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Part 1: Yoga in Daily Life: Union with the Cosmic Self Oṁ sukhadāṁ, jīvalaṁ, jñānaṁ, uratiṁ, vandatitaṁ, gagana-sadṛśaṁ, smasyādi-lakṣaṁ, ekaṁ, nityaṁ, vimalāchalaṁ, śarvaddhi, sākṣibhūtaṁ, bhavatitaṁ, triguṇa-rahitaṁ. With adoration to the spiritual lineage and the cosmic light, good morning, dear brothers and sisters. Welcome to this morning’s program. Many blessings to all the spiritual seekers, aspirants, and practitioners of yoga in daily life, or of different spiritual techniques and yoga, around the world. This blessing comes to you from the beautiful city of Sydney, Australia. To those who have a birthday today, I wish you a happy birthday. Yoga and a healthy way of life are meant to bring consciousness more towards health, the protection of the environment, and tolerance towards multi-cultural nations, which can be seen here in Australia. Indeed, many people—I would say every fourth person in Australia—is practicing some kind of system which is good for health, for concentration, peace of mind, and love for protection. This morning we had a beautiful talk about Haṭha Yoga. In the Western world, people understand Haṭha Yoga only as physical exercises. But according to ancient, authentic yogic literature, and the reason yogīs gave the name Haṭha Yoga to this special branch of yoga, there is a difference, and we spoke about that. Now, the official title of my lecture is about the feature of yoga in daily life. What does yoga mean in daily life? What is the difference from other systems? Dear brothers and sisters, yoga is yoga. There is only one that is called yoga. The science of yoga is given to us, to this planet, by Lord Śiva. Śiva is known as Swayambhū. Swayambhū means he who has manifested himself out of nothing, or the first one in the entire universe, with the resonance or the cosmic sound called Oṁ. All the mantras, yantras, tantras, knowledge, spiritualities, yoga, vidyā—meaning the knowledges—come from God Śiva. Shiva, who manifests himself in the entire universe, is called the cosmic body of Shiva. Shiva means consciousness, Shiva means liberation, Shiva means truth, Shiva means beauty, and Shiva means bliss. Satyam Śivam Sundaram. It is that cosmic manifestation who then creates what we call Viṣṇu, Brahmā, and all numbers of sun systems, planets, stars, moons, and suns. Ananta Brahmāṇḍa, Śāstra Sūrya. In those ancient literatures, which are thousands and thousands of years old—the Vedas, Upaniṣads—the endless universe and thousands of sun systems were discovered by yogīs, and all is the creation of one consciousness, that is Śiva. So he has a copyright on yoga. He gave this beautiful science of body, mind, consciousness, and the soul. That is called yoga. Yoga means balancing—balance between body, mind, intellect, and consciousness. Yoga means harmony, the harmony of the body, mind, and soul, and of the entire universe. That leads us to oneness or to unity, and that is called yoga, which means union. This union does not mean two people coming together. It means the union of the individual consciousness with the origin, the cosmic consciousness. In the very beginning, the first awakening or manifestation as Swayambhū was in the form of Oṁ. Any mantra you use must have Oṁ before it. Where Aum is present, the entire universe and all kinds of energy will be purified and become favorable for you, a protection. It is like when there is darkness and we put on a light; suddenly, the darkness disappears. Without Aum, a mantra is like a body without a soul. Without Aum, it is a torchlight without a bulb inside. Aum is eternal. From that, the science of yoga began, and so Lord Śiva is the author, the Lord who gave this divine science to us. The question arises: how to unite our individual consciousness with the cosmic consciousness? Our ātmā, our self, is universal. This means that so many of us are sitting here, but as ātmā, we are only one. Where we are sitting, long ago it was only jungle, bush, land. Then someone came and occupied the land, saying, "This is my territory, my land." Then farmers sold parcels, and so on. Now, this building occupies a space of perhaps 2,000 square meters. But how many different rooms are there? Bathrooms, office, kitchen, living room, sleeping room, this hall, and so on. These are individuals. If we dismantle this building, there will be nothing, only that one space. Similarly, the difference between you and me and others is that as ātmā, like the sky, we are one. The ātmā cannot be destroyed by any weapons, even