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We are all practitioners of Yoga in Daily Life. Our motto is "Yoga in Daily Life, Harmony for Body, Mind and Soul." We understand what it means. The question is: have you realized this harmony? If not, there can only be two reasons. First, you did not practice properly. Or second, the motivation is not there. If you had practiced accordingly and systematically, as the system of Yoga in Daily Life prescribes, you would have definitely realized this harmony. Now, the dharma of the body is to be born, to grow, and to die. As I said this morning, according to the law of nature, there is no difference between a tree and your body. There is no difference between this tree and your body. The tree lives more healthily. But we are movable trees, mobile trees, and we do not live healthily. The consequences, we know. So, the tree also has its dharma: to grow, sprout, and after a time, die. A tree has a long life because it lives more naturally. Whether we accept it or not, it is like that. But we have possibilities to do something against certain illnesses, and we are doing so. Yet, we cannot go back 100%. Every day means one day less in our life. Every day, one day less, and every day our body is changing. To be born, grow, and die is the dharma of the body, so we know that one day we will die. But we wish that we will not suffer. We do not know when, where, or how this body will fall to the ground and will not be able to move even a little finger. It will not be able to breathe at all. What is living in the body will go out. It is like a bird flies away from the nest. The beauty, the life of the nest, is gone. Therefore, changes are there, disturbances are there. There are so many functions in the body. Every blood cell has its function. They are balanced or unbalanced through a wrong way of life, no good diet, little movement, no proper nourishment, or infections—and it is individual again. There are what are called the three tapas, three kinds of suffering: Ādhibhautik, Ādhidaivik, and Ādhyātmik. These three tapas mean the disturbances from other creatures. For example, mosquitoes, insects, bacteria, viruses, and other animals, including humans—that is Ādhibhautik. Ādhidaivik is the distress that comes from astral beings or forces. And Ādhyātmik is the mental distress, the psychic distress. These three are disturbing our life. We have to free ourselves from this. When we become free from the three tapas, then we are happy. As Holy Gurujī said in His bhajans: the sin of all these three sufferings is finished. Through practicing the mantra "Dīpa nirañjana śabdhu ka bhañjana," you become free from the three tapas. So, through exercises, through prāṇāyāma, through good nourishment, and through relaxation and meditation, we can harmonize our body. The functions in the body, which are many different kinds—circulation, digestive, gland system, nerve system, motoric system, heartbeat, respiratory, and so on—can be harmonized through systematic practice of Yoga in Daily Life. In this way, we can create harmony for the body. And if the body is in harmony, automatically your mind will be calm. If you are weak or ill, then mentally you do not feel good. Therefore, the second level comes to the mind. It is said: Mano mātra jagataḥ. The world is created out of the mind. How you think, like that is the world. How you think is how the world looks to you. How you think, that is how you feel. If you think that you are lonely, that no one loves you, that no one hates you, that you are ill, that you are poor—yes, you are. Yes, you are poor. You are poor, no one likes you, everyone hates you, because you think like that. And if you think, "Oh, everyone likes me, I am happy, and everyone loves me. I am not poor; I have everything that I need. What more should I need? I am such a happy person." Yes, you are. You are a very happy person. There was a person who did not want to marry but would like to marry. Afraid to marry, but would like to marry. So, the commission asked, "Why would you like to marry? For what?" "Well, when I come home from work, there is no one waiting for me. And I am alone, and it is boring." So I have a very nice program for you. When you have a cat or dog, it will love you more than your wife or husband when you come home. Maybe your wife or your husband, at the beginning when you come home, will give you a hug. But after a few months or one or two years, when you come home, I have to ask, "Hello, Francis, where are you?" And he is somewhere else. "Yes, I'm here. I'm looking at the news, don't disturb me, please. But I'm hungry, can you cook?" That's it. So, when you are alone, then thanks to God. God gave you such beautiful time, free time. You come home, wash yourself, and then practice your āsanas and