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Part 1: The Path of Yoga: Discipline, Awareness, and the Inner Universe Om śānti, śānti, śānti. Maharṣi Patañjali has given a very detailed description of yoga practice—āsana, prāṇāyāma, and so forth—for how a sādhaka can reach samādhi. There is Nirvikalpa Samādhi and Savikalpa Samādhi. There is Nirbīja Samādhi and Sabīja Samādhi. These are different names, but both are the same. It is written in the Gītā: yogaḥ karmasu kauśalam—yoga sādhanā will be successful by performing actions skillfully. Which kind of deeds? Good deeds. Keep the house clean, keep the kitchen clean. Attend to things before you eat and after you eat. Karma means action. Action is physical, mental, subtle, spiritual—there are various types of action. Even the sky is showing us this; action is happening in the sky as well. The sky that we see shrinks and expands; the whole space contracts and expands. We don't see ourselves, but we are acting within it. The stars, the moon, the sun—everything is acting within it. When a yogī practices yoga according to the rules given by Maharṣi Patañjali, it is said that there are fourteen worlds—seven lower and seven higher. Apart from this, there are 2100 Brahmāṇḍas, meaning 2100 suns. This is one sun of its own, but when these suns are so far away that they look like stars, they become another sun. So, what is called Ākāśa? It is known as a galaxy. We say that Ākāśa and Gaṅgā are the light of infinite suns. A yogī can go beyond 2100 suns with his meditation, and then he does not come back. See how far he has gone. As long as that yogī retains the consciousness of his body, the relationship remains both there and here. Within no time, he can come back. So, beyond space and time—what you call time—there is no time. Time is not a thing; time is created by humans. Otherwise, there is no time. We count the hours of the sun rising and setting; we have understood this, but there is no time. So, beyond time and space, the consciousness of that yogī is Brahma. Śiva, Brahma, and Viṣṇu also worship and adore that yogī. That is why, beyond Brahmā, Viṣṇu, and Maheśa, there is Yogeśvara—God of Gods. One of them is called Śiva, Svayambhū. He has no mother, father, brother, or sister. There is no one. He manifests Himself; He is Svayambhū. The mother and father of all others are born from Him. But He Himself made the elements. So, through the practice of yoga, the five elements of our body are made. The story of this is endless. When we speak of astral traveling, it takes place inside your body. You do not go beyond your body; everything is within this body. The infinite universe is within this body. You keep walking and walking; there is no end to it. Then you are a yogī, and there is nothing beyond it. Then he becomes one. So, Patañjali says that to attain that state… a little heart attack is going to happen, that I will die of fear. I will call an ambulance; I will die, I will die. "Hey, should I die? Where should I go?" You are going; you will die. That means I am going. But where are you going? You are feeling scared, but you have to go. Death is such that it is a well, a well of darkness. No one knows below it where it is, where its bottom is. If one falls, he keeps on falling, and falling, and falling. Kālasanna means not tomorrow, but now, just now. It is not that you have to do it tomorrow or the day after. Just now, begin. If you want to leave your attachment, just say so now. "Now, I will not see the face of attachment. Now, if I have to consume it, I will not buy it." So that is a not-life. Death comes. At that time, you cut sweets with a knife. Barfī, you put half here and half there. Everything goes from here to there; it goes away instantly. No matter how much you try—"God, don’t let me go. God, let me stay in the body"—that body is not yours. It is rented to you. The owner has called for it. "God, do as you please." Aṣṭāṅga Yoga Anuśāsanam. Anuśāsan is mentioned in it: ācāra, vicāra, āhāra, and vihāra—conduct, thought, diet, and recreation. What is our conduct like? What is your conduct with your own body? Leave aside others. What conduct do you practice with your own body? With your body, you are just following the taste of the tongue. You ate whatever came, ate whatever came. "Eat whatever came. Why should I eat my own food?" I have tried to convince everyone of this. So, what is your behavior with yourself? First, look at our