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Many blessings to all the devotees, spiritual yogīs, brothers, sisters, children, and to all from every world. We should give blessings, good thoughts, and good things so that everyone may live in harmony, in peace, and in health, so that we humans may again turn our attention towards other creatures. In this time, not only are humans suffering in different situations—not only from this kind of disease that people are thinking about—but there are many problems in families and with children. Many people truly wish to live peacefully and harmoniously with their family. The problem is that some others try to create disturbances. Why should we not come to peace and harmony? The issue is this: we do not know who is who, or who is responsible for which troubles. Yet I am sure that every human tries very hard to bring harmony, peace, and understanding. It is something like this: there are two or three people sitting under a tree. Another person comes, and another one is also sitting there. But somehow, they have disturbances between them. I do not know if they are right or the other side is. So it is said that if we shall make peace in harmony, if someone takes something away from me, I will say okay, but I will not take away from someone else. This happens many times. In these times of Kaliyuga, in Christianity it is said: if you truly believe in Jesus, and if Jesus was like that—if he said this, if it is written in the Bible, and of course we trust in this—then if we understand, we will say that Jesus taught, "If someone gives you a slap on your cheek, then offer them the other cheek." Yes. Now, maybe it was so or not. But if someone is angry and gives you a slap, you will offer the other cheek so that the other one may be content, or so that his problem or his anger may be put down. He will show the other cheek, and that means peace may come. Perhaps peace does not come immediately, but that other person who was giving the slap will think, "How humble is this person?" If you say, "My dear friend, if you like, you can take a second slap on my cheek," he will say, "No, no, I’m sorry, I’m sorry, my dear." Immediately, something shifts. Harmony comes. But we are not only talking about giving a slap. Sometimes we just say something, only one word, and one will react, "My God, is that the situation?" Yet I would say that in the whole world, more people are very humble, very kind; they understand each other. Similarly, humans who love animals also respect them. You know, it was not always so that people ate animals. Yes, when there was only snow and many glaciers, and there was nothing, they were trying to find, "What can we eat?" They might eat fish, or other things. So it is said in yogic thought, and it is written in some books, that when there is nothing to eat—until you have no green grass to eat—when there is absolutely nothing to eat, then it is said that you, as a human, if you want to go further and you have to live this life for spirituality, for God, and for others and for yourself, then maybe you can eat something from other creatures, but with a lot of prayer. This is the consideration. Yoga is not merely these movements of the body, though they are for our good health. Health is not everything, but everything is nothing without health. We should think very humbly and kindly. If someone tells you something to make corrections, one should not be offended or angry. This is very, very important for humans. What makes us human? What makes a human life? It is a life. There are many creatures, many beings, but what is human? What we see in every tradition—we can only say that all religions, all humbleness, all kindness point to this: that we shall live in harmony, in brotherhood, be helpful, and live together with happiness. Then this world will again become one of the best planets. Our Earth, Mother Earth, has been given immense powers, thoughts, and knowledge by God—in the brain and in many other parts of the body also, with the bones, glands, nerve systems, organs, etc.—and we should live accordingly. But you know, when someone catches an animal and gives it to slaughter, maybe some are doing different things to kill it quickly, and some still cannot kill properly. They are killing them in a different way, beating them, etc., and that suffering is very great. So it is said that it does not matter which creature it is; we all have the same colour of blood, and we all have the same kind of colour in our bones, and so many things. Everyone feels pain. It is not that they have no pain. When you kill it, then you can do what you want, but the sin is already there. Also, we should not kill humans. We should not make trouble for them. We should live each day in the name of God. Which God do you have? Maybe a name or no name, we have only one God. That one God is called Parabrahman, the highest of the high, which has no form. In many religions also, they say there is no form; there is only one God. What we discussed yesterday, or the day before yesterday, was about who made the humans, who made the earth, etc. Similarly, who made all these things? But we all know that everyone has fear, pain, hunger, and thirst. There is a very