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Good evening, all dear sisters and brothers, to Yoga in Daily Life around the whole world. I also deeply respect all ashrams, yoga centers, yoga teachers, and yoga students. Through them, we are bringing a transition from this Kali Yuga into the Satya Yuga. I simultaneously greet and honour all yoga practitioners, teachers, and centres worldwide. Through their work, we bring the transition from this world of Kali Yuga into Satya Yuga. Therefore, we should respect and acknowledge everyone, and they should engage in this entire science of yoga. It is not for one person or one country, but for all humanity everywhere. Practice is that awakening within ourselves. We are the ones who practice. Practice does not come from outside; it comes from our inner self. It is just that many of us are asleep inside our own bodies. Hence, other masters or gurus—whatever you call them—awaken our inner science. Within our human body, there is so much science or knowledge, and we cannot awaken it all. We have the capacity, but we cannot manage everything. Therefore, the yogīs said: you have everything here on earth, on this whole globe, in the space above, and beyond. We cannot attain everything, but we possess it, and from time to time, it awakens within us. That is a blessing. When someone receives this, it comes from you; it is within your whole body, but someone is awakening you. For example, imagine you are meditating in a park. You are sitting with your eyes closed. A large animal, a cobra, approaches slowly. It may bite you. Another friend of yours is sitting a little distance away with eyes open. The snake comes. That friend, about five meters away, will wake you: "Friend, a snake will bite you!" Immediately, you wake up, open your eyes, and get up. That is that awakening. The awakening is within our self, but someone informed us. That is a guru or your friend who is awakened, but it is inside. We have many, many qualities within ourselves. If we can learn something and attain something, you already have it. So you will become aware, conscious, full of knowledge, and so on. Consider an instrument for singing, like a flute. Two people are sitting, and there is only one flute. One says, "Please, can you play?" He tries but cannot. His friend, of the same age and background, takes the flute and immediately plays so beautifully that even the birds look. One cannot play the flute; the other can. The ability is not in the flute itself. It is the master who, from himself—from his sound, from his breath—lets it flow through the flute. This is just an example. Everything we have is within ourselves. It takes a long time if you want to learn the flute. We can learn, but after the teacher instructs you on the points and techniques—giving you a lecture—that knowledge awakens in our consciousness, in our breath and lungs. Still, it will take you a few more years to become that flute player. We are sitting now on this Swāmījī TV, with listeners around the world. You can see who can and who cannot. If you want to become perfect... Now, what is perfect? There are many, many things. Take learning to drive a car. After some days or a month, you will learn. The driving instructor sits beside you, telling you how to drive. Then he says you are perfect and can drive. You get the certificate. Your master says, "Thank you, all the best, good luck. Learn exactly what I have given you." He hands you the keys, and you go to start the car. But the first time you are alone in the car: "Oh my God!" Similarly, when our Guru or yoga teacher tells us everything, the awakening in yourself is called Ātmā. That Ātmā is awakening. But do not then say, "Now I am God, I am the master." Not even in universities—professors, or in hospitals—doctors, professors, surgeons—in the evening at their home or in their hospital room, they are turning the books and learning again. When the surgeon opens the body, at that moment, that person says inside, "May God..." They say, "My God, my God." Or if someone does not ask about religion or God, they will still say, "I must concentrate. I hope it will be okay." You know, some operations last for many hours, sometimes five hours. They may go to have lunch and then come back. They are coming and going, but the heart inside has confidence. And in this confidence, we are very alert. When you go for car lessons, the master will say, "Now you are a master of driving." Who was in the car? After driving half a kilometer or five kilometers, you come back. Your master was drinking coffee somewhere, waiting. When you got out of the car, your thighs were trembling. Someone very nervous means you have still not mastered it. So you say, "Master, what should I do? Because tomorrow you will not be with me." He said, "I told you I would help you." So you ask, "What should I be more aware of?" He says, "First, look at the back of the car. The back, the front. Close the boot. Learn how it opens. Know where the water, petrol, and oil are. Close it. Then, sitting in the car, be sure about the wheels, how they are. Then, driving your car at a speed of 115, 120, or 10 kilometers per hour—is that allowed for your car? Is that okay or