body—not only with others, but with ourselves. Eating, drinking, bathing, washing, doing this and that at all times—because in our body, every second, I don’t know how many thousands of cells are destroyed. And when it starts smelling bad, we clean it with our breath; we clean it with our sweat. See, if you sweat all day and come home and take off your clothes, then a beautiful fragrance comes from here and here. If you come and stand with your coat on and put your hand on the kitchen wall and ask your wife to make bread for you, she will say… she is praying to your wife to make bread for her. Where does that bad smell come from? It does not come from outside; it comes from within our body. There are a lot of impurities in our body. That is why when a human dies, they are buried as soon as possible. And the other types of food they eat, like meat, eggs, fish, and grains—the grains they eat also have a lot of bad smell. But those who only eat fruits and vegetables, who don’t eat spices, whatever they eat, they don’t have a bad smell. Cows, buffaloes, goats, camels, and all the animals that walk on the ground do not have such a bad smell in their body. Look at this. But you are eating wheat, you are eating jackfruit, you are eating dates—this also creates a terrible bad smell inside. So it is good that God has made his hands good, made them strong, made them muscular… Prāṇāyāma, according to Patañjali, is only of three types. According to Rājayoga, there are only three types of Prāṇāyāma: Pūraka, Recaka, and Kumbhaka. Kumbhaka is of two types: stopping the breath outside or inside. But as much as we can stop our breath, doing different types of kriyās, that Prāṇāyāma is different. So, through prāṇāyāma, if we take care of our body, then our consciousness, our mind, and our body will remain healthy. Āsana is fine; it is stretching, bringing the muscles together. But in reality, if we have to take care of the body, there is only one thing: breath over breath. And the whole body breathes. So, Aṣṭāṅga Yoga Anuśāsanam. Anuśāsan. Have food with anuśāsan. You see, for yourself, for an hour, do you ever keep your mouth open without chewing anything? If not, then eat the bones. If not, then eat the lentils. If not, then eat the salt. If not, then eat a ball. No one is walking around like a goat with something in his mouth. Otherwise, eat the prasāda of Mahārāja. He keeps walking. If we actually rest for six hours, then we will not have any disease. You eat food after six hours, so there is no disease. Drink water; drink plenty of water. Okay, if you drink curd, then it is also food. If you drink milk, then it is also food. Nothing. Only water means water. Liquid means water. If you drink the juice of a lemon, it is not water; it is food. A yogī who keeps this much in use remains absolutely pure. And the smaller the quantity of food, the less you eat from it, the less you will eat grains. You will eat fewer grains. Grains give a bad smell to the body. There are many problems in the body due to grains. Humans are not supposed to eat grains. This happened later. Humans are supposed to eat the fruits and vegetables that fall from the trees. Grains are not supposed to be eaten; grains are also living beings. They are also living beings. What are you doing? One grain contains living beings. The plant will be made from that grain, and then it will be cooked. So, are you killing the bhūta? There is a jīva in the wheat, right? Is it in the chickpeas? Soak the chickpeas in water. Soak the moong in water. When you open it in the morning, you will find a white, red seed in the middle. That is the Jīva. And you are killing that jīva; you are eating it. So the yogī has to be controlled in such a way that he goes and says, "Brother, this is the practice of yoga." So he sits for an hour, and that’s it. Now, is there anything like this in the Itihāsas? If an elephant is given a piece of cumin, and he says that today’s date has come, then the elephant will eat a piece of cumin. So if you do Prāṇāyāma for five, two, or three minutes, what will happen to you? This is not the case. That is why there is Yoga. In Yoga, the energy and power that is in us—if you shake hands, then your energy can go to negative energy. We don’t know when that person washed his hands, we don’t know what he did with that hand. Where has his hand gone? What has he eaten in his stomach? What has he drunk? As soon as he touches you, immediately, the