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Today we will engage in a practice. We have here our prāṇāyāma mystics—Kāguya, Prakāśa, Jai. That prāṇāyāma mystic is there, isn't it? Please bring it. Slowly, slowly we are managing this dream view into the yoga center, a spiritual center with prāṇāyāmas. That will be a very good dream. Did you have a good dream today? I had a dream yesterday about Divyā Purī. Someone said Divyā Purī is Hungarian. I said, okay, perhaps she immigrated during communist times. That's good. Our Yoga in Daily Life is a scientific system. Many have been cured of disease. I told you yesterday about one example, a woman or girl, about 40 or 45 years old. She had a problem with her hand; she could not move her fingers and had many other issues. The doctors said they would have to amputate her arm, that there was no other treatment. She came to me in Wellington. I said, "Don't lose your hand. Do the sādhanā of Yoga in Daily Life." Recently, we were in Wellington. We had a nice lunch in the garden of Māṭājī, Rukmaṇī Ben, and this girl also came. She was serving me food and said, "Gurujī, look, my hand is completely very good." She can lift a water bucket high up, do everything with no pain. Her hand is perfect because of yoga. If you do it properly, everything can happen. But the most foolish thing people can do is begin, at the very start, with yoga postures. They stretch their bodies and hold postures for a long time. That cannot give them proper health. Understand? It must be a natural way. That is very good. So, you will get it later. Everything is there on your yoga mat: the yoga stick, the yogic food, the dream view. What could be better? This is very nice. You should keep it for people who come for yoga. Tell them this is a practice. Some of our sisters here should get yoga training. One of the ladies should learn yoga, and then you can write, "Here is available yoga class, of course, per hour." A one-and-a-half-hour charge is very good. Otherwise, without money, it has no value. You can give the yoga class on the other deck or downstairs in a very nice, big room. It will grow. People will come. Nowadays, people ask for yoga. Some of our sisters or brothers should learn yoga. Why not yourself also? Practice. When a child is born, you cannot say, "Now child, run." But the calf, the deer babies, they can run. They stand up and walk after one hour, moving very much. Human children are still. You should also know that vegetarian children are more aware. They open their eyes very early; they are very vivid, full of energy. For parents who eat meat, that child takes about one or two months to open its eyes properly and look a little. So, a vegetarian diet is important. You do not know which chicken has been ill. For meat, people do not care if the animal was ill or not. They just boil it and give it to you. That chicken had cancer, or that goat had cancer, or that cow had cancer or some other disease, and you do not know. They just put the meat in hot water. I do not know how they do it. I never see it, I never touch it, and I never want to see it. The feet of the animals are in water, in urine, and that very weight goes into your brain. So, meat-eaters slowly, slowly lose their memory. When they die, they are no longer aware. They are in such a state they do not know. But Indians and vegetarians, they die very consciously, full of awareness and energy. This old disease we have is not a disease developing in our body, but comes from what we are drinking and eating. Alcohol destroys your liver, kidneys, and gallbladder. So, pahala sukha nirogi kaya: the first happiness is a healthy body. Yoga is not for fun, not for competition. It is not twisting your body completely and saying, "Oh, wonderful," while foolish people also say, "Oh, good, good, good." That is not good. You should say, "That's not good." That's it. So, a healthy body, mind, and our intellect or consciousness. Yoga in Daily Life is for physical, mental, social, and spiritual health. In the first mantra, it is called "Pela Sukh Nirogi Kaya." First pleasantness or happiness is a healthy body. Kāyā means body. First of all, we have five elements. Our soul develops over a long way to come to the mother's womb. That soul, coming from the astral world—on which planet? Where? There is different life: the Jalchar (creatures in the water), Thalchar (creatures on the earth), and Nabchar (creatures in space). The soul first is moving, and that is called the consciousness. But consciousness can do nothing, and matter cannot do anything either. Consciousness has no desires, and matter cannot act. So, it is God's māyā we can say, God's miracle, God's wish, whatever it is, that our karmic... each soul has its karma. But still, that soul is not there. So its movement is in this space, Ākāśa. So: Ākāśa Tattva; fire, Agni Tattva; air, Vāyu Tattva; water, Jala Tattva; and earth. These are the five elements prepared for that soul to come to this earth. It is not only for humans; it is the same for other animals. They have five tattvas exactly as we have. It does not matter—the cow, the snake, the frog, the bird, the fish, anything. Even the planet or the plant, the tree, has also five elements exactly like we humans have. After that, we have five kośas. Kośas means the different bodies, one after another layer. This is called annamaya kośa, the body of nourishment. Whatever we ate this morning was solid food. This