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Part 1: An Unexpected Honor It is truly astonishing that I am here. I never imagined the moment when I would stand before Reverend Swāmījī. This is a genuine surprise for me, and to be in the company of such learned and devoted individuals gives me immense pleasure. I have been instructed by respected Swāmījī to introduce the venerable, respected Kalanāḍjī Śāstrī, Devarṣi Kalanāḍjī Śāstrī, jinko Devarṣi kī upādhi dī gayī hai. As you know, he is a profoundly learned person, versed in Sanskrit, the Vedas, and many other subjects. He served as the director of the Bhāṣā Vibhāg for the Rajasthan government and is now retired. Following his retirement, he presides over numerous institutions across India. His scholarship is recognized at a national level, not merely within Rajasthan; he is known everywhere, in the south and in the north. In truth, I am not a fit person to introduce him. He is far, far beyond my imagination, knowledge, and information. Therefore, with all respect and gratefulness towards Swāmījī, I introduce to you Devarṣi Kalānaḍ Śāstrī. Now, please listen to him. Also seated here is Yoginī Dr. Pushpa Garg, who runs the Yog Sādhanā Āśram. This ashram provides solace to mankind by imparting knowledge of yoga, prākṛtik cikitsā, and natural therapies. Now, please listen to them. I should not stand between you; I should not waste your time. So, may I beg your leave, sir? We feel very happy, proud, and fortunate to be at the Viśvadīp Āśram this evening. Since the context is that of the Vedas, I shall begin with a benediction, as Maṅgalācaraṇa is always performed through Vedic hymns. Thus, I shall recite the Maṅgalācaraṇa of Devī Sarasvatī. Before speaking anything, I offer my salutations and prostrations to respected Swāmījī. We are very happy to be here. We were just conversing a few minutes ago about the Vedic tradition in India. We heard the Vedic recitation from the Puruṣa Sūkta, Suvarṇa Garman Vāka of Kṛṣṇa Yajurveda. Now, what are these Vedas? We all know that UNESCO has declared the Ṛg Veda to be the first book of the human library. Throughout the world, all universal situations, all islands and countries, have had a stream of knowledge for millennia. But in book form, the first book which descended to this earth is the Ṛg Veda. This is UNESCO's declaration: the first book of the human library is the Ṛg Veda. Everyone is truly astonished to find that the chronology, the age of the Ṛg Veda's origin, is not yet known. But everyone knows that at least the Vedic hymns must have come down to this earth at least 7,000 years before Christ. This is the most modern, most conservative estimate. The Ārya Samāja says the Vedas came millennia of years ago. But the recitation, the script, the text we have is at least 7000 years B.C. old. Now, what is this Ṛg Veda? The Vedas are the storehouse of knowledge and wisdom. Knowledge is Jñāna and cognition is Saṁjñāna. Wisdom is Prajñā. The Vedas are the storehouse of all this: Jñāna, Vijñāna, Saṁjñāna, and Prajñāna. All the knowledge humankind could decipher is stored in the Vedas. But simultaneously, the intuition that came from God or divine sources is also there. That is why it is said no man has ever written the Vedas. Veda is Apauruṣa—it has come down through divine sources. It is a revelation. Nobody has written it, nobody has made it. It is revealed knowledge. In this revealed knowledge, we have a tradition that the knowledge, in whatever words it came, is preserved. It is a wonderful, entirely astonishing fact that the way of recitation, the sound, the tone, the intonation, the accent—everything is contained and has been preserved in the same way for millennia. It has come down through generations, from guru to disciple (śiṣya). This is the importance of the guru here. We are all worshippers of gurus. The guru taught the student, and through thousands of years, the same guru-śiṣya continuation has kept the Vedic tradition lively, alive, and immortal. These Vedas are recited in every religious function, in every performance, in every sacrifice (yajña), in every worship (pūjā). That is the importance and solemnity connected with the Vedas. Why are they recited? Whenever we begin the Maṅgalācaraṇa, as I recited, everything starts with the Vedas and ends with the Vedas. This is because the whole universe is in a cyclical, cyclic form. The Vedas are the beginning of everything and the end of everything. Therefore, the beginning is done with Vedic recitation, and the end is also done with Vedic recitation. This is a wonderful situation in India and throughout Indian culture. Nirguṇa or Saguṇa. Here, the tradition which Swāmījī inherits is the Nirguṇa tradition. In the nirguṇa