atomic ones. Fire cannot burn it, air cannot dry it, and death cannot take it away. You can take a knife and move it through this space a thousand times, then look with a magnifying glass to see if there is a crisis in the space. No crisis. Take a gun and shoot; look with binoculars to see if there are any holes. No holes. The womb has blessed you. Therefore, it is said that as ātmā, we are immortal, never born, and we never die. Eternal, immortal, unmovable, everlasting, pure consciousness, divine bliss. That is our self, ātmā, of which Kṛṣṇa also speaks in the Bhagavad-gītā: weapons cannot destroy it, fire cannot burn it, death cannot take it away. But as a room is individual—kitchen, bathroom, office, living room, sleeping room—you see, it is only one space, but it has so many names. Why is it called a kitchen, and why a bathroom? What is the difference? Because there is a wall between them. These are the walls of ignorance. If we remove these walls, in the world there will be no fighting, no quarreling, no suffering. Again, this world will be divine. As an individual, we are known as a soul. This soul is a mixture of ātmā and anātmā. This soul is a shadow, let us say, or the quality of the ātmā in this soul. Our inner soul is constantly searching for love. It does not matter in which way. Even a little ant is active day and night; it is hard to see if an ant is sleeping. Even at midnight, if you come into your kitchen, you will see ants moving. Every creature is searching for happiness. We are all searching for happiness. We are born, we go to school, we study, then we search for a job, a partner, money, apartments, a house, a piece of land, a big car. Why? To be happy. Day and night, we are running faster and faster. If you ask them, "Where do you want to go?" They want to achieve that happiness. But in that achievement, you are still not fulfilling your longing, because we are part of the Supreme. Our searching will stop on the day when we merge into our origin, which has no form, which is Akāśavāta, like the sky. In the search for happiness and love, we do many things. Sometimes it gives us pleasure, and sometimes the same thing gives us trouble. Without knowing, out of our selfishness, desires, ego, pride, and longing, we sometimes do such karma, actions which are called negative. That means ahiṃsā is not followed. Hiṃsā means to harm someone, any creature, physically, mentally, emotionally, intellectually, or socially, in any form. Your being harmful to someone causes a little unpleasantness, and it is said that every action has a reaction. So, if you cause someone 1% pain—psychic, emotional, intellectual, or physical pain—that will reflect and come back to you 100%. Paramahansa Yogananda said that his master told him, "Every thought which goes out of the human brain, which you send, sooner or later will come back to the same person, like your famous tool here, the boomerang." Therefore, protection lies in protection. The individual soul is nothing but a bundle of actions, karma. Action, reaction, action, reaction. We are here now in this form of life; we do not know if we are here taking actions or, again, reactions. The reaction of the action is known as the fruits of our action, and that means our destiny. Destiny will not give you any presents. Do not think destiny will forgive you, no. When a hurricane comes, it does not matter if this roof belongs to Mr. A, Mr. B, or Mrs. D. That hurricane will blow all the roofs away. Destiny will not leave you out. Therefore, Buddha followed two principles in his life: Karma and Dharma. Dharma means obligation. Dharma means righteousness. Dharma means your duty. Dharma means your promise. Being human, we have different dharmas, different principles, different obligations, different duties. If we do not follow these, we make a mistake. The dharma of the husband towards his wife, the dharma of the wife towards her husband, the dharma of the parents towards the children, the dharma of the children towards the parents, the dharma of the family towards the neighbors, the dharma of the neighbors to society, the dharma of society to the country, and the dharma of countries towards the whole world—that network comes together again, and we make one home, our planet, for all. As long as you exist in this endless universe as an individual soul, your consciousness cannot merge into the cosmic consciousness. You have to give up your individuality, like salt. Solid salt has to give up its solidness to become one with the water; it has to melt. Put clean salt in clean