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Our subject is our Self. In Vraja Yoga, we begin with the first principle: yama and niyama. It is not "yāma," but "yama"—the messenger of death. It is always "yama." It is said: Svādhyāya. "Sva" means the Self, the ātmā. It means myself, or yourself. Svādhyāya is a chapter—the story of life, the situation of life. When the chapter begins, it is a clear white paper. As it progresses, it becomes filled. Whether it is written in golden letters or in dark ink makes no difference. What is written is important. Our whole life, till the end or till today, is that capital chapter engraved on the level of consciousness. It is not easy, and we do not know what will be the next minute or second. Good or bad, it is inscribed on our consciousness, which goes with us forever. That is the evidence of our life. So, what have I done in my life, good or bad? We have to purify both the good and the bad things. Now, what is bad and what is good? For someone it is bad, but for someone it is good. This is called the prapañca of this saṃsāra. It is just the restlessness of this saṃsāra. God does not take into His attention many things. But still, what we have done, what we are doing—the chapter of our life—when it began, how many chapters we have closed, how many we have completed, and how many are still uncompleted. What we call destiny is in someone's hands. We begin with certain hope, expectation, and a lot of enthusiasm, and the chapter ends bitter. From beginning to end, what was that in between? That is everything in our subconscious consciousness. The best way to complete what we could not complete is the help of God or Gurudeva. And how do they help? Through blessing. And how do we get a blessing? Through prayers. Even if you sit somewhere in another part of the world, your prayer will be heard because God has no form, but He is with us. He has no eyes, but He sees everything. He has no ears, but He hears everything. That is called omniscient and omnipresent. We have to become aware, we have to awake in our awareness, that that chapter can be deleted, cancelled temporarily, or deleted permanently. Therefore, it is said: "Yoga agni karma dakṣāṇi." Through the fire of yoga, all the seeds of karma can be burned, roasted. All the seeds, the dharmī, karmī, can be erased, burned. The chapter we did not complete, we must return and complete it. The chapter you began with someone, you did not fulfill it. You left. You did not complete it, and you began some others. Yes, out of our ignorance. But you know, for every beginning and end of a chapter, we have to dedicate one life that belongs to God—to human rights, human principles, human life. Otherwise, what is the difference between humans and animals? And it seems that many animals do not go against nature. No animal goes against nature. There is only one animal which doesn't care, so again he has to come back to a different life. What is the life of a bird which is locked in a cage? What can be more life-present than this? Therefore, by ethics, by principles, don't keep them in a case. Many, what you call at home, the house pet—the house pet does not belong there. They have their own kingdom. Our ancestors also had house pets, but free in the street. Slowly, slowly, we imprisoned them. Animals, the dogs, they are exactly ill, like the housekeeper's other dog, the animal keeper. And animals which are free in the forest are healthy. So, Svādhyāya: study thy inner chapters and pray for them. Dedicate time to practice or to prayer. We are all on the right way. So our chapters may be steered and put in the dhūni. That's why Gurudev has the dhūni. That's why many yogīs always have the dhūni. In my room, I have a dhūni. Today it was 32 degrees, and in my dhūni it was only 37 degrees because all karmas are burning there. So our chapters from past and present, what we are creating, should accompany us in the future. Or we can do something. We have both kinds of chapters. Do not think, you should not think, that you did bad things. Whatever bad things happen, if you think it was bad, it was out of ignorance, out of unknowing. But if you drink poison consciously or unconsciously, it affects us. So, what should we do when we drink the poison? A doctor? Which doctor? That doctor who treats all the illnesses from many, many lives—that's written in Līlā Amṛt. What Holī Gurujī said about the ashram in Ahmedabad, in India. So, these are the levels of consciousness, step by step. So the Kuṇḍalinī, that consciousness, that awareness, that light, that love—everything—but it is dug underground. Underground of past life, and it is with us. So, the second chakra, which comes, is called Svādhiṣṭhāna. If we make a definition: "sva" means svayam, one's self. "Adhiṣṭhāna" is the place. So that level of our consciousness originally was called Svādhiṣṭhāna, Svayaṁkā Sthāna. But there is subconsciousness, and all are there. Good qualities are always relaxed, and all good qualities, good attributes, are always resting, while bad attributes are always active. Gurujī said: animals and thieves work at night. Those animals which are doing hiṃsā, violence, cannot live in the light. They do not want to come to the light. They all go under the earth or in the caves, and at night they are active. We are active in daytime in the light, and we sleep at night. At that time, the Asuras are trying to come and influence our life, our chapters, our karmas. So there should be a protection. Many people have made research; it is not only what you call blind belief. Certain rings, certain mālās, certain stones have an effect. When you see the triśūla, the vampires will not come because this is Śiva's triśūla. So when the triśūla is like this and you make it straight, it becomes a cross. The vampires cannot come to the cross, so symbols protect us. What does that mean? What does negative Asura mean? It is energy, and that energy protects us. If you have one Rudrākṣa on