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Oh, running blindly in the dark, running blindly in the dark leads only to falling into the abyss. O dear friends, the mind is very ignorant. How far can one explain to this mind? The mind is very difficult to control. That is why the ṛṣis and munis practiced that yoga sādhānā. No matter how much or in whatever way Bhagavān is grasped, when Bhagavān Svāmījī manifests in this material world, takes birth, or incarnates, He too must go through the same karma. But Bhagavān says that although I act, I do so without attachment; yet when you act, the bondage of those actions attaches to you—that is all. This is the same Arjuna within you and me. I know everything, but you know nothing. Yet Bhagavān had not 16,000 queens, not 16,000 queens, but disciples and Gopīs—his disciples. They say how many sons did Rāja Sāgara have? Seven, along with seven thousand. Now, with seven thousand, Mākī Mandī Mākī Jī Upā Rāṇī came. Whoever the queens give birth to, they are not his own; his subjects are like his children. All the boys are like his sons, and all the girls are like his daughters. The king is the father of that kingdom. So, seven thousand people went to attack them. To whom? To Bhagavān Kapīl Muni. Kapīl Muni said, "I have not stolen your horses." After giving the horse to the āśrama, where did the ultimate peace come? They were upset, but they did not say that Bābājī had stolen the horse. When letters began circulating to disrupt the yajña in our āśrama, Bhagavān Kapīl Bhagavān opened His eyes and reduced everyone to ashes. By "reduced everyone to ashes," it means He calmed all their ego and anger. So, millions of salutations to Tukī Ak Jolo Mahar! As soon as a little grace and darśan happened, everything melted away, the dead came to life. In the stories, it is said that the dead were burned and then King Sāgar came and reunited them, bringing them all back to life. This too is the power of our Bhagavān Devapurī Jī. Bhagavān Śrīdīp Nān Mahāprabhujī possessed this power—he brought the dead back to life. Devapurī Jī revived those who were dead. Among them, two individuals are still alive. One brought the dead small child of a very wicked person and placed it at the feet, then gave āśīrvāda. There is vidyā, there is jñāna, it is not just empty talk. There were many people who, within the yogic power, would bind it so that it would be reduced to ashes, yes. Even his anger was subdued, yet it was not so easy with Bhagavān. Still, when Bhagavān Kṛṣṇa departed, the gopīs and gopas began to weep. See, even there attachment arose, right? After so many days spent with Kṛṣṇa, that attachment did not vanish. Oh, that attachment is indeed rooted in the senses. When one fully meets Gurudev, the bonds of attachment are released; such is the grace of Gurudev. He broke the bonds of my attachment, turned my restless mind around. Some would tell about pilgrimages, some would teach religious rules, but he shattered the bundle of rituals. What can be said about attachment? It is very dangerous. Attachment is a power that can even bring down a strong woman. Attachment, which is emotion, is so strong and so wicked. Attachment is a kind of... love is a kind of... emotion—anger, hate, jealousy, complex, ego, threat, then anxieties—these are all different layers. Now the emotion, Gop is shouting, Gop is also crying, so the crying... Gopī said to Uddhavajī, "O Uddhava, please tell us, what is separation from yoga? O Uddhava, please tell us, what is separation from yoga?" The yogīs dwell in the forest huts, and separation resides in the hearts of the separated ones. So, if one becomes solitary, then one is truly solitary. We have come alone, and alone we shall depart. Thus, understand the essence of yoga, the yoga of Bhagavān Kṛṣṇa’s Gītā. According to him, there are eighteen yogas: eighteen types of bhakti yoga, karma yoga, rāja yoga, and sāṅkhya yoga. All of these are found in the authentic texts of yoga by the sage Patañjali, where the kriyās and methods are described. All this is so that we may somehow attain yoga. Within that very yoga, kuṇḍalinī yoga is also explained. Kundala is said to be that which is a circle—people wear circular rings in their ears. Energy, like the rays of the sun, never travels straight; energy itself is never straight. It is always circular. The sun’s rays move in such a way; if they were to move straight ahead, everything would perish. That is why our earth is sweet, all the planets are sweet, zero—according to the lectures of Svāmī Vivekānanda, it is understood that the entire Brahman is zero, and it began from zero and will remain in zero. The highest number is zero. Zero represents the various actions of the jīva that reside within our different levels of consciousness. They are like the backbone of a reed; the backbone of a reed holds great significance. Within our body, there are seventy-two thousand nāḍīs, and through these seventy-two thousand nāḍīs, the conscious energy flows. Among