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Part 1: The Hunter, the Rosary, and the Power of Satsang Mahārāj’s hut was not near small or large mountains, but near the mountains—a beautiful hut. At that time, there were many forests, but now it has become a forest of humans. Earlier, there were forests of trees, and now it has become a forest of humans. So Mahārāj sat, holding the mālā in the cold. What would he lose? That there is nothing, Mahārāj, that there is nothing. A hunter came and said, “What have I seen? The rifle is bad, Mahārāj. Why is it good? Because I am poor. I kill animals and bring them home; I raise the children.” Then Mahārāj said, “Do you understand the meaning of this rifle?” The hunter replied, “Meaning? I do not know anything, that is to say…” Mahārāj explained, “No sorrow. The meaning of the gun is no sorrow; the one who is shot also experiences sorrow, and the one who shoots must also endure the sorrow of their karma.” Mahārāj gave such a profound discourse for five to ten minutes that the hunter’s mind was convinced that Mahārāj was speaking the truth—there is some reality in this. So, Bābajī thought, “What should I do now? What can I do?” Mahārāj said, “Remember the name of the Lord, O King, and you will be blessed; everything will happen, your poverty will vanish. Everything, as it is said: the moon will set, the sun will set, but the words of great souls never set. It will happen slowly. Keep remembering, seek refuge in a saint, take a mantra, make a guru.” The hunter asked, “Mahārāj, now to which other saint should I go searching? Where should I go?” Mahārāj replied, “You yourself become my guru, alright brother.” Mahārāj gave him the mantra. Earlier they used to say, “Blow into the ear, Bābajī.” Sometimes they would say, “What is in the ear?” But our Gurudev says that… The Qāzīs have arrived, two by two. Oh yes, they have come, they have come, gentlemen. Greetings, greetings. From where to where we are meeting, yet it is all right. Come, Birchā, Gulāb Jī has arrived. So, I have spoken a little in Hindi; you are the Qāzī of our Jaipur, and of all Rajasthan… All the judges are with you; they won’t say it openly, but most of them, whether you consider them cheap or not, are on your side. We met in Delhi, and there were very good discussions. You have studied all four Vedas and are a great scholar, so it was said that… So Mahārāj recited some words, gave him a mantra, then said, “Mahārāj, do you chant the mālā or is the mālā a thing?” “So is the mālā or not?” “Bāb Jī, bring something hard.” In Mahārāj’s hut, there was an old mālā lying around. “You take the mālā.” Bandūg said, “Bāb Jī says, become a śiṣya, mantra.” Take dīkṣā; give something, at least a fruit or a flower. If not a flower, then at least the calyx of the flower. “O Mahārāj, there is no one else besides the Master.” He went home, turning the rosary beads… The one going home is the householder who waits patiently. The storm has blown twice, sitting there, saying that no one has brought more wealth. They say, “There are two or three more children who are hungry.” So, he came home and said, “Yes, today, as always.” The body did not receive anything, Mahārāj. Mahārāj gave mantra dīkṣā, everything will be peaceful, this will happen. So did it bring anything or not? Nothing at all. It is just a rosary; it brought anger to him, to him, to his wife. So when a person becomes angry, sometimes he cannot control himself. Within him is also the fire of anger; when anger arises, it rages like a storm, throwing and breaking things. In the mother, blood begins to flow; the mind, like a miser, contemplates. Baba Jī spoke firmly. The mind says, “Chant the Rāma nāma, take the name of Bhagavān.” That bliss, that joy, everything is there, yet not even for an hour does it last, and then the mother shatters completely. When he came home, there was conflict; the troublemaker had caused much distress. Nothing was peaceful. For four hours, Dīdī chanted the mālā, and she struck the drum four times. The troublemaker was given a beating, yet the conflict persisted. Those who caused the strife went to Sikārī Paccho Mahāprabhujī. Mahāprabhujī circled the mālā, and knowing the situation, he renounced everything that had come. This is it, Marāj. See, son, you came quickly. Why did you come so quickly? Marāj, there is no one as fast as you. Why, son? Because before the others, I came first. I had old bones; if threads were tied to them, they would break. So I quickly put away all four guns. Why do you think the mantra is a deity? It is pure bliss; that alone is the pure bliss. The deity is my karma. There was an increase in strife at home. “Mahārāj, your rosary, so give me my gun.” Mahārāj said, “Take it, but give me my mantra.” Mahārāj said, “That is for reading stones. If your ear were to get stuck on that slab of stone, and you tried to pull it off, then if you did that, so much saffron would come out—where would it come from?” When that hunter left through the ear, then Dungarpur Jī Mahārāj wrote at that time: “Kāce gaṛe nīr nahīṁ ṭhare aur nahīṁ ṭhare kāgaz meṁ pārā buglā motī ko kyā kare motī haṁsoṁ kā chārā.” So, every person becomes kāce gaṛe, which has not yet been cooked; water will not remain in what is uncooked. And… You cannot carry a saw on paper; it will slip away. Similarly, very few hearts can truly digest and retain the words of satsang, the words of jñāna. Otherwise, it is said that satsang alone is the means to cross the ocean of worldly existence; satsang is… Friendship—if both friends meet, friendship is always true; it itself walks the path of truth and advises the other to walk the path of truth as well. That is a true friend. A friend who leads himself toward downfall is of no use; a friend who teaches us bad habits is of no use. The root of both rise and fall emerges from the same place. And that is jagā; if you add ku in front, it becomes kūśaṅg, and if you add sat, it becomes satsaṅga. When satsaṅga is refined, it becomes sat-saṅga. Sitting alone and engaging in your thoughts and contemplation, those thoughts and contemplation should be directed towards Īśvara—what is sat, what is asat, and what is the satya of this life. What should I do and what should I not do? Compassion is the essence of dharma, and pride is the root of sin. Tulasī says, never abandon compassion. When prāṇa is in the body, compassion itself is the form of Īśvara. The heart in which there is no compassion is like a stone. In the heart where there is compassion, Bhagavān Śiva resides within. It is said that the one who has compassion in their heart, within them Bhagavān speaks: “All are my vessels, and no vessel comes empty.” Blessed is the vessel that manifests this truth. In the vessel where there is truth, compassion, love, dharma, and noble thoughts, the Lord Himself speaks within. Therefore, engaging in satsang is very beneficial. One gains something by listening to satsang, by attending discourses. I will give one more example of what all one gains from listening to satsang. The house was considered like a town itself. Nearby, there was a small settlement with about 20 to 30, 25 houses. Guḍar, the dacoit, used to live there. Even dacoits have their Gurū; they also possess knowledge. Among the sixteen types of knowledge, theft is also a form of knowledge. So, one brother dacoit had three children… “What your father, your papa did not do—do not call him papa, for papa is one who has committed sin—Father, what is that thought or desire in your mind that we may fulfill, so that you become free from all bondage? Sister, please switch off all the telephones. There is a bit of stubbornness and a bit of intensity. If it is found out who committed the theft, they will be burned alive, you all. So do this: bring me their head and tell me. I need their head. It’s not a big deal, father, madam, it will be done. Secondly, my son…” Whether it is a true saṅgha or a saintly soul speaking, do not rush there, do not listen blindly. And if the saṅgha is divisive, do not listen, do not change your path. And if there is no place to go, then close your ears. The poor one was utterly oppressed, his throat cut and thrown into a sack. When they were crushed, they tried to come out, but the gatekeepers were standing there. As they were crushed and trying to come out into the street, there was a kind of pond or pool there—some say it was a pond, others say it was a water reservoir or something like that. Nearby, in front of a wrestler’s house, a gathering was sitting. The master is giving a discourse; there is no electricity, no light is coming. The lamp with ghee and oil is burning. Now, the three brothers should reflect in their minds. Father Śrī said that satsang does not happen without silence; it feels as if satsang is taking place. When you go back, the doorkeeper is standing there. Then it was understood that shoes should be taken off, the dhoti should be folded, the dhoti’s waistband loosened, shoes placed in the bag. Having done so, with those three fears, putting in a finger, closing the ears, he ran off in a dash. There was no splinter of the native babool tree in it; now how could that splinter be removed? When the finger comes out, the splinter comes out. So quickly, with the hand, the splinter was pulled out, and the finger went back into the net. Meanwhile, the splinter was removed by pulling the finger out with a song. It was ten o’clock at night, exactly ten o’clock, and he went to his father and said, “Father, mother, your command has been fulfilled.” This is the lion of that prince. That the goddess is the īṣṭa of one’s own self, and that goddess appears once in every generation. When Dādā Jī went, the goddess gave darśana to Dādā Jī; when Dādā Jī left, she gave darśana to Pitājī; and now, as I am going, when Pitājī left, the goddess gave me darśana, and… What happened was the prince was killed, the king was distressed, and the subjects were distressed. At that time, there was a greater presence of CID. What do they say? Messengers are messengers, right? Dūti and dūt—dūtīs are those messengers. They were quite prominent then. The first rule is that news must be delivered quickly. Why? Because it is the time of the letter, so someone… If you have to express something to two sisters, tell the sisters not to tell anyone. So, one sister was told not to tell anyone. Now, the news reached Bāwa, but that person did not consider it important and asked why the sister was told not to tell anyone. She said, “I did not tell anyone. I have not said yes to everyone, nor have I said no to anyone. You yourself have not said yes to everyone. If you do not say yes to everyone, then the other says, ‘Please give me freedom, and tomorrow or the day after, I will try and bring it.’ Those people, too, what has happened to them, what has died? What could its secret be? You all, being like CID officers, know everything.” He got the idea and ordered a fine baisa. After getting the baisa, he adorned it, then himself attached long hair made from horse’s mane, fixed rubber soles, added wooden hands, made it four-armed, and held a lamp in one hand. With a pot in one hand and a sword in the other, holding his brother by the arm, he went at 11-12 at night and knocked on the robbers’ house. The door was opened by the one whose idols had been broken. “Oh dear, those who have lost sleep, they are the ones who killed the princess, so they are also guilty,” he said, seeing this again. I saw a lamp, and when the door opened, Matajī’s form came inside the house. She sat just like a buffalo sits. “Blessings, son. I give you darśan once in every generation. I know that even your… There is nothing to say, and whenever you face any difficulty, just remember me and seek my support. Your father will tell you everything; your father must have told you everything. If your father has told you everything, then I wonder why, in anger, he did not tell you everything. That is why I come.” So, 32… The offering is 32, meaning a human has 32 teeth. Bring the head of the human for the offering. Now, who wants to die? Three brothers face each other, ready to cut each other’s throats. One says, “Where?” The second says, “Where?” The third says, “Where?” Then the second says… “O child, why are you hiding from me? I know everything. Bring out whatever you’re keeping inside. You too will play, and the lamp of wisdom has been lit. Hurry up!” He understood that Māta Jī realized it, so she dug and brought it out to see. She felt both sorrow and happiness at finding Rāj Kumār’s head—sadness for the pain, but also joy that it was found. At that time, Mahāprabhujī said that the deities do not cast shadows; if you see their shadow, then remember that. Upon hearing this, both brothers said that by hearing these two words, our lives were saved. So, if we keep satsang throughout our lives, our welfare will surely be attained. Say, victory to the true Gurudev. Now, good evening, brothers. And sisters around the world, the blessing is coming to you from holy Bhārat, the Vishva Guru, the Pasram Jaipur. Welcome to all of you, dear ones. The purpose of human life, the difference between human life and that of other creatures, the struggles especially in this Kali Yuga, the difficulties through which we humans are passing—our mind, our intellect, our ambition, our pride, and… Ego is all that is playing with us; sometimes we do not know how to come out of it. As I say, in the morning when you get up, think that you are a human. Second, what makes me human? Third, how to cultivate it? Awaken the human qualities and understand what the dharma of human life is; then the day will pass smoothly. Use intellect with Viveka, testing in the heart. For the last two days, you have been listening to our dear Ḍoktār Gulāb Jī Koṭhārī and Tujhe Agen. This is quite enough, and since the time is short, Dasharām is waiting for him. Today, we welcome our dear brother, the Chief Qāzī of Rajasthan and the Chief Qāzī of Jaipur. Welcome, and I will not take more of your time; I will hand over the mic to dear Gulābji. But before that, as usual, we welcome… Gulābji with the mālā. SP Sabahu, will you wear the mālā or will you take the rose? Wear the rose mālā or take it. This is a very big mālā, it is indeed big. So Gulābji, there was one question I gave you, I would like to read it if you don’t mind. Thank you. So dear brothers and sisters, many people were writing questions. And one of them is, first I would like to read to you a message from one of our listeners who is writing: “Dear Gulābjī, thank you so much for your very nice satsang with you yesterday on the internet. We remember the wonderful meeting with you and with your father here in Slovakia many years ago. It remains in… From the depths of our hearts and memories, we would like to thank you very, very much for the gift of the Śabda Veda to the Slovakian National Library in Martin. The book is also here, awaiting Svāmījī for a celebratory introduction to the library and the public. We look forward to that moment with great joy and love and many, many best wishes. Yogānanda Milena Milān Simasī in the name of the