power of your energy is transferred electrically. That is why in our culture, it is said to join hands like this, namaskāra. Do you do it or not? In this mudrā, it means you are safe. There is no infection. If a doctor goes to the theatre for an operation, does he not shake hands with the patient? Even the doctor does not shake hands with the patient because of infection. Secondly, you and I are one in our hearts. This is also known as a Mudrā. We are one. I pray to God. And the third thing is that I don’t have any weapon in my hand. I don’t have anything in my hand. Look, I am joining my hands. The other says, "Shake hand." The other says, "Pistol, put." He did it. So our ancestors have told us about culture and all these things. It has a very big advantage. In regions like Rajasthan, if someone goes wearing a turban, they will not have diabetes, high blood pressure, or brain hemorrhage. And this will keep them cool. This helmet was made by our ancestors long ago. And this helmet—I don’t know if it is made of plastic or in a container—tie a turban, then see how beautiful your brain is. Those who have depression, schizophrenia, hallucinations—these are the diseases because they are everything to us. Even if the brain is small… If a snake is very big, it is called an ajagara. It is very heavy. But the head of the ajagara is as big as the brain, but the brain pulls the whole body. Where to go? The tail cannot go there. Does the snake ever walk backwards? It cannot. The power of the snake pulls the whole body. There is a small locomotive that pulls such a big train. Similarly, your brain will give you that power and will take you in that direction, and it will keep you healthy. But who will wear a turban now? Now it is okay to wear a turban at a wedding. You wear a turban, you wear a garland, and then you come and put it on. There is an organization in Jodhpur with very good, retired officers. Now they are given a cap; they don’t wear a turban. They are given a cap, and they wear it. So this is it. Similarly, for our sisters and mothers, their attire, according to this tradition which our ancestors have made, is good for the body. Now, how tight they are. Earlier, no one used to say that they are Jinn. In our Muslim tradition, we say that a ghost is a jinn. If there is a jinn, then there is a jinn. There is a jinn under the umbrella, under the pillow, somewhere else there is a jinn. So this is a jinn. Now there are two states of a jinn: either standing or lying down. They do not sit in meditation properly. And when they sit, they break in the back; it opens up. So, according to our nature, the food and clothing that our ancestors have made for us is the basis of our immunity. Otherwise, we are getting sick, sick, sick. Now you have cut off your head, but in this summer of Rajasthan, you should wear a turban, a clean turban and clean cloth. This will also help you in yoga. Now, I was talking about the immunity in your body. Immunity is such a power in the body that, just like that, the cells are born. They come into our body; another one comes in—what do you call it? A foreign body. What do you call it in Hindi? It is the body that is affected. So the whole immunity attacks that body. They are stopped there, and in that place they make a heap, and with the heat of the heap they throw the thorns out. If there is immunity, then the foreign body inside our body—thorns, needles, glass, whatever it is—going, going, the infection that happens… if our immunity is strong, then there is no power of infection that can harm your body. Immediately, all the immunity goes to that place. And there is only one rope to strengthen immunity. There is only one rope, and the name of that rope is Vajranāḍī. Iḍā, Piṅgalā, Suṣumnā—these are important, but these too, and the brain center too—to keep them safe, Vajranāḍī is there. You have built a big building, a temple. If you don’t put earthing there, then that electricity attacker will break the house, will destroy the temple, everything. That is why the temples that were built thousands of years ago have also used earthing. Don’t say that there is earthing only in modern technology. Similarly, for our brain hemorrhage, or heart attack, or any other disease, for that, Vajranāḍī is responsible. So this is earthing. And it keeps these three Nāḍīs safe: Vajranāḍī. Now, where is Vajranāḍī? How do we practice it? How do we find out? So, Vajranāḍī is like the root of a tree. That root lives in the soil, lives in the ground, and that root in the ground is so strong that such a big tree is kept stable by it. It keeps you strong; it does not let you break. If the tree breaks in the wind, it will not let the roots go out; it will grow back. So, in this body there are seventy-two thousand nerves. 