TV Channel

Part 1: The Path to Direct Self-Realization Jīva kī jaya! Mādhava Kṛṣṇa Bhagavān kī jaya! Sat Kṛṣṇa Ātān Dharma kī jaya! Ādiguru Bhagavān Śaṅkarācārya kī jaya! We are at the beginning of the Aprokṣānubhūti, composed by the great saint Śaṅkarācārya. "Aprokṣānubhūti" means direct self-realization, or "know thyself." Much has been spoken about self-realization, and people around the world often think it is the easiest thing to achieve. There are seminars over a weekend or ten-day retreats where they claim you attain self-realization. Afterwards, they say, "Now you are free; you can do whatever you want." But among the blind, the one-eyed man is king. Half-knowledge is the most dangerous knowledge. The great saints and ṛṣis of Bhārat made immense efforts, sādhanās, and tapasyās to research the cause of the universe, the cause of birth and death. What is this creation? Within it, how many layers of energies and functions exist? We may call them tattvas, energies, or different kinds of bodies. Why was the physical body necessary to create? And how attached we are to it now—we do not wish to leave it. The great seers began with the body, seeking to know it entirely. Through self-inquiry meditation, you sit within your body. You receive a kriyā, which may one day be introduced to you. You come to the Maṇipūra cakra, and with the help of Prāṇāpāna, you ascend to the Anāhata cakra. Then a light connects. It is like positive and negative poles coming together from Maṇipūra to Anāhata, and then a lightning-like illumination begins at the Trinetra, the third eye or eyebrow center. When this Kriyā is performed correctly, two kinds of light appear. One is the light of knowledge, and the second is a light of transparency, where you can see everything. Thus, one kind of enlightenment refers to the ability to research and traverse your entire being, from the present to the past. It is said that Prince Siddhārtha, the Buddha, underwent rigorous sādhanā and attained enlightenment. This means the buddhi attained that knowledge, but not necessarily that transparent light. He traveled from his very beginning, through minerals, corals, life in water, plants, animals, birds, humans, and metallic forms—he saw how his soul had passed through everything. But when he reached the state of transparency, he lost it. The Buddha did not see anything there; therefore, it is described with all mīrākāra, adjectives. He could not bring that vision back, and so the chapter of the Buddha's life closes there. He was enlightened and called Bhagavān Buddha, but the techniques of Buddha, Śaṅkarācārya, and all others are based on the ṛṣis of the Satyugas. Through that enlightenment Kriyā in meditation, you see your entire body like glass, witnessing all functions transparently. Therefore, the ṛṣis of that time documented yoga, prāṇāyāmas, āsanas, mudrās, bandhas, kriyās, etc. If you do not practice systematically according to those yogīs and saints, you will fail. You will not be successful and will remain stuck only in the body. Afterwards, they investigated the elements. The Upaniṣads and Vedas describe very clearly how elements combine and how life begins. Through the elements, matter forms in the body—the cells, which possess different abilities originating from Brahman, from the universe. Hence it is said: yathā brahmāṇḍe tathā piṇḍe. "Piṇḍa" means the physical body. What exists in the universe exists in this body, and what is in this body is in yours. This understanding came through the meditation and research of yogīs. They can take cells from your body and see your entire genetic connections, and from this, create new embryos or new entities. We possess the same capabilities. So, yathā brahmaṇḍa, this body becomes another Brahmāṇḍa, and every cell has its own Brahman. Within the cell, even in the micro-cells, they have their own Brahman. They possess the energy to destroy growth cells or, with material, this cell has the ability to destroy the entire body. After discovering the cells in the body and how they were created by the elements, and how the elements combined and began to function, the next inquiry was: how did these elemental shares come together? What kind of energy is given to which share? It is like a vast organization. There is a director-general, sub-director, manager, general manager, PROs, committees—work is nicely distributed. If someone creates problems, everything becomes imbalanced. This is what in modern government we call corruption. One or two corrupt acts, and the whole government collapses. Similarly, in this organization of the universal divine science of yoga, people begin to corrupt yoga—only stretching, only this or that—and now people are lost. They will not attain what they should through yoga. The purpose of yoga