Svāmījī’s disciple from Martin, Slovakia.” Secondly, “Dear Gulābjī, today I was with my friends on the beach and we had a beautiful satsang. We spoke about wasting time, about expectation, and about your teachings. I came home and put on Swāmījī.tv. You and Gulābjī answered all our questions. What they were talking about at the beach—it was like a miracle. I have no more questions; I just want to say thank you for everything. With love, Sita from Prakha Chitra, Czech Republic.” Thank you. Third question, I think so. Subject question to Dr. … in our daily life, in our daily family life, how and in what form should I, as a mother, try to pass on… subscribe, subscribe… Subscribe, question, subscribe, question… Subscribe question… subscribe question subsc… In the classroom, I believe the best way to teach a child is by setting an example through your actions. They do not follow your lectures; even in every home, if you observe, children learn from what their parents do, how they behave, and what their lifestyle is. What is their perception about life? I think all of you have something very, very… much for yourselves. Life develops a person into a perfect human being through dimensions, and the best thing would be to teach them how long to follow the child. The best thing I can do is nothing better than this. I include this for all dimensions. But this is a very practical day that we share. They are completely about the parts. Just as we doubt. There is no faith. He goes. He goes… means, a practitioner is a polite word for knowing. But not to keep. Not because because… k Giving means offering something that is truly a part of your life. It is not about borrowing something from Svāmījī and then giving it to someone else. Giving implies something that belongs to me—whether it is physical help, money, time, or even my wishes, well-wishes, and good intentions. This is what I mean. If we teach this one word, we inculcate many good things around it, not just one thing. And the second thing, which is again important today, is how to live in the present, how to make use of the present, which more and more children are forgetting because for them the present is… Different from us today, they live in a globalized time cycle. So, at 12 o’clock at night for them, it is present because they are talking to somebody in America, talking to somebody in Europe. So for them, the present means any time within the 24-hour cycle. We are… It is not taught explicitly, but surely wherever you are, you have a time cycle connected to nature, and if we can maintain this routine in harmony with nature along with the awareness of using the present moment thoughtfully and purposefully, then I think… We can succeed at every level, at every step of life. But if we don’t have this awareness of the present moment—because there is no other time available to us or under our control—and it is only the present that we can make use of. It will shape our destiny. And when we speak of this love, when we speak of the use of the present moment, then that is the base. The base connects, connects. How do we connect? It connects, connects. This is very important. Therefore, according to my influence or the influence on the children, it will happen accordingly. First, this commitment creates an impression; this commitment becomes their faith, this commitment becomes their dream, this commitment becomes the goal of their life. So they know what to do and what not to do. We do not teach what not to do, so automatically they will learn what not to do. So I… Hope at this age, if these two or three things—and one more, you saw it—one more important thing that children do today is they copy others. Teach them that they should not copy. But they have great faith. A kind of faith is being established. If there are not two people for you, then there are not two people for you. When we are all exceptions, then whatever we do should be exceptional. This should also be part of my commitment—that I do all original work. This means, what we call tapasyā, in essence, I do; I put all my efforts into it. This commitment, all my resources, all my time, all my energies, to fulfill this commitment. Then I will make the best use of the present moment, for I need help from the entire society, not just one person. I will learn to give back, and then I will share with nature. When we truly learn about love, we will not even pluck a single flower. Taking from a plant without asking forgiveness from the plant—this definition of love will connect you with nature, with the people around you, and your commitment and your dream will make you larger than life. You will succeed at every moment, at every point in your life. So I wish every child in your class has a bright future. I hope you got this point: there is an experience regarding aṣṭāṅga yoga practices for you, an experience regarding aṣṭāṅga yoga practices for you, an experience regarding aṣṭāṅga yoga practices for you, aṣṭāṅga… Regarding yoga practices, you should know about Aṣṭāṅga Yoga… They subscribe, work