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We have four speakers with us. I request Mahāmaṇḍaleśvara Svāmī Maheśvarānandajī to speak on yoga and its application. So, may I request Svāmī Maheśvarānandajī to speak. Thank you very much. Akṣāg Parabrahma, meditation to the cosmic light, duration of two days. These two days, happiness, peace, and light to the whole world. Credit goes to Andhraval Prime Minister Nandramodijī; I call him Puruṣa. Yesterday, the end of the Kali Yuga began and the beginning of the Sat Yuga started; yesterday began with the Yuga. Modijī became the medium through his spiritual words and energy and his selfless work for the whole world. We turn, at the same time, my respect to the Āyuṣ department, Mantrī Moday, and the secretary, Śrī Sanyal sir. We have been speaking about yoga for the last 30 hours. We are very expert, but I would like to speak on a particular point because for the last 45 years I have been working outside of India. So many of you, my dear brothers and sisters, don’t know me. Unfortunately, I also don’t know these holy places. Since 1973, I have been connected with Kevalyādham. The question which came today was wonderful. Why did we leave home? This is my question to Ayush. My dear brothers and sisters, and all Āyush members or ministers, I am telling you very honestly and truthfully. When we got the logo of this, all these foreigners, disciples sitting here, they were unhappy. They said, "Why is Om removed from yoga?" Worldwide, only India remains. Everything comes from Om, which we call the anantra śūnyakāś, the endless universe. At the beginning of creation, or the coming of the Swayambhū, first was the Nāda, which we call "Eko’ham bahusyāmi"—"I am one, and I will multiply myself into many," Om. That Om, or the form of Parabrahma, the resonance of Om, was in the whole universe, through which the light, the Jyoti, what we call the Śivajyoti, and from there the Swayambhū Śiva in Dhyāna Mudrā, in meditation posture, appears. So, that was the beginning of yoga. This Om is also in different religions. You may call it almond, it means the om. And if not, why do we fear to say the truth? Islam has its logo, Christians have their logo, others also. Why do we remove? This was the question. Therefore, the message around the world didn’t go well. Yoga, that union of our individual self with the cosmic self, this we all know, to repeat again and again is maybe not necessary. Definitely, yoga unites because yoga became that culture which has saṃskāras. Saṃskāras se saṃskṛti banti hai, aur saṃskṛti se parivār, samāj, aur viśva kī rakṣā hotī hai. Saṃskāras se saṃskṛti bantī hai. So when I left India in 1970 and I came back—I am coming time to time, 10 days, 1 month—but I see Bhārat different. My disciples, when they first came to me, to India with me, after one week they said, "Swāmījī, when will you take us to Bhārat?" We have changed. Someone said tons of theory is nothing compared to a gram of practice. Do we practice? We should become an example. We should not lose our culture and our spirituality. Okay, it came on the stem, nirpekṣa, cellular countries, dharma nirpekṣa, the country which gave the dharma, the country which gave the yoga, the country which gave mantras, jñāna, sister will speak, tantra, yantra, mantra, kriyā, bandha, etc. All is a creation or blessing of Bhagavān Śiva. No one has a copyright, so we all should say yoga. And yoga karmasu kauśalam. Yoga agni karma dagdhani. Through the yogic sādhanā. It’s not āsanas. Āsana is a goat. It supports our life to live a long life. Out of the 8.4 million creatures, one is a human, and humans have got the most powerful tool, and that tool is buddhi, intellect, and that intellect needs education. Education makes this body a human, and that education which makes one human, you can’t get anywhere, there is only one place, the lap of the parents. In the mother’s lap, but today the poor children have no place because parents have another laptop. Parents are looking at the laptop, and their children play with the toys. Afterwards, when the child goes out of the house, remember that your child will get your saṃskāras, your dharma, everything. No religion in the world keeps its children without giving them a proper education. We are talking about yoga, but we must follow our dharma. We are yogīs. In India, it doesn’t matter who you are or which religion you believe in. They are all ṛṣis, munis, yogīs, and saints. In everyone’s blood, there is a science of yoga. Doesn’t matter if you are a Muslim or a Christian or whatever. We are all ṛṣi muniyogī santān hai. But where our saṃskāra is gone, yoga jo niyama saṃyama se karegā to puna hamārā Bhārata, o ṛṣi muniyoṅ kā Bhārata manegā, ṛṣi muniyā bhī hai. So in many, many countries, my dear, all my disciples became vegetarian, millions of disciples. Even they don’t eat egg, they don’t take any. Tablets, medicine which have inside the gelatin, gāī kī charbī, they will not take any medicine. They will not eat spaghetti or what you call this, dosa named Maggi. They will not eat if it is inside an egg. They will not eat the ice cream because first they will ask if the ice cream is with egg or not. Millions of foreigners are turning, coming towards Indian culture, and that is the blessing of yoga. Yoga is not a part of any religion. If so, then all religions are part of yoga. That’s because it is a first. And therefore, in yoga practice, the mental practice is more important than the physical. But physical activity is good for our health. But understand, and we should be very careful for Annamaya Kośa. Anamaya Kośa, what kind of nourishment we are taking. Jaisā Kae Ān, Vaisā Rahegā Man. Jaisā Pīyegā Pānī, Vaisī Bolegā Bānī. As you sow, so shall you reap. So, our nourishment, first thing today, from here, we shall make a saṅkalpa that we all will turn to a vegetarian life. This is the first thing. If we want