water. When it is melted, you do not see if the salt is there, but all your Jñānendriyas can confirm, "Yes, salt is there." The soul is born and the soul dies. The soul suffers, the soul experiences pain, the soul experiences happiness. The soul, because it is a mixture of ātmā and anātmā, constantly longs to be one with the ātmā, and that ātmā is the supreme. You do not have to go anywhere high in the sky. It is near you, within you. Moku kaha tu dhunde bande, main to tere paas mein. Oh, my friend, where are you searching for me? I am with you. Sehar se baar derā hamārā, kutiyā merā tere śvās mein. Out of the city is my residence, or my hut. But my residence is in your breath. Observe inhalation and exhalation. This breath is Ajapa Japa. Mahāprabhujī said, "Ajapa jisko kya, japa bin japya jay hoi hot jipa hale nahi." Neither move the tongue nor the lips; without your effort, automatically, constantly, this mantra is going within you. The spontaneous resonance of your mantra is the fifth level of mantra ajapa. 8.4 million different creatures were created by one creator, and out of them, one is the human. Humans have this buddhi, intellect, and the heart, in which mercy can exist. In this heart, can forgiveness exist? Understanding exists in this intellect, and a human can achieve a lot. We are searching for love. We have had many disappointments, much suffering and pain. We have had to go through many cruel things in past lives, and maybe in this life. Is there an end? Yes. Try to bring your individual self into the universal world. Join the highest thing. Take this piece of metal, or plastic, or iron—if I throw it into the sky, it will come back to earth with rapid speed. Science speaks of gravity, but spirituality does not speak of gravity. Spirituality says this object is a part of the earth. No matter if it is plastic or iron, the origin of this material is the earth. So it wants to come back quickly to its origin. As soon as it falls on the earth, it is motionless. The origin of our self is that universal Ātmā, the cosmic self; we must come there. This knowledge is given to human intellect so that humans can achieve this. God Kṛṣṇa tells his disciple Arjuna, "Practice yoga." According to Kṛṣṇa, there are 18 different kinds of yoga. The eighteenth chapter of the Bhagavad Gītā, each chapter is known as a yoga: Bhakti-yoga, Jñāna-yoga, Rāja-yoga, Sannyāsa-yoga, Puruṣottama-yoga, and so on. The best yoga is explained by Kṛṣṇa. Therefore, Kṛṣṇa is known as Yogeśvara, the lord of yogīs, and as a Karma-yogī. So practice Arjuna yoga to get ātma-jñāna. Arjuna asks a question: "Master or Lord, suppose I practice yoga for 90 years and my body dies. I did not achieve self-realization or God consciousness. What about my 90 years of practice?" Kṛṣṇa said, "Yes, it will not get lost." Destiny will never leave you alone. Destiny will follow you like the shadow of your body. You may fly with the quickest aeroplane—Qantas, Austrian Airlines, or Air India—to get rid of the shadow you see here, but when you get off in India, your shadow is walking with you. Similarly, whether in this world, the astral world, or anywhere, your destiny will go with you. Destiny means not only bad things; it can also be good things. So Kṛṣṇa said to Arjuna, "Your yoga power, your karma, its fruits will go with you, and you will be born again as a human in a very happy, good, spiritual family. From childhood, your interest will awaken toward spirituality and yoga. Your spiritual life will begin from childhood. You will be blessed, and you will have your master again." I must tell you a very beautiful experience that happened to me last Monday, or Tuesday, in Wellington, Auckland. They know everything. There is one Indian family who invited me for dinner at 5 o’clock in the afternoon. I said, "That’s too early for me because I have a yoga class after that. But please, Swamiji, come for a cup of tea or fruits." So I went there. Why were they telling me, "Come and come"? The couple is about 70 years old, and they have one son. The son is happily married and has a very beautiful daughter, about two and a half or three years old. And now they have one son. The parents very much wanted me to bless this child. What happened? Lakshmi can tell. Until I drink water, okay? Lakshmi, stand up and say what happened. Yes, of course. The camera on her, not back to Mahāprabhujī. The child put its hands in prayer, then put a hand on the head and the heart, and Swāmījī was deeply moved because... Because? Like your move now. Sit down. No, much more. Thank you. The