for them, and make some preparations for them, so along with that… Part 2: The Path of Self-Knowledge and Meditation You convey a message to the children: this activity will help you grow, this will strengthen your willpower, this will make you a good woman—just as a mother communicates through cooking food for her children. Children do not need written words; communication should be through the vibrations of thought and emotion. They grow even better than other students. I believe I will continue speaking about these vibrations. Does anyone have a question? Please, does anyone have a question from yesterday? No one brought any, but surely someone must have. Anivedī has a question, please pass it on. No one brought anything there; the subject will remain incomplete. You tell me, Dakṣā. Yes, what are the things required to accompany the self? That is the only question. So then, the matter continues—oh yes, the self accompanies; both are separate, not the same, no, no... That is why the two words have become separate. So, do they accompany the self or not? No, no. To accompany the self—there is a vast difference between the two things. Together, together, accompanying the self, accompanying the self together, accompanying the self, accompanying the self... accompanying the self... The problem is that we do not establish ourselves in this covering. What is the field of this covering? To know yourself, to remove all the obstacles on the way, which you call āvaraṇa, which will also be śatrajuṭam, there will be āvaraṇas, there are other āvaraṇas as well, many āvaraṇas of māyā too. But when you start travelling inside to know yourself, you come across many obstacles, and you recognize them. You make friendship with all those things, and then automatically they dissolve, and you reach your own soul—you see it yourself. This is the purpose of meditation; this is the purpose of human life. When you say dharmārtha kā mokṣa, when you say mokṣa... What this mokṣa is, is the same as knowing yourself, freeing yourself from all worldly desires. The word ātman has so many layers of coverings over it—there is the mind over it, the intellect over that, the body over that. There are many coverings of attachment, of passion, of duality, of investment, many kinds of coverings. But as you go deeper within, you... We will first observe our coverings, and as we understand each covering, it will disappear. Until then... I understood that it is because of these various reasons that I get angry; once you realize this, it dissolves. So, slowly and gradually, through practice, you remove all the coverings. You do not need more than one human life, because human life is the longest. Almost a hundred years, which is no small amount of time; it is an hour, you could say. We are unfortunate that we do not begin this practice in three-fourths of our life; only then do we realize it. Subscribe, subscribe... sa. But that which cannot be shaken, will not be moved by anyone’s shaking—that alone is faith. Without that, nothing happens. But I was told that guru kṛpā is received for the sake of others. This is guru kṛpā and it is also God’s kṛpā, and the books you engage with for others are also a form of that kṛpā. It is through these kṛpās that you move closer to the ātulaśa śāstra. I don’t know how accurate that is or not; I think the more you read, the more confused you become, because they don’t give you... Every writer has his or her own perspective; you keep reflecting on those aspects. All our śāstras do the same—they do not read anything; you read yourself and you attend to the goal. You write that you write books or you write according to yourself. You specialize in... About the necessity of doing... the necessity of doing... You do not have a prāṇik guru. All of this is the prāṇik guru. There is one prāṇik guru whom you follow. But that is not the guru. This guru does not have a prāṇik guru. There is no prāṇik guru. Inside, certainly very much... Subscribe, subscribe... sa. Purification, ājñā bindu, and śāstrār cakra—and ego set your past karmas stored in the mūlādhāra cakra, and your present karmas which you are doing in this life are stored in the svādhiṣṭhāna cakra. Professional knowledge guide is fine, but otherwise, as I feel, we will not understand and we rely on our experience. We will do it. You know that he too accepts us as his own... accepts. Use energy throne, it is a big system, you cannot command this system to talk for just 10 minutes or for your sake, so it talks for your sake, so it talks for your sake. I have been practicing yoga for the past year, including anulom vilom, kapālabhāti, bastrī, which I continue to do even today. But whenever I sit down to meditate, like when I close my eyes, I feel that something is crossing my mind—various images come, such as of the office. Generally, people just watch on TV and follow along, and I am regularly conducting the Kābal Bhāratī among people. Yet, when they try to meditate, it feels as if they are unable to meditate at all. They try different