practice was to be healthy and to work for good, but the main goal was self-realization. Many things happen in life, good and bad. The most terrible tragedy is to die without self-realization. So the ṛṣis said, "Let us go further, to energy, and question from where this energy comes." In space, the energy is the body of the Supreme, Śiva, the Svayambhū. The presence of Śiva is the energy that emanates. It is like a modem that senses signals. In that endless universe, Svayambhū resides as pure consciousness—Satyam Śivam Sundaram: truth, Śiva, beauty. From there, radiance and energy flow. Then we come to the prāṇic body: the annamaya kośa and prāṇamaya kośa. How does this prāṇamaya kośa function? Why can we not keep this prāṇa as pure as it is? Why is our prāṇa polluted? Not by environmental pollution—smoke, gas—that is nothing. The most terrible, dangerous pollution is mental pollution. As soon as you think of someone or something negative, harmful, or selfish, your energy is disturbed. This leads to the manomaya kośa, the mental body. The mental body is what balances or disturbs. Hence it is called saṅkalpa and vikalpa. Saṅkalpa means you make a wish or decision, and then you say no. Then you say yes, then no again. Saṅkalpa-vikalpa is our problem. The very principle of the mind is saṅkalpa-vikalpa; the mind cannot remain fixed on one point. The controller of the mind is the moon, and the moon is always changing. Therefore, the moon, connected closely to our planet Earth, governs the emotional love between the sun and earth. The moon balances, changing all weather and situations. Observe a fish swimming; it has a tail on its back. See a large airplane; in the middle, there is a small part like a tail because it balances turbulence. Similarly, there is the moon and the mind. The mind can destroy energy. Even if you are in a beautiful garden, a pure place with no physical pollution, in an ocean, or at home—that external pollution means nothing. Mano-vijñāna, the mental science, states that liking and disliking are within you, not outside. You can spend years in one room, but if you are mentally happy, there is no problem. Conversely, you can be in a forest, a beautiful palace, surrounded by fruits and flowers, but if you have no mental stability, you will not be happy. Therefore, the ṛṣi said, "mana," and Mahāprabhujī said, "mana sabh khoyore kushangyo kesan." O mind, you have lost everything through bad association (ku-saṅga). This imbalances the energy. The energy then attacks the body's cells, and the cells attack our entire system. After this research comes jñāna: the jñānamaya kośa. The sequence is: annamaya kośa, prāṇamaya kośa, manomaya kośa, and vijñānamaya kośa. Vijñāna is the science or ability—how to know, how to act, how to tell your inner self not to worry. Do not always say, "Oh, I will go." You can go. The mind is like a monkey. You will see a monkey sitting peacefully, and suddenly it jumps and leaves. A monkey-minded person will never be happy anywhere. To see the blue sky, you need not go anywhere; open your window and you can see it. The sky is within you, transparent. The knowledge of controlling the annamaya, prāṇamaya, and manomaya kośas leads one carefully to the kāraṇa śarīra, the causal body—the cause of the universe. There, one is again connected to Brahman, the Supreme Hari. This cause was initiated for sustainability, continuity. How long can you keep something empty? Our continuity is like water in a tank. How long can you supply water when the tank is empty? The source of cosmic light energy is endless, and it must continue. The system is such that on this earth, all kinds of creatures have a place to live and multiply. No one tells mosquitoes to multiply, no one tells frogs, no one tells kangaroos. And who tells the kangaroo baby, born like a little worm, to go to the mother's lap? That is the guidance of cosmic energy in the air. How does it find its way? Could it fall down or go astray? No, it receives guidance from a higher level. Similarly, we can be guided to the kāraṇa body. Thus, we have this body, energy, mind, and consciousness. In modern science, modern philosophy, and Western philosophy—from what I have heard, unless I am mistaken (caripan)—there is no discussion of the soul. What is the soul? Regarding ātmā, no one knows; nobody speaks about ātmā. And yet, you humans are the highest soul. Even among humans, there is great discrimination. I flew from San Francisco to Auckland, New Zealand, and saw the film "12 Years a Slave." It clearly shows the discrimination against humans, who were not treated as humans but as animals. And in the name of God, it was justified. The holy book, the Bible, speaks of blessings of the body—a hundred or a hundred eighty? Follow the master. The