tradition, we do not believe in any one form of Godhead. We do not believe only in Viṣṇu or only in Lakṣmī. We believe in the Guru. Now, this belief in the Guru—what is it? It is symbolic of the belief in knowledge. Knowledge is supreme. No God, no form of God is to be worshipped. We do not worship Viṣṇu, Lakṣmī, or Sarasvatī. They are all merely human forms, anthropomorphic presentations of knowledge. Knowledge is supreme—wisdom, Jñāna. That is why Vedas are recited at the beginning and end of everything. The gods we worship are all symbolic of particular facets of the Vedas. The Guru is symbolic of all facets of the Vedas. That is why the Nirguṇa Sampradāya worships the Guru, meaning the Guru, who is a symbol of knowledge and wisdom, is worshipped. This is the tradition Swāmījī represents here, and the Vedas also represent this same tradition. You will be surprised to know that at the beginning of every religious performance, we recite the Veda. After the recitation, we do one thing: Saṅkalpa. That saṅkalpa is a wonderful thing. Saṅkalpa means we resolve to do a particular religious performance. In that resolution, we start with the beginning of creation. We say, "I am here sitting in this place, and in the evening of this date, this month (māsa), this fortnight (pakṣa), this lunar day (tithi), this constellation (nakṣatra)." And we also know how the whole universe has come down this way. In the saṅkalpa, one remembers everything right from the evolution of the universe because the whole history is repeated. One remembers the whole history in the mind. Then the whole history, in epitome, in the most concise form, is repeated. The whole geography is also repeated. There are seven big continents. Out of the seven continents, I am sitting in this place, which is on that continent, on that island. The whole history and geography are epitomized in the saṅkalpa. After that saṅkalpa, one begins the worship, yajña, or performance. One knows, "I am not everything. I am a part of the whole system of the universe. I am a part of the whole system of time (Kāla) and place (Sthala)." This is the teaching of the Veda: wherever you are, do not forget that you are a part of one whole system, the great grand system. Whoever remembers that he is only one portion, the smallest portion of the whole system, then he will... not do any... All the corruptions, all the egoism, all the troubles that arise in the world stem from looking only towards oneself: "I should get this, I should find this, I should be remembered by people like this, I should be worshipped." Śāstrījī, Ādanī Śarmājī, and all the dharma-loving brothers and sisters who have come. Ādanī Kalānaḍ Śāstrījī has just told us very beautifully about the Vedas. In the beginning of creation, the Lord gave us the knowledge of the Vedas. First of all, in the beginning of creation, the Lord gave us the knowledge of the Vedas. When the whole of Europe, the whole world, was sleeping in the sleep of ignorance, then first of all, in this Indian land, the sound of knowledge was heard. Where they saw Prathama Saṁskṛti Viśvāvara. When the whole of Europe was sleeping in Jñāna, then first of all, the sound of Jñāna was heard in this Bhārat. That is why Manu Mahārāja said: "Etad deśa prasūtasya sakāśād āgra janmanā saṁskāraṁ śikṣeran pṛthivyāṁ sarvamānavāḥ." This is that Bhāratvarṣa country where the Brahmins sat at the feet of the Brahmins and the people of the country... the people of the country would receive education in knowledge, science, and character. So, our India was so beautiful. It was very good. Mother India was so beautiful. It was a very great India. I will tell a story about India. Ek bār Rājā Aśvapati ke darvār mein cār brāhmaṇ log āte hain. Rājā Aśvapati unko bahut sundar dhaṅg se unko bhojan paroste hain. Khāne ko dete hain. Lekin vo brāhmaṇ log manā kar dete hain. Inkār kar dete. They refuse to eat. So Rājā Aśvapati thinks, "I do not know if I will properly feed the people or not, or if there is some deficiency in me because of which these Brahmins are not eating." So he makes a proud announcement: "Neither I, these three people, nor this whole kingdom of mine has a thief. Neither is there any person of value, nor is there any miser. Neither is there any person of value, nor is there any person of value." Vedas, Vedas... Vedas. Sāmājik jīvan kaisā ho, dhārmik jīvan kaisā ho, dhārmik... jīvan kaisā ho, ārthik jīvan kaisā ho, sārā jñān is vedon ke andar samayā huā hai. Dekhi, samājik jīvan ke vare mein batāye gaye hai, ke he manuṣyon, tum kaise manur bhau? Tum sachye arthon mein mānav bano. Manuṣya kisko kahtā hai? "Matvā karmaṇi śiviti iti manuṣya"—who thinks and acts according to his thoughts. And who is called a human being? One