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Yesterday we spoke a lot about Vajrāsana, and we often speak about Kaṭhūpraṇām. Of course, Kaṭhūpraṇām is a combination of certain postures. Each posture has its great influence on our body, on our mind, on our emotions, our intellect, and our consciousness. It is very interesting that each yoga posture is complete in itself—pūrṇa, paripūrṇa. As I said yesterday, many systems came and disappeared. But yoga is something which is very ancient and continuous, and the universe is indescribable. Yet it is said: what is existing in the universe is existing in this body. And this body also is indescribable. Except for self-realized yogīs, till today, no one has discovered the completeness of this body. Modern medical science has discovered many things in the body, but still, 90% is not researched or is not discovered. We hope that one day medical science will open new patterns in the body. So this body is indescribable. When certain diseases appear, medical science is also not yet capable to cure them. So, what is the purpose of creating this body? What is inside this body, in which we are living, but we do not know? It is very peculiar. Similarly, in this space, there is immense energy, many elements, many, many things we do not know. So we can only say that we know that we do not know. Now, this empty space is known as Mahākāśa, Mahākāśa or Śūnyākāśa. Ākāśa means space, and space is divided into certain categories according to Vedānta. Vedānta philosophy is that kind of philosophy which brings oneness, meaning non-dualism, where there is a reality, there is no duality; there is only oneness. Where there is truth, there is oneness. So, there cannot be two realities. Therefore, where there are two, it is called duality. And where there is only one, that is called reality. Vedānta philosophy discovered this oneness, this non-dualism. The forms are different, but the reality is the one. There are many different cups and glasses and bottles, but what is the liquid inside? Every kind of liquid around this planet originates from the ocean. The ocean is one of the elements known as water, apā. This water element, it does not matter in which form, belongs to one element; it is called water. But there can be different particles in this water, different colors inside: clean water, dirty water. So dirt and water, clean and water—the reality is the water, the liquid. Similarly, the fire element is only one; it can be in different forms. Likewise, Śaṅkarācārya, who brought this Advaita philosophy, incarnated at a time when religion had declined. There was a lot of dualism. There were a lot of different ideas and techniques, like now in Kali Yuga. People do not know what to follow, what to do. Everyone gets some idea in the mind and makes a big story out of it, which has no base and which has no future. But they make it so interesting and colorful, and people would like to go there, because people are searching now in this world. People have had enough of materialism; they would like to come to spiritualism. And anything you try to make in the name of spirituality, people will run there to see. People want to know, "What will be with me?" If you can read the palm, everyone will come to you. "Can you look at my palm? Can you look at me? How am I?" Even you do not know. But you will say, "Yes, your heart line, and there was this thing, and this line, and then, oh, you are a very kind one, you are a very humble one." Who does not like to hear that one is kind? These are talking psychologically about what people like to listen to. If you tell the truth, people will not like to listen. "Oh, you are a very terrible person, and you are really a crazy person, and no one loves you, and you have so many negative energies inside." He says, "Thank you, that’s it." The truth, no one wants to listen. So, in this Kali Yuga time, people have begun to do so many things. When Śaṅkarācārya incarnated, the time was full of Dvaita Vāda. Then, through his teaching, he brought Advaita Vāda—Advaita Vedānta or Yoga Vedānta. I have given you this example many times. Śaṅkarācārya is saying, "Put twenty cups in the garden and fill them with water. Now there is a moon in the sky." You look into every cup, and you will see one moon inside. Does it matter which color the cup has? Which form has the cup? And which color has the water? If it is clean or dirty water, it does not matter. You will see the reflection of the moon inside. And when you look in the sky, there is only one moon. So we believe there is only one God. In Hinduism, we believe there is only one God, the Brahman, that is all. But that God incarnates many times, has many forms, but the reality is the one, the one moon. Similarly, Vedānta said: if it is an animal, or a human, or a bird, or an ant, these