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The soil of this country is sandalwood. Every village is a land of tapas. Every child is the statue of the goddess. Every child is Rāma. Every child is Rāma. Yah śarīra mandira sa pavana hara mānav upkārī hai, jahāṁ siṁha ban gaye khilone, gaye jahāṁ mā pyārī hai. Jahāṁ saverā śaṅkha bajātā, gati śāma hai, hara balā devī pratimā, bachchā bachchā Rāma hai. Bachchā bachchā Rāma sainika samara bhūmī gāyā karte Gītā hai. Jīvana kā ādarśa jahāṁ para parameśvara kā dhāma hai. Hara balā devī kī pratimā, bachchā bachchā Rāma hai. Bachchā bachchā Rāma, karma se bhāgya badalate, śrama niṣṭhā kalyāṇī hai. Tyāga aura tapa kī gāthā, gātī kavī kī vāṇī hai, jāna jahāṁ kā Gaṅgā jalasā nirmala hai, abhirāma hai. Hara bālā devī kī pratimā, bachchā bachchā Rāma hai. Bachchā bachchā Rāma, candana hai isa deśa kī māṭī, tapo bhūmi hara grāma hai. Hara bālā devī kī pratimā, bachchā bachchā Rāma. Bachchā bachchā Rāma isa deśa kī māṭī tapo bhūmi hara grāma hara bālā devī kī pratimā bachchā bachchā Rāma bachchā bachchā Rāma. There are many ways to harmonize. When there is harmony in everything, then there is unity. That unity is called yoga. So, in the endless universe, ananta brahmāṇḍa, ananta, ananta... no end, no end, endless, endless. In that ananta brahmāṇḍa, there are sahasra sūryas, thousands and thousands of sun systems in that endless universe. But in the beginning, there was nothing, śūnya ākāśa: dark, motionless, no movement, just empty space. And within that resides the cosmic consciousness. That is a cosmic body, an endless universe. And within, uniting or residing, the consciousness is not sleeping because it is chetana. Chetana means conscious. Consciousness cannot sleep. Consciousness is always conscious. Even when you are in deep sleep, you know that you are in deep sleep. Even in a dream, you know that you are dreaming. So chaitanya is chaitanya all the time. And that is not in a particular part of the universe, but in the entire universe. The consciousness in your body is not only in a particular part of the body, but in the entire body. If a small ant bites your small toe, you will immediately know. We are conscious about our whole body, which means the consciousness is spread around the whole body. Similarly, that cosmic consciousness is ananta. Hari ananta, ananta hari kathā. God is endless, and endless is His glory. Therefore, he is one with the universe. Therefore, it is said that he is quicker than you. As you think, even quicker than your thoughts, it means he is already there. And he is farther than you could think, and he is nearer than you could think, because he is one with you. So no space, nowhere is empty without that consciousness. That is Swayambhū. Eko'haṁ bahusyāmī. And there begins icchā śakti, willpower. Then the first comes the willpower, this desire. Eko'haṁ bahusyāmī. "I am one. Now I will multiply." This desire is a universal desire, and so in that entire endless universe, ananta, in ananta, spūrṇa began. Spūrṇa is a vibration, a vibration in the entire universe. Entire. Not in a particular corner, but entire. And that vibration is called nāda, sound. Sound, nāda, is round. And when you have a bell and you ring it, the sound is not going only in one direction, it’s going round and round. So the body of that cosmic self, that consciousness, was vibrating. Desire began. "I want to create something." But how? Chaitanya has no desire. He doesn’t want anything. And the jaḍa, achaitanya, cannot do anything without chaitanya. He doesn’t have any desire, but she cannot do anything without him. Between both, there must be the third. Then, it can happen between Puruṣa and Prakṛti, and that comes from Icchā. Yes, "I want," and that is Swayambhū. So, it is he who has manifested himself. No one has created him. No father, no mother. He himself is the mother and father and everything, and he is manifesting, he is exhaling, and all came out of him. The ākāśa element, the five elements, the space element was there. That is called the cosmic mother, the cosmic mother. Chaitanya is like a cosmic child residing, resting in the mother’s body or the lap of the cosmic mother. The mother, which is preserving, balancing, and protecting. Protect, preserve, balance. This is yoga. So yoga means the balancing principle. The entire universe is balanced. Every star, every planet, all elements, visible and invisible, all are balanced. Our body, our mind, our emotions, our memory, our consciousness, our thoughts, our speech, our movements, our digestion, our function of the body, everything must be balanced. If there is imbalance, then we are ill. In order to balance again, we need a therapy, yoga. And there is a function of vāta, pitta, and kapha, what Amṛt was explaining. So the vāta is that which keeps together, kapha. Sorry, if you have none, and if you have too much kapha, it is also not good; you are ill. So this must be balanced. And who can balance this? Mother Nature. No one else can balance, so we have to come back to Mother Nature. So first was this space element, ākāśa. Then out of this vibration came the fire; desire is a fire, tejas. And from this fire, vāyu, air, and out of tejas and vāyu, the water. And then the fifth element appeared, which is the earth element, meaning all the different planets. This wall is made out of bricks, cement, and water. If this wall breaks and we want to repair it, we need bricks, cement, water, and earth, or whatever. Similarly, this body