solid food or liquid water keeps our physical body healthy. But within the physical body, there are these five elements, and every element acts in a different way in the same body. This is Annamaya Kośa, the body of nourishment from what we eat. Then comes Prāṇamaya Kośa, prāṇa. If you chip off a tree, within minutes the leaves will hang down because that prāṇa is gone. Similarly, if you kill someone, for a while they will suffer and move, and then it is said they died because prāṇa is not there anymore. So, prāṇamaya kośa. Now, prāṇa comes first from the food—that's annamaya kośa. We need energy and strength from food. Also, prāṇa comes from fresh air. When you sit the whole day in a small room and then open the window, you say, "Oh, fresh air." We are consuming the prāṇa. Our physical body needs both. The fresh air brings prāṇa and apāna. This prāṇa functioning in the body requires fresh air, fresh fruits, good food, freshly cooked food. If you cook one day and eat the next, or put it in the freezer and then in an electric microwave, this food has no life and no prāṇa. If you eat this, it is junk food for your mouth. You feel your stomach, but this prāṇa is dead energy. It was cooked one or two days earlier, put in the fridge, and warmed in the microwave. This dead energy will create illness in the body. That is why we do not know which part of the body these things will attack—your skin, hair, nails, foot soles, liver, kidneys, memory, psychic problems, etc. This is because we did not eat proper, healthy food. So, this is annamaya kośa. Prāṇamaya Kośa, second: this prāṇa is fresh air, vegetables, fruits, good water, and good thinking. If you do not have proper thinking and are always angry, you are killing certain subtle feelings of your body. When you have fear, or are angry, or do not want something and somebody tells you, "Do it," and you say, "No," there you are killing your prāṇa inside. Sooner or later in your life, you will have psychic problems. If in childhood you try to do something but parents do not allow it, and so on, then you grow up. You will have problems with friends, then with partners, then with children. After a while, you will land somewhere else and see, "My life, why is my life like so?" From now, the first duty of parents is to give good food, fresh food, good dress, and also fulfill their certain wishes. Do not always say no. Do not say no. That's it, because in the heart something is killed if you say, "Obviously, no, no, don't go, done." But also, parents have the right to ensure children do not go into wrong society, positive or negative society. Energy comes, and you can get that energy from someone. You can get energy from your cat, your dog, your cow, your elephant, any of your animals, or your good flowers and trees. A person who is nice to you, humble, kind, friendly, and not cheating gives us energy. So: prāṇamaya kośa, ānandamaya kośa... prāṇamaya kośa, annamaya kośa, prāṇamaya kośa. Then comes manomaya kośa, the mind. Mind is—we do not know where is the mind? Try to find out where is the mind: neither in our brain, nor in our eyes, mouth, chest, heart, stomach, nor fingers. Anywhere, if we knew where the mind is, we would catch it. But where is the mind? It is a subtle body. The body of nourishment is called annamaya kośa. Then comes the energy body, the body of energy. Then comes manomaya kośa, mind. So it is said you cannot control your mind. Someone said, "I will kill my mind." But you cannot kill your mind. Man marā na mamatā marī. The mind will never die. Man marā na mamatā marī. Mamatā means the desire: "I want this, I want this." Mamatā merā, your mind cannot be killed because your desires are there. You cannot kill your desires, so the mind says, "I am immortal." Oh my God. But where are you? It is there. Your body will die. Your body will die. Your desire will not die, and your mind also will not die. Man marā na mamatā marī, mar mar gayā śarīra. The body will die and be gone. Again, when you get a new body, again your mind says, "Hype! You took a long time to come back." Man marā, na mamatā marī, mar mar gayā śarīr. Asa, tṛṣṇā, na mari. These are three things that do not die. Asa means hope. Hope is a walking stick from the cradle to the grave, but this walking stick is not lost. So hope is from the cradle to the grave. In the cradle, when you are born, the child wants to drink milk. The mother does not want to give this way; the mother wants to give that way. But an innocent child can do nothing. The child has pain in the neck, and the mother is massaging the stomach because the mother does not know. So how is life? This is a hope: it will be, it will be. "Oh, my husband will come," or, "My wife will come one day." From the cradle to the grave, where is your hope? Do not make wrong hope. Do not make wrong decisions. Do not say it will not. No. It is in your destiny, and it will come. It will come suddenly, everything that you wish. But if you try to run here and there, then you are that dog which went to other dogs and was bitten by this dog and bitten by that dog, and you run away, and then again this. That's it. A fox comes into the village. My God, how many dogs will try to bite that fox. So, do not go. Hope destroyed your life. That hope, what you are doing, has destroyed your life. I tell you strictly. Luckily, there are those who had a good hope, like sitting here, Dharamrāj and his wife, Purāṇīmā. I can tell you, they did not