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So, we have many powerful mantras. What is a mantra? It is very simple. When something is painful, it is very bad. When something is very happy, it is very good. So, mantra—good things are mantras. Bad things are not mantras; they are negative feelings. 'Mantra' has many different meanings. But the exact definition was always given by our holy Gurujī. In many conferences, with many Swāmīs, Mahāmaṇḍaleśvaras, and sādhus—where holy gurujīs also sit—everyone is given some time, ten or twenty minutes. For some sādhus, they organize and say, "Please take your time, as much as you want. We will not block your talk." When a governor or president speaks more words, nobody tells him to stop. But we others are only citizens; we have a limitation. Even all those great saintly Swāmījīs know we have limited time, though they gave us more. But these respected people also come to the border. That is very important. Suddenly, some people talk a lot about what a mantra is: "This mantra is good, there is a ceremony, there are many things..." At the end, the people listening don't know what that mantra is. Because there is so much definition, so much that you don't know what the mantra is, where it is, or what it is. So our Holy Gurujī always used to say, "Salt and sweet." Salt and sweet. That is God's or Gurudev's blessing. Now, mantra. 'Man' is the mind. But it is that kind of mind which is always restless. Our mind—you will never control it. We can try some technique. Can I speak something after the program for one minute? Can you control your mind? You should be very... that the right persons are not serious. I was five minutes, not. If you can, that's great. That mind—if for one minute you can control your mind, and if for one minute that mind can remain concentrated on one point, then the mind would say, "I've lost," like a football player. You try, but you kick not the table or the goal. To the goal. There is a table on the football, and you are... so how many? Eleven people here and eleven people there, isn't that true? And between the eleven is the ball, so that's why the zero is a football. Therefore, eleven. Now, the football is the mind. And you are the player. You cannot hold your football. You are very near the door. One kick, and someone goes to the other side of the corner, going out of the line. So, how will you balance or hold your football? How will you say, "My body and mind I can control"? But we would like to control that mind. And that is within a second. That's all. Then it will be again out of the goal. Therefore, it is a mantra: 'man'. For 'man', there is one nice, very profound poem: Man marā, nāmamātrī marī, mar mar gayā śarīr, aisā tṛṣṇā nahīṅ gaī, ghe gayā Dasā Kabīr. That is a beautiful, beautiful poem from one great saint. Man marā na mamatā marī—until your mind you have not killed... Man marā na mamatā marī. 'Mamatā' means my desires. As long as you have desires, the mind will not be on one point. So mamatā is desire, and desire is the ball, the 'man'. So we should not touch the mind; let him go. There is one story from some guru about how to control your mind. It will not control, neither will your desires do it, but between both there is a second word that will come. Do you understand me? Who doesn't understand? Hand up, then stand up under the tree. So that you need not go anywhere. No, you don't have to go anywhere. Then you will understand. So you go under that tree and stand there. Not sitting? Then you will know how nice it is. Is there anyone more? This one lady here, girl? She has controlled her mind because she cannot control. Is anybody more? You see, no one dares to say. Then it's your problem. Anyhow, this is beautiful. There was one person who was with the cows and animals. What do we call that? A shepherd. So one man had about fifty of these big animals—goats? Not goats, camels. In the evening, the person taking care of them, at this place on some farm, for everyone he will tie them by the neck with one chain. Then all the animals, they all sit, everyone in their place. The camels are sitting, and they do what they want. But one camel lost his rope, and that camel is going here and there. It's sure that in the night that camel will go away and disappear. So that shepherd, his master, he said... and suddenly one sādhu came. The person said to Gurujī, "Have you any rope for one camel?" Gurujī said, "I have no ropes. My rope, my Gurudev, has cut it off, so I have no more rope. I am free. But my camel..." Gurudev, he said, "I know you are asking for the rope." Gurujī said, "I can give you technique, but not the rope." So how? "Go with your camel and with your little stick, bring him there to one place. He will stand." Then he should have something like a hammer, and he takes out one hook, and he went like this. And the camel is standing. And then, that is his master. He's called by Seffert, maybe. Gurujī said, "Now just pull your hand and look, you had the ropes, and you sit like this, and just move your hand like you are tying the rope." And then he touched his master, the shepherd, and said, "Sit down." So he's sitting, and he's holding his neck, and he said, "Sit down." So he's with the hand, and he's holding something and making like this and there. That camel was