays it might be almost considered like Ashtanga or something. It was hard, and it was a drastic means. The two parts of the word, do you want to put in the word? Hatha? Yeah. The two parts of the word, have different meanings. Ha means sun, like the sun in the sky. And Ta means the moon. We're going to give you Sanskrit words. You'll end up with about a hundred Sanskrit words or something. You'll forget 90 of them. And you can use the other 10 in your classes for your students. But we're going to give you everything. You know, we're going to give you $100, and what you choose to use is up to you. So, ha comes from an old... We're going to talk about Indo-European roots. All Sanskrit can be boiled down to about 800 roots. If you know these 800 roots, you know Sanskrit well. And those come from an older set of roots called Indo-European, which is like the mother of Sanskrit. From Indo-European and Sanskrit come Greek, Latin, and all the languages of the West. From Iran to Europe to Iceland. All of these languages are derived from Indo-European and Sanskrit. So even Greek and Latin come from here. So we'll be giving you English words that are related. Sakhvel with one E. I'm sorry, one L. Sakhvel is the old Indo-European root. And I give it to you because it helps you to see two English words which came from it. Obviously, ha came from it. And helios, meaning the sun, comes from it. And also solar comes from it. So, in one root, you get both the S words for sun and the H words for sun. They all come from the same root, meaning sun. Ta, it just means moon, and I don't have any fancy roots for you. It may be related to the Tibetan, which is dawa. But I don't have any words for you. There's another word in Sanskrit called hari, which is also related to Hare Krishna. And hari means, in Tibetan they call tokche. Tokche means the stealer, the one who steals. The one who takes away something. And it's a name for the sun. because the sun takes away darkness in the world. Hatha Yoga, I'll also cover the word yoga. We did it in the Yoga Sutra, but I'll do it one time for you. It comes from a root, yuj. Y-U-J. and when we do a root we'll put it under scholars use a root sign like a square root sign so when you see this square root thing it means this is a Sanskrit or an Indo-European yuj means to join together yuj and the English word yoke like a yoke for oxen or a yoke for two cattle, it comes from the same root. Also the word jugular, which used to mean that thing which connects your head to your body. Jugular vein comes from the same root, so the jug, meaning connector. So the original meaning of yoga, which is Jorwa in Tibetan, is to connect two things together, or to join two things together. So Hatha Yoga, the meaning of the word Hatha Yoga, is can we unite the sun and the moon? Hatha Yoga means can we join the sun and the moon? And for this you need to know something from the Yoga Sutra, which we had, right? You've had. But we have three principal channels in our body. There are three main channels that run through our body and carry spiritual energy. One is called the pingala, and it goes down the right side of your body, close to your spine. The other is called idda, which means milky or white. Pingala means rusty color or reddish. Idda means milky white. You can still buy in Italy and South India, like the coconut white mushy thing. And that runs down the left side of the body. One of the code words for these two channels are the sun and the moon. So one meaning of Hatha Yoga, the joining of the sun and the moon, is the practice of yoga to bring these two channels together into what we call the middle channel, or Sushumna. In Tibetan they call it Uma. We're going to, in the fourth chapter, we'll get into the different meanings of the middle channel. But one of the goals of yoga is to join the right-hand channel and the left-hand channel. Actually to withdraw all the prana out of them and get the prana to go into the central channel. When the prana enters the central channel, we see ultimate reality. And if you keep it up long enough, your body changes into light. So this is one of the goals of yoga, is to join or create a union of the right and the left channels into the middle channel. Sometimes sun and moon are related to energies in the body, top and bottom of the body. So in the navel, we have a thing in Tibet called tumo, in Sanskrit kundalini or chandala, which is inner fire, like mystic fire. and then here you have soma or moon up at the top here which is like a moon. Moonlight is believed to be cool. Like they say if you have a fever you should go out and get into the moonlight. So one of the goals of hatha yoga is to join these two upper and lower energies of the body into a capsule in the center. So this is one of the other meanings of hatha where we're trying to join the sun and the moon. All the physical practices of yoga that you do during your classes are meant to bring prana from right and left into the center, and from top and bottom into the heart. So these are two other meanings of hatha yoga. In the end, in the final form of yoga, the highest form of yoga, The purpose of yoga is to become a teacher for all living beings. The purpose of yoga, physical and other kinds of yoga, is to become a teacher who can help all living beings. So like Jesus, or Lord Buddha, Moses, like that. The purpose of our practice, the purpose of doing yoga, is to transform the body and mind into someone who can serve all living beings at the same time. This is the goal of all yoga. This union of mind and body. So what mind and body? If we do yoga well enough, long enough, the body transforms into light. The body can go to all worlds and serve all people. If you do yoga long enough, if the prana comes into the middle channel, then the mind also transforms into omniscience. It can know all things. Know all people's problems, see all people directly, know what they need, know their future, know their past, know what we need to serve them. This is the highest form of hatha yoga, this joining of this mind and this body is the