learned saying: "Being afraid is worse than being killed." When someone is going to kill you or run behind you, or in situations where a husband is kicking his wife, or a wife her husband, there is pain. Anger gives some kind of lesson. So when you are angry towards your husband or your wife, or towards your children or your neighbours, and we do not think it over, suddenly we act. What do people do? They take their fist and, in anger, strike a glass window or glass door. It goes through, and then there is lots of blood. You go to the doctor, he gives you a plaster, and you have to hold your hand like this for some days. Why does the doctor hang your hand like this? Because it is as if God said, "Always sit and look at your hand." Which hand? The one you used in anger. So always, whenever there is something you cannot do, you need one hand more, but you can only use this one. Then you say, "Oh God, I cannot drive." Many people are very happy to drive. A good husband gives the car to his wife when they are going together on Sunday. Then his wife is driving very nicely, and the husband is so happy. He asks, "How are you?" But sometimes the husband is angry because he is driving and the wife is sitting beside him. Wives are very humble and kind, and they do good things. They want to protect the husband. When some car is coming in front, before the husband will do something, his wife says, "Take care, look, look, that person is driving very quickly." He says, "My darling, I am not blind." She says, "Yes, I know, but darling, I want to alert you again." So these are the things of living together. When they come home, they are all happy. They maintain friendship and help each other. But sometimes, too much friendship is also not good. There are many, many problems. When one is driving and the other is telling, "Be careful, do this and that," that way is like a saw going through the nerves. When someone is telling you, "Take care," and she is driving very well, okay? But the husband says, "Take care, okay?" She says, "No, please let me drive." These are the situations we humans are in. Perhaps animals also have something in that way which we cannot understand. So, what is a human? That was the point. Many times I am telling that when we open our eyes first, we should say, "I am God. Bless you." I am human, eyes open, and I see God or a good picture of your mother, your father, your wife, your husband, your children, your uncles, etc. And so you say Bhagavān, Prabhu, a prayer, or look at the picture of the Gurudev or God, whatever you have. And so you look there and say, "I am human." I am human, and I say, "Yes, that’s right, that’s I am." But what does it mean to be a human? Many people are getting angry because, day by day, around the world, humans are eating so much meat from animals. And that is why this planet is reacting one day. So, we are human, and when we say, "I am a human," then many, many negative things will go away from us, and we become humble and kind. That is yoga. What is yoga? Yoga is when your husband is very humble and kind and does something, offers to your wife, "Can I help you?" and so on, then it is yes. Or the wife will see, and both are considerate. The wife is also human, the other is also human. For a long time, many did not take moments to act as real humans again. Everything is given to children, and this and that. I don’t know what, but thanks to God that now emancipation is there, and that is very good. Everybody should have equality, and it should be equal. But one thing is a little bit not good. When we give them all this, our mothers lost cooking. Our mothers lost cooking; we can’t eat nice food because the mother says, "I go to my office. Husband is there. If you want, you can cook." So there is that. But still, the heart of the woman—it doesn’t matter whether it’s a human or an animal—holds immense harmony and peace. So don’t think it is not like that. Human men can also cook, but they often don’t want to cook. And now, thanks to God, there are so many restaurants. But money will not be forever, so they spend money: "Let’s go to a restaurant here and there." So life has gone by. So yoga is that: bringing harmony, oneness, kindness towards all creatures, vegetation, water, animals, and everything. And there you sit as a yogī. It is said, you know, and I tell you often: Buddha was... there is a writing about not eating meat, being vegetarian. It is said that when Buddha was in India, and his father was the king, they were all humble and very kind and very nice. It is written that when Buddha gets up, he looks near and beside to see if he doesn’t hurt some ants or something when he gets out of his bed. His bed was not so soft like ours. When I have a very soft bed, then very soon our spinal column will suffer. When Buddha was going, sometimes in meditation—there are two kinds of meditation, the inner or outer. Inner is within the body, and outer is that we are active and passive. When Buddha was walking, he made his face very, very careful and wanted to see that he was not injuring any being, not even a bush or trees. That is called walking meditation. Then you go for bhikṣā. The Buddhist monks are called bhikṣu. Bhikṣu is one who asks. In