have that hope which was dry hope or lost hope. I can tell, I think. Dharamrāj is right. Yes, you can tell loudly. Your wife will not tell you anything. Yes. So, that is this. And when you get it, it is your destiny. It is your karma. When it comes, it comes from itself. God will send. Then you will have that partner which will be happy. Children will be happy. But now this Kali Yuga is like this. It is lost. So the mamatā, the hope... "Man maran, mamatā marī, mar mar gayā śarīr." Asā tṛṣṇā. Asā is hope, and tṛṣṇā is "I want." "I want to have." This is a tṛṣṇā, and tṛṣṇā is like walking on the... here you do not have this example, but in the desert, where there is only sand, the deer and animals see in the far distance what looks like water. They run and run and run, but water is not there. You can see here also, where the sun is on the road. You see on the road, 100 meters far, 200 meters far, there appears to be water. But there is no water. This is called Tṛṣṇā. And Trishnā Rānī, Trishnā is a queen in your heart, and this Trishnā queen you will never, ever reach. So give up, finished. "I am happy, healthy, and lucky, God." When it will come, you will bring. There is one story, can I tell you? A nice story. Oh, yes. There was one messenger, a messenger, and he was carving a very nice stone. His stone was very heavy, about two or three thousand kilos, two or three tons, a big stone. He wanted to make a very nice statue, so he was sitting and making, carving and carving. He could not get a shape from this stone. One day he was hammering, and the stone broke into two parts. It was a beautiful stone with no hole or crack anywhere. When it broke, there was a small, empty place, and inside was one ant. The ant had in its mouth a grain of rice. That man, the stonecutter, put down his instrument and looked. He lost his feelings: from where and how did the ant come into the middle of the stone where there was no hole? I saw a nibble, and how, where did she get a grain of rice? He said, "Why do I work so hard? The whole day I am working, fighting with the... Hello, yes, hurry home. I am in the sun giving a lecture, so I will call you. Okay, okay, thank you. So, why? I work so hard, and God gives to everybody. He will give me also. Why should I work so?" But you should not do like this, okay? So, at noon, he threw all his tools and went home. His wife was very surprised; he never comes home at noon. Why did he come? What happened? She said to her husband, "Dear, what happened? You came, are you ill? Did something happen?" He said, "No, no, I will just lie down on my bed and relax." "Why should you work?" she said. "That's why I came. I don't want to work," he said. "What?" He told the story of the ant and the rice and the broken stone. "So I will not work anymore. If God wants to give me and you food, He will give it. I will do nothing." His wife was very disappointed. "Who will work? Who will cook?" He said, "Why should I cook? Why should we cook? Then God will bring us everything." She said, "I think you have to go to a psychologist. You are... now psychically ill?" He said, "I am not psychically ill. I am very aware, very conscious, but I do not want to do anything because God will give everything." For the wife, one day was good, two days were good, three days were good, one week was good. Then she began to shout, "You must go and work! Oh my God, what kind of husband do I have?" And he said, "I am the best husband in the world. Do not worry, darling, you should do nothing. Come, relax." One day, he went to the toilet. In the house, the toilet system is last, 90 years or maybe 100 years old. There are still countries, like also in Europe, in Hungary, where the toilet is not in the house but far in the garden. So he was going to the toilet about 200 meters into the forest. He was sitting and had a little stick. He was praying with sand and said, "I will not work. God does not matter what you do." Now he went so far as to be angry with his god: "If you do not give to me..." And he was moving the sand, and suddenly he found a pot, a beautiful metal pot. He took the sand away, opened the lid, and inside was so much jewelry and precious stones, a whole treasure. He got so angry, so angry, this man. He said, "God, if you want to give, give it in my house, and not in my toilet. I do not want it." And he put the sand over it and went away. "God, give me if you want in my home, and not here. Why should I carry it there?" Well, in the night, 10 o'clock, 11 o'clock, all dark, he could not sleep. His wife said, "Darling, what happened?" He said, "No, I do not want to tell. I am so angry. Why does He do with me like this?" She said, "What? Sorry?" And then what happened? Three men came around his house to steal something. They were waiting for the couple to sleep so they could come in and steal. They were listening under the window, and she was talking to her husband. "What is that?" he said. "You know, if He wants to give, give me here. Why when I go to the toilet?" she said. "What is that? I do not understand." He said, "You know, this morning when I went to the toilet from here, 300 meters far, there is one bush, sandy, and I was sitting there. I was just playing with a little stick on the sand, and there was a treasure, a big, big treasure, very heavy, a lot of gold and diamonds and this and that." She said, "And why did you not bring it?" He said, "Stupid, you are stupid also." She said, "Who is the