goal of all yoga. So the highest form of yoga is this union. In fact, in tantra, the goal of yoga is called sumjuk. Say sumjuk. in Tibetan, sungjuk means the union of the two, combination of the two. There's a Janice Joplin song. I mean, I play it like every day. Combination of the two, right? And, I just play it every day to remind myself. It means the goal, yoga, is join the two, you know, combine the two, combination of the two. What? This mind that can see everyone's problems. With this body that can serve in every planet. you can be on every bus in New York, sitting next to every lonely person, and know what you have to say in the three minutes before they step off the bus to help them a hundred years from now. You see, I mean, you have this ability. This is what the goal of yoga is. This is why we are doing yoga. So those are some meanings of the word yoga and the meaning of hatha. Now we'll talk about pradipika. Say pradipika. Pradipika. There's long vowels and short vowels in Sanskrit. You have to learn to hear the difference. Say, brah. Say, brah. It's longer, right? The A is longer. We'll say it again. Brah. Brah. And then, dih. Beh. Ah. Okay, so if you don't learn the difference between a long vowel and a short vowel, I'll say an example. Ah and Ah. Like Shastra and Shastra. Can I say Shastra? Shastra. Shastra, one word means a sword. One word means a holy book. And if you don't get it straight, then you might be asking for a sword when you want a book. You see? And it's very common. So you have to learn to make the... If you learn the vowels right, then Sanskrit, you halfway finish the Sanskrit. Pratipika means, in Tibetan it's dhrunma, and it means a lamp or a light. this is why Master Iyengar is calling his books Light on Yoga or Light on Pranayama or Light on Life he's using, he's in his mind he's translating the Sanskrit light and you have to be out in the country you have to be out in the desert on the new moon where there's no moon and there's no electricity for, I don't know within an hour and a half or something and it's just black it's pitch black and there's rattlesnakes all over and this is our old retreat place not our new one but we would have sometimes 3-4 rattlesnakes in one night visit us and when it's dark it's scary so you don't know this because you live in New York or you live in a city or you've always had electricity but for most cultures that have ever lived on this planet the new moon is a very dangerous time and it's just black so the idea of having a lantern or a flashlight a torch that you could carry and see what's coming ahead of you this is what pradipika means and it's a big deal in India and Tibet if you have a pradipika life is good if you don't have a pradipika you're going to get in trouble you'll make some bad mistake you'll step on a snake or you'll go the wrong way and you'll, you know, it's very, very different in a culture which doesn't have light at night. So the idea is, if you have this light, which is this book, then your yoga will go the right way, and you won't make any big mistakes. And the last thing, oh, so did, did you put did? Yeah, did means to be light, to make light. It came into, or to illuminate, it came into English words divine, and deva, and daily, and deus, things like that, meaning the being who lives in the sky. In Latin it was Jupiter, the father in the sky, the div-piter. In Greek it's Zeus, right? The one of light. So these are meaning of light. Even the word thing comes from this, to lighten the mind. Pra means very much. It means out ahead. And the English words forward and proud and proud come from this. So, what He's offering us is a pradipika. It's a light to use for our yoga. Which brings us to maybe the most important point of tonight's class. This book is not so much like Yoga Sutra. Yoga Sutra is a beautiful compendium of all the great philosophical systems that existed in India 1800 years ago. It's like the TV guide for every channel of philosophy that was going on at the time. If you really know Indian philosophy and you've studied it for a long time and you read the Yoga Sutra, you recognize 12 or 15 different systems that were going on in India at the time. It's like a beautiful encyclopedia of thought. Hatha Yoga Pradipika is totally different. Hatha Yoga Pradipika is, he just jumps right in. Look, go away, go to the mountains, get in the hut, do this. Do this with your right arm, do this with your left knee. Stick this up your, this orifice. He's like, this book is not theory. This book is practice. And you need guidance. So we're teaching it in a theoretical way, right? We're going to go through two years of this book. But we really, really want to impress on you that you shouldn't try to practice it without the guidance of a teacher. Don't get the verse on sticking water up your rear end without the oral lineage that David and Sharon gave us, which is it has to be, what do they call it? Purified water. Or else you'll get really sick. You see, these are things that are not in the book. You need to have a teacher with you when you do these practices. So we're specifically asking you, if you stay in this course, pass tonight, we never ask you to do any of the practices without the personal guidance of a teacher. There should be a qualified, authentic teacher, master, with you doing these practices. Jiva Mukti has those teachers. I can vouch for that. I don't know other places, I'm not sure. Diamond Mountain has those teachers. But you have to make sure that if you try to do some of these practices, you need to, don't do it alone. Do it with some teachers. And you know, my mama told me that 30 years ago, when he taught me pranayama. And you know, I went off and tried to do it on my own. And you can get really sick. They say, in the Hatha Yoga Padipika, they list all the sicknesses you can get from trying to do it on your own. Okay, so please don't run off and, you know, Geshe Michael said we shouldn't do it, but I'm just going to do a little bit. You know, I can't go to New York. I'm in Minneapolis, you know. So, no