72,000 nerves are in this body. The consciousness, the awareness, the feelings, the emotions change gradually in different ways. After consciousness comes awareness. Be aware. Beware. You know that there is a snake, and you want to catch it or take it out. So now, be aware. Be aware. Sāvdhān. Patā nahīṁ kab hoṛ āpko duṣṭa jāyegā—you don’t know when a wicked one may come. So, consciousness and awareness are different. Consciousness, awareness, and concentration are different. Awareness, concentration, and consciousness. Mind and emotion. After that comes fear, and fear is a guardian. We are alive, and sometimes it happens that when a child is born, they have no fear at all. So they have to be taught fear. So the child goes to put his hand in the fire, and the mother says, "No." Then he says, "No, I will put my hand in the fire." Then the mother looks here, and the child puts his hand in the fire. Then he started crying. After that, that child, once he experienced the heat on his hand, then fear arose in him. Now he will not go near the fire. In the same way, fear is very important for us. And that is why God connected this fear with consciousness. Within no time, that fear appears in us, and that fear saves us. Awareness comes after fear. When fear comes, then awareness is awakened. Be aware. At first, you get shocked and think that it is a snake. So, Śaṅkarācāryajī says that there is a snake lying on the road. And when you go there, you see a snake lying there. For a second, you think that it is a snake. So, it was fear. That fear made you conscious. Part 2: The Awakening of Awareness and the Path Beyond Fear Then you awakened your awareness. Be aware, be alert, be conscious. So, whatever is there in our body—whether it is the Supreme Father or the Creator—to keep us safe and alive, and to do the worship of the Lord, to unite with the Supreme God, for this worship, God has given us many types of activities and powers. Now, they say, "Why do we get scared?" Because there are two reasons for fear. One is ignorance. And the other reason is you have done some wrong thing. So you are a criminal. That is also fear. You stole, and the police came to have tea. But the police came, and he did not get the opportunity to drink tea. So when a thief, who has committed a theft, who has committed a mistake, he is afraid. A king, a small Thākur—no, no, not a Thākur—a king is said to be someone else. Earlier, it was said that no one is given the name Bhāvar. Only a king, a king, a boy is called Bhāvar. As soon as India came into this, what do you call it, democracy... As soon as democracy came, you see that in 1945, 1947, how many people’s names were given, power, power... All of them. All the casteist people wrote power, power... power. Goḍā Rāṇāo also wrote poetry. So, because he was like that, the king or one of the Thākurs of the village, Thākur Sāhib, was there. So a robbery took place in the village. Two or three times, there was a robbery. But the thief is not found; the thief is not caught. And they look closely: who is it who has stolen? So they don’t know who will say, "I have stolen." So Thākur Sāhib was surprised. They asked everyone, but no one knew who the thief was. One Mahātma came. The sage came and did satsaṅg. When Thākur Sāhib went to listen to the satsaṅg, he felt that Mahārāj had some knowledge, power, wisdom, and wisdom. So, Thākur Sāhib said, "Bābājī, do the prasāda there tomorrow." He said, "Okay, I will come." He went and sat there. Mahārāj said, "If you have any question, ask me. If you have any problem, tell me." He said, "Bābājī, there is no problem. There is no such thing. But there is one thing, Bābājī. What is it? There is a thief in our village, and he steals from time to time. But he is not caught who the thief is. Bābājī, if you tell me who the thief is, then everyone in our village will be happy." Mahārāj said, "Yes, I will catch the thief." He said, "Bābājī, do you know how to do this? The whole village will be happy if the door is closed." So he said, "Look, when will I have to do this? Do one thing: after two days, call all the men