grandmother, you know, when someone has grandchildren, you cannot imagine—grandparents love them much more than the parents. A rich man loves more the interest which comes from his capital. True? The capital is there anyhow, but how many percentages will I get out of it? That is reality. As I arrived, the grandfather was waiting at the door with his small granddaughter. When the granddaughter saw me, she was full of fear—this long beard and long hair, you know. She was not used to this beard. But anyhow, we came in. The proud grandmother had a beautiful cotton blanket folded four times, like a cushion. Inside was a small something. You can see what is there. They did not tell me before. She came and smiled and said, "Swāmījī, that’s your grandchild." In India, we say of a small child, it is your child. You will see my mother. You are mother, you are father, you are sister. It is a very unique family feeling. "Please bless and accept him." She came near to me and wanted to put him down. I said, "No, no, no." So I took him in my hands. This small one, 14 days old—today he must be 22 days old. As soon as he was given to me, he opened one little eye, looked at me, and completely folded both his hands like this. Not casually, but completely like this, both hands. He slightly opened his eyes again, with a little smile on his face. Then he put his right hand on his heart and his left hand on his head, indicating, "Please, Swamijī, bless me." It looks like children have more memory than we do. We lost the memory in this world. But this fresh-born, what we would call innocent, pure consciousness—what kind of relation did this soul have to me in the past? How does he know that it is Swāmījī? So I remembered my Gurujī. Gurujī was always telling me, "Who am I?" And I said, "Gurujī, because every parent loves their children and tells how great the child is." Every guru loves the disciple and says, "How great are my disciples." It does not matter what you will do, you will be for me the best one in this world. Gurujī, in this Līlā Amṛt book—everyone should get this Līlā Amṛt and read it—then you will see what a master and disciple are. For seconds, I was not shocked, but I remembered Gurujī. I only say to Gurujī, as long as I am in this body, please protect. So Kṛṣṇa said, "Arjuna, you will again be born." That is a very spiritual family, a very unique family. Part 2: The Harmony of Life and the Path of Yoga When a husband says something and the wife replies, "Okay," that is one thing. But when the husband says something and the wife says, "No, that is not good; we will do this," and he resists, yet she insists, "Yes, but we are going to do it," and he finally says, "Okay, we will do it"—is that not so, Jñānānanda? For instance, a couple had fixed their travel plans. The husband said, "No, Swāmījī, because we have fixed it." But the wife said they could change it. When Gurujī said to change it, the husband then said, "Okay, we will change it." You see, that is called pati patnī kā ek māta, hoṣvarg me śata: if husband and wife have the same mutual understanding, they have power even in the heavens. Otherwise, one goes to heaven from the back door, and the other goes from another door, perhaps. That is the beauty. So, you will come back and begin your spiritual journey. The next thought is this: how do we protect our life so that we can live long? For what purpose? Many people say, "No, I don’t want to live anymore." Many times, boys come and cry, "Swāmī, my girlfriend went away. I have no more reason to live in this world. I don’t want to." You know, sometimes it happens. And sometimes they say, "Oh, I am old. Why do I live here?" But life is precious. Now we have an Āyurveda conference. There are many experts: Āyurvedīs, Vedic doctors, Vedāyā. There is astronomy, the Āyurvedic remedy, and the persons. These three must be in harmony: the constellations, the names of the herbs, and the names of the persons. If they are connected like that, it will have a better effect on you. You know name-logy, name-ology, or what do you call it? And then comes numerology, which has its effect. In Canada, Vancouver, there was one disciple named John, or something like that. He had constant problems finding a wife, no job, no money, and he was always confused. He went to a numerologist who advised him, and he also went to a jyotiṣī. The jyotiṣī told him, "The first letter of your name should be this." He changed his name to Neil, and within six months, his entire life situation changed. So in India, when any child is born, a horoscope is