boss, the master, declared, "I am the owner. You are not my worker; you are my property. I can do with my property as I wish." The words used were unbelievable. Such things were happening then, nowhere else in the world like that. Even humans create problems for other humans. Therefore, the great saint Śaṅkarācārya and others sat down to provide guidelines and a final destination for humanity. Thus, Śaṅkarācārya says beautifully in the Aparokṣānubhūti: "Śrī Hariṁ Paramānandaṁ Upadeṣṭā Iśvaraṁ Vyāpakaṁ Sarvalokānāṁ Kāraṇaṁ Taṁ Namaḥ Ahaṁ." Paramanandam—so who says, "I am Ātmā, supreme bliss"? I am the supreme bliss. If you are supreme bliss, my dear, then why are you not pleased? Why are you not satisfied? Why are you searching for this and that? The more you wish to go somewhere and search, the farther you are from Supreme Bliss. For my part, I say I have still not realized Supreme Bliss. But I am happy everywhere, wherever I am. I can spend time in my one room all day, for two days, a week, because I spend my time with my Brahman, my Supreme—that energy, that Śiva-Śakti dwelling cosmically with you. You miss nothing. What is the outer side? All this is māyā. It pulls you there. So, I am the Supreme, and Upadeṣṭāram, the first teacher who gives Upadeśa, leads and inspires us. Brahma niṣṭaha śrotriya īśvaram—that is Īśvara, the supreme one who gave us this knowledge, this science. Whatever we do now is based on that ideology. For example, there is Skype. Science... You activate your Skype, I activate mine, and we say, "Hi, how are you? Where are you?" "I am in Adelaide." "Where are you?" "I am in Vienna." And if you breathe from Adelaide, it is said you come into view. Yes, we see each other talking. This science is not new; it existed before. It was proven in the Bhagavad Gītā, where Kṛṣṇa gave divine vision to Sañjaya, the secretary of the blind king Dhṛtarāṣṭra. The blind king could not see but wished to know what was happening in the war. Sañjaya received this divine vision. In the entire 12th chapter, you read the Sañjaya uvāca—what Sañjaya reports to Dhṛtarāṣṭra. When the battlefield events concluded, Sañjaya lost this vision. He said, "King, I do not see anymore." That is when the game finished. You cannot plead with your camera or iPad, "Please, one second." The computer shows no mercy, or the electricity goes. So this was the vision science, listening from a great distance. Sometimes, if I come to know, I can trace a person and see transparently what they are doing. But it is painful. It recoils because truth is very hard to digest. Lies and blackmail are easy to digest and feel comfortable, but the result will be very bad, leading to suffering for yugas and yugas. That is why Kṛṣṇa said to Arjuna, "Who are you to kill them? They have killed themselves already." In the Bhagavad Gītā, when Kṛṣṇa instructs Arjuna to fight, Arjuna refuses, saying, "They are all my relatives; I cannot kill them." Kṛṣṇa responds, "You cannot kill them. They have already killed themselves. Now you should clear the field, that is all." So when one indulges in negative thinking, one has killed oneself. And the spiritual saint has also "killed" the ego. That is it: die and live. Na sata-garu-nāma-kāma-sthāra Īśvaram, the Supreme One, all-pervading—vyāpakam sarva-loka-nām. He is in all lokas. Seven lokas below, seven above, Chaudha-loka-ikishnu-brahmāṇḍa, 2100 lokas of the solar system, and beyond that, sarva-vyāpakam. If you possess the knowledge that He is everywhere, then you have no more desire to go anywhere. There is no distance. Mahāprabhujī, Kālī Gurujī said, "When there is a problem or something, Kālī Gurujī said, 'Mahāprabhujī, you do not trust me? Tell me where I am not.'" People came from Mumbai, Calcutta, and Rajasthan, going for business, wanting to invite Mahāprabhujī with big posters and advertisements. Mahāprabhujī said, "Whom do you want to adopt? Do you not think that I am there? Think of me, and I will be there." Part 2: The Path of Realization I know I am here, and I am observing the whole world. Wherever energy is needed, I am giving it there. But we did not realize it. On the day when they see our Ātmā—Sarva Vyāpakam, Sarva Vyāpakam, Sabhī Lokam kī Andar—then it is in my Ātmā, in my Jaya. Then I feel one. Then there is no duality. As soon as you think, "He and I are two," duality arises. But now, all is in me, yet he is not here. For if he is here, then I am not there. Because the street of divine consciousness is so narrow that you two cannot walk together. The street of love is so narrow, two cannot go. As soon as you divide, distance comes. A little island appears in the river. But sooner or later, one day, near the ocean or somewhere, the island is finished. Again, the major river will... come to them. This means