second? That one who brought it in front of my toilet, what was it?" So he explained everything there near that bush. The wife said, "I will go tomorrow morning and bring it." He said, "No, no... do not do this mistake." The thieves who were sitting under the window said, "He will not have much at home. Let's go there." So they went. They found that bush. There was some water weight, and they saw some kind of sign from the stones. Oh, sorry, the wood. They opened it. It was a beautiful pot. They said, "Ah." They opened it. And what happened? Three, four, five red-bellied snakes—boom, boom. They closed it again. They said, "Aha, very clever man. He put his snakes like this, and he knew that we were sitting. We will kill him now. We will throw all the snakes in his bed." So they carried the pot slowly, slowly. They came onto the roof, the grass roof, and the wife said, "There is some noise." He said, "It is, He is making noise because I am angry with Him." She said, "Are you crazy?" He said, "I am not crazy." And they slowly, slowly broke the grass and threw that pot into the hut, and they ran away. Suddenly, something was sparkling. His wife said, "Maya, what is this?" He said, "This is that what He should have brought before, here, and not to a toilet." So she said, "Okay, let's collect it." He said, "Why should I collect? If He wants, He should collect and bring it near my pillow. Otherwise, He can go and take His things back." God said, "You give me a hard time." And it comes. So it is said, it is your destiny. It is your kishmat. You try hard and hard, you will not get what you want to get, but what is in your destiny. So do not run behind the wrong one. It does not matter what it is, you have lost your human life with these things and wrong hope. There is one beautiful bhajan. It is a beautiful bhajan written—I have forgotten, I do not know. Next time I will bring it to you. But on this, about this machine, there is a very beautiful song. Next time I will bring it for you, alright? So, "So man maraṇ mamatā marī." Mar mar gayā śarīr, āśā, tṛṣṇā—longing and longing and longing. Āśā, tṛṣṇā, nāmari: your hope and your desires you did not kill; you will again die. So you cannot kill your mind. If you think that you will control your mind in meditation, forget it. Forget it. Many people think, "In meditation, my mind will be peaceful." Your mind will never be peaceful. Even you can go to the God of the God of God. Yes, every God has a problem. Śiva also had, Viṣṇu also had, Brahmā also had, Kṛṣṇa also had, Rāma also had, Jesus also had. From birth till the end, what happened with Jesus? That's it. So, mind, man... it is a very good bhajan, nice bhajan. So, prāṇāyāma. I am talking about prāṇāyāma, you remember, okay? So what was it? The annamaya kośa, prāṇamaya kośa, manomaya kośa. After the mind comes vijñānamaya kośa: our knowledge, our intellect. Then comes the, what is that? Ānandamaya kośa. Ānanda means the blissful, divine, blissful. But not this. Ānandamaya kośa again brings desire, bringing the karma there. So, after these four—annamaya kośa, prāṇamaya kośa, manomaya kośa, ānandamaya kośa or vijñānamaya kośa—then again comes manomaya kośa. Again, obstacle is there, but it is a twofold path. One is called the distractions path, and one is development—utthān and patan. Utthān is towards God. Patan is again you fall down. All your desires, all your things, you thought, "This is a good one," but unfortunately not. Again you try to do something, again not. Therefore, best is to let God decide. But of course, do not also be stupid. Come and come. These are four kośas. These are the four bodies, and it is like an onion. We have an onion. We take one peel away from the onion. What is that? It is a piece of onion. Second layer: what is this? A piece of onion. Third: what is this? So, but where is the onion? At the end, there is nothing. So, like this curve, slowly, slowly, you will know where, but all in Brahmaloka, to the Brahman, Supreme, the heart. So, prāṇāyāma. There are five bodies, five elements, five prāṇa, and five upaprāṇa. After this, we come further more. So prāṇāyāma is more powerful than āsanas. Āsanas we shall do in such a way that more energy will come, and you will become, and you will give good energy to your organs, to your body. This is prāṇa. Now, if you are beginners and you begin with prāṇāyāma, then every technique takes three months, and you have no time to wait like this. So, out of 72,000 nāḍīs: Iḍā, Piṅgalā, Suṣumnā. This is called the Chandranāḍī, Sūryanāḍī: Chandranāḍī, Chandravēdan, Sūryavēdan. Then comes Anulom, Vilom. After that comes many techniques, which you have: Ujjāyī Prāṇāyāma, Brahmārī Prāṇāyāma, Khicḍī Prāṇāyāma, and all other Bastrika Prāṇāyāma, etc., etc. Many, many prāṇāyāmas. Now, when you do these prāṇāyāmas, you should know for what you are doing the prāṇāyāma. Do not think, "Okay, I will do now Kapālabhāti, Kapālabhāti." One day you will become lost. So for what? Which prāṇāyāma are you doing? When you are eating, for what are you eating? When you are drinking, what are you drinking? You want to drink water enough, but another tells you, "Give you the vodka," but you are thirsty. You want to drink water, but they give you vodka again, you know? That's it. So, which prāṇāyāma do you do for what? Now, there is one prāṇāyāma which is very good for our brain, memory, etc. And this practice we will do. Wish you all the best. Thank you. Hari Om.