excuse. You have to do it with a real teacher, someone who really knows Hatha Yoga and Raja Yoga. Okay, so promise, everybody promise, say yes. Okay. Okay. Your turn. Okay. hello it's nice to see you again everyone from New York it's nice to see you again everyone from Diamond Mountain nice to be here so I'm supposed to talk about the general flow of of this book, the Hatha Yoga Pradibhika. First thing I want to reiterate is that this book is a practice text, you know, just like actually Michael was talking about. It's not theory. This book was kept very secret. It's a secret lineage. for many, many hundreds of years. This is like, if you're familiar, it's like a Zogrom text. For those of you who are studying that. So, it's something that you should take very seriously. It's not an accident that we're all in a room together learning these most highest secret practices, you know? You have some seeds for these things. You have some seeds for these things or you wouldn't be in this room. But try to appreciate the value of what it is we've received. I mean, just being in this room together, being able to study this book together, being able to talk about these holy, holy things together that could change our bodies into something of light. You know, from something that has to die to something that could go and save all beings from their own pain. It's really extraordinary. So, that's the Hatha Yoga Pradivuka. in the modern Buddhist lineages, it's very interesting because the flow kind of goes like this. You study mentally, you study meditation for many, many, many years. And then only after you've gotten to a certain level in your meditation are you granted the holy high art of yoga. and like asana practice and pranayama and working with the body. And in this book, the flow is sort of the opposite direction. You know, they come at it from the angle of working from the body first. So, chapter one. First, we bow down to our holy lamas. You know? It's a beautiful flow. This whole book is a beautiful flow of exactly what we need to practice in order to be a successful yogi. We bow down to our teachers. We take what our teachers have to say and we put it into practice. Then it talks about asanas in the first chapter, primarily. But it also talks about the place that we need to practice in. We need to find a good place to sequester ourselves away and do these deep practices. Like Geshe Michael said, this is a practice of deep retreat. You can do these practices in your apartment in New York, but it won't work as well as if you go into the desert and build yourself a little hut and sequester yourself away for three years. This is what the book is primarily for. This is the audience who the book is primarily for, someone who's ready to go into the desert into a little hut by themselves and go practice these things. So it's very easy for people who are just looking through the book to not take it seriously because the essence of this book lies in when you start to practice it, when you start to actually feel results in your own body, in your own mind. So it's deceptively simple. Some of these verses are deceptively simple. You can't just read the book from start to finish and think that you've gotten anything out of it Because until you start to practice it, it won't mean anything to you. So it tells you about the proper place you need to go to have a perfect retreat. And then it talks about the karma that you need to collect in order for your practice to be successful. And this is in chapter one. This is the very basis foundation. You need to be keeping yourself morally pure. You need to be a nice person to other people. You need to not be harming living beings. You need to be watching yourself. Because if you're not creating the right causes, your spiritual practice won't be a success. And I know everybody at Jeeva Mukti has heard this many, many times. It's one of the most beautiful things about this place. is that our holy teachers have this foundation on moral practices. Your asanas will not be a success without your morality. So, that's part of chapter 1. And also, what you eat. Kind of goes hand in hand also in this place. But in general, it's as important as the place that you go to do your retreat in. What you put into your body will affect your practice. It will affect your mind. It will affect your success in yoga. So then, chapter 2, it's getting a little bit deeper. We've gone from the outer physical asana practices into something called pranayama, which is the art, the beautiful science of breathing practice. And in chapter 2 also is the shatkriyas, which are the six practices that you need. Geshe Michael was hinting about, you know, sticking things up your nose and flushing out your system in order to cleanse yourself enough to be able to practice the pranayamas. So, the asanas practices, the practices of moving our body, serve to hone our channels. We have 72,000 channels in our body, and the asana practices serve to, they're somewhat tangled and damaged and broken, and the asana practices fix them. You know, a daily asana practice will slowly fix your broken channels and let the prana in your body, the inner winds, flow more smoothly through your body. In chapter 2, with the science of retaining and exhaling the breath in certain ways, this is a deeper practice that, you know, you're no longer moving around. You're actually just sitting down. And it's a more meditative practice on the same inner channels and inner winds. And it's a more forceful practice of doing the same thing that the asanas do, Moving the inner winds inside the body. Getting the inner winds closer to the center of the body where the ha and the ta unite, right? This is the practice of pranayama. Drawing the winds and the mind into the center. And smoothing out the channels again. Because the breath and the inner winds are completely connected, right? We talked about this before, but some of you might be new. The inner winds, our prana, in our body is connected to the thoughts that are in our mind. The reason that we're not in the total ecstatic