are the cups only. These are only forms, but look within them. There is God, and only one God. That Brahman, that Ātmā. And that is one in all, all in one. You cannot separate God. You cannot separate God into a Hindu God, a Christian God, or a Muslim God. Different ways of approaching, but it is the same reality. So the reality is only one. Evidence will never die, and there is only one evidence, one reality. Others are stories only. Others are only ideas. And these stories and ideas are like a footpath through the forest. But Sanātana Dharma is the highway. Sanātana Dharma means the universal principles which have existed since this space has existed. In Sanātana Dharma, there is no name of God, no personified God. Only God as Ātmā, without form and without name. Therefore, to know the reality, that is the main thing. So, ghaṭākāśa—the space within the pot. Ghaṭa is a pot. Ghaṭākāśa is the space within your house. When you buy a house or a flat, you ask, "How many square meters?" Then you can say hṛdayākāśa—the space in the heart. Hṛdaya means the heart. Then comes the cittākāśa, the space within your consciousness. When you close your eyes and you see the empty space, that is your cittākāśa. All thoughts, all vṛttis, all qualities exist in your cittākāśa. You can see your own reality in your inner space, in your cidākāśa. On the screen of your cidākāśa, the film of your karmas is playing. Your destiny. After cidākāśa, it is called ākāśa. Ākāśa means the space which you can see with open eyes, as far as you can, or within our solar system. And then comes the mahākāśa. Mahākāśa is that endless universe. In the Mahākāśa, there are thousands of sun systems. Sūrya sahasrāṇi—thousands of sun systems. It was declared by yogīs. Through which instrument did they find out? Through their meditation, astral traveling. And that Mahākāśa, Ākāśa, Siddhākāśa, Hṛdayākāśa, Mathākāśa, and Ghaṭākāśa are the same. Different are only the walls. This hall has, what you call, 2,000 square meters. And the nearby room has 50 square meters. But one day, that other room, the 50-square-meter and 2,000-square-meter hall, all were together; there was no division. So the physical form made the duality. And this duality is known as ignorance. What is created will be destroyed; who is born will die. Therefore, this matter, what you see, the creation, what you see, is not immortal. But the space is immortal. Now, the reality is the space. This hall where we are sitting, we can divide and make many apartments. This means creating duality, and so that duality is not the reality. But to realize all as one space is called non-duality, non-dualism. Therefore, it is said: what you do not like to do to thyself, do not do this to others. Why? Because others are yourself too. If this consciousness awakens in a human, there will be no world wars. There will be no wars. There will be no fighting, and there will be no quarreling. There will be happiness. But we are ignorant. We do not see ourselves in others. Now, the quality depends if the space is clean or not. So the difference between a self-realized soul and us is this: they purify all their karmas; they are transparent, and we have not purified. But before, in this endless universe, something began. That mahākāśa was known as śūnyākāśa. So this is the final. As of now, we have Ghaṭākāśa, Siddhākāśa, Ākāśa, Mahākāśa, and Śūnyākāśa. Śūnyākāśa means there is no movement, there is no existence, there are no elements. It is only empty, empty, empty space. But the space that you see here, empty—you think it is empty, but it is not empty. There are thousands of electro waves: mobile, telephone, television, radio. Many, many waves you do not see, but there are instruments that can catch them. So this instrument is more clever than you. You can close your eyes and say, "Okay, I want to see that television program." Press the button here or here, but still you do not see. So this is the difference between you and television. So there are so many elements existing. So śūnyākāśa, a void space, or that mahākāśa, it is like the body of a mother. When we talk about the cosmic mother, the universal mother is this space. In spirituality, mother and father are not divided anatomically, but we call them masculine and feminine. And so this endless mahākāśa is like a mother’s womb. And now, within her body is called caitanya—the consciousness. That consciousness you may call Brahman, that consciousness you may call Ātmā, that consciousness you may call the ultimate truth. We are looking for that truth, not this, that someone was naughty and someone was lying and someone was stealing—not these rabbi’s things. This has no meaning. When you die, it is finished. You put off the television and it is finished, are you? But we are searching for that truth which is everlasting. And