again birth and birth and... birth in other lokas. The main vākyās of Bhagavān Śaṅkarācārya are to lead humanity towards self-realization, so that they can all come to Brahman. But with a deceitful mind... that is why yoga in daily life is that which leads from the material world to the cosmic world. So, do not think that the exercise is too slow; at least we would like to do something, sweating and this. Okay, run and fall in the water, no problem. Or in the Himalayas, we are called, we are good, then we get into the fire. This was for the happiness of humans, for the achievement of humans, and to guide the other creatures too. If you have self-realization and if you are that divine, you can liberate animals also. You see the story of Bhagavān Rāma in the Rāmāyaṇa, how Rāma liberates the swan, or there was some other eagle, you know the story? Rāvaṇa was kidnapping Sītā in his aeroplane, and the eagle came to fight to free Sītā, but Rāvaṇa injured him when he fell down, and Rāma was searching for Sītā. Then the eagle told that Rāvaṇa had kidnapped her, but he was suffering so much that the eagle... so God Rāma took him in his hands and then blessed him, "You will come to my loka." Mahāprabhujī’s story, that snake comes and how Mahāprabhujī liberates him. And what will we do? Liberate completely and eat. Therefore, inside, my dear, longing, liking, and disliking is the first barrier which you cannot come through, that have tied your hands and legs, inner. So, vyāpakam sarva loka nāma kāraṇam taṁ śrī hari. So he is in every world in the universe, is the supreme one, and he is the cause of this all, and that is the Divine Master, Hari, the Lord, Īśvara. And from the Master, a disciple lineage begins. So, we are all disciples, and if you will sit here and speak, you will be the one who is delivering the knowledge to others, and then you will give knowledge to others. We are all in transmission. But that knowledge cannot remain in your hand if the quality is not there. You can hear the lectures day and night. You can practice day and night. But nothing will remain there. Nothing will remain there. Purification of the heart, positive thinking. Before you write some bad sentence or letter to someone, write about yourself badly and then send it: "I am a stupid cow or a donkey. Please, can you help me? I made so many mistakes. Will you send someone?" No, but there are from some countries, my bhaktas, they are so expert in a little bit. Someone was making God so unfriendly. He was sitting in the satsaṅg and making noise. "Don’t invite this person for our seminar. Why do you make this mistake all the time? This e-mail, this e-mail, why do you disturb the male?" It’s a problem of the female. So why are you doing this? A long time ago, the post comes slowly, slowly. Until then, all problems were solved. And there was also a problem, too. There was a war, and so they declared the war was now finished. "We have, we are happy." Now this message went till the battlefield. The commandant took one week, so one week they were still fighting. So email, SMS, many things have made humans more and more distraught. Send a letter on time. If someone tells you, "Please, can you send it by email?" you write to them, "Send us," thank you, I am sending it by mail. If there is a very urgent need, do you want to change your ticket? Do you want to fly this afternoon? Yes, please do it. That’s okay. Therefore, inner love is. Otherwise, nothing will remain in our hands, nothing will remain. There was one innocent disciple, innocent. But innocence can also make a mistake. There was a fire yajña pot, and there was a daṇḍa where you can just keep it, so that it holds. There is a hole down also, like this and this, and two katorī were there. Master sent the disciple and gave him one cent, one paisa, dollars, one cent. "Go and bring the oil." So he went to the market and said, "Please, one cent, and give me oil." So, have you the pot with you? At that time, there were no plastic bottles, and you had to carry your own pot. So he gave oil and coal. But the businessman said, "Salesman, but still the oil is left." He said, "No, I don’t have it, no problem." Here you can give it. Both sides were the same. He turned over. Whereas the salesman said, "Yeah, confused yogī. Practice that. Not a yogī." So he filled it. He brought it to the master. And the master said, "So little. All you got was one cent." "No, no, master. He gave me completely. Look this side." Similarly, liking, disliking, physically, mentally, emotionally, spiritually, environmentally, we have to overcome, otherwise. Therefore, Hari Deśvara, the Parameśvara, is the Supreme Master. Śrī Hariṁ Paramānandam Upadeṣṭam Īśvaram, Sarva Vyāpakam Sarvalokanam Kāraṇam Taṁ Namāmyaham. My adoration to that