to save and protect the environment, and promote world peace, turn vegetarian. In the Western countries, many, many people are, every day, thousands and millions of people are becoming vegetarian. Unfortunately, millions of people every day are becoming non-vegetarian in my... Therefore, ek mahātma, amare wo sister, she was telling about his Gurujī, who was 125 years old, I unko bahut bahut... Aise mujhe ek mahātma mele Fiji mein. He was about 110 years old, and he gave a satsaṅg, and he said Chai kitnā yoga karo, yā kuch bhī karo, there is no door open for you to mokṣa, liberation. Jīva hatyā aur puṇya do kī bīch mein, hum kyā karte? So I know that my time before the red light appears. My dear brothers and sisters, because I am mostly outside of India, but I tell you, it is a time to show us that we are Bhāratīya. India has given only to the world, has taken nothing from it, and India is now the cradle of culture. Do not forget our culture; maintain our culture. Practice yoga and sāttvic āhāra, vihāra, ācāra, and vicāra. Then we will already know yogīs. So, I am teaching yoga in many centers around the world. Abhi baat hor rahi thi, ki sabhi ye ki naam lagayen yoga, mujhe bhi thoda mann mein achcha lagayen, gila ni hogayen, because I have been also called yoga in daily life, and you know, we have to understand, I tell you, one and a half minute. Mujhe log pūchte hai, ki Swāmījī, what is a wine yoga? Do you know the wine yoga? Does anyone know? In America, San Francisco, just before three weeks, I was there. They asked me questions, and just on Second Street from our yoga center to there, it’s called Wine Yoga. When you come practicing in your yoga center, they come with a tray like an airplane, and they offer you one glass of wine or beer. They drink, then they say, "Go and relax." And when they have an interval, they take wine. When they go, they take wine. And, in one yoga, I found such a gathering. Another, and one more point, Sarma Ji, is naked yoga. They say in India they all were practicing naked yoga. And news, media, in those countries, wherever possible, to bring India’s name down. Bule ki aapke India se aaya hai, mene ka mene to ek baar hi dekha ta, jab janam hua tap, uske baar to kapde baina diye mujhe pi so there is no naked yoga, my dear. So like this, there are many, many names. So something should go and have a regulation. Today, what one of our brother told that we should make kind of regulation. So, what kind of yoga do we accept, and how have we made that into yoga? So, this is that. So, I also thought that now my name has become Yoga in Daily Life, but we all do yoga. Yoga is strong; it does not break. Yoga says, "Bhagavān, tell us, what is the difference between yoga and yoga?" Mahārāj se us prakār kī practice ye jānī chāhiye. Aap sab, aas to Om bol di ji. Mere samane gyaar aśvāsa li ji, aankh bandh karke Om. Three points, very, very important points he has brought up. Number one, why Om is not, why Om is removed? Actually speaking, everywhere it is accepted, whatever is said. There was a sound before this creation, and that was a nāda. And this nāda is called, according to Indian mythology, anāhata nāda. We are unable to hear that nāda because our senses cannot, unless we make them introvert. Pratyak Chetana. Unless we make our Chetana Pratyak into a word, we will not be able to hear that sound. But the beauty is that once you are reciting Oṃ, it is only with a view to attune yourself so that you can hear that sound. And once you hear that sound, what happens to you? Thereafter, you don’t recognize the objective world on the basis of its names and forms. You recognize the object on the basis of its vibrations, and that is the beauty. It is very well said that in all religions, in some way or other, this is present. If you go to Islam, there is an Ameen. This word is used. Om is used as an Ameen. If you go to Christianity, this word is used as an Amen. So it is applicable, it is everywhere present, because before creation there was a sound, and almost all the religions have accepted this one. Our Rig Vedic theory is also there, and on the basis of this, we can say. Second point, he has said that as is the breath, so is the mind. Dear friends, the food does not nourish your physical body; it nourishes your subtle body also. In the Chāndogya Upaniṣad or in the Śiva Saṁhitā, in the 5th chapter, 73rd verse, it says, "Catur vidhasya annasya rasaḥ tredhā vibhajyate, tatra sārtamo bhāgaḥ liṅgadehaḥ se poṣaka." Liṅgadeha means the subtle body, liṅgadeha se poṣaka. This, whatever the four kinds of food you are consuming every day, gets converted into three uses. The first is the essence which nourishes our subtle body, and the second nourishes our physical body. The rest is the base material which goes out from the body. So, therefore, we have to take care of our food. If we want to apply yoga in our day-to-day life, unless you change your food habits, there will be no use at all. Therefore, āhāra śuddhau sattva śuddhi. That is what is said in the Mahābhārata. When your āhār is śuddh, śuddhi karaṇ does not mean only to wash the vegetables and other things. How are you earning your bread and butter? Under the table or with your hard work? That is the purity. If you are earning your food with hard work, that is the purity. It is to be maintained. And if you earn your food with this hard work, it will purify your antaḥkaraṇa. And once the antakaraṇa is purified, what does it say? This Dhruva Smṛti, your memory will be pertinent, and once the memory is pertinent, there will be—means you will remain goal-oriented. You will know what to do and what not to do. There will be no dilemma at all. Like Arjuna, where he says, "Kārpanya Doṣo Uved Subhava Prichha Mito Aham Samudh Cheta No." Therefore, all these two points, very, very important points, he has brought in, and unless we follow this in our life, we need to follow this.