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The instructions for yoga teachers were established long ago. First, teachers must arrive at the yoga classroom a minimum of 15 minutes early. Often, students wait outside because neither the teacher nor the helper is present. Therefore, please note strictly: the teacher must be there 15 minutes ahead, and the helper 20 minutes ahead. Second, there should be no agarbattis (incense sticks) in the yoga rooms, as many beginners and others do not like them. Also, no candles. If the venue permits, you may place one small candle, ensuring the wax does not fall on the ground. A candle and some flowers are acceptable, but there should be no altar and no photos of Mahāprabhujī, Gurujī, or Swāmījī. For beginners, only after the fifth level—when they receive mantra dīkṣā in a group or begin Kriyā practice—may you display a picture. Otherwise, no pictures. Is that clear? All yoga teachers may use some music, but only instrumental music to mask external noise from cars, people, and so on. Choose nice, meditative instrumental music, not too loud, as background. That is all. Also, ask the practitioners if the music disturbs them. Once, near Salzburg, Austria, in a castle, I conducted a Yoga Nidrā session with considerable noise, so I played instrumental music. Afterwards, a lady approached me and said it was the most terrible time of her life; the music felt like faltering, and she could not concentrate or relax. This is individual. Therefore, you must adapt to the people, not expect them to adapt to you. Understand their problems. Someone might be allergic to agarbatti, candles, particular flowers, or certain music, as specific music may remind them of past difficulties. There are many cases; yoga teachers should provide the utmost comfort. Many airlines and companies provide feedback forms to improve service quality for their clients and guests. In our case, it is for our students. People often dislike providing their address, telephone number, and name on such forms, as they may hesitate to express certain opinions. Therefore, you should have a question box in your classroom where they can submit insights and comments anonymously. Personal data is protected by human rights, and violating this is a crime. Even sharing someone's address with a friend is problematic. For instance, if Pārvatī asks, "Can I have Sāvitrī's telephone number?" you should reply, "Yes, I will call Sāvitrī to call you." That is all. Even if they are close, who knows what Pārvatī intends by having Sāvitrī's number. Similarly, when sending emails or addresses, ensure you know the source and whether the recipients will accept them. Addresses change frequently; you should renew your address bank yearly to check for updates. It is not advisable to go to clubs or restaurants with your yoga teacher or students after class; many people have complained. I received a telephone call stating, "Okay, Swāmījī, it's fine my husband goes to practice, but afterwards they go to some clubs; he comes home at 2 o'clock." This is not a joke; it is true. To protect the person's dignity, I will not mention the name or country. If someone has a birthday, golden jubilee, or golden marriage day and they organize an event and invite you, it is acceptable to attend for eating, but not for drinking and dancing. I would not advise a yoga teacher to go, as a yoga teacher has their dignity. Especially in Yoga in Daily Life, you are not a PTI (Physical Training Instructor); you are something more than that. In recent days, the training was not only about teaching āsanas but also more spiritual and philosophical. Teachers must possess this quality. Anger, jealousy, hate, and complexes are not qualities of a teacher. Students may sometimes attack you; this is not good. Teachers should never say, "Okay, finished, I go," as students will then gauge the depth of your commitment. No matter how undisciplined a patient is, the doctor remains calm. You are more than a doctor; you are a spiritual doctor. Cultivate santosha (contentment) within; otherwise, you are not a yoga instructor or teacher, merely a PTI. Even a good football or tennis trainer might scream at students, but you should not. If you feel like screaming, tell everyone, "We will chant now," so that all chant 21 times and the energy is neutralized. We know that without financial support, family life or personal life cannot function comfortably. We need money for every step, every breath. When attending seminars, traveling to other countries, going on holidays, or purchasing necessities in today's commercial economy, financial matters must be addressed. However, you should not teach solely for money. Many teachers do so, and their spirituality is lost. I know a few teachers who teach only for money and lack inner spirituality. Our aim is not material; it is spiritual. Many teachers talk extensively with students after class, engaging in prolonged conversations and telephone calls. A few may like it, but the rest go away. Our teachers should know to maintain a respectful distance. Of course, you should not be arrogant. Be humble, feeling that you are providing a service. This is very important. These are the instructions to become a yoga teacher. When you are an allopathic doctor, you should not practice homeopathy. If you are a homeopath, you should not use Āyurveda. If you are an Āyurvedic practitioner, you should not mix different systems. Similarly, if you are a student and teacher of Yoga in Daily Life, you should not incorporate any other system. We have struggled for the last 30 years to maintain the quality of Yoga in Daily Life. I know other systems may be very good, perhaps a thousand times better than ours, but they are not Yoga in Daily Life. Therefore, do not mix. Hungarian is Hungarian, and Slovakian is Slovakian. A Hungarian may immigrate to Slovakia and a Slovakian to Hungary—no problem—but the roots and qualities are different; both are very good. There is nothing more to say. Many people make a mistake with the Khatu Praṇām, writing "cobra" or "mountain" beside it; that is not correct. Khatu Praṇām is Khatu Praṇām, finished. You are not allowed to write that it is a cobra; everyone knows this. Or a mountain, or a caterpillar—no. Khatu Praṇām is Khatu Praṇām, finished. It is a satsaṅgāsana. Of course, it is a combination of postures from the Yoga in Daily Life book. This is where we can err. There is Sūrya Namaskāra; Sūrya Namaskāra is completely different from Khatu Praṇām. There are different kinds of Sūrya Namaskāras, which is fine. You all make a mistake by naming one block of exercises with different names; then there is no block. It is very important that we maintain quality and originality. When we present a horse, do not explain it as having four legs like pillars, a tail like a long beard or a lady's hair, ears like files or arrows, and a mouth like a wooden piece. Do not explain the horse like this. A horse is a horse. This is a mistake often made, especially by yoga teachers. Do not call āsanas in another language; try to keep the Sanskrit or original name. I have had many opportunities to be with different yoga teachers from various systems. I have many disciples teaching different systems like Haṭha Yoga, āsanas, prāṇāyāma, and parts of yoga. They teach different systems but have a mantra from me. They have taught in America, New Zealand, Australia, and Africa, always using Sanskrit names. In normal discussions, they utilize Sanskrit words, incorporating them into their yoga classes and with people. In relaxation, they might say, "Now relax and calm down your vṛttis," instead of "thoughts." "Let your citta vṛtti," for example. They use terms like nivṛtti, pravṛtti, kleśa, vikṣepa—the five kleśas from the Patañjali Sūtra. In normal conversation, they employ certain Sanskrit words, and students become familiar with them, understanding better over time. They learn that some terms cannot be translated into their language. The mind cannot be translated into English; it is mana. Mana is the mind; it is not a nāḍī. There are no equivalent English words for nāḍīs, mana, and many other concepts. Many words in your language are difficult to translate. Therefore, please always use the original names of āsanas or techniques. For information, the book provides translations, but during practice, use the original terms. This is how we preserve the originality of our system, provide correct information, and be a true disciple.