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A fox lay under the trees during the hot day, lazy and doing nothing. When night came, it was so cold he began to scream. He promised himself, "Tomorrow morning, I will dig a nice cave so I can have a warm place at night." In the morning, the sun rose and it was warm again. The fox thought, "It's warm. I don't need to dig anything." When night returned with its cold, he said, "I promise myself, no matter what, I will dig a cave." But then he said, "Now I cannot; it is too cold to dig." Morning came once more with the sunrise, and he declared, "It is stupid to dig that hole. I am tired. It is so hot. Somehow I will survive." This is the condition of some of us. We think, "Now I will come to the seminar, and then I will practice." We say, "Anyhow, I'm doing it," but sometimes we cannot. Sometimes two or three months pass, and then you come to a seminar. You are surprised and make an inner saṅkalpa. If any of you said to yourself today, "I will continue when I come home," know that when you are home, again there will be something in between. So lucky are they who have good willpower and discipline. There are many kinds of excuses, self-excusing. We need self-discipline, self-confidence, and self-certainty. There was a plan to speak about chakras and chakra meditation. But to be sure and honest, who can sit without any movement for half an hour in meditation? Please, raise your hand. You see? Not like this. So what can we do? There are groups for meditation where people sit for three hours. There you can see what a meditation posture is. If we sit for three hours, one is looking there, like this, and the other says, "Yes." I see in the meditation hall, a very interesting sight at six o'clock in the morning: 45% of people are sleeping. So tomorrow's meditation will not be in the halls, but here. For me, it's cold, but I will look through my window. I have two binoculars, and often I look. Today I was looking to see who is doing a perfect posture. I wanted to say it is wrong, but I didn't want to be so nasty. So morning meditation is here. Wear only one cloth and sit like this; then you will not sleep. In the hall, there is a lot of tamas guṇa because we cannot open all the windows, and so many people are breathing the air. There is too much used air. When the air is like that, no wonder we begin to sleep. When we practice in a free area, we have two benefits: easy meditation, and it is more than doing prāṇāyāma outside. If you do prāṇāyāma in the hall, it's not that healthy. With too many people, you need at least two to three square meters per person for the room to recover its oxygen. So it is suggested to practice outside. In winter, everything is a snow bed. You have a yoga mat; you call it yoga āsana. We sit here with a nice jacket, cover the head, keep the nose free, and meditate. I can tell you, that will be the best experience because we have warm dress and this free, fresh air that is healthy. We shall take care to get more prāṇa and practice āsanas. When fresh air is there, then you are really meditating because the sleep goes away. Sleep means that tamas guṇa is gone. There is a technique to meditate easily. It is like a young couple who fell in love and, until about 85 years, they did not marry. They were living in the same house, in separate rooms. One day, the husband said, "We should have children. We should be married now. 85 years have already gone." All this beautiful story is lost. So, always when you are sitting in the hall with many people, the air is not good. To suddenly open the windows is not good either. So tomorrow morning, after the prayer, we will do āsanas here, because we are very far from meditation. To practice here in this free, open area is good. Walk with bare feet on the grass; that's also very good. And no loudspeaker. Just the teacher will demonstrate, and you will do. The teacher will stand on the path there, and you will be here so you can see clearly. After, we will have breakfast or tea, and we go on a picnic. You can pack your picnic suitcase today—towel, water, understand? When we don't know āsanas, how can we talk about prāṇa? Prāṇa is a very far subject. Prāṇa has many definitions. For people like us who don't know, it's clear. We come into the garden with fresh air and say, "Oh, good prāṇa." This is only fresh air, so it means we don't know what prāṇa is. That is very clear. Prāṇa has a connection with the breath, but it is not the breath. We think fresh air, oxygen, is prāṇa. Prāṇa is very hard to define. Sometimes prāṇa can be like a soul—not a soul, the soul. We say "prāṇa ṭale gayā"—the prāṇa is gone. Prāṇa is gone, or the soul is gone. Jīvātmā is a soul, is a life. We call prāṇa nātha. Nātha means the Lord, Bhagavān. So you are the God of my prāṇa. Generally, in English they say the Lord of Prāṇa. At one conference about science, culture, spirituality, and prāṇa—and of course God—it was once said in a lecture, "Don't make a mistake to say 'God, the Lord.' Say 'God' or 'Bhagavān.'" Because if you say 'God, the Lord,' then there's a house lord, a landlord. Anything you own or is your property, you are the lord of it. But Bhagavān is more than this. So, Prāṇanātha, the Bhagavān, the God of our prāṇa—as long as prāṇa is in the body, the body is alive. Even if you are in a coma, prāṇa is there. And prāṇa has a connection through the cosmic energy, ātmā and jīva. It's called jīvātmā. This is two together, two in one: jīva ātmā. Jīva is the soul. Jīva is the jīvana. And ātmā is ātmā. So, jīva ātmā is together, a miscellaneous mixer. So breath and prāṇa are mixed together. Prāṇa is not oxygen, and prāṇa is not this breath. Ātmā is not a jīva, and jīva is not ātmā. But because they are now together, we call it jīva ātmā. So prāṇa, not God of my