Master, again and again to Īśvara. Nāhaṁ kartā, Prabhu-deep kartā, Mahāprabhu-deep kartā hi kevalam uddhi, adoration, adoration. Aprokṣā-anubhūti-mokṣa-siddhāya, aprokṣā-anubhūti-prāpyate-mokṣa-siddhāya, sadbhiḥ. Eva priyatnaṁ vikṣaṇāya-murabhuva. Aprokṣā-anubhūti is spoken by Ādiguru Śaṅkarācārya to find liberation. To win our longing, thirst for liberation from the bondage which we created and also he created. What kind of bandage? The spider’s nest. The spider is knitting his or her nest, a net. And then sometimes it will remain hanging there, can’t come out, and will die in that spider web. Similarly, it is said because the spider didn’t create any material from outside. Did he, a spider, bring some kind of grass or something from outside? Only from all silver. From all silver, going and making beautiful bridges and everything, the work is really wonderful. Exactly, exactly, mathematically designed, angles, sound, everything. Two, the beads, leaves, and this from leaves is called a colony. And now the colony, what you call it, is coming from the beads. Then the second is the ants or termites, and the third, the spider, but the spider, from all creation, is stuck in that and will die. Similarly, we, on our own creation, our family, our children, our this and that, we are so much bounded, and we can’t go out. Secondly, this is the creation bandage of the Supreme, the Īśvara. Therefore, Holy Gurujī’s bhajan, in one bhajan, says, that God has given the bondage of the karmas, and in which karmas all creatures are stuck. Gurudev comes there to cut the bandage. Sometimes it is painful, but sometimes it is pleasant. Who can cut the bondage of our karma to finish our destiny? When he said something, even if you don’t understand, don’t say no. Why? How? For what? Why? And how? There is no question. So what should we tell God? Why, God, did you do this? He said, "When you come to me, I will answer. Suffer now." So, for the equation of the final liberation from the bondage of ignorance, the way of explaining means the tending of the self-realization, by us spoken of in detail by the pure heart. By those for the pure heart, for our liberation, to cut the bondage, and when he dissolves the ignorance and comes to Him. And for this achievement, we have to practice and practice again and again. Ayam priyatnam muhar muhar, again and again, vikṣaṇīya, should be meditated upon, that cause of the Brahman, and to come to that cause. The commentary is given by the person who before wrote this. After that comes the third śloka. By the performance of the duties of one’s social order and stage in life, śavaraṇa āśrama. Varana, that time was a caste, but not this caste like touchability, ranch, no. You are a carpenter. So your āśrama dharma is that you are working with the wood. There is the blacksmith working with iron, the goldsmith working with the gold, and the farmer. So this is called śauvarana āśrama. So, following your duty, perform your duty faithfully. An āśrama means which āśrama you are in: Brahmacarya āśrama, the life of the student. Now your dharma is to study. Now, at that time, those issues of discovery—how many hours they had to chant and chant and come to that. They had to sleep with one little gunny bag on the floor, little eating. There was no comfort, no going anywhere to see the theatres at that time. In Śaṅkarācārya’s video, one man comes and plays the drums and announces some drama. Śaṅkarācārya thought, "What is that?" So he went to the drama, but it was against his principle. So for a student, a brahmacārī should not go to the cinemas or dramas, and clubs, and nightclubs, and dayclubs, and morningclubs, and eveningclubs. Only go to the yoga clubs. Who does this? No. For 25 years minimum, you have to concentrate on your study and don’t think of marriage or anything. Now, in your Western countries, from 10 to 12, 13, 15 years, boys and girls, they are not following anything. They go together, they do sex, they do everything. And where are you talking about, then, the age and underage and overage? Your own children are doing it at home. Why are you talking about others? Write to the United Nations a letter. The United Nations will know. They will say it’s not your problem. Why does it happen? Because you people, or we people in this age, do not give education and principles to explain and educate the children. The ethic and spiritual education is missing. Brahmananda, Brahmapuri, no? Someone told me yesterday, or the day before yesterday, or something. I said, "Oh God, really? But your grandfather would not let you do it." Yeah, your grandfather and grandmother will send you the film. Go and get the gukulas. The māyās, collect the māyās, collect this. Too much freedom, too much. Brahmācārya āśram means student’s life. Those