is made out of five elements. And when something goes wrong, then we shall utilize those five elements to repair this body again. If we use something different, material, it will not function. It will not be that. So that sound is the Aum. That balancing is yoga. Where there is balance, there is harmony. And where there is harmony, there is union. And therefore, yoga means union. Where there is no understanding, no oneness, there is no union. And where there is no union, there is duality. And where there is duality, Vedānta philosophy says, "Eko brahma dvitīya nāsti. Eko brahma dvitīya nāsti." One is the Brahman who has realized the oneness with all. The Supreme is the one who has the duality, which is destructive and will be destroyed. So we are all one; there is no difference between you, me, and all. No, the great master Śaṅkarācārya gave a beautiful example in Vedānta, a very simple example: you have different cups, twenty cups, different colors, different forms, and different sizes. Now, you fill the liquid in all twenty cups and put them in your garden. Now, in the night, the moon is shining, full moon or half moon. Now you look in the cup, you see the moon. Look in the other cup, you see the moon. In every cup, you see the moon. Twenty cups showing twenty moons, and you look in the sky, there is only one moon. How does it come? And why are there not two moons in one cup? Only one moon, so it means that one in all. And this all is connected to that one. Similarly, that one Brahman is in all of us. And we are all connected to that one Brahman. That Swayambhū origin, Brahman, he is our father and he is our mother. And not only the humans, but all creatures are our brothers and sisters. Ahiṁsā paramo dharma; the highest principle is ahiṁsā. So before this planet was created, the Brahmā, Viṣṇu and Maheśa, the creator, protector and liberator, and they are all ministers, and they had a parliament sitting; they had a meeting. Now, we want to create a new party, a new planet, a new system. And how should this system function? How does this system look like? It should look like... They gave to Brahmā, say, "Brahmā, this is your work. You shall create a beautiful world." So... Brahmā consulted with the heavenly architect Viśvakarmā, the heavenly architect Viśvakarmā. Viśvakarmā came. He said, "Yes, sir." He said, "Very well, I would like to have one new planet, an Earth planet. Please, can you design some planes?" He said, "Yes." And he designed this earth, mountains, rivers, oceans, lakes, forests, deserts, everything according to Vāstu Śāstra. So now you know that Vāstu Śāstra is even this body; your body and my body are designed according to Vāstu Śāstra. And all old temples are designed according to Vāstu Śāstra, and this Vāstu Śāstra is according to the human body. You see the temple, the temple is the form of the female body, and where the God is residing, where the altar is, that we call garbha-gṛha. Garbha is the womb, and gṛha is the house, and that garbha-gṛha is there where the God, the particular deity of the temple or the church, is residing. So, Viśvakarmā, he designed the world, and then it is said that Viṣṇu was, he is residing in the water, from his navel came the lotus out, on the lotus Brahmā appeared with four hands, having Vedas in his hands, and then he created the earth. How beautiful picture, but people think, "How is it possible from the navel, the lotus?" And a children’s story, no? Yes, it did, still doing, still doing today. That’s it. So this physical body, which has 80 percent liquid, and in this body is residing that Viṣṇu Śakti, the fire in the navel, and Viṣṇu is residing on the Sahasranāga, the Nāga, thousand-headed snake. And that thousand-headed snake is, according to the Kuṇḍalinī Śakti, according to the Kuṇḍalinī Yoga, the Suṣumnā Nāḍī, which connects to the Sahasrāra Cakra, the thousand-petaled cakra. And Viṣṇu is residing on the Sahasrāra Cakra, protecting there. I have some chakras here which I would like to look at from time to time. I am always wondering how nice it is. In the Sahasrāra Cakra is the Sadāśiva Tāṇḍava Nṛtya. When the nāda came, the whole, entire body of Brahman, the whole universe, began to tremble. And that Tāṇḍava Nṛtya, the Śiva, he begins to dance. Śiva means kalyāṇa, consciousness, ānanda, bliss, liberation. Not the body, like what we call the physical body, it was still not here. It was millions of years, many, many years after, came this physical body. Then this everything, this all is beginning, happening in the astral world. So, you have chakras here, many. Navel, we spoke, we look today in the charts. In the body, there are many chakras in our whole body, in the hand, here, here... Many, many chakras, but some chakras are very, very important chakras for the human development of human consciousness. Now, our life begins with the navel, and now you take the life of the embryo to look through the sonography. In the mother’s womb, a small embryo, a baby, hanging first is a small dot, and that dot is the navel. From there begins the intense times, and then begins a small head that looks like a little worm, and then develops that spine and all its limbs. This and that, so you see, this life is hanging on one string with the body of the mother. This is the lotus of Viṣṇu’s navel, where Brahmā, the creator, is creating the world. And you are born, and you have all these four beautiful limbs. You brought the wisdom with you, you brought the science, the knowledge.