state right now is because our winds are in the wrong place. And our winds are in the wrong place because our thoughts are in the wrong place. Or is it the other way around? Our thoughts are in the wrong place because our winds are in the wrong place. They're intricately connected, you know? Which means you could move one of them and the other would have to follow. You could work with the inner winds and the thoughts would have to follow. You could work with the thoughts, and the winds would have to follow. So that's the reason why, you know, this book can start out with a physical practice and move into the mental practice. Whereas, you know, traditional Tibetan Buddhist practices, they start with the mental practice, and they move to the physical practice. It doesn't really matter which way you go, because they're both interconnected, and you can move the inner winds and the thoughts in either way, right? the reason that we can move them through pranayama is because they're also connected to the breathing they're also connected to the breath we say inner winds it's not the breath it's not the wind it's much more subtle than that but it's connected it has an effect so we do something like Bastrika Pranayama. Does everybody know what that is? It's called bellows breathing. And you forcibly exhale and forcibly inhale in a very rapid way. You know, I'm not going to demonstrate in front of all my yoga teachers. But it's one of the pranayamas. It's a method of controlling the winds. Every single breathing practice that your yoga instructor ever gives you is a method of controlling the inner winds in your body. That's the only reason to do it, actually. It's not to get the snot out of your nose, like you guys always thought it was. It's an inner wind practice. They're all inner wind practices. And the more we do what they call sahita pranayama, which is where we consciously control the breath in and out, and we consciously control the retention of the breath, it will lead to what they call Kevalav Pranayama, which is when the breath just stops by itself. And that means that the winds, you've been doing your asana practice, and you've been doing your pranayama practice so well that it's starting to happen in your body automatically. The winds are just starting to go into the center automatically. So can you get that from just reading the book straight through in like one sitting? No, you have to sit down. You have to do your asanas. You have to do your pranayama for months. You have to watch yourself like a scientist watching his favorite experiment. your favorite experiment is now you is now your body is now your inner winds and you are fascinated you have to be fascinated by like every single difference in your practice like oh my god my breath stopped for 30 seconds you know and and that should be a major achievement to you it should be a major revelation you are on the path you are succeeding in this turning my body from this horrible flesh and blood into that of lay. So that's chapter two. Once you get to a certain level with your asana practice and your pranayama practice, you start to be able to feel the prana running through your body. And then you can go on to chapter 3. Chapter 3 is about mudra, or seals. And this, like this, yeah, you all have to look up from your notes. That's a mudra, right? But only if you can feel the prana running from here through here. The circle of prana that you're making with this gesture, that's the only way that it's a seal for you. So until you get to that point, it's not a seal. It's just yourself making a little O. Right? You have to get to the level through the first two chapters where this becomes a seal. And then you can practice chapter 3. That's one of the reasons why you can't just take this book and go into your apartment and practice it because you can't even get to chapter 3 because you'll just be making the O's in your apartment and you won't even know it. There's a certain benefit. There's a certain benefit to putting yourself in certain mudras even when you can't feel the prana yet. It has a certain effect on your channels and your winds. Your teacher will know when to put your body into those mudras and what they are doing until you can feel the prana in your own body, right? And then you can start to practice. so chapter 3 is like binding the winds in a little bit more forceful way to force it almost like the forceful practice we were talking about it occurs to me it's a steady build the asana practices are pretty gentle compared to chapter 2 which is pranayama you do something wrong in pranayama and you can have a headache for like 6 months You know, you could have severe problems if you do something wrong with your pranayama. Your winds could go into weird places in your body. And that's, like, always, that's the reason you need a teacher. You need a guide next to you to show you how to do these practices. But that's not as extreme as chapter 3. You know, chapter 3 is an even more forceful way of shoving the winds into your center channel so that you can achieve yoga. So that's chapter three. And then chapter four, we graduate to the mind. Chapter four talks about samadhi. And there are two different definitions for the word samadhi. One is a very deep state of single-pointed concentration that they call shamatha, or stillness, where you have withdrawn yourself so deeply into your mind that you can't feel any of your outer senses anymore. Someone would come up to you and shout in your ear, and you'd be so deep in meditation that you'd never hear them. You left the building. You know, you're very, very deep in meditation, single-pointed on your object. And that's the first definition of samadhi. And then the second definition, which is more important, which is what you use the first type of samadhi for. The reason we go into a very deep state of single-pointed meditation is we have to see emptiness directly. And that's the second definition of samadhi. You are in a state of deep meditation on ultimate reality. You are immersed in the ultimate nature of