immediately done, showing in which constellation you were born. Even if you are born in August, which is the lion, you could be born under Virgo or another sign. This is called lunar astrology, and it is very interesting. From this comes the name, the letters. According to your language, you can have a name, but the first letter should be this. Anyhow, we are not going that far for now. It is said, Āyurveda: Āyu means life and Veda means knowledge. It is the knowledge about your life: how to prolong it, how to live long, how to understand your body, your prāṇas, and your mind. That was called the science of nourishment. Āyurveda was not originally a remedy, because at that time there were no illnesses yet. Illnesses came afterward. So, it is about nourishment. In yoga, four things are very important. That is called āhāra: nourishment. Vihāra: where you spend your time—good companions, bad companions; good environment, bad environment; negative, positive. Vihāra is where you spend your time, like satsaṅg. Āhāra, vihāra. Then ācāra: behavior. How you behave in this world towards others, towards animals, towards plants, towards the ocean, rivers, and earth. Because every behavior, whatever you do, will reflect on you, like actions and reactions. A friendly, happy person can go everywhere. An arrogant, angry person, or one with craziness and such, will be beaten one day—by destiny—and will have no friends. We have to surrender to get something. If I am five meters away from you, it means you are also five meters away from me. If I go one step towards you, and you also come one step towards me, it will be quicker. But if I come one step towards you, and you go one step back, the distance will remain the same. So: āhāra, vihāra, ācāra (behavior), and vicāra: thinking, thoughts, positive thinking. Nourishment means solid nourishment, liquid nourishment. The environment is nourishment; fresh air, prāṇa is nourishment. Companionship is nourishment; society is nourishment. Thinking is nourishment, and no thinking is nourishment. Speaking is nourishment, and no speaking is nourishment. We have many different kinds of nourishment which sustain us. Finally, that nourishment is called the cosmic milk—the cosmic mother’s energy which nourishes us constantly, all vegetation and everything. Therefore, Matṛ Devo Bhava: Mother is the first god, nourishment. Movement is also nourishment. So, healthy food and healthy movements led to the development of postures. These postures are all taken from nature. How does nature maintain its health? How does nature maintain its balance? For example, we have the cat pose, Marjārī. Someone calls it the billy pose, someone calls it Marjārī. We observe that after sitting long, a cat, when it stands up, stretches its back and then arches it. The cat has the most beautiful, flexible back. So we adopted that. Then, the cobra posture. A cobra doesn’t move like that; it usually goes straight and calm. But when a cobra feels threatened, angry, or scared, it rises up. It looks left and right; if there is nothing, it goes down and moves away. So the cobra posture, Bhujaṅgāsana, influences our Svādhiṣṭhāna Chakra from below, the second chakra. The Svādhiṣṭhāna Chakra is where there is a lot of fear, anxiety, anger, aggressivity, jealousy, and so on. When a person has these emotional symptoms, they should practice Bhujaṅgāsana. When you come back from the posture, you will feel so relaxed and calm. Okay? So, girls, when your husband is angry, first do Bhujaṅgāsana, and then I will talk to you. Okay? Put some consequences. Then you will see how happy and relaxed he is. So, how did postures develop? Now, āsana. Āsana means a posture where you can sit comfortably for a while or a long time. That is called an āsana: Padmāsana, Siddhāsana, Sukhāsana, Vajrāsana, Ānandāsana, and so on—where you feel comfortable. So any yoga posture you do should not leave you saying, "Phew, boy, that was hard." That means you have not mastered the posture. It is not about being able to perform a particular posture, but about being able to remain in it comfortably, without tension. That is called āsana. The rest of the other movements are called yoga vyāyāma. Yoga vyāyāma means yoga exercise, not yoga postures. Postures are āsanās, and exercise is the vyāyāma, the movements. There are three types: dynamic movement, body warming, which is very important; then stretching, which makes you more flexible; and then the postures, which have a deeper effect. Postures are called psychosomatic movements. They influence our glandular