of the village, all of them. And call all of them and say that there will be a Bhaṇḍārā or a Jaṅgar here. And there will be a discourse of Mahārāj Jī first." So everyone came; the people of the nearby village also came. At that time, everyone used to come to the small villages. I had told Thākur Sāheb to say something about me. Thākur Sāheb said that the Mahātma is very miraculous. He is Tantric. He has a lot of siddhis. What can I say, our village is very fortunate. With his arrival, there will be so much peace. There are a lot of miracles in Bābā’s presence. Namaskār! Mahārāj did some preaching. After that, the king stood up and said, "Gurudev, there is a problem. And I pray to you to solve the problem of the village." "Yes, tell me. Tell me, Thākur, what is the matter?" "Father, there is a thief in our village, and that thief is not caught. He is here in the village." So Mahārāj said, "I know the thief. It is my vision. I have seen the thief." Now, Thākur Sāhib said, "No one will get up and go. And the one who is getting up and going is the thief." So everyone sat quietly. The thief is also very beautiful. What Mahārāj is saying, he is listening like this. He is listening with his mouth wide open. There is also the art of catching the thief. Catching the snake, catching the snake. Mahārāj said that today I request Thākur that I will catch the thief, but you promise me that you will not give the thief a beating. If that thief stands up and says, "I did it," then no one will stand up. Everyone is sitting here. Dādī will do this, Mūsā will do that, Nihāī will do that. Mahārāj said that whoever stole it, I will tell the Thākur, and he will never allow you to drink it. Okay, I can see who the thief is. But if I tell you like this, you will say that Mahārāj has beaten the innocent. Everyone is sitting there. I am also a thief. You say, "Gurudev, what are you saying?" Mahārāj said, "Okay, be careful and sit comfortably." "Now I have this Mantra in my hand. This Mantra has rose petals. I will chant this mantra and make it look like air. You will not be able to see it. After this, I will blow. And after blowing, the thing that was in my hand became formless, and now I throw it away. So this mantra will go on his head while walking. There will be a thief, and his turban will be set on fire. Chwā! You all are doing it." In the meantime, the king said, "Look, the thief’s turban is burning." The thief was there, he raised his hand like this, that my turban is burning, the thief is burning. Because he is a thief, so this fear is what makes us alert, tells us our weaknesses, and saves us. So, awareness, concentration, mind, feeling, and emotion, and fear, anxiety, which we have—sometimes people have hidden fears within ourselves, which constantly trouble us. They burn like your good cells in your body. Either you lost your love, or you were in love with someone, he left, she left, then you don’t even eat your bread. There is a burning sensation in your stomach. You don’t tell anyone. His blood keeps on burning, his blood keeps on burning. He becomes weak, dark, he doesn’t have the strength to say it. And if he says it, who should he tell? Who should I tell?... that no one knows my pain. No one knows my pain, neither the doctor nor the doctor. Oh Lord Kṛṣṇa... whenever my pain goes away... you will come as a doctor. So, my dear one... whether it is your son, daughter, mother, father... husband, wife... whom you love more... and he has gone away... and is not coming back... then inside... It is very difficult to get rid of that fear within. But it is there. It is the fire of Viraha. If it is the fire of Virah, then it is the fire of Virah. There is no difference. It is the fire of Viraha. It is the fire of Jaṭhara. It is the fire of Jaṭhara in the stomach. It is the fire of Chitta. It is the fire of Havan. Everything is different. We cannot eliminate this fear through yoga or sādhanā. We cannot remove it, but we have to accept it. And if we accept it, if we pay attention to it, then that power will become calm. When it comes out, it will remain like this for a while, and then it will calm down and go down. Similarly, there is fear, lust, and anger within us. All this is calmed down by yoga and meditation. So, to eliminate all these fears, Iḍā and Piṅgalā are of no use. In Iḍā Piṅgalā, the brain will get hemorrhaged. Hari Om Tat Sat. It will get paralyzed, then it will keep moving like this. Or this