techniques, but why does this happen? Why does this occur? So this is good, this remains so. Thank you. You know, Gulabjī is telling me that you are just sitting and people are sometimes expecting that Svāmījī will also say something. Gulabjī, I am always speaking. Thank you. The questions are very beautiful. And I think the audience also expects many questions, and Gulabjī, thank you for the very good answers. The parents, or we grown-ups, are the example for the children. A father who is smoking cigarettes, and now the cigarettes are finished, calls the child who is 5 years old or 10... Years around the corner and he says, "Give one dollar, please. Go and quickly bring me the cigarette." The five-year-old child thinks, my father is old, always smoking like a chain smoker. Must be something good, so he opens it and tries the same thing. So the best education is the DVD education. Gulāb Jī inserted to one of our brothers here as Mas Yū read that Mas Yū will get confused with this Rājasthānī language via one poem, reading it repeatedly, and became a scholar, but no one is a scholar of love, no one. Of the library, reading, reading, reading—decades have passed by reading, and in reading, no one became wise. Just two and a half letters of love you read in your heart. The name of God that will make you greater than anything, but regarding that subject, you need to study carefully; otherwise, as it is said, by mere imitation, the practice of yoga diminishes the body and increases ailments. So, you practice yoga, especially from books. For, which is very good, but books and special ones serve as our inspiration, as motivation, and then when you understand it, you attain good yoga. Systematic books are very good, television programs are very good, they inspire us, but practicing Kapālabhāti late is not advisable. According to the book and television, and Sādhana, you put pressure on the heart. Now, when you call the television channel, they say the program was recorded earlier. One month ago, there was no one there to answer you, and you should know the difference between kapālabhāti and bhastrikā. I see sometimes people on television who are doing bhastrikā but they say it is kapālabhāti, and others who are doing kapālabhāti but they are actually doing bhastrikā. There is a difference. This is confusion number one. I have only two and a half minutes. Your question was that you practice every day: anulom, vilom, dāṛī śodhana, kapālabhāti, and everything. Āsana is very good for your health. Do it systematically, slowly, and gradually; that is good. But still, when I sit in meditation, my mind wanders here and there. This is because the whole day, just as the vision, so is the creation; with the eye through which you see the world, and the problems that arise—two kinds of problems, personal problems and impersonal problems—both influence us. Therefore, Patañjali says, "Yogaś citta vṛtti nirodhaḥ." Hence, āsana, prāṇāyāma, yoga is the cessation of the fluctuations of the citta. Practicing āsana, prāṇāyāma, and cultivating a good citta-vṛtti is essential for you to observe the citta accordingly. The vṛtti is for you to observe accordingly; the citta vṛtti is for you to observe accordingly. We are doing this, but it is very, very... Thoughts will keep coming, keep coming; there is no way to meditation, meditation is the way. Meditation cannot be practiced; meditation arises on its own. Just as when you go to sleep, you rest your head on the pillow and say, "Now I will sleep," and you sleep, but if you think... In the morning, I have to get up early, I have to catch a plane, or I have to go there—it’s okay, I sleep. I hope I packed all my papers, oh yes, I did. But my alarm clock is not there, so what happens? Thoughts come, and you can’t sleep anymore. Sleep is disturbed; therefore, let it be—vo ek din ho jāegā. Faith, faith... vi. One of our brothers here, a great personality, he is the chief of all Khājjīs. In Islam, we have different positions, and here the highest position is the Khājjī, and he is the chief head of the Khājjīs of Jaipur as well as the chief of all the Khajis who are his friends or brothers, whatever—this is not about hierarchy. It is not that I am very young and you are not. It is not that. It is a brotherhood. Mutual understanding, love, willingness, giving—this is a beauty of work. So think, O Gulāb Jī, that you brought our Kājī sāhab with... You, and I think the audience will appreciate it very much if you can also say something, okay? So can we put the muda here? Please go, muda. Thank you. First of all, I would like to thank... I am seated here through the grace of our Swāmī Maheśvarānanda Maharāj and am trying to speak to you. Dr. Gulāko Therī Sāhab is my elder brother, and his support for me has always been as inseparable as the bond between choli and dāman. We have walked together in every field. When the world was created, when Īśvara sent humans to the earth, He sent them with responsibility on their shoulders. Dharma, dāna, and dhairya were integral parts of our