prāṇāyāmas. Then make the prayer. Then cook nice food and play the bhajans during cooking. Then eat and listen to the bhajans. Then see the nice video of the satsaṅg. Then read the Līlā Amṛta or good books. Then do your kriyā or tratak. Do your mantra and meditation, and you sleep. This empty space is filled completely. That is called Yoga in Daily Life. It makes you happy. There is no empty space to think nonsense. The same thing in the morning: when you get up nicely, wash yourself, make prayer, make meditation. Make your drink nice—coffee or tea or water. Drink some warm drink. Eat a nice breakfast. There is no one who shouts at you. Nothing. You are your own boss. Look into the mirror and give a little smile. Say how happy you are, and tell yourself how happy you are. It is all a way of thinking. Mental harmony is only how you think—harmony or disharmony. Learn to accept. Whatever it is, it is. And if I can do something better or not, that's it. Therefore, mental peace comes from how you think. Otherwise, you have everything, but you have no mental peace. There is a story. There was one saint, a holy saint, and all people used to go to him. That holy saint, a yogī, was living in nature, somewhere in a forest, in a small, beautiful house, a hut, living on vegetables and fruits. People used to go to him. The king of that area also used to go to him—king and queen both—to have darśana of him at least once a day. Darśana means to see the holy man. Kabīra Dāsa said in his bhajan: "God gave you darśana." God gave you the eyes to see that you have darśana. Many people, when they sit in satsaṅg, close their eyes and listen like this. But the bhaktas are all the time looking to the master, or to the temple, to the altar. When he is there, then you close your eyes, and when he is not there, then you close your eyes and you want to see him. So, once a day, the king and queen also used to go to have darśana. After a few years, somehow someone put the idea of blackmail in the mind of the king. The blackmailing was in this way: "Lord, you are the king, you have everything. You need not go to anyone. You don't have to go to anyone, and if you have to go to someone, let them come to you, and that's all." After a few days, the same person said, "That yogī sādhu, where you are going, he has nothing, but it's good we are going there." So this was blackmailing: "You have everything; you don't need to go anywhere." And after some days: "He has nothing." This is Kusaṅga. Now, psychologically, he begins to think: "Yes, I am king. I am ruler. Everything belongs to me, and when someone has a problem, they come to me; I don't go to them. Why should I go to that yogī?" Now you know how blackmailing is working. And that means distraction. It is said: Jisaku prabhu daruṇa dukha dehi, unakī buddhi pelehi hara lehi. Now, in whose destiny there is big suffering coming, then God takes away the good intellect of the person, the buddhi. So, the king went to the yogī and asked him, "Master, I have one question." The Master said, "Yes." "Can you tell me why I come to you?" Master said, "Yes, because you are the slave of my slave. Because you are a servant of my servant." The king replied, "I am sorry, teacher. You misunderstood something. You don't know. You probably don't know what I mean. You know, master, that I am a king, and this whole country belongs to me. And all the people who live in my kingdom, they are all mine. Anything that I want, I can have. I have everything, and I am king. I am not a slave of anyone. So you are mistaken to say to me that I am a slave of your slave. And you made a mistake when you said that I am a servant of your servant." And the teacher replied, "Yes, king. I know that you are a king. But you are still a servant of my servant." "Tell me, teacher. Who is your servant that I am his servant? I will throw him out of my kingdom." The master said, "He is so strong, even your whole army can fight day and night, they can't even move him." "Then, be so kind, please, and tell me, who is he?" The Master said, "The mind is my slave, but you are the slave of the mind." That's it. As long as you did not master your mind, you cannot be happy. That is why you had to come to me, to learn how to master the mind. Being a king does not mean that you are a master of your mind. So, rāja yoga means the path of the kings: to master everything and have discipline. So, mano mātra jagata, everything is created out of the mind. And it is very difficult to control the mind. Your mind is like a mighty elephant. Did you ever see a mighty, strong elephant in the forest? When you come near, for that elephant, you are just like a little fly. You are like an elephant. The elephant's mind is that elephant. It has a huge stomach, and it eats day and night. Desires are the stomach of your mind. And