so that is the consciousness. That is the cetanā. Chetan means that which is not dormant, which is not sleeping, which has no ignorance. The sleep is the ignorance. That caitanya is known as Hiraṇyagarbha. Hiraṇya means gold. It is the same thing, like you have in Hungarian: arany, gold. So, hiraṇya in Sanskrit is gold. So, this Hiraṇyagarbha means the golden embryo. Golden embryo means the cosmic consciousness. Not a cosmic consciousness, but universal consciousness. So first is the mother, and then this cosmic consciousness is her child, residing in the lap of the Cosmic Mother. One without second, and not even a single empty space somewhere. It is from one corner to the other corner, endless. We do not know where the beginning is and where the end is. But anything happens in any part of the universe, the entire universe knows. Like when a small ant or a mosquito bites you on a small toe, your entire body knows the sting of the mosquito. Similarly, the entire universe knows what is happening. Now, the perfect balance between the endless universe and its consciousness, which is maintaining harmony, balance, and unity—that is called yoga. Yoga is that principle which is balancing the entire universe and harmonizing everything, maintaining unity. Within this endless, universal consciousness, there is a dormant power, energy. And that is called icchā śakti, the willpower. And when this icchā śakti wakes up, then the creation takes place: "eko’haṁ bahusyāmi"—"I am one, and I will multiply myself." So, only one truth, one God, one consciousness. And this icchā śakti is also the power of yoga; this is the creative power of yoga. And therefore, Kṛṣṇa says in the Bhagavad Gītā, "Arjuna, Arjuna, Arjuna, time to time, I manifest myself through my yoga māyā." It means, even God himself, if he would like to incarnate, he cannot without the energy or the power of yoga. The awakening of this consciousness, or awakening of this icchā śakti—you may call it desire—is a form of resonance, which you cannot see, you can feel. Or sound you can hear. You know what is love, but you cannot see the love. You can feel the love. So what you can feel, you cannot see, and what you see, you cannot feel. So this is a dhārakaṇā, vibration, the resonance. When love awakes in your heart, in the whole body there is resonance. When you see a beautiful small bird, or a small baby—it does not matter if it is a pig baby, a donkey baby, a human baby, or a tiger baby—suddenly you have indescribable love for them. Love of the father, love of the mother. And that is awakening in the universe, and that yogī describes as Aum. And through this sound, all elements are created. And still, all these elements in the universe are balanced. Thousands of sun systems, billions of stars, planets, moons, and suns—sun, visible and invisible elements—they are balanced, perfectly balanced. That is yoga. You are telephoning, I am telephoning, but you do not hear me. My line is different. It is a perfect technique. Sometimes these physical techniques can fail, but the universal law will not fail. That is Sanātana Dharma, the eternal religion, and all the dharmas are branches of that eternal Sanātana Dharma, where there is no name of different dharmas; all are eternal. Therefore, God Kṛṣṇa said, "Mame vaso jīva loke"—"I am living in every heart of all creatures. Jīva bhūta sanātana"—because all creatures are sanātana, they are my relatives, they are part of me. When this awakening takes place in our consciousness, you come to samādhi. You come to realization, and that takes a long time to practice. So this is how yoga is. And it is that yoga principle which brought these five elements together, and we are the result of that. We are sitting in physical form. You can also put five elements together: a little fire, a little water, and a little air, and see if you can create this human body. There must be some heavenly architect, the supreme architect. So that is yoga, how the body is constructed. And it has given its validity. Like you have a battery, it has its validity. After 20 hours of use, it is finished. And the charging system of the battery is the breath: svāsa-prasvāsa, inhalation and exhalation. And for everyone, it is fixed how many breaths you will have. Then finished, because you have no more credit. But if you practice yoga, you can prolong your credit. So it means you have to regulate your breath and save your breath. Breathe slowly. So yoga is universal, and yoga is as old as the universe. And that yoga we are practicing. Yoga in Daily Life is based on this philosophy, not that you will get healthy from this and that. You will be healthy if you do āsanas, prāṇāyāmas, or some kriyās. But finally, that yoga, what yoga is, is indescribable. Only you have to understand your feelings; you cannot express them.