lives. But when we came to earth, we got entangled in dhan, dhān, dhenu, and dhartī. Within our own lives, we lost sight of spirituality. Great souls and saints, each in their own way and through various methods of yoga, are striving to provide you all with guidance and the peace you seek. Having lived in India and been with such gurus, I have not needed to master any language other than Hindi and Sanskrit, because Hindi has always been the sole language of India and has been given importance. In my view, the foremost duty of a true citizen is precisely this, but there is a need. I want to draw your attention to that which we seek by going out into the world. We are conducting research all over India, all over the world, all over the universe. First and foremost, if we assess ourselves and try to understand ourselves, then we study our ātman. Spirituality means the study of the ātman. People understand spirituality as something we will acquire from somewhere else. Spirituality is something we are going towards. The true intimacy lies in the study of our own ātman; just as ātman study is intimacy, we consider it so. For example, is this watch yours? But you are not the watch. This kurta is yours, but you are not the kurta either. This heart is yours, but you are not the heart; and closer still, the blood flowing in this body is yours, but you are not the blood either. Even closer, the soul residing in your body is yours, but you are not the soul. So then the question arises: what are we, when we begin to think and search within this matter? All our questions become like zero because we try to seek this thing from others. The day we make an effort to seek this thing from within ourselves, we will do self-research, we will do meditation, as it is called, then we will nurture it from within ourselves. Just now, someone asked a question about this, that they meditate but... What is ahead or behind, or what is our future and past—those who wish to meditate with this kind of equanimity and whose heartfelt desire is to meditate in such a way that nothing else is seen besides themselves—then the best method for this is that I will guide you in a meditation within five minutes. Please all of you sit in this āsana. In which my brothers are seated in Padmāsana, look at my speech and my expressions once, look at my expressions, look at me. Watch what I say, and then in the second round, do it that way. In the first round, I will keep speaking; do not try, just observe. Then when I speak again, internalize it within yourself. See, first of all, we close our eyes. When the feeling of negativity arises in us, observe my expression, observe the vibration of my soul. You close your eyes and visualize the whole day’s activities, what you have done, and see those negative thoughts or actions, and simply observe his body, him, what kind of vibration it carries. Is taking place in his body, look at him with open eyes. When we reflect upon all our actions and then repent for them, after we have repented, we turn to that supreme power, the supreme God, who is described in the scriptures and Vedas as yadā vaijāyate sṛṣṭi īśvara—He who is the creator. Before creation, there was nothing in existence; that alone was God. We will go to that power which is niranjanam, nirākāram, without any form, and never perishes, and express our gratitude. Whatever He has given us—children, wealth, strength, youth, education—how much we have received, all that we have received, the shelter of our parents. We are blessed with good knowledge, good Gurus, a good family, a good wife at home, a good husband, good children; we will be thankful for all of this. Now you will convey your desire to Īśvara, now we will tell Him what we want. At this moment, there is no one else between you and Him. When you pass through these three categories, through these three states, then... Now, once again, become prāṇam, forget everything around you, as if there is nothing around us. Yadā vahi jāyate sṛṣṭi iṣvaro bhavī tadtadā, that same Īśvara who existed before, exists now, and will always remain. Meld yourself into his dhyāna, take deep breaths, focus your attention there, observe your actions and sins, one by one, one by one, recall them, vibrate upon your purity, vibrate your soul upon your purity, your soul—now you do realize the sorry, now be thankful. To God, let us remember one by one all the things He has given us. Now, whatever desires you have from Īśvara, focus your meditation directly on them. Just concentrate solely on that—whatever you want from God. Concentrate on peace, peace... peace. When you practice this meditation, these feelings will arise naturally within you, and you will forget everything else because when we focus on our actions, we forget everything else—this is a truth. However, unfortunately, we remain attached to our actions. Nothing will be remembered; this is important for us. The most important thing in human life is companionship. It is through companionship that a person discerns right and wrong. A good friend