life, and our life is depending on that God. We call God Prāṇanātha. Sometimes, when you love someone very, very deeply, about a thousand meters deep, then you can say, "My Prāṇanātha." The wife tells her husband, "Prāṇanātha," or when he dies she is very unhappy and says, "My prāṇa nātha is gone," or she is happy. So it depends. In Kali Yuga, you can't trust anyone, but in old times it was real friendship. When the husband or wife died, the other partner would soon die also. Sometimes there is a very short period in between. Like when a swan flies away, takes off, and goes, the second bird will also fly. One bird flies, all fly. So now there is no meaning of marriage. Nowadays, marriage is that garage of the prison. You have a beautiful house, and you have a garage. How long do you stay in the garage? You go to the house. So today, the life of the garage, there's a marriage. Yes, unfortunately, it's very hard to find the soul, a partner soul. Yes, marriage is not wrong. To live together is not wrong. If it is that soul which, in all many, many lives, you are together, and they come, but when we are in this mortal world, we don't recognize. We have feelings. This is a very sympathetic person, but there are, in between, too many disturbances. You eat good food, very healthy food, but in between you have so many things: mango pickle, lemon pickle, ginger pickle, ketchup, etc. And so, in between, there are too many pickles—Kali Yuga. This is the way how we suffer. In old days, even if they died, they were not forcing themselves to marry. In old days, they were waiting for that soul. If they didn't find such a one, they didn't marry. Even if they became old and died, always saying, "She will come," or "He will come," in the next life, after death we will meet. Such an imagination, such a feeling, and they had such; otherwise you should not. The day before yesterday, I said, or yesterday morning, you know, the oil seeds: it is said either you take the oil out or leave the seeds as they are. If you just crush them, it is lost on both sides. You neither got oil, nor remained the complete seed. This in-between crushed seed is lost from both sides. Okay, it's good. Put it on the salad. So similarly, if then don't be half killed, half suffering. So in this Kali Yuga it is very hard, difficult to find. But those who have such a feeling and such a quality will wait, janam janam janam, every life. Janam janam, Hari tumāre pās. Mirabai said, "Many, many lives I was with you." Darśana, what is that bhajan? The bhajan is always sung. Bhajana always sings, "Hari tumāre pās." "Meerā Dāsī, tumhārī dāsī, janam janam kī"—in every life I was your Bhakta. O Bhagavān Kṛṣṇa, I was always with you, and also now I want to be with you. Though she was a wife, in her heart all the time was Kṛṣṇa. So when that feeling is gone, then the sad bird flies away. So it is said even the birds have a very deep relation. What means relation? A belonging, a kindness: when one bird comes and sits on the branch near another bird, the one bird moves a little to give the space. And if they are not belonging to each other, either she will put something or fly away to the other branch. You know, in Czech they have a nice song. Evening time, the one bird is preparing to go home. The whole day he was busy, now he's cleaning his feathers and sitting on the tree, happy, going to the nest where she's living, and the hunter comes. And that bird says, "Please, please don't kill me, my dear one is waiting at home." You know this song, you know how it's called? "Sedí sokole." Yeah, so it's that. So always, the jīvā is connected to the other jīvā. You know the beans? This bean is in one skin, inside. When we open it, there are two. Mung is one, but if you open it, there are two. Both were in one being. So these souls were together like twins—brothers, sisters—and there is a life between them. That is the seed which is sprouting. That is the strength. And you will see many hybrid seeds: after growing once or twice, there's no more of that seed. So prāṇa is indescribable, and it is the prāṇa which attracts us, and it's the prāṇa which rejects, and it is the prāṇa which keeps our life. So prāṇa is like cement between two bricks. Prāṇa is that kind of cement between five elements. And these five elements have manifested into one body. And this body is marvelous. It is indescribable how God or Mother Nature have made this body. It is not to be understood easily. So, if you don't believe in God, then who was sitting in the egg or in the mother's body and working for nine months? A perfect, perfect engineer, architect. Every cable exactly, not that one is long and one is short. How beautiful, finishing light, eyes. Now they are trying to give some machines so that you can see something. But this light in our eyes is not an easy thing. And every creature who has eyes, it is the living God. And therefore it is said in the Old Testament, you should not eat that which has eyes. So if you are a non-vegetarian, then don't eat that meat from an animal which had eyes. Because God says, "I see what you are doing." And when I will ask you a question, and you will say, "I didn't," the evidence is me. I saw you. So God sees others, all and us, through the eyes. So there are three eyes, four eyes. These two eyes are for this worldly work, and inside are two eyes: one to give the justice, and second towards God, to look to God. And we know, when we look into someone's eyes, this pupil—you see your picture. And when the soul is gone, prāṇa is gone. You don't see anything now. God has gone from this body, so that is prāṇa. Prāṇa is gone, our soul is gone. The big queen is left, and all bees left too. So there is a call, the prāṇa partner. Are you sure? Do you know? Don't jump emotionally. Otherwise, you will be mistaken. So