everything around you, right? You are, for the first time in your life, seeing truth. And it's the key to everything. so all of these practices in chapter 1 through 3 are leading us to this point where we get to in chapter 4 where we go into this state of seeing ultimate reality directly into this heightened state into samadhi and this is when the winds truly enter and stay in the central channel. We said that the winds and the thoughts are connected. Wherever the winds are in the body, the thoughts are doing a corresponding thing. When the winds are in the central channel, you are seeing emptiness directly. When you are seeing emptiness directly, the winds are rushing through the central channel. So all of these practices about getting the winds into the central channel are for this moment to lead us to see ultimate reality directly. And there are sweet other practices in chapter 4, like the practice of Nada Yoga, Which is, it's interesting, nada yoga, as a result, is like the sound of the wind in the central channel. When it's flowing there smoothly. But as a practice, you are listening to the inner sounds of the winds in your body. Trying to get to a state of single-pointed concentration. Trying to get to a state where your winds go into the center. And you are thrust into this emptiness. And even the practice of just sitting and listening to music in a very careful way is a form of Nata Yoga. You know, it's the art of listening. It's a deep meditative practice. And we were just talking about this in Diamond Mountain. The sound of a bell in the Tibetan system is a symbol. The sound itself is a symbol for emptiness. So that's the flow of the book. And we thought that chapter 4 was so important that we decided that we're going to do four of these classes. And we thought we would cut a little bit of Chapter 4 into each course. So we're going to do all of Chapter 1 in this course, and then we're going to do a little bit of Chapter 4, the beginning of Chapter 4 in this course. And then the next few courses. Each time we'll do some of Chapter 4. Because you have to keep in mind the goal, right? Right? It's so much different to make an O and to know what you're actually doing, right? It's even more different to know that this is going to thrust you into a state of meditation that could transform your entire reality, your entire world, and turn your body into light. Okay. Okay. Yeah. I know a lot of you have been sitting here since 8, so we could keep going, but I've been on the other side for many years, so I'd like to take a break. Christine and I have a tradition, if you don't know us, we like to sit up here during the break. And if you're someone who doesn't get a chance to see us very often, please feel free to come up. If you have a personal question or you just want to shake hands or something like that, please feel free to come up and say hi. If you're someone who doesn't see us regularly at Dine Mountain, please give the other people a chance. And we'll do that every night, so if it doesn't... You know, if you can't get up tonight, don't worry. We'll keep doing it every night. Then we'll start again. If Emily is here, I have to speak to her. And let up go Ellie. We'll see you in 15 minutes. We'll try to take a shorter break tonight because it's late. Okay? So, are we going to use... Are people going to use two verses? Three? Two? I can use two. Oh, no. Okay, we'll start. I'm going to just read the best two verses, actually the first two verses, they go together. It's on your page, it's page two and page three. And I'm just going to read them. It's just good luck to hear it. Then we're going to stop by 11. And you only have to do that much homework, okay? And we'll finish this first class tomorrow, because it's got late. So listen carefully. The next verse is... Hatha Vidyo Padishyate. We've translated the Hatha Yoga as the Yoga of Sun and Moon. And here he says, I will dress its lovely form in jewels. It is the one staircase for those who hope to ascend to the lofty heights of Royal Yoga. And then the next verse also says, it's about the same thing, he says, Now I shall explain the art of the yoga of sun and moon, but only as a means to reach royal yoga. So now we get this idea that he's teaching two kinds of yoga. The book is Hatha Yoga Pradipika, but he's teaching two kinds of yoga, Hatha Yoga and Raja Yoga. Say Raja Yoga. Raja means royal, it means king, and it comes from a root, what is that? urge which means to direct something and we get the words in English regal and royal come from that also rain and that's why the G is there in the word rain it's from the J in Raja in Hatha Yoga Pradipika we are slowly moving from Hatha Yoga to Raja Yoga and he says I'm going to teach you Hatha Yoga, but Keva Lam Raja Yogaya, only so you can get to Raja Yoga. Only so you can get to Raja Yoga. So I will teach you Hatha, I will teach you the physical yoga, but only so you can reach Raja Yoga. So Raja Yoga, again, these words for yoga have different meanings nowadays. You know, if you go to any yoga teacher and say, what's Raja Yoga? You'll hear ten different things. So you have to say, in what book? Raja Yoga Akhoinu. So here, in this book, Raja Yoga means, basically, the fourth chapter. It's Raja Yoga. In the fourth chapter, in the opening verses of the fourth chapter, Swatma Rama, who's the author, he begins to teach Raja Yoga. What is Raja Yoga? You can say, using the physical yoga, to reach deep states of meditation and see emptiness. Why is this so important? If you can see emptiness directly, then in a very short amount of time your body will change into light. And then you can serve other people. And we will keep saying it and it begins to sound, I don't know, like a cliché almost. but you can stand on a billion planets. You can learn to be the Jesus on a billion planets. You will reach this. This is the purpose of doing yoga. You will be the savior who comes to a planet and takes care of all the people on that planet. This is the purpose of yoga. Raja Yoga is the deep meditations and practices on emptiness that