these seventy-two thousand nāḍīs, three nāḍīs control them: Iḍā, Piṅgalā, and Suṣumṇā. Iḍā, Piṅgalā, and Suṣumṇā—Suṣumṇā is the main one, while Gaṅgā, Yamunā, and Sarasvatī correspond to them. Iḍā and Piṅgalā flow externally, but Sarasvatī firmly controls them. These three nāḍīs run inside the vertebral column, and within it, everything functions based on these three nāḍīs. And the three nāḍīs are positioned opposite to Hemisvara; so, Sūrya represents our feelings, emotions, and intellect, while Candra represents our activities and creativity. The deity of the mind is Candra. Candra is never constant, and therefore, the mind is never steady either. Do not close your eyes or try to control the mind, Mahārāj. Do not try to teach the mind or control it. The mind is greedy, restless, noisy; do not follow the mind’s whims. Do not close your eyes or think that you are alone; whether you go or stay, someone is always thinking. That is why no one can control the mind, no one can stop the mind; if you try to stop it, it will go mad. The challenge is that the mind cannot be stopped, but the mind can be shown a direction. Do not try to stop the river; just show the river a direction. What is happening today is that the drain of your Jaipur has been stopped like a river. How many people are crushed, suffering, and struggling to earn just two pennies, yet no one cares or celebrates them. This is the reality. These ten, various, diverse things—all belong to our Rajasthan government, to the people of Jaipur. Their foremost duty was to build embankments along this river, which is so beautiful. The river flows, the water flows, it feels good, and near the shore, they leave about fifty or a hundred feet of land and plant trees. And those who go to Śyām Vihār in the morning, how beautiful the walk looks... It is a government matter. Didn’t the government see that houses were being built inside the rivers, and that people would die? This is the suggestion. It is that the beautiful bank of the river in Jaipur, the bank of the river at Band, where there was construction, many old trees were cut down on the left side near Gunar Chauhand. In the sky, that Chauhand’s world was there, and it was turned into a place of emotion and power. Such a spirit, so beautiful, was established inside Jaipur, standing as the spirit of the entire Jaipur. What do they say about Jaipur? No, just two views and Jaipur becomes like this, then a road is made and everything becomes good, the riverbank becomes lively. But who is going there? This is their own, a great engineer and planner of the city. They have their own planning and... Kabīrdā jī says, do not try to kill the mind; the mind does not die, nor does attachment die, even if the body dies. Desire and thirst are not quenched. And Kabīr said, when will your mind die? Your mind is not stopping because attachment has not died. Attachment is the bond of illusion, and it is attachment that is the cause of suffering, and attachment is the cause of desires. And bound in the mind by mamatva, one experiences suffering; there is obstruction day and night, hence the mind does not die. The mind did not die, mamatva did not die, and this māyā—if you die, you die. The body dies, yet the cycle of births continues. This is the hope. Just as a farmer comes to his field, stays in the field for four or five days, ten days, and then a calf is born, and that calf becomes a young bull, O Mahārāj. He said, "Brother, now come with me to the āśrama to engage in bhakti and bhajan." I replied, "O Bābājī, this is exactly my whole desire—that some peaceful mind chants Rāmu Rāmu..." Go, go... Whoever takes birth, what is the use of running around in endless worldly pursuits and expenses? If one truly lives as a child of the Divine, then people will not deceive or cheat you. Mahārāj has gone, and that great one has not come for two whole years. That is the light of the soul. Whoever falls into the pit, will perish in the mire; the fool has come. Well, oh desire, Mahārāj, after three years Rāmū has come again, what to do now? Oh Bābājī, there is great joy and auspiciousness, the storehouse is full, our carts are so loaded, the market is bustling, the price is good, if I sell it, the market price is very favorable, Bābājī, it’s good. Oh, you have that bull, but its tail got cut off while grazing. Oh Bābājī, if the ox is stubborn, then why don’t you say anything? Bābājī, enough, and in my heart, I have no desire left. You keep staying, I have given up my mind. But Bābājī, what can I do? If Ramūṛān or Ramūṛārī come, then what will happen? Who will take care of the night? The night is restless, so I can leave. Bābājī, I will keep crying all night, don’t leave me, don’t trouble me. The one who is the giver sends the wise to a few; if you can catch them, do so. Bābā, let us proceed on the path of the mālā; the king has left. Within five to six months, a thief emerged from within, a dacoit. Reflect in your mind that they do not steal from their own home, nor do