students will not be like those ṛṣis. Gṛhasthāśram, then you are married and have children and food will work. Bring it for your children, and this and that. Don’t think, "Now I will meditate," only meditate. No, that’s not true. But the Varṇāśrama and Varṇāśrama, that is one Prasthāśrama. Now, after 50, 60, 65, you renounce yourself. Give everything to your children. Meditate, practice this. Then comes the sanyāsa life after 70 years or 80 years. So, Ādiguru Śaṅkarācārya gave the freedom that if one has a rāgya and follows the principle, there is no danger or nothing wrong in giving sannyāsa at any age. Otherwise, one becomes a sanyāsī at 80 years old. What will he or she do in the world? Nothing. That person will be a burden for society. The old one is okay. Gold is the gold; we love that also. But young, we need a young one, but vairāgya. Without vairāgya, this is the condition of all faith and religions of the whole world. Because they are only intellectually trained, they are not trained spiritually, in vairāgya. So, sāvaraṇa-āśrama-dharmeṇa, tapasyā-haritauṣaṇa, practice according to your abilities, your profession, and your time. Also, tapasyā, that is for you a tapasyā, a story. Tapasyā means a story. So to follow these principles sometimes is not easy. You missed it. You missed it. If you didn’t follow how many times you were married and how many times you were divorced, you missed it. You know, the beautiful balloon goes in the air. It has already held. It’s coming, fall down. Hurry up. And then you hold, and then all is appalled. So, not only this matter, there are many, many things in our life: study, work, practice, thinking, eating, dress. "I don’t like this, I don’t like that, I don’t like that." My head is reciting, "Oh God, it took me a long time to explain to..." One of our karmasaṅnyāsīs cut his head? No, I can do all, but my head, no. I said, "Okay, no." I said, "You have to cut? You got a karmasaṅnyāsī." It was a bitter swallowing, but then she was so happy, and she is proud of it. She has long hair, and I don’t know who in the night comes and colors her hair. Even in the evening, she is sleeping with gray hair, and in the morning, she is with golden hair. Now she has enough from all this and is very happy. At least 12 years, a sannyāsī must save. The real sannyāsī must save the hair. Okay, you can have that much, one centimeter max, because of the climate. It’s not, my dear, life of sannyāsīs. You don’t hear that I’m suggesting. What do you prove, that you are a sannyāsin? I was driving to Mumbai two months ago, one month ago, and on the road, I have my car and the red light and everything, and they stopped the car and said, "Please told," so my driver said, "Swami, this is a VIP car." Then I said, "I need to get this, Swami." This is VIP. What shows that? So then, of course, some letters and this. They said no, that is not enough. My government has to be declared that it is VIP. So what have you? I need to get only the dress that you are showing, or only this dress? You are a yogī, or you practice. A very nice swan posture, ah, yoga of the yoga deck. Very good. That doesn’t prove you a yogī. The yogī was only Śiva. And the second yogī was Kṛṣṇa, Yogendra. Kṛṣṇa was known as Yogendra, and Śiva himself is Yogeśvara. What? Yogēśvara. When the real yogī comes or dies, Śiva himself or the Brahman God himself comes to bow down, not only to welcome. If you are a real yogī, and we are doing Krī, Pā, Po, Hari, Om. Good. I am a yogī. This is not a yoga, my dear. It is not. How do you prove that you are a brahmacārī? You are not a student. How do you prove that you are a householder, that you have a husband, and you have children? How do you know vanaprastha āśrama? How old are you? Take from his temple, that I can declare to you that you are one person. Now, no more marriage. So, Śaṅkarācārya tells, this was the teaching of Jesus too. All the Bible and Quran also, in all holy literature, the rules of life are given. So, by the performance of the duties, pretending to one’s social order and state in life, tapasyā, as to repeat the tapasyā, by propagating the hurry, give everything to God, the Lord, that one man only, that one. Supreme one, their agia, that without vairagya you cannot give this. These are the vairagya, gyāna, yoga, four principles: viveka, vairagya, satsampati, then, or muvuksa, satsampati, vairagya, viveka. It doesn’t matter which is where: vairagya. Dispassion, tyāga is better in us, and like and not like. The fourfold sādhanā, that four kinds of jñāna we have to practice, Prabhavaita, arise in you, or will make you further. So next will be tomorrow, the month. What was the mantra number? Time is finished, yeah. No, part is coming: one, two, three. Finished. The part will come, you see.