trigger that transformation. Hatha yoga are the physical means by which we get the winds, prana, into the channels to where we can have that higher experience of raja yoga. Then he makes a joke in Sanskrit, if you know. He says, kevalam, raja yogaya, which means only for the purpose of raja yoga do I teach you hatha yoga. But kevala or kaivalya also is the Sanskrit word for liberation or enlightenment. in the fourth chapter, the last chapter is Kaivalya, right? So it's making a pun, you see? I'm teaching you Hatha Yoga, but only Kevala, Kevalam, for the purpose of Kaivalya, you see, to get you to enlighten. So it's a beautiful statement about the union of these two kinds of yoga. Hatha Yoga, physical practices, to reach Raja Yoga, which is the deeper meditation practices. In the physical practices, people ask me, well, can I just do the Raja Yoga? Can I go straight to Raja Yoga? It's possible. But it's much more easy, much more, I don't know. If you start with using your body, this is a secret means, and it's considered much faster. Starting by using your body, as an instrument to tune the prana, is considered tantra, and is considered much faster. Personally, I find it true, in the sense that you make progress every day. You see, meditation progress is difficult. Meditation progress, you can go five, ten years, and sometimes you're not sure if you're better or worse than when you started. Physical yoga, it's encouraging. I couldn't touch my knees when David started with me, and Ruthla, and now I can touch my shins, you see. And you feel some kind of progress. You feel encouraged. Whereas if you say, do I have less anger than I had 30 years ago? You know, I'm not quite sure. So, it's a way in which we can all have a, you know, some concrete way to start. You know, and in that way, Hatha, in physical yoga, is very useful. As a, just a, you know, show up at you, Mukti, do a class three times a week, period. Okay, I know what I have to do. I have to stay here for an hour. I have to do whatever they tell me to do. Whatever Ruth tells me to do, I'll do it. You know, it's like submitting to SNM or something. You know, and then you, You just stay until the hour finishes. When is the last time you took risk? It's like something very concrete that you could start with. So in that way, it's incredible. I have to write all this stuff and I can't I can't turn around and then talk to you at the same time so You mean ready? Ek. Ek minute. Ek minute. I heard we'll have an overhead projector tomorrow. So. Don't not come back just because of this. Okay, you guys who have attended all of the Yoga Sutra teachings will tell me about Svah. Svah. Svah. Svah. And it comes, it's an English cognate, it's in English cognates are? Suicide. Suicide. And self. And secret, actually. Something that you keep to yourself. Atma we had before. Do you remember what the root is, the Sanskrit root is? Tang. You guys who have been teaching it know it already. So what does tang mean? To set apart, right? So, this is actually a long A, which is an irregular insert. Sanskrit, but usually a short "a" would mean a "not". So, this irregular long "a" you have to take as a short "a", which means "not set apart". And we see this in the words "atom", right? Something that is so small that you can't divide it. It used to mean that. Now we can divide them. It's never ending. And the word temple, because it's something that was set apart from your normal life. And then this is, I think this is a new word for you. It comes from Rome. which means to make or be content. So, Arama means like delight or pleasure or bliss. And this is actually the name of the author of the book. This is, this usually means self or nature. Atma, it's a very common word in yoga texts, right? And then this is own, his own, own nature, right? Together, it's the one who delights in his own true nature. The one who takes pleasure or who revels in his own true nature. Sometimes Arama means even a place of pleasure, like a pleasure garden or something like that. The one who sits in the pleasure garden of his own true nature. Yeah? So this is the person who has given us the Hatha Yoga Pradipika. The Yogi Swatmarama in verse 2. we don't know a huge amount about this author we are thinking that the book dates somewhere between the 14 and 1500s knowing what we know about the lineage lamas who come in a couple pages from now and their dates because some of those dates are documented in Tibetan texts. We can count down, well, usually students-teacher relationships will be about 30 years apart. So you count down 30 years of all the lineage lamas that he gives you in the next four verses, and you figure out, oh, it must be around the 14 or 1500s. You know, according to these dates. But that's as close as we're able to get because there's no historical record of the person Swatmarama Yogi. And it leads us to believe that this was not really his name. That this was actually like an epithet that he took on for himself to tell us what the goal of the book was about. So this is like his name is a metaphor for what we must achieve. And it's interesting when the winds get closer to the central channel. And as you guys probably have figured this out by now, who have been doing yoga practice over many years, your body starts to feel better. You start to feel lighter. You start to feel more graceful, like you're not really walking on the ground so much. And especially after you do a really good asana practice. your body feels different, like alive in some way. And that's the, that's the blessing of the winds getting closer to the center channel. That's the blessing of the winds flowing nicely in your body without any kind of blocks. And when the winds are flowing purely through the body, when they're flowing through the central channel completely, you're in a total state of bliss, like an ecstasy like you can't even imagine. Imagine your most ecstatic moment of your entire life and multiply that by a thousand. And that will be the state of your being as you walk around the planet when the winds are finally