relaxed. All are sleeping, and he said, "I was not sleeping." Now he sleeps also like that, and the owner of his camel, the master, is sleeping. In the morning, he opened every buffet of camels, and he took all the ropes, and they all went to eating. But one camel does not go, and his master, with a stick, is barking, and he says, "Come on, let's go." That shepherd goes to Gurujī and asks him about the thing. "Gurujī hypnotized my camel. How did you tie him? He doesn't go out. Liberate him." Gurujī said, "How you tie him, then free him." "But I did not tie him. Okay, he was sitting. But now I don't know how to take the rope out. Please, Guru Dev, this is one of the best my animals did." So Gurujī said, "Go there and again tell him, 'Sit down.' Hold his nose, and then with the hand, like a mantra: 'Oṁ svāhā, oṁ svāhā,' mantra. Quickly lick the rope here, rope here, and roll your nose." And then he came up and running, going away. Nothing was there, neither was this hook there nor this rope, but that was that mind. And if you can mind your tie, then you can. But you should know, if you are talking about body and mind, then many people will become mad. And that's why many people go to some gurus, read a book that has much about kuṇḍalinī. They have kuṇḍalinī śaktis, these and that. But their guru did not make the kriyā śakti up. It is only in the thought. Your brain is not your master. So, body, prāṇa, mind, science or the knowledge, and ānanda. In this way, when you go there, this is how we can do it, and you can see, someone can tie you like that. And when you look at it this way, someone can seduce you. Then you say, "No, this boy was very nice, but I don't want him, and he's trying me, and I don't want to see him, and I want to go to the doctor." You have mentally, your mind has made you completely wrong. And he doesn't want this, this, and that, and your mind completely confuses you. If you didn't kill your mind, you didn't get rid of your desires. Man maraṇā, mamatā marī, marmar gayā śarīr. But with this too, man and mind—that man maraṇā, mamatā marī—the desire and mind, many times your body will die, but this will not give you free. There are many things about desires; there are many, many stories. What is the māmatā now? You understand? Desire. Desire... Then we are, "I want to have only this," but what you want to see, this there is not. The desire has nothing; it is only wind. And suddenly you will say, "That bloody person, I don't want anymore." And suddenly you say, "I've had enough of this lost man; I don't want to do anything anymore." You're liberated, but again, that mamatā is in your mind, so this desire you try to get out. But in your mind, you put that nail, and that nail is inside. Therefore, these are the five elements: body, then body, and prāṇa, then mind, then knowledge, and then more. So man maraṇā mamatā marī marmar gayā śarīr. Therefore, it is said, you are in mind and your desire you will never fulfill, but yes, your body will die. You will dream, we die. So how can you say that I am going to do the body and mind? How then can you speak about it being about the body and mind? And there are two things you have to kill. Āśā. Āśā means? Hope. Hope. I hope I don't want to tell you someone's stories. Name, I will not tell you. And he's a very nice person, many, many years, my disciple, and still my disciple, very nice. Always, she comes and she gets a good path and Mahāprabhujī's blessings. But at the age of about 20 years or something, 20, 30, I don't know, I didn't ask her, maybe 13, so that is a woman. And there was a man, so they were in love. But that man left her, and he went to far countries, very far countries. Because there was some other woman, and he was searching for that one woman. And the other thought was that this man is my heart's complete. Many, many years. But somehow he found it, so she went there by aeroplane. He borrowed the money, and in some countries there were big problems. And she was calling him, and he said, "Hello, how are you?" So again, think that we again came to our path. There are two things of the rivers: the curves have the river, not the water. Water is not a curve. The curves have the curves. The earth, number one, number two. Maybe in one river, a big river, in the middle there is what is called a lake island. Now you are separating one water this side, one water that side, and between there is nothing. They are crying. But if it's a hope, then one day, after this, what's called the island, suddenly that water will come again together. And they don't know the water is one. But also, this river water thinks that forever, "I will be together," it will come to the beach of the ocean, and it will merge into the ocean, so neither river nor water will be there. What are you searching for? So while he met him for one or two days, I was there, and the person said, "I am very happy in there." Of course, she was in the hotel because he has a family. The men have families, so they come to me for coffee, tea. After some days, she came back and she was crying because he said, "Don't wait for me. I am not your friend. I am no longer your friend," whatever it is. So this is how Man maraṇā, Mamatā marī, Maramara gayā śarīra, Āśā, Tṛṣṇā. Āśā, first hope, hope. And Tṛṣṇā, again, is like being very dry; we are