who imagines the happiness and sorrow of others. His name is a human being. So, it is said here that, O human being, love each other in such a way as a cow loves its new breed of sheep. You see, when a cow is born, what happens? It rubs its tongue and removes all its dirtiness. In this way, O human being, love each other in such a way. This is how our social life should be. All directions should become my friend. So this is what our Vedas tell us about social life. There are many things, but the main thing is what I told you. Similarly, it is told about our economic life. How can a man earn money? Like a fire, earn holy money. Holy money will give you wealth. Tumhare ke āge unnati karnē vālā hogā. Iṣṭare tum pavitra dhan ko kamāne vāle bano. Agni na rahim aśnāvat. Iśe dā śikṣā ke bāre me bhī batāyā ki hamārī śikṣā aise ho nē cāhiye ki ham bhautik śikṣā bhī le aur adhyātmik śikṣā bhī le. Dono śikṣāon kā samanve ho nā cāhiye. Ham keval bhautik śikṣā le letay ki ham acche doctor ban jāye, acche engineer ban jāye. Lekin jo ātmik śikṣā hai, ātmā kā jñān hai, usko bhī ham zarūr karen. Kyunki, as long as there is a state of the soul in our body, only then is there a state of the soul. When the soul comes out, no one asks us. That is why the sages say, "Ātmā vā are draṣṭavyaḥ, śrotavyaḥ, mantavyaḥ." We should see the soul, we should listen to the soul, we should contemplate the soul. So we have to attain the knowledge of the soul. What is the knowledge of the soul? It is meditation. The meditation of our yoga is of the soul. Ātmā kā bhojan ek tarah se kyā hai? Dhyāna hai. Hum Prabhu kā dhyāna karen. Dekho, thodā samay hame sansār kā hui vyakti kuch detā hai, to hum usko bhī dhanyavād dete hain. Us paramātmā ne hame kitnī sārī cījē de rakhī hai. To hum usko bhī vo karen. Mardal uske prati bhī karati kitā rakhen. Aur paramātmā kā dhyān karne se kyā hogā? Paramātmā kā svarūp kyā hai? Ānanda svarūp hai. To idhi humāre jīvane hum cāhte ki humāre ko ānand mile. Mardal bliss male, happiness male humāre jīvane. Peace me lay to him a was on and through permaculture, and we’re gonna go to school, so it’s cool. But the Jñāna Yoga cannot am a version of Mārga to serve Hari Nārāyaṇa. Use permaculture, and may Jñānī’s a he on and Milligan you on and so Rukia. Hey, keep our mark, my case Lehmann’s near, and tell him a Mahā. Provoked a nomka Sumerian? Can I remember? Every time I have some, a sure conom Lennon we have a shanty. Could they go away? I’m a on and copra, don’t get a gum. So this is how our religious life is explained in the Vedas, our economic life is explained in the Vedas, our political life is explained in the Vedas. I mean to say that all the science, all the science in our Atharvaveda, all of it is explained in the Vedas. So in the Vedas, all the knowledge is hidden. All the knowledge is hidden. So this knowledge, first of all, was manifested at the end of the four ṛṣis. Agni, Ṛg Veda; Rāya, Yajur Veda; Sūrya, Sāma Veda; Atharva, Aṅgad. Everything society is built by love and friendship. So Kṛṣṇa also told in the Gītā: "Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ." Sāre janjal. Ko chhod karke dharam means different, different activities, different, different thoughts, different, different ideas. Sarva dharmāni—I will relieve you from all worries, all pains and pangs. So, if you want, what we need in our life is pleasure. We want to get pleasure. We want to live pleasantly. So pleasure is in love, pleasure is in friendship, pleasure is in sympathy, pleasure is in a well-concentrated life. So, as Yoginī Dr. Pushpagar told, the Vedas are the treasure of life, the treasure of the knowledge of life. So we should try to study them, try to read them, try to gain some knowledge. If you want any question to be answered by... So yoga means to maintain the samatā in our life. Sometimes we experience pain, sometimes we experience joy, sometimes we experience happiness, sometimes we experience sorrow, sometimes we experience gain, sometimes we experience loss. In every condition, we should maintain our balance in our life. So we should always maintain the samatā in our life. This is yoga, which is said in the Bhagavad Gītā: "Samatvaṁ yoga ucyate." In the same way, there are many other expressions of yoga, like yogaś citta-vṛtti-nirodhaḥ. Part 2: The Path of Yoga and the Nature of Knowledge Yoga is also called yoga to control the vṛttis of the citta. After the pūjā, Svāmījī Mahārāj has come. I give my blessings to Svāmījī. Today, I am very happy to be here. I had a desire to meet Svāmījī for many days. Today, I read in the newspaper that he has spoken very well about women. In our Vedas, it is said that women are highly respected. So I request Pūjya Svāmījī to listen to his