completely entered into the central channel. So that's the Arama part, right? He's telling us about what the winds have to do. He's telling us that we have to follow this practice of getting ourselves to total bliss. Getting our wins in such deep shape that we are in total ecstasy constantly, 24-7. Not such a bad deal, you know? Simultaneously, because the winds are in our central channel, we are completely understanding our own true nature. Because when you go into a deep meditative state on emptiness or ultimate reality, it's always the emptiness of yourself. Yeah? So, he's talking about those moments when all of your practice culminates into these moments of deep, clear understanding of the true nature of reality. His name is telling us, is pointing us in the direction of the ultimate goal. What else do we know about this guy? We know from the text, first of all, that he's a beautiful writer. The Sanskrit is in metered verse, most of the text, and it's beautiful poetry, and he makes all of these allusions and puns in the Sanskrit that only a very highly educated person would be able to make. But the other thing that we know, more importantly, is that he is somebody who has practiced the things that he's talking about. how do we know this? because he talks about keeping your retreat hut free from bugs and only somebody who's gone into the retreat would think to talk to somebody about that it's important you can't concentrate when there's flies we had flies in three year retreat and we learned these techniques of catching them with these little glass jars and then, you know, putting them outside really quick so they can't get back in. And, you know, there was one day, it was like a record 108 flies. Like, he caught 50, you know, 58, and I caught 50, and we were, like, adding them up to see. This is the entertainment of a three-year retreat, but... It was pretty funny, actually. But you can't meditate when you have flies bouncing on your nose. And nobody except somebody who sat down and actually tried to practice these meditations and these pranayamas and these asanas and really trying hard to get into a deep state of meditation would think to warn us about that. You know? He also has these warnings in the book about how pranayama practice, for instance, is like riding a tiger. And if you don't do it carefully, it can kill you. And then he has all of these things about illnesses that you do when you do pranayama wrong. And only somebody who's actually had them happen to them would know about how dangerous it is and what you need to watch out for. So just by virtue of the things that he talks about in his text, we know that we can trust this author as somebody who's authoritative. The other reason that we can put our faith in this author is that he has a, we're going to talk about it later, but he has a lineage of lamas who are documented in the scriptures. Both the yogi texts and the Buddhist texts have these same yogis in them as the beginning of their lineages. So this is a very, very powerful lineage that's come down to us over the centuries. It's the beginning of both yoga and Buddhism in India. It's so powerful. And he's passing it on to us. He's passing on this something that probably was an oral lineage until he wrote it down. You know, because it was secret. So you start to get the sense of what a rare book this is. It was passed down from one person to the next orally for so many years. If it was just left like that, if this author wasn't kind enough to write it down for us, it would be lost by now. Or it would be somehow corrupted over the centuries. I'm supposed to talk about one more thing so the the yogi swatmarama in these first two verses he he bows down in the first verse he bows down to what in the Sanskrit is adinata and Adi means first or primordial. And Nata means protector or savior. He said Sri Adinata, right? Sri means the shining one, the glorious shining one. And it's an echo of that light that we need. He bows down to the first person who taught us this yoga lineage. the very very first and we're going to talk about this story later and then in the second verse he bows down to his guru Guru Nata Sri Guru Nata so he's bowing down to the person who first started this yoga lineage and then he's bowing down to his own teacher who passed it on to him as if they were one and the same being. And this is something about gurus. We tend to, when we're around our gurus for extended periods of time, see them as less than special and take them as ordinary beings. What he's telling us here is the more that, you know, the first protector is supposed to be not human, you know? Like some divine being came down and passed it down to the first human of the lineage. This divine being was the Adinatha. He was the first protector. He was the first person who granted us this practice. If we can see our guru as that divine being, that is the way that we will make progress in this path. Yeah? And paying respect to one's guru and seeing them purely like that is the single most important practice on this path. It's the single most important thing you need for any kind of spiritual success. And you must be in their presence often, you know, as much as you can. Because oftentimes our gurus, they don't teach us in words. They teach us just by proximity, by being around them. Something holy rubs off on us. And so we must, first of all, try and find our precious guru. And then secondly, try and sneak into their presence as often as possible. Without bugging them, I mean. So that we can learn from them and think of ourselves as this empty vessel that we are being poured the lineage into. We need to empty ourselves in order for the lineage to have room to get in there. And in order to do that, we need to completely surrender ourselves to our holy lamas. completely open ourselves up to whatever kind of teaching they have to teach us at any given point. Okay, we're on page four. and I'll just read you the verse Bhantyāpahumata-dvānte Vraja-yogamā janātam Hātapādibhitam dhāte Svadmarāma karpa-karam it's a tradition before