system, our entire spine, the nervous system, the breath, and automatically our whole being becomes happy. Āsana also means what you call the yoga mat. That is your āsana; this is my āsana. Wherever I go, you will say, "Where is Swāmījī’s āsana?" This is my āsana. This is your āsana, okay? It is better that on your āsana only you sit, nobody else. It is not only about someone being clean or not, but everyone has a different energy. Your energy is preserved and charged by your āsana. The best āsana is one made from natural material. For meditation, it is called Kuśa āsana. That is one of the best. Kuśa means grass—a grass mat. Some are made from bamboo, or a nice, thin, well-made grass mat. You can put a cotton cloth cover on it. That is a beautiful way. When you meditate on the Kuśāsana, if there is any electricity in your floor, you will be protected because the current will not pass through. Also, electromagnetic radiation from mobile phones, cordless phones, devices, computers, and microwaves will not affect you. All negative energies will be blocked. That is one of the best Kuśāsanas. Another thing: your bed, where you sleep, is your āsana. Someone may ask, "Where is your āsana today, Swāmījī?" meaning, "Where are you sleeping, in which house?" So āsana has many definitions. Now, Yoga in Daily Life has many different movements—more than 200 or 300—which we call āsanās because all Westerners call them that, and we also call them āsanās now. And you know why we say "okay"? Where does the word "okay" come from? We all say "okay." It came from a general manager of the Ford company in America. There was an engineer from Germany named Karl Oskar. Everything that left the company required his signature. He made a short signature: O.K., for Oswald Karl. So, signature, yes. Just O.K. "O.K., Sir." And when the British came to India, goods transferred to England had to be controlled at the border. When everything was correct, it was marked "all correct." Indians who did not know English well wrote "all" with an O and "correct" with a K, so they wrote "O.K." So, okay. The world develops. Like, the telephone inventor was Hungarian. The Hungarian word "halló" means "do you hear me?" So many things. Well, we are not talking about that. This, okay? Thank you. There are many postures, but yoga is yoga. There are many yoga books, ancient literature, new books, and every master tries to invent some new movements, physiotherapeutic ways of moving, which is good. Traditionally, it is said there are only 84 postures, but then more and more were added. The specialty of Yoga in Daily Life is that we have a system for beginners: nursery school, primary school, middle school, high school, college, and university. We designed it very gradually and safely. So your book, Yoga in Daily Life, is a book that is your own teacher. It has the name, technique, how to breathe, the sequences, what it is good for, what it is not good for, any side effects, and it is very systematically guided. Therefore, it is called the system. Yoga in Daily Life has a long spiritual lineage from the beginning, from Śiva in the Himalayas, to Keraśa, to Alakpurījī and Devapurījī. Of course, there were many before Devapurījī whom we do not know. But this branch, this stream of spirituality, came from Alak Purījī to Dev Purījī, to Mahāprabhujī, to Holy Gurujī, and to us. Now, we are all on that border; we are the next ones. How we carry this spirituality and spiritual lineage depends on us. I am not saying that I am the successor. We are all successors now. It will depend at the end of our life who was the successor. So our duties are equally important. That is why it is called a living lineage, a spiritual lineage, and a living system: Yoga in Daily Life. It is very neutral, has deep spirituality inside, has a philosophy, and also pays attention to the environment, protection for all creatures, and multicultural and multi-religious consciousness. So Yoga in Daily Life is a unique system that can be practiced by anyone, young or old. Previously, they used to specify male or female, didn’t they? I do not make a difference between male and female. The distinction was clearer when ladies wore long frocks and men wore different attire. Now ladies wear jeans and men wear jeans. Boys have long hair, and ladies have short hair, and from behind you cannot tell if it is he or she. Sometimes a boy goes into a lift, and you say, "Ma’am, excuse me," and then he turns and says, "I see." So, anyway, equality, emancipation—that is good. So there is no problem, but when they said