speech. We are all very excited to listen to his speech. Om Śānti, Śānti… Śrī Dīp Nārāyaṇ Bhagavānkī. Anant Brahmāṇḍ ke rachyatā, sṛṣṭi ke pālan kartā, ghaṭ ghaṭ me rehne vāle parbrahm paramātmā ko sat sat naman. Ārādī Gurudev kī śiv caraṇ kamala meṁ koṭi koṭi sāṣṭāṅg daṇḍavat, dharma premī, sajano. Human life is considered most precious. Chaurasi Lākh Jīva Jhon, and this Jīva, which is known as Chār Khān, which is its entrance. It has been divided into three parts: Jalchar, Thalachar, and Nabachar. This is according to our śāstras and Vedas of the ṛṣis and sages. It is believed that 84 lakh different yonis have been told, which are the jīvas. Now, if someone believes or does not believe, the one who is not believing has open hands for them: from today itself, you start counting. Either you say that ten is more, or you say that ten is less. Therefore, it is not important to believe or not to believe. If a blind person says the sun is green or black, he may say it, but for our eyes, the sun is light. It is also said that the sun is a ball of gas. It is black, but the light that comes out of it, we consider to be the sun. We have seen from the telescope that there is actually a black dot in the middle of the sun. On this, we and our respected friends, Kapurchandjī, Kulishjī, who did a very good job on the Vedas—their life was in the Vedas—they also said that once I was preaching abroad and I said this, then Kapurchandjī said, "Wow, Mahārāj, wow." I said, "What happened? You said this is a very funny thing." And he said that Motilālji Śāstrījī also said the same thing in his books. One person says, "I believe in God," another says, "I don’t believe in God." So whether you believe in God or not, there is no shortage of God. If someone says there is God and someone says there is no God, then it is your thought. There is God, there is truth. So in English it is said, "Believe." Belief does not change reality. If you believe or you don’t believe, the reality is the reality. Brahma satya, jagata mithyā. So if you believe or you don’t believe, it doesn't depend on your belief. Finally, what is the ultimate truth? So, out of 8.4 million different kinds of creatures, one is created. And therefore our Gurudev used to say, "One in all and all in one." Just now, a very great scholar learned an hour of the Vedas, a great personality. But you see, what we always speak is simple living and higher thinking. Now he also said the Vedas say that you are a part of the universe, not that you are the whole universe. Though it is said, yathā brahmāṇḍe tathā piṇḍe. But it is said that especially in the human body, in human consciousness, there is everything that exists in the universe; it exists in the human body. So humans should learn that humans do not have a right to destroy even a blade of grass. घास की एक पत्ति को भी नुकसान पहुँचाने का तुम्हें, हे मानव, अधिकार नहीं है। The human is here as a protector and not a distractor. So, the Vedas declare that we should not destroy or damage nature. Nature means all creatures, not only trees or plants. In our body and the tree of the mango, there is no difference. In the Bhagavad Gītā, Bhagavān Kṛṣṇa, in the 15th chapter, says, "This human body is a kind of tree." Normally, trees have roots down and branches going up, and humans’ roots are here and the branches going down. So, you have no right to destroy those creatures which are created by that creator who is your father and also their father, or your mother and their mother. It is said, Ananta Brahmāṇḍa, we don’t know where the Ākāśa Tatva, Ākāśa kī kahāṁ se śurū’āt hu’ī hai, or kahāṁ is kā anta hai. That is known as Sīmā Rahita. And we are the limited. If we are the limited and they are the unlimited, then how will the knowledge of the unlimited be given to the limited? But Ṛṣimuni said that you have to achieve that level of consciousness where you will say, "One without a second." So, one situation comes up here. It is said in our yoga that human consciousness, then human awareness with human knowledge—a yogī can come till the 200 or 2,100 different universes, like different sun systems. But then finally, he said, "Ananta Brahmāṇḍa, Sahasra Sūrya," thousands of the suns and endless universe—you don’t know. But still, the ṛṣi’s or the yogī’s consciousness can expand to 2,100, 14,000 people, 21,000 Brahmins, 14,000 people, 21,000 Brahmins. The yogī can expand the consciousness. Until then, his knowledge, the capacity, the ability to receive that knowledge and bring the information can be. After that, you cannot anymore. But we can even go to the moon, but we can’t come there. Okay, now we are going by machines. So we have a great poet here, a poet, an artist. So our people say, "Where not to