you start writing a book in ancient India the very first thing you do always the first thing you do is bow down to your teacher so he has finished that he has honored his teacher the second thing you do is you promise to write the book. And this is just a custom in ancient India. It's called Churju and Sambhadam Chawang in Tibetan. Very famous. First you make offerings to your teacher, bow to your teacher, then you do Sambhadam Chawang means you promise to write the book. And it means that writing a book was a sacred activity and you shouldn't start any activity. No yogi ever starts an activity without thinking about it carefully first. First they decide, is this worth the next X minutes of my life? Is this worth dying for? Because sometimes you die in the middle of the book. There are books in our scriptures from ancient India which stop in the middle of a sentence. They were carved in the middle of a sentence. And it means the yogi died halfway through the book, but they didn't give up. So a yogi doesn't give up anything they begin. So they think carefully before they begin something. So in this text he says, I will set forth the Hatha Yoga Pradipaka. I will write it. He agrees to do it. So we know he will either die or finish it. And yogis don't waste their time. Every activity they ever undertake is knowing that they could die in the middle of it. So whatever they do, they don't do things lightly. And once they decide to start something, they die before they not finish it, you see? Then he's explaining why he wrote the bomb. They say, what was the last word? I will dress in jewels. That's the first word. Yeah, before he said, I will dress in jewels. Which means, look, yoga is already a beautiful lady. You know, I don't need to, I can't write new yoga. But I will ornament it. It's called Alankara in Sanskrit. I will put jewels on this beautiful lady. Yoga, as it's been taught by my teachers, is already exquisite. I'm just putting on the Christmas tree lights. The tree is already beautiful. I'm just making the final... I'm just making it pretty. So it's a way of also... At the beginning of a text, you always put in something that indicates that your respect for your teachers, your respect for the lineage, and what we call Kenba Kimba means a statement of humility. He's like saying, I don't have anything big to offer. I'm just adding little details that might help you. Little jewels, jewelry, gems, on this thing which is already beautiful. Then he has to justify why he's writing it. He says, look, people have a tendency to run after whatever's popular. so I guess even in five centuries ago people have this tendency it goes through yoga, yoga goes through these things you know, vikram is big for a while and then that kind of fades out and then anusara comes in and then everyone's doing anusara and then putting lights around the yoga studio becomes popular for a while and then people get sort of tired of it and then we see it Wherever we go, we go to yoga classes. And waves moves through the community. And things come in and things go up. And most people tend to just do whatever's current. If they say, someone, you get in a conversation, where were you last week? I was at yoga class. Yoga, I mean, it's Pilates now. Or we were in L.A. We just preceded you. We snuck into a class at, what's it called? It's that studio. Second Movement. Yeah. And there's a big poster. David and Sharon are going to be there in a week. You know, we were like, he... And we thought to write you a note on the poster. But we were in front of you. No, we went in there and we just took a class. And the thing in L.A. right now is core yoga. Everything has to be core. This is a new word for abs. you know you gotta work on your core you know and everybody we went to 10 different studios everybody's working on core you know and we didn't know what they meant they said what kind of class is this they said core and we said what's core and they said stomach just working on your stomach you know and okay and now we'll go out in 6 months and what he's saying is that people tend to just follow whatever's popular you see and Then they get stuck in certain ways of thinking. And then he says, because of that, people can't go straight to radya yoga. It's difficult for people, especially in the world, who are in the world, to go straight to meditation all day, or to go straight to talking about emptiness, thinking about emptiness. So he says, I'm going to teach you hatha yoga as a way to get you to radya yoga. That's all. That's what disperses. And I promise I will finish the job. And we're making the same kind of promise. You should make the same kind of promise. Two years, we're planning for two years. And we will finish it. We'll die or finish it. And you have to think the same way. You have to have this strength. This thing is not a book. This thing is more than just an asana book. This is meant to save your life. and the lives of the people you love. This practice, and this book, was meant to help remove the suffering of our world, and yourself and people you love. So come for that reason. This is the purpose of the book, is that we could help remove the pain in our world. Okay? I think a good place to stop, yeah? And I'm sorry, you know, do as much homework, with your friend, your new friend, as you can at Starbucks. And then, you know, we'll finish the rest of this class tomorrow. We have a custom in the monastery. We did a big good karma. To talk about these subjects in our life is a good karma. So we always give the karma away, especially to the people in this city. we very much love New York we love to come back to it so we'll do this prayer Christy will do it and we just hold our hands out together and imagine that you're giving away the good karma of what we did tonight to help the people of this city I need this one. Satsang with Mooji Gildokunanta Simla Chupasho I am Guru Ravana Mandala Kamir Yatayami Gevadi kevokam Sanam yeshe sok sok shen Salam Yeshe Lejeun Weh Dhamma Kumi Tau Kasyon thank you thank you see you tomorrow thank you thank you