leg will get paralyzed. Now in this, the Vajrā Nāḍī, that Vajrā Nāḍī between our thumb and finger, between the thumb and the finger of the foot, it starts from here. And the ṛṣi-munis, they used to wear wooden clothes, so that the nerves are stimulated again and again. So they do not have any fear, they are detached, they become detached and do not care about anything. So these nerves, the Vajra nerves, are the power of our whole body, the immunity that runs through this. By sitting in Vajrāsana, doing Vajrāsana and doing Tāḍāsana, the different āsanas and kriyās that we do, by which our feet, fingers and thumbs give tension, then Vajrā Nāḍī starts. That Vajra Nāḍī goes from here, goes to the Kuṇḍalinī Śakti, it becomes a kind of coil, and within that there is a base, and from there the Śiva Liṅga, which is seen, which is made up of imaginary pictures, if you do. Such an operation, then you will not find anything there. Nothing is there. This is a power. That power, the power of fragrance, that will awaken you. If we sit in the Vajrāsana and meditate and awaken it, then our immunity, I have experienced a lot while looking at it, thinking about it, and researching it. After this, I made an āsana whose name is Khāṭu Praṇām. Now, people say, "Bābājī, Khaṭu Praṇām is not Sūrya Namaskār." No, it is not Sūrya Namaskār. Its effect is different. It looks different. Injection is injection. There is injection, injection needle, syringe, everything is there. But you don’t know which medicine is there in that injection. It is in liquid, liquid. There was a lot of medicine in it, but I don’t know what is in it, so be careful. So Khaṭu Praṇām strengthens the immunity in our body. Allergy, dust allergy, flower allergy, snow allergy, rain allergy. There are many types of allergies these days. Why are you having allergies? There is no answer to allergies. And there is no medicine for allergies. Okay, you gave it a little, but the allergy will not be cured. Allergy is caused by a decrease in your immunity, but if you do vajrāsana and khaṭu praṇām, your immunity will increase. If you work all day and sit in the office, if you come home in the afternoon, then take 5 rounds of Khaṭu Praṇam after taking a bath. Your tiredness and fatigue will go away. Because the immunity in your body will be restored. Like an energy bomb has come into your body. So from here, our Vajra Nāḍī, Vajra Pāṇi. What is Vajra Pāṇi? Vajra is the arrow of Indra. Vajrapāṇi means the power of Indra. The weapon of Indra is called Vajra Pāṇī. So this is Vajra Nāḍī. If you do Khaṭu Praṇam, then you will get the weapon of Indra. Tomorrow we will talk about this, and we will do Āsana. It has no sense; it is nonsense. If you are destroying the root of your body, if you become old, then it will be difficult. Why does the knee pain? Because everyone is sitting and not walking. Why does the knee pain? Do some āsanas, do vajrāsana, go for a walk. Do some asanas which are cycling, then your knee pain will not happen. There is nothing in it. There is nothing in the middle of the knee. There is nothing in the middle of the knee. That is why doctors cut it and apply it to both of them, and then they put the joint inside. But how many people, especially women, are suffering from pain in the knee. Why is it not working? This is the thing. So, immunity Khaṭu Praṇam, 5 rounds in the morning, 5 rounds in the evening. If possible, five rounds in the afternoon. Your body will become so healthy that it will lose its energy. And after Prāṇāyām, apply a little bit of sesame oil or mustard oil on your nose. Because the dust that comes, when it goes, it also causes an allergy. That’s why when there is a little bit of oil, the dust stops there. A little bit, just a little bit. Not so much that the oil will come out during the day, not that, just a little bit. And when the oats are dry, you don’t apply lipid tea. What is the name of it? Lipstick. No, no, you apply lipstick on your lips later. Yes, Vaseline, Vaseline, Vaseline. You don’t apply that. Then, if you apply Vaseline, you will become addicted to it. If your oats are dry, then you don’t apply Vaseline or oil. In the evening or during the day, apply a little bit of ghee on your fingers and apply it on your navel. See what magic happens in the middle of five hours. Did you apply the paste? No? The paste got stuck. See, is it done or not? This is the experience of our Āyurvedic people. The navel is our root. It