reach, Ravi, and there to reach, Kavi." So, Kavi, the poet, where this sunlight will not reach, beyond that can go the thoughts and intuition and experiences. This is the knowledge, the light of the knowledge of a poet. The best artist is that one who will create something which is not on this planet at all and not visible to these eyes in this universe. So, out of 8.4 million different creatures, one is the human. They don’t believe in gender, don’t believe in racism, don’t believe in colors. On this earth, in this material, in this material world. There is no lineage beyond this, and there is no caste, no color. So there is no question of culture and culture. But due to the ignorance of humans, we are dividing nationality, culture, religion, and gender. These four things have confused the humans, and humans have fallen into duality, dualism. And that is the cause of the suffering. Therefore, finally, it is said that pure consciousness. Gurujī used to say, "‘I am the body’ is the ignorance. ‘I am pure consciousness’ is the wisdom." So that pure consciousness can achieve, until the 2100, crossing all the solar system, different, beyond that it can go. Out of these 8.4 million different creatures, one is a human, and humans have got a very powerful tool. And that tool is known as intellect, buddhi. So the human has abilities and unlimited intellect, but that needs education. And the best education a human can get is in the lap of the parents. The knowledge that is received in the mother’s and father’s lap, that knowledge cannot be found in any university or college. And the other knowledge is to fill the stomach. But what is said in the Vedas, even our Dr. Pushpa ji said that some Brahmins came to the king’s house to eat, and they asked for a very loving meal, but they did not eat. So the king declared, "There is no thief in my kingdom, there is no adulteress, there is no drunkenness, and everyone in my kingdom is happy." So that knowledge used to be in the mother’s lap. But now, okay, we call it what we call the science. So science says that there is some sense in it. Science means sense. Now we say the research. So the sages told us that there is science, and there is sense. But we don’t believe in that sense. So what do we begin to do as the akalware? We will do research on it. It is true, but we will do research on it. We will look for it again. Belief is good, but control is better. But though we begin to use the technology and the science, still they cannot go beyond 2,100 solar systems to cross beyond. No modern science is capable of doing this. Only human consciousness can do that. And that consciousness that humans need, the education, proper education, and then practice, and yoga, and meditation, and mantras. So, my dear ones, human life. Anant Brahmāṇḍ ke andar mein. Endless universe, the individual soul is fluttering on the waves of time. Expression, time, happiness, unhappiness, darkness, light, birth, rebirth, pain, pleasure, everything. But finally, that jīva, jisko jīvātmā kehte haiṁ, wo ātmā nahīṁ hai. Jīvātmā, ātmā, anātmā kā miśraṇ hai. As long as there are karmas, they are Jīvas. That is why it is said: Nirvīja samādhi, sabīja samādhi, savikalpa samādhi, nirvikalpa samādhi. As long as there are Jīvas, there are seeds. And those seeds will be planted. But if, through our karmas and practices, those karmas and lehars of Jīvas, if one of them is over, and the other one is over, and the third one is over, then it is not an onion. Similarly, different levels of the consciousness need to be purified; then we can come or get mokṣa. Otherwise, this kind of mokṣa, svarga to kus bhī nahīṁ hai. Śvarag to kamrā hai, śvarag aur narak to kamrā hai. Agar narak hai, toh svarga anant nahi hai. And if there is heaven and hell too, then hell is also not infinite. This is a barrier between the two, between good and bad. The line between the two is the same. As long as there is knowledge, there is nothing after that. So in the end, it is said that Yoga Agni Karma Dagdani: by Yoga Agni, by Jñāna Agni, only after destroying the karmas, when you make a pot of chickpeas, that chickpea will not be anchored. When the jīva-like chāna is destroyed by sādhanā, then later it will settle in Brahma. That is why when our Mahāpuruṣa leaves the body, what do they say? They become Brahmaleen. In simple terms, they say that they have reached heaven. They have been blessed by Lord Rāma. But finally, to achieve the Brahmajñāna, Brahmaleena. So this drop of water is in our palm. So the Vedas are what they say, the first book of humans. And that is not only the 7000 years before BC, but it is Satyug ke andar bhī Vedon kī bāt ho rahī thī. First time in Satyuga, and Satyuga, which one? What is a Yug? What