in this Kali Yuga, many are suffering. They would like to have, but it doesn't work. Why? Because one is a mung seed, and the other is a pumpkin. So, how can these two seeds function together? Either pumpkin or mung. Mung rises up, pumpkin lies on the ground. So it is important to wait. But those who have already half-created, it's gone. Just live and enjoy what you can. Anyhow, it's gone. Anyhow, this life is gone. That is lost. You didn't find it. You didn't find it. Dundun, I want to give you one flower. Oh my God. Oh my God, I want to give you a flower. I know how that flower looks. I know how beautiful it is. Lord, in the entire universe there is no such flower which I see and I want to give you this flower. It belongs to you. And I begin to search for where it is. Digging, digging, door to door, in forest, mountains, desert. What I didn't find, I know, Bhagavān, that flower is existing. Only my mistake that I couldn't find. That's it. That is then the pure prāṇa. What you are thinking, what you want to achieve, what you want to know, that is the prāṇa. And prāṇa is in the far distance. It is said, a very nice poem: there is one flower in the water, not a lotus, but there is another one. I forgot the name. This flower is here on the earth, in the water. The name of the flower, it will come. It's not a lotus, but similar. Looks similar. Yeah, but I wanted to look in Hindi. That this flower is living here. And the moon in the sky, when the moonlight or full moon is, this flower opens, looking to the moon. And the moon is looking to this flower. How far is the distance? But those who have love, even at such a distance, are one with each other. That is the love. That is the devotion. We always understand nowadays that love means sex. For real partners, this is the last thing: to be friends, to be together. You are separated from your mother, and now you are one with your friend, husband, or wife. One family to the other family, from one nest to other nest, and that is the pure prāṇa will lead us. Don't ask, "What do you think, when will I find a husband, boy, or friend?" What can I say? You will get it. It will come. And at the next seminar, you might say, "Swamiji, your words were true. I said, 'OK, I'm happy for you.'" And after the seminars, at the next seminar, God blessed me with such a horrible boy. It was a horror. So, and so. So, wait. Prāṇa. So this prāṇa, between five elements, represents the energy of God. It's the light of life. Prāṇa of life; even the jīva is nourishing from the prāṇa. So what we call inhalation and exhalation, prāṇa and apāna, though it is not a breath, but we take oxygen in and out, and the life stream is flowing with that, is a prāṇa. And so these ten prāṇas, which are in yoga anatomy five prāṇa and five upa prāṇa—so the main five prāṇas and then there are the sub-prāṇas. They are very fine. The main prāṇas are described here: Prāṇa, apāna, udāna, samāna, and vyāna. These are the five prāṇas. And the sub-prāṇas are called Nāga, Kūrma, Devadatta, Kṛkala, and Dhananjaya. These are the five fine qualities. They are connected to the heart, to the eyes, and also to the movement of the eyelids. So, all these ten prāṇas have different duties or places to take care of certain functions or organs. And the kuṇḍalinī awakening, or kuṇḍalinī, it is the science of this prāṇa. So if we purify this prāṇa through prāṇāyāma, through thinking, through movements, and the nourishment—so how we take this prāṇa, and then the mental practice, mantras, meditation, kriyās—this is all connected to these prāṇas. So when we talk about the science of yoga, when you practice āsanas, you are touching these prāṇas. Whenever you move, walk, or run, the heartbeat gets quicker. It means that prāṇa is there, supplying. And when this Dhananjaya prāṇa is weaker, then the heart ventilation becomes slow. And, of course, through certain ease or wrong food, etc., there is blockage. And mostly, blockage is there because Dhananjaya Prāṇa is not strong enough in your heart. So the prāṇa is working to keep that particular organ of the body perfect and healthy. So when we practice āsanas, the heartbeat goes higher. It is training, and Dhananjaya Prāṇa is supporting. So when we look at āsanas as a science, don't think, "Oh, just āsanas." Without āsanas, you cannot do anything, and nothing will happen. So without āsana means you are dead. You have only one āsana: Śavāsana. That's it. But we are given Ānandāsana. So, prāṇa. Prāṇa is like a navigator, and this prāṇa in the heart and the prāṇa in the eyes, with the inner visions. So, heart and inner light, the inner vision will find your partner. Yes, they will. In the night, we call the night bird what they call the owl. And sometimes, daytime, they flew wrong direction sometimes because they don't see, or one died. So in the night, they have their own language. "Where are you?" "I'm here. Yes." In Jadan, we have a very big owl. It is more than one meter tall. The wings are wide. One is sitting in the āśram, on top of the building, and one is sitting somewhere on the svastika or on the house where we are living, the White House. And he calls, and the other one answers. He says, "Don't be worried, I will come soon." You know how they speak. So the call of the soul, it will come. Come. And if it is not in our destiny, wait. It will be. So prāṇa is the science of the union, happiness, good health, long life, and achievement. So further we will do tomorrow. Otherwise, we are like that fox. Daytime, relax. The sun. You see the Yamunā, she's living in Sunshine Coast. Even she didn't get brown there. And only today, one day she was here practicing āsana in the sun, and she got a nice color. Because this here sun is with prāṇa. And there is a sun without ozone prāṇa. So we have here a lot of ozone. Good. Thank you.