your body, which is very important, this Rudrākṣa must always be on your body. You know that there are many Rudrākṣas, and many have been purified and, what you call, undergone the ceremonies. The words which I can't remember, Pūjā, you can say, Pūjā, like Abhiṣeka. You will say "Eingeweiht" in German. Either "Eingeweiht" or "Eingeweiht." So, for example, we have in India someone who is supplying these Rudrākṣas. And he is a very good person, and I think the Līlā is having those Rudrākṣas. So that Rudrākṣa you must have on the body, and if you are a Sannyāsī, it doesn't matter from which tradition; you may have white dress or orange dress. Or yellow dress, when one has exactly received all kinds of initiations. Then for every different initiation, there is a different guru. One guru who cuts your hair, that's known as a Mundan Guru. "Mundan" means save your hair and cut this choṭī. Who gives you laṅgoṭī, especially under vīā? That's your Laṅgoṭī Guru. Someone who gives a slap on your body: Vibhūtī Guru. And finally comes the Rudrākṣa Guru. And then you come to your Sadguru, who gives you mantra and that. So when you sit with sannyāsīs, and if you don't have a Rudrākṣa, they may ask you many questions. So this Rudrākṣa is a big protection and acknowledgement. And that Rudrākṣa which has been given by one who has purified it. So this is all that we have, Aum, etc. Are there good things at home in your room? It has an effect on our health, our consciousness, our destiny, and a happy life. One has to explain. Otherwise, nowadays people don't know anything. Now people know only two things: eating—it doesn't matter what, but eat—and earn money. Only these two subjects. The third should not come between. When the wife begins to practice yoga, many nights the husband can't sleep, and he says, "What a crazy lady," because this lady cannot explain to him. He should know that this lady, this wife, sees his saviour. Husband and wife, they are best friends. We call those three the real friendship. "Those three" means two. And "satī" means truthful. So you go on the path of the truth, and you take your partner also to the path of the truth. This is a real friendship. So in this way, humans have researched many things. If you take only, like, an ornament, some kind of symbol, that can harm. That's it. So dress, also dress, also your shoes, your hair, everything. So, this chapter, Svādhyāya, is the second study, the inner chapter. So svādhyāya is for his people, elderly people. But they should read authentic literature, books, which have wisdom inside. Of course, now about computers and this and that, and about fashion and this, all reading will not help us for that spiritual awareness. If you go to someone's doctor's reception hall, maybe a dentist or maybe another doctor, in a waiting room, many magazines about fashion, about this, about that. Instead of that, they should put all holy books. You can read the Qur'ān, you can read the Bible, you can read the Torah, you can read the Bhagavad Gītā, Rāmāyaṇa, Vedas, Upaniṣads, Līlā Amṛta, etc. That will give good karma to the doctor, you see? Not one side, everything, all spiritualities. So Svādhyāya means every morning you read that book. The Bhagavad Gītā is known as an ever-milky cow. You may read every day the same śloka. And that śloka, every time when you read it, and again later, the translation will give you new knowledge. Like the best quality of food, as much as you chew, develops the taste in the mouth, aroma. And a fast food: if you chew long, you will feel vomiting, and bad smells will develop. So that's why fast food quickly puts it in the store. What happens after that, we will talk about in a different way. So that is Svādhyāya. And the third is called Vidyādhyāna. That is for the students, for the school children, university, etc. "Vidyā" means knowledge—what you learn in school. And the Lord of the Vidyā is Divine Mother Sarasvatī. So, for all students, if they want to have good notes and they will not be nervous on the day of the examination, they should have a Sarasvatī picture in their bedroom, in the study room, etc. So vidyā, the knowledge, adhyayana—again that adhyāya, learning. That chapter will give us lifelong what we were studying. And so, the Svādhiṣṭhāna Cakra, where Śiva and Śakti both—balancing it's only Śiva who can balance both qualities, Asuras and Devas. Then comes Maṇipūra, where there is Viṣṇu and Lakṣmī. So in Kali Yuga, more bhaktas are Lakṣmī's bhaktas. You know, in India there is one kind of spiritual path they call the Jain religion. They worship Lakṣmī but not Viṣṇu. They worship Gaṇeśa but not Śiva. The best thing they took it, so Lakṣmī. The name Lakṣmī is so pleasant. Lakṣmī means money, prosperity, wisdom, knowledge, love, happiness, beauty, truth, mother—what not? Lakṣmī. Śakti? Without Śakti, Lakṣmī is powerless. But now we are above that. So tomorrow we will continue with the Maṇipūra Cakra, what Lakṣmījī and Viṣṇu are doing, and how we will cross this border of the Maṇipūra. The Maṇipūra is the middle point of the universe. The whole entire universe is our body; we are the whole universe. Why do we go out? And our center is the navel. There is a lot of energy. You remember, I told a few days ago: ask the best scientist, best doctor, best engineer, please, can you produce one liter of blood or one drop of blood? That quality is everything that we have in one drop of the blood. Everything, whole body diagnosis—no science can do still, but God made the world perfect. And it is that Maṇipūra Cakra where there is the creation, because Viṣṇu—there is blood. Blood is produced, and it supplies many hormones. Blood is supplied through the Maṇipūra Cakra. The Maṇipūra Cakra is the chakra of immortality. So let us today relax and sleep. And tomorrow, again at 11 a.m., we will see you through the webcast. Until then, we wish you all the best. And so it is said, what is what? And who is more than what? That's called. Śāntiḥ, Śāntiḥ.