not?" You say, "But Master, I'm sitting inside. What should I look at?" That means you are still not the driver. "On the top, but how should I see what is above me?" Then you are not a driver. You must be very alert. Therefore, you have the rear-view mirror, and you must constantly be looking: what is behind, similarly the left side, right side, and in the front, and the steering. And the people with you in your car—do not talk too much. If you talk, okay, you can talk, but do not engage deeply. "How are you?" like this, yes. You have everything; you are perfect. But one day, you are laughing and looking back like this, and sometimes what happens? You are looking, and your will is you are looking, and an accident occurs. So the master tells you: you are not a perfect driver. And that is yoga. Look, exactly: everything on the soles of our feet, our knees, the whole body—we should know. Oh driver, you should know which part of the body has pain. This is the mechanism, the mechanism of out and in. Similarly, first we have to go to the five sheaths: Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, Ānandamaya. All of these should be awakened. Among many things, the Holy Gurujī has composed a beautiful bhajan about this. I will tell it, but today is not the time. So, are you awakened, or are you only doing what you like? What you like is okay, but what you are liking may not be good for you. What you do not know, and how it can happen—that you have to master. Similarly, with eating: how we eat, what we eat, from where we eat, and what we do. What God has given us—in this way is that program which we have learned, and our Brahmari Prāṇāyāma. Last night, I was sleeping. I slept for only four hours. But in those four hours, perhaps two or three times, I got up to look at where the water was. I was also looking at the lamp from Gurujī's temple. So, more or less, I was awakened all the time but sleeping. There, sleeping but awakening. And yesterday, what happened in my sleep? Maybe not a dream, but I was trying Brahmari Prāṇāyāma. I do not know how long I was doing it. Then I said... and I woke up, hoping nobody was beside me. So that means you are sleeping; maybe you are dreaming or... not this or that, but you are learning that. And now, this Brahmari is going—this sound, it is a sound, a resonance. After I woke up, I went to the bathroom, took a little water, and said, "Brahmari Prāṇāyāma, how many are there?" But I am only one car, and for which direction I am turning the car, the sound, etc. So, sound, resonance—there is one beautiful bhajan written about that, and this is like a Brahmari. Some who are singing bhajans, or any kind of singing... the vocal cords, how the sound is coming—we can change many times. For example, you know that in India, on a train, one person comes and brings chai. At home, you make tea; you give the water in the cup to your family or friends. You say, "Do you want to drink tea? Can I give you more?" It's the same good voice. But the train has a little noise, and they have a training on how to ask someone for tea if you want to have tea. I will say, "Please, can I have chai?" "Hey friend, chai pilāo." "Oh friend, please bring me chai." "Where is the chai?" So there is one on the train who is always making a sound: "Do you want to have tea?" And people sitting in cabins say, "Yes, can you call us for tea?" The men's sound, the women's sound. And who is coming with the tea and coffee? And then they say, "Chai, chai, chai, chai..." "Sugar, chai, coffee, coffee, chai, chai." You see that? How? Who was this? Who was that? In my... what I was talking. So that is like Brahmari Prāṇāyāma, and that vibration goes through our whole body; it will come even to our big toes. Like Mirabai, what she called in the net... like Mirabai, who wore such decorative ornaments and sang. Yes. "Paggā guṅgarū bandh Mīrā." By so many ways, we can say you have tied your head only. She has a string on her wrist. "Pāgā guṅgarū bandh Mīrā nācata re." So these are in our body, not outside. And that is in the whole body. Sometimes, people singing bhajans put their hand like this. And sometimes people singing bhajans put their hand like this, coming here. So this is everything that God has given us in our body, everything. But we cannot be masters of all. There is something we can learn in this. Similarly, in our ātmā, in our jīva, there we are. We should know, "Who am I within myself?" And so we have to master our body. And so, yoga, and through yoga then it comes, and then we are, we will go more and more on that path. Then this sound, that sound takes us. Afterwards, it is not that we take the sound, but the sound is taking us. Similarly, Brahmari Prāṇāyāma—we will do this tomorrow. And today, only in a dream in the night, only very little, two things: very good. In the morning, you will wake before waking up. In the dream, you should wake yourself: "Chai, chai!" Then all in the house will wake up. "Chai, chai!" Thank you. All the best. Deep Nārāyaṇ Bhagavān Dev Puruṣa Mahādeva kī. Satguru Svāmī Madhavānandjī Bhagavān kī. Alak Puruṣa Mahādeva kī. Satya Sanātana Dharma kī. Om Hari Om Hari... Om Viśva Guru Paramahaṁśī Svāmī Maheśvarānanda Gurudeva kī Jayā.