is the talk about Yugas? Manvantra hai, aur Kalpa hai. To ke Kalap, ke Manvantra kitne chale, therefore knowledge has no end. So finally, there is one nice film, or documentary film, that was done by Kapūśānjī Kulīḍjī about the Vedas. There was one ṛṣi doing tapasyā in the Himalayas somewhere. Then his life was some thousand years. Finally, he came to know there are some Vedas. He saw, he read, he said, "Now I will study all the Vedas." But the time came to go. So Dharmarāja, for dharmātmās, they will come as Devatā or Gaṇeśa. And for the sinners, Yamarāja. So the skin will come, and the skin will be pulled. But the Dharma people will come, and they will take you with great respect. So there is death. It is said that everyone has death. If you are alive, you will go. The king will become a fakīr. So Murti came to the sage. "Now we have come to take you. Your penance is very good, and now you come." So the sage says, "No, I will not come." The sage said, "No, I don’t want to go. Why? I want to study the Vedas. Tell Dhanamrāj, please give me 5,000 years more." Some say that they don’t want to be a ṛṣi, is that true? No, it is not true. Let it be for 5,000 years. A ṛṣi has a desire. The desire of Mahāpuruṣas, of saints, of Gurudev should never be violated. That is why it is said, Madhyam, Kaniṣṭha, and Uttama. The student is Kaniṣṭ. If he knows what Gurujī wants to do, then he will see that if there is no one, then I will do it. He is the medium. After saying, "Yes, Bābājī, I am fine. I will see." The one who is the best, without saying anything, will come to know that Gurujī has said that you have to go and bring mangoes, that today you have to eat mangoes. Without saying anything, he will go and bring it and keep it. He is the best disciple, because finally it is called, "The Guru Kripa Hi Kevalam, Anand Mangalam, Moksha Moolam." Guru Kripa Nityāvatār is Guru, and Nimittāvatār, whether you call him Śiva or Viṣṇu, they are the same. Now the sage is five thousand years old. Dharamrāj jī says, "Now at least go to the sage. You bring him like an idol." The sage says, "I have not completed my studies yet. I am studying now. I am studying. That is why I will be given another five thousand years." Four times Dharmarāj jī sent a person to the Ṛṣi. Finally, the Ṛṣi said that there are still many things to be read in the book. Then Dharmarāj jī asked him to go and explain a little bit to the Ṛṣi. He said, "Okay, he doesn’t understand." So, Dharmarāj jī himself comes. He comes and says, "Ṛṣi, your time is up. You have done a lot. Please come now." He said, "I have not completed my knowledge yet." I asked him, "How many years do you want?" He said, "Till the time I study." I asked him to please stand up. He stood up and said, "Do your hands like this." When I did my hands, it was like a storm from the Himalayas. And with the storm of some Himalayas, the sand flew and came. The sand was in the hands of the Ṛṣi. Ah! The ṛṣi is saying that this is like darkness. So what is in your hand? Nothing, this is dust. This is the dust of the Himalaya. Some Mahākīrti came that Prabhu, Dharmarāj jī said to the Ṛṣi, "What you have learned in all these years, this is all. And what is written in the Vedas, what the Vedas are declaring, is the entire Himālaya. The knowledge is unlimited." Therefore, the short way to that is Yog Sādhanā and Guru Kṛpā. Narayan, Narayan, Narayan Sriman Narayan, Narayan, Narayan Sriman Narayan, Sriman Narayan, Narayan Sriman Narayan, Narayan, Sriman Narayan Narayan, Narayan. So, my dear ones, here and there, around the world, you are the fortunate ones that today you heard something about the Vedas. Yes, I also want, and it is my wish, that in our ashram we should open one gurukul for studies of the Vedas. But only those students who really can dedicate the time and life, no experiments, no experiments. You have to decide that, really, I would like to learn. Then you will have to learn five years of only chanting, like our Avatārapurījī was chanting. Have you time for five years? And then we will tell you what you have been chanting. And then will come the grammar. And then, so it is about ten, twelve to fifteen years of studying. But of course, you are welcome, and we would be very happy to have you. We don’t want the quantity, the quality. It may be five students, may be ten students, or may be only one. Hundreds of sheep and one tiger is much better than that, and one Sūrya, one son. Thank you, and the next webcasting will be from Jadan Ashram. Most probably on the 3rd of November, I wish you all the best and many blessings. If you have morning, then nice good morning and good day. If you have night, then good night. Bless you all. Om Śānti, Śānti, Śāntir Bhavatu.