is like perfume, and a bad friend is like urine, just as perfume has... In his company, even if a single cotton fiber is left behind, he brings it along with him and perfumes the entire creation. Such is the nature of a good friend’s company, whereas a bad friend is like that urine. We need good company, and good company is essential for our life. When Agni Devatā is present in a homa kuṇḍa, there is faith; the same Agni Devatā, when present in a marriage kuṇḍa, is worshipped; and when that same Agni Devatā is in the stove, there is necessity. It is so, but when the same fire deity is in a cigarette, it is put in the ashtray and rubbed with the ashtray, and its significance ends there. It becomes important for 22 hours, but if on the same paper is our course book, then for us... It becomes important for one year, and if there is a novel written on the same paper, we can read it repeatedly for six months or two years. However, if the Qur’ān or Purāṇa is written on it, it becomes sacred to us, and we place it in a high place, keeping it for our entire life. It will become important for us, let alone that old one, even those who are associated with the old and ancient will become important, so much so that we will even kiss them. Leave that aside, even the offering cloth on it will become important, which is neither the Qur’ān nor the Purāṇas, that too will become important. Sit down and let us meditate on Īśvara. This is the most important aspect of our life; through this, we can attain Īśvara. To attain Īśvara, only two things are essential: dhyāna and jñāna. Through dhyāna, we can directly connect with Him, and jñāna teaches us how to connect. Jñāna is the form of connection and the method of connection. This is the reality of our life. This is our truth: we are all children of one father, all saints of one father. It is not about words; all of this is one and the same word. All Hindus, upon waking in the morning, recite the very first āyat of the Qur’ān; they recite it once during the day, and once in their lifetime. Yet no one knows that we are reciting the āyat of the Qur’ān because this is far from true knowledge. All Muslims and Hindus share one recitation. We read it every morning, but no one knows that this is a Hindu chant, because they are distant from knowledge. Whenever we remain distant from knowledge, how will we proceed to dhyāna? First, j... Aiśvara, Ai Allā, Ai Om, Om and Allā are words that we can write down and see, but we cannot see them with our eyes. These are the Om words that we can write on a book, but cannot see with our own vision. Lord of the world, Lord of all the worlds, Rabbal, the complete Rab, Lord of the universe, Lord of all the universes, O Lord of all these universes, glory to You—this is the meaning. In the first āyat of the Qur’ān, this is the meaning. In Om Jai Jagadīśa, it is very similar, no different. But we lack knowledge; without knowledge, we also lack dhyāna. When we gain knowledge, our dhyāna will also come. Therefore, first refine your knowledge, and then your dhyāna will improve. Because first we accept, then we understand. If we do not accept, how will we understand? If we accept the father as the father, then we will truly know the father. When one does not recognize the father as the father, how can one recognize the neighbor as the uncle? Our foundation has ended; therefore, it is extremely necessary that we... If you become, you will have to give, that is why I am small and grateful to receive. You all give to me, and I will keep receiving—that is my nature. And if anyone wants to learn, let them learn from you. I am learning a lot from you; whatever you say will go, and if you listen... If you cannot do this foremost thing, if you cannot influence the vṛtti, then if you cannot influence the vṛtti, then if you cannot influence the vṛtti, then if you cannot influence the vṛtti... Others—all of them—so that is why you have to concentrate on your own actions. As soon as you start thinking about others’ mistakes, you become extroverted and begin to lose your focus. That was one point. The second is that meditation comes through knowledge. Meditation unites and knowledge explains or guides. This is the second point, defined for both, which is very important. The third is that we people make a difference through the development of the mind. For example, it is that when devotees sing "Jai Jagadīśa Hare" along with Hindus, "Jai Jagadīśa Hare"... Jai Jagadīśa Hā with you all. About the special qualities of the special qualities of... the... special... Many, many congratulations to all of you... Okay, thank you. Well, dear brothers and sisters, I think it was a very interesting session, our webcast. I am sorry that we had to speak more in the local language or Hindi, but we will try to translate everything that our respected Kaji spoke, and we will translate and put it on our website. Subscribe, Subscribe... sâ. It will also be uploaded on YouTube. Thank you, I wish you all the best. Good night, and God bless you. Om Śānti, Śānti, Śānti.