we constantly think, "I want this, I want this... I want to do this, I want to do this." All the time, the desires are growing towards something. So mind has no rest. So if you can give instruction to your mind: "Enough. Now, sit down and meditate." There are rare such yogīs or practitioners who think, "I am so happy that I can pray, do my sādhanā, and there is no one who disturbs me." You are your own boss, but when the second boss comes, then he will disturb you, he or she: "Don't do this, don't do this." Very soon he or she will tell you, "Either me or yoga." What will you say then? You are hanging between. You are hanging in the scissors. Now, you only want to press the scissors. Because your half being is that side, and half being is this side. So lucky are they who have a very good partner: with the same aim, with the same thinking, and they have everyday satsaṅg at home. They have pūjā together, prayers, looking at spiritual videos, cooking nice prasāda, reading some nice holy books. This is a daily satsaṅg. In the morning also, read some nice sentences from spiritual books. And the whole day, think of this and thank God for how happy you are. And therefore, Mahāprabhujī said in one bhajana: Divāna Satguru Nām kā Mastānā Heli Viparvao Pakīr. Divāna Satguru Nām kā Mastānā Heli Viparvao Pakīr. Divāna Satguru Nām kā Mastānā Heli. Divāna, happiness. Divāna means in divine. Nothing can touch you. Those who come in contact with you are also happy. Where there is light, darkness cannot come. So inner satisfaction, inner contentment, that creates the peace and harmony of the mind, and that is beautiful. And then your soul, your Ātmā, is automatically happy. That the swan of your soul is swimming in very pure, clean water—crystal clear. Your soul or your ātmā, your jīvātmā, is happy. You realize the Pūrṇa. Now you will not find anyone who can make you happy outside. The one who could make you happy is within you. And whatever you were searching for outside, you thought that one would make you happy. Or that thing will make me happy. It does not matter what: the dress, the jewelry, the house, the car, the animals, the shoes, the handbags, the bag, the hair color, or a person. All that you thought would make you happy is only temporary. And again, you are there where you have been before. But something is plus, and that plus is disappointment. So, how many pluses do you have now? You had beautiful hair, colored and nicely combed, and a nice, nice color—white or black or whatever it is. And after one week, you see in the mirror, my God, again something grown in a different color. So that is a temporary happiness, nothing everlasting. So reality is that which never changes. And unreality is that which is changing. Therefore, you can change your posture. This means harmony for body, mind, and soul. Yoga in Daily Life means 24 hours living according to yogic principles. It does not mean that you should not marry. No, no, you should marry. You should have children. You should have a good family, a happy family. Everything is good. But wait. If it is in your destiny, it will come. And if it is not in your destiny, then it will come only as a burden, and it is better to be alone than to have burdens. It is said: the husband and wife are the two wings of the bird. The bird can fly only when both wings are healthy. So, the bird is the soul, and the body is the wings. So, your soul can fly towards Brahman when both husband and wife have the same opinion, same feeling, same way. And that means to understand Yoga in Daily Life: harmony for body, mind, and soul. And that you have to create and accept whatever it is. Be sure: nothing will happen wrong if you would not be here. East, west, north, and south, above and below, front and behind—it is only if you are here. Good or bad is also if you are here. The same goes for good and bad. It only exists if you are here. The problems are here because you are here. No one should be blamed. Even if someone slaps you, that person is still not guilty. You are guilty because your face was there. Without your image, this hand could only move through the air. Again, it is you. When you see the mistakes in others, you are mistaken. Therefore, it should not happen, but something can happen. Accept, learn, be kind, be friendly, then nothing can disturb you. That's it. So that is how we understand Yoga in Daily Life: harmony for body, mind, and soul. The body needs harmony. Kabīra Rāzī said: "The hunger is the dog, always barking like a hungry dog. So give him some eating; then the dog will be peaceful, and then you can meditate." So it is said: "O Lord, hungry I cannot meditate. Here is your Mālā, Lord, please." So, I am talking, and you are hungry; it cannot function. I know that you are fasting today, and you must have your dinner now.