very thirsty. We are dying of the water in the Sahara, where there is only sand and sand for thousands of kilometers. There are some animals, like deer, and there is no water. In summer, it is different. The deer are dying because there is no water. And that same thing I can tell you, for example, here. But this deer was running and running, and beautiful sand, and about 200 meters or 100 meters, the deer is running and running because he sees there, like, a lake, and he's running and he's running. The horizon, what is the horizon? What is the horizon? What is the horizon? The closer you get to it, the farther it will go. That is hope. You think it will be. Don't wait for that. And that deer dies of thirst, very hot, bleeding, running, and dies. On a beautiful road in summer, or when it's nice and sunny, you are driving your car on the road and you see about 200 meters distance, or 100 meters, there is water on the road. But as far as we come, that water goes farther. Do you know this? You know what do you call that? Fata Morgana. So that is called, that is called āśā. That is called that āśā. Man marā, na mamatā marī, marmara gayā sarīr. Āśā tṛṣṇā. Tṛṣṇā means thirst. And this will not give you this mind. What you are calling for the mind is not in your mind. Therefore, go further, go further, my dear. Jñāna. That you should, jñāna means knowledge. And what is that knowledge? That jñāna knows it is only reflection. There is no water. Therefore, these four points, what Kabīr Dās is saying: "Man marā na mamatā marī, marā marā gayā śarīr, āśā tṛṣṇā nahī marī, kehe gayā Dāsa Kabīr." So, my dear, don't go somewhere here and there, thinking, "I will get this and I will get that." You can go, no problem. Some years ago, one person asked me. He came to me and everything. And he said, "Swamiji, Gurujī, I have one Gurujī." I did not meet him, but I see his photos and I like this, but I want to go and see, and he is so great, and I would like to be with him. So he went about six months, but not one half second that Gurujī gave her hello. And she came back, and she was so sad. So that is not like this. Be free, it will come. Therefore, this was the point. What was that? So Asatṛṣṇa Naimarī Marmārgaya Śarīra, the body died. So in that way, when you want to come at Mahāprabhujī's seat, in this His bhajan, beautiful: Yogī Janakī, Yog Nindra, Birla Sant, Jana Janīye. I spoke morning, no? I spoke about it in the morning. If there is smoke, then there is a cough, and when there is no cough, then it is mosquitoes. So, yoga nidrā, we have to learn and understand what is yoga nidrā. Just lie down and relax, and we are telling, we also have yoga nidrā. But those who want to have yoga nidrā, they should do that at a time when, before eating, they are very hungry. And at that time, you should make yoga nidra. Then you will see where your vāsanā is going, to the dinner table menu. But you said, because you were completely very hungry and everything. And then you said, "Relax the whole body." And then relax your stomach. And in the stomach, it's like... That is tṛṣṇā. And that tṛṣṇā you cannot fulfill. That is called Yoga Nidrā. So what we are doing, sorry, but we had a nice lunch, and we were sitting in the yoga, and now we ate very nicely, and we were tired. Now we eat yoga nidrā, then it's like a harmonium. But the harmonium has a nice, not so nice rhythm. But we all do yoga nidrā in our place, everybody, so their rhythms, they are all yoga nidrā. So one said, and another said, and another said, so rhythms. This is the rhythm of the yoga nidrā, and what happens there? The teacher who is giving the yoga nidrā, he was also full of the stomach, and he also liked to relax, so that is a yoga nidra, different. So that is what we call rest. After a certain age, one should also, daytime, at least one hour sleep. And Gurujī said, but what we in India, we said, Sona. So there are three different Sona. Sona means gold. So in this, according to this language, so we call it "sona," which means gold. "Sona" and we say here, "gold." Then we call sleep "sona." Sleep. Put your child to sleep. Sona. So that is also the sona. And then the third one, you know what it is? Sauna bath. Sauna bath. So now, which kind of sauna do you want to have? So what to do? So yoga sādhanā is very easy. And also, it is not easy. First, we have to purify all our five elements. Desires have to be taken out. That's it. Desire can be about eating. Desire can be about football. Many, many desires, but one day this desire will die. So Yoga Nidrā is what Mahāprabhujī is writing. What Mahāprabhujī here writes about yoga and the tree. Ulta nain sen mein laga, sun mein sehj si vichāṇī hai. Nira lamb ka panka chale, puni swet sun selani hai. Till here we have, and then ulta phool khilā hai, san muk. This will be morning after your techniques. We will continue, because every paper here is also going to the water, so it is very, how do you call it, humid. So, my dears, did you understand what that was? What were the words of the Holy Gurujī? Which kind of words? Just one word. What? Mantra. Mantra. 'Man' is mind, and 'tra' is thirst. We get the thirst. Thirst means it must not be only water. We are thirsty for you. Everything, many, many things are there. So these are only two words, and how much is there inside to learn?