they harm their own people. Let us outwit them, dear ones. Whoever was at the door, whoever was at the window, whoever was at the courtyard, when they did that, the king came and sat down. Ramūrī Bāvū ran around making roṭīs, preparing prasāda. Bāvjī came, my Bāvjī came. Then the king spoke to Bāvjī, saying, "Rāmū, your dog is a very good dog. So give it some strength." Oh Bāvjī, it is yours, so that I may stay at home for two days. That dreadful, dark, serpent-like cave is the cellar below Dhanāj’s cellar. Mahārāj thought that now calling it would be futile; it has gone into a state of decline. Mahārāj desired that Khejṛā sit below, turning the rosary, while Rāmu, who was in the field, was engaged in that work. So, after three or four minutes, Naro Joli went to the cradle. If I were to burn, then in the cradle I would burn; if I were to burn, then on a cold day, like a chill, like a boy crying, Mahārāj, turning the rosary, Ramuderī, the earth or water, then I would gasp, no, beneath the cot, the gasp has mercy that my grandson’s... my grandson, my grandson... Then, when the sharāb was about to go, it almost killed me; I fell down, but Bābā Jī sat calmly and said, "Are Rāmu, stay calm..." Mārmatī Bhāī said to me, "If the Gāyatrī mantra is chanted, will liberation also be attained?" I replied, "No, the great Gāyatrī alone does not grant liberation." Why are you so stubborn? Puṣṇ Sarī, they said to Ḍokar and Mārāj, "Mārāj, why should I eat your father’s food? Why do you quarrel? You have four legs, and the other has four legs—what difference does it make? Neither is better nor worse." If you practice these correctly, then your children will be blessed with Nārāyaṇa. Inside the cakras, there is prāṇāyāma, which is of three types: pūraka, rechaka, and kumbhaka—antar kumbhaka and bāhya kumbhaka. Along with that, after practice, there are bandhas and mudrās. So, there are mudrās, and among the mudrās is khecarī mudrā. Nectar is dripping, nectar is dripping... It touches the forefront of the jīvā and there it encounters the immortal element. It still flows, but it moves directly into the jāṭharāgni, into the maṇipūraka cakra, where everything burns and dissolves. So, to keep the bindu cakra awakened, the bindu cakra’s sustenance... To perform karaṇa, our ṛṣi munis placed a śikhā here and taught us to twist this śikhā in such a way, reciting the Gāyatrī mantra, then apply a paste and bind it so that it shines. First, one takes a bath, then opens the bindu cakra here and directs a stream of water to calm it. So, the mind is associated with the mūlādhāra, svādhiṣṭhāna, maṇipūra, anāhata, viśuddha, ājñā, and bindu; after that comes the sahasrāra cakra. When kriyā is performed, with kriyā yoga bandha applied and kumbhaka practiced, only then—this is an extensive and profound sādhānā. If there are disciples who practice with discipline and regulation, then it is possible. It is so, otherwise imitative yoga causes the body to weaken and great diseases to arise. In this world, one truth prevails: all else is but a dream, only the name of Bhagavān remains. In the Kali Yuga, only the name is the support. Repeatedly, repeatedly, humans fall into the ocean of worldly existence. So, simple sādhana in the Kali Yuga is devotion. Then what is devotion? It is the gift of the donor. Grant it, O noble ones, for the cycle of birth and death is not to be forgotten. O Lord, grant me the gift of bhakti, no matter how many births I may take, I am not separate from You. Gurudev, that is why the true happiness is found at Your feet; only one who worships Bhagavān there will cross over in the Kali Yuga. Others will simply be consumed by the fire of lava and perish. That is all for now; I pause my speech here. Many, many blessings to all of you. I will return around Dīvālī, and then we will all engage in saccan again. Svāmī Jñāneśvarī Jñāneśvarī... The one who is the listener of jñāna, the śrotriya Gurudev, through the immortal jñāna keeps those who speak awake, so that it does not happen that they fall asleep. Pārvatī Devī was sitting there, inside the cave, and in the immortal state, she fell asleep. Two pigeons and a parrot— the parrot thought, "This is amazing, the knowledge of immortality is about to be attained." But the parrot, which fell asleep, should not have slept; one must remain awake within. There is true connection in this—listening attentively, discerning carefully, and true awareness of the ātman, true awareness of the jīvātman, true awareness of the jīvātman of Dīp Nārāyaṇa Bhagavān. Om Namo Śrī Prabhu Dīp Nārāyaṇam... We are all servants, surrendering to the refuge of the Lord; we are all servants, surrendering to the refuge of the Giver. Om Namaḥ Śrī Prabhutaye Panāraynam, Om Namaḥ Śrī Prabhutaye Panāraynam. To Śrī Dīp Nārāyaṇa Bhagavān, to Deveśvara Mahādeva, to Satguru Svāmījī Madhavānandajī Bhagavān, Kapila... Of Bhagavān, of Dattātreya Bhagavān, of Śyāvara Rāmacandra Bhagavān, of Kṛṣṇa Kanayalālaki, of the eternal and true Dharma, Om Śānti Śānti...