many countries, there is training for children where they go for alms before school. When Buddha goes to one, two, three, four, five houses, whatever is given—of course, not meat, because Buddha was very humble and kind—whatever they give, he comes back and divides: one part for a guest, one part for animals like dogs, the third for ants and such, the fourth if there are fish or other creatures, and the fifth, what remained, that he ate. This is written in very old scriptures, and many times sādhus have told about this. It is written in a book told by someone in Australia, who learned it from someone in Europe. It is said, "Why can Buddha not come like what we say, 'the God' or something?" We have a living God. The living God is that which we worship, and we have this holy sense to sense continuously. It is said that Buddha, in meditation, went back through the stages of existence—through stones, something like coal, then something in the water, the fish, etc., the vegetation, and the many animals and birds, coming farther and farther, sometimes through darkness. And he came into the human form, and he did not know what is further. And there he was lost. So Buddha knew that he had passed through so many stages. But when he came to his consciousness there in meditation, then there was nothing. Perhaps what Buddhajī said is that we come to Parabrahma. But he did not give up; he gave further teachings to anyone. Because if you give, then you have given to the living. This is in the Bhagavad Gītā, the twelfth chapter. Arjuna said to Bhagavān Kṛṣṇa, "What is better, nirākāra or the sākāra? Is it like only the space, or someone with a body form?" Bhagavān Kṛṣṇa said both are the same, but better for us is, as long as we are alive, we should learn from our body and others’ bodies. So we have to go through this. These are sādhanā, many, many different sādhanā. Yoga is very good. It is exercise to keep life good and healthy. And through this body, we can go further. That is also yoga, and that is why Patañjali spoke of karma yoga, bhakti yoga, rāja yoga, jñāna yoga. Karma yoga, bhakti yoga, rāja yoga, and jñāna yoga. This means it is not all that. But Patañjali, at the time of the Mahābhārata and a little before that... Now all that people are talking about in India, and even in government books they are writing, is that yoga is five thousand years old. Really, the origin is very ancient. Yoga is the first. Even Śiva was not there before it—I spoke before yesterday. Yes. So yoga is yoga. Yoga means oneness. That’s it. That knowledge was brought and received by Bhagavān Śiva Śaṅkara, and therefore Śiva is Yogēśvara. Now they say Yogeshwara, also Kṛṣṇa, but it is not that Kṛṣṇa is a Yogeshwara. Yogeshwara, the lord of yogīs, is Śiva. It is very profound, but it’s very far to explain. I don’t know how long I worked in sand and stones, and this and that, and you too also. But now we are here. We don’t want that. We killed? So, if it is only half a handful of rice or something, and a glass of water, it is enough. We will survive, but we will not kill someone. That’s it. Because that will be... you will become that one. There is one big story I will tell next time. So, it is yours. You can think many are saying stupid things, okay? No, let them be, but we should be on one side. We should be on one side, and therefore I am human and power, the five elements. When we get up, where do we go? Our bathroom. We open the water tap. How nice is the water when it touches our palms, and we put it on our face. Water. Yes. Water, air, space, fire, and then solid earth. Let’s go. So, yoga is... you have to understand what is yoga, but it is okay. Oh, now we are making the exercise and running, and this is okay. It’s not wrong. But now, really, many have forgotten true yoga. These people now... how many yoga postures are there according to Patañjali? No, no... there are as many yoga postures as there are creatures. That’s what it means. If you can live long, then you go through all postures. Which postures? For example, Bhujaṅgāsana. Bhujangāsana we have. What is Vajabhaj Bhujang? Cobra. So each posture is such that if you remain for a while in it, it will be very good for our whole spinal column, but we will not come into the life of a snake. Scorpion posture also, no? Yes. So yoga postures are mostly inspired by animals, trees, and mountains. Then some are human postures, like Ardha Mahāśyandrasana, so Ardha Mahāśyandra, Ṛṣi Vajra Mahāśyandra. That was a human posture, but he was also looking at other animals. So that’s it. Let’s come to the yoga, and that yoga is directly... Well, my dear, tomorrow I wish you all the best. And now, very nice bhajans will come from our Pushpa and our Maṅgalmaṇī and Līlā and Mīrā, and very nice. There are some boys, but they said the ladies are enough—emancipation, no problem. Come on. Re bhai, man va dhire dhire chal, gagan gar char na. Re bhai, man va dhire dhire chal, gagan gar char na. Re bhai, man va ole ole chal, ghan ghar char naare. Bhai, Hazāra bhaṭa rānakyā chala, laṅga kosā gagana ke uparava padhuraī. Manavā dhīre dhīre chāga gagana gharā chara. Manavā dhīre dhīre ḍhaliya ratha. Agara cherapa te pāva tumāra. Padhoge, ukai choti rath andheri. Thank you.