is our nectar. The beginning of our life is from here. Your jīva was born from here. And here, before this, first of all, there was a little ant. And after the ant, a little reed was formed. After that, there was a little insect on top of the reed, like an insect’s head was formed. God has done many things. How long is your ant in your stomach? How long is it? It is 8.5 meters long. The ant of your stomach, pull it out. It is 8.5 meters long. From here to there. Now, if you eat something, it goes out within 8.5 meters. So the meat you eat, the eggs you eat, it goes inside for a long time until it starts producing waste. Carnivorous animals, their intestines are small. And the carnivorous animals, their intestines are long. This is why humans should not eat meat. If they eat meat, they will have cancer, they will also die, their immunity will decrease, they will have a headache, they will have gas, they will have many diseases. There are 8.5-meter-long pipes inside the brain. God forbid, what should we do? There is no such thing as a bypass, that the meat and pieces come out. That is why fish, eggs, and more food, more grains. This is a danger for the ant. Eat one or two rotis, just eat one or two rotis. But we have our tongue. Today we say that Mahārāj should do it like this. Mahārāj himself lives in a big thālā. Mahārāj says, "Give me a bowl of garam karīm." So look, saying and doing is because tons of theory is nothing compared to a gram of practice. You can do thousands of things, nothing is there. But if you practice, even if it is just one gram, if you are hungry and eat only one chana muda in your stomach, then that will also try to calm down the jāṭharāgni. But if you are not given anything, you just show a photo: "Oh, look, jalebī is coming, kachorī is coming, pakodī is coming, today khaman is coming," what to say? Oh, now Diwali is a time of Śrāvaṇ month, so what do we eat? Ghevara. There was a lady who went to a shop to buy Ghevara. She went to the shop and asked for sweets. The shopkeeper asked her what kind of sweets she wanted. The shopkeeper asked her what kind of sweets she wanted. The shopkeeper asked her what kind of sweets she wanted. The shopkeeper asked her what kind of sweets she wanted. The shopkeeper asked her what kind of sweets she wanted. The shopkeeper asked her what kind of sweets she wanted. The shopkeeper asked her what kind of sweets she wanted. ... Guru Kṛpā Hi Kevalaṁ, Dhyāna Mūlaṁ Guru Mūrtiḥ, Pūjā Mūlaṁ Guru Pādam, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā, Mokṣa Mūlaṁ Guru Kṛpā. Paramahaṁsa Rāmakṛṣṇa, Mātā Kālī, Kālī’s devotee, and Mātā appeared to him. So he says, "What does Mother want, son?" That, "I want Mokṣa." So he says, "No." Mother says, "I can give you everything. I can’t give you salvation. I can’t give you salvation. Why not? Or no?" This is our spiritual law. Salvation will only be given by the Guru. And your Guru is Totāpurījī Mahārāj. And go to his shelter and beg for salvation. You will get salvation there, so salvation is based on the Guru’s grace. Brahma, Viṣṇu, Śiva. Everything is strong. God gives everything, but to make this jīva Śiva, then it is not possible without the help of the Guru. Only the one who has the goal and the one who practices it. So the one who has the goal is the one who makes his goal... and practices meditation and complements the mantra given by the Guru... with the help of the written, the visual, the mental, and the ajapa. These are the five types of meditation to prove the mantra. Only Rām, Rām,... Karma, Karma has not been proved. There is a technique for this as well. Otherwise, it is said, "Pota padh padh, Jag bhaya. Pandit bhaya na? Koi. Dhai akshar, padhe so?" Pandit hoī. That is the method. The method of Dhāī akṣhar. So, how can we take it into our consciousness? So, what I said: emotion, awareness, consciousness, fear, etc., the subtle actions that are in our body—it is our supreme duty to control them. And then I will tell you one thing, that I have forgotten to speak in English. All people in the world are waiting, thinking Swamiji is talking only Hindi, and they don’t understand Hindi. So, blessed self, dear bhaktas, I do hope and believe that through my actions and reactions, you have understood what I spoke. And there are all these dear Indians, and time to time I enjoy also to speak Marwari, so thank you. Tomorrow I will speak in English and give the meditation also in English.