male and female, it meant that certain postures and exercises are not good for women during pregnancy or menstruation. There are little differences, of course, and that has to be respected, which is also addressed in this book. For persons in the hospital who cannot move, there are also mental exercises, mantras, and movements of the toes, fingers, hands, and shoulders if possible. That will also give good benefit. There is prāṇāyāma, and then there is the master-disciple lineage, which is the real system of yoga, from Śiva till today. The master bestows his wisdom to his faithful disciple, who will be the next one. It does not mean only one person; it can be millions, thousands, or hundreds. It depends. If a person understands you and will truly do what you are doing, saying, and giving as duty, there is oneness. When there is oneness, you cannot divide it. Water and milk are mixed; now it is difficult to separate them. If you separate them, they become paneer and water. So, master and disciple are a oneness. The movements of the master’s body are the movements of the disciple’s body. The thoughts of the Master are the thoughts of the disciples. The heart of the Master is the heart of the disciples. That is why it is called the Holy Heart, united in oneness. It is on a divine, spiritual level, not a physical level. Such a disciple will receive that divine light; others will not. We cannot get that divine light because we are very beautiful. We cannot get the divine light because we are very clever. We will not get the divine light because we are learned. We can speak nicely, but we cannot get that divine light because we have money and give the Master money, expecting the Master to give all light to us. No. That is also not in the hands of the Master. It is a cosmic principle, a cosmic law, so that it can only happen and come through love. It must awaken on both sides; otherwise, there is nothing. And there is joy, happiness, and oneness without doubt, without any bad or negative qualities. I think Paramahaṃsa Yogananda said that the oneness of the master and disciple is like the love and oneness between two lovers. The body is there, but love, its feeling, its oneness must exist; otherwise, it is not acceptable. So love between God and the bhaktas (devotees), love between master and devotees, is in oneness. To understand the Gurudev will take us centuries. Therefore, Yoga in Daily Life represents our spirituality, this light, wisdom, blessings, and spiritual energy. I pray to Mahāprabhujī, I pray to God that it comes to you, that you achieve your aim in life, that your individual consciousness will merge into the Cosmic God. It does not matter how much we try to be healthy—exercising day and night, eating good things—sooner or later this body will say to us, "Goodbye, please go," and we will go. The body is given to us as an instrument. Take care of your instrument and utilize the time. Do not waste your time on something which is not good for you and not good for others. That is the message of Yoga in Daily Life. The next program will be in the evening. I wish you all the best, and God bless you. Om Śānti, Śānti,... Dīp Nārāyaṇ Bhagavān. We have ten minutes for questions. Nicely planned. Yes. It is said there were only three things: space and consciousness. Space is known as the mother, the mother’s body, and consciousness is known as the Hiraṇya Garbha, the golden egg. Between space and consciousness is the Śakti; that is called yoga. That Shakti, balancing both together—space and consciousness, harmonizing and uniting in oneness—that Shakti. And from time to time, in that Shakti and in that consciousness, comes what we call the divine will. So the tendency, "eko’haṁ bahusyāmi"—I am the universal one, and I will multiply myself within myself. This feeling, this vibration, awoke in resonance of the Aum, and all began. So Kṛṣṇa said in the Bhagavad Gītā, "Arjuna, from time to time I manifest myself through my yoga śakti." So, three things were there all the time: space, consciousness, and the yoga or the śakti. Yoga means uniting all three together. Yoga is like the cement between two bricks, Nārāyaṇa and Nārāyaṇī. Yes, Yamunā? No, you have protection; you need protection, and you are going there as a helper. So we are going there, let’s say, into a dark basement. You know what a basement is? To make a light, okay? You should not fall into the habits that people have there, okay? That’s it, I know, and that’s why. But you are very well, so you are a helper there, not to sit beside them and cry also, yes.