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Oṁ Namaḥ Śrī Prabhudīpāya Namaḥ. Śabdās Prabhuśaraṇ Parāyaṇam. Śabdās Prabhuśaraṇ Parāyaṇam. Today’s age is the age of science and technology. We recently had a conference—I will speak of it later—and I am giving a discourse now. Yesterday, our Gulāb Jī Koṭhārī, who has done journalism on Vedic science, organized a conference on Indian knowledge and sentiment. Do not silence it... Human life—humans are unable to understand it. It is strange, Mahārāj, where Nārāyaṇa speaks. This bungalow is strange, Mahārāj, where Nārāyaṇa speaks, but the Guru does not speak. The eighty-four lakh yonis of beings, the creators of this creation, the Para Brahm Paramātmā—on this topic, a good speaker spoke there as well. Anant was a state of complete stillness where there were neither stars, nor the sun, nor the moon, nor the earth—only the sky. When the discussion turned to science, I have told you many times that everything manifests from nāda; this is what they all explained. In the void of the sky, within that void, a question arises: "I am one in the future, and I will manifest as many." Then this question also arises: who said that? When there is no one, who said, "I am one and will become many"? On this, who first conceived or observed the entire process? This question remains only half-answered. Everyone was given limited time, and this is my own subject anyway, so I had asked only one question there. But I did not ask everyone; I said only three. There are things—one is consciousness. That consciousness, call it caitanya or what is called cetanā—and that consciousness, we now refer to it as jāgarat, suṣupti, and svapna. We do not even know what is happening in the waking state, what is happening in deep sleep, and what is happening in the dream. Where is the boundary between waking, deep sleep, and dream? Have you seen that boundary? If you enter Haryana from Rajasthan, you say this is Haryana. It changes. And when in the state of suṣupti, the reason why that consciousness enters into a dream—have you seen the boundary between suṣupti and svapna, how that boundary dissolves? And how fast its speed must be, like that of light. As soon as the fire is lit, yet the electronic system is not that fast. Whatever goes into it, whether it’s Skype or anything else, it takes time for them to hear it, and then the sound returns to our corner. So, when our webcasting machines slow down, it still takes about half a minute. It moves, but our dṛṣṭi (vision) is slow; the speed of the mind is even greater than that. We are sitting here, and if I say a small word like Kolkata, before you even understand, we have already reached Kolkata. The machine is there, not in Jodhpur—that is a dream. Those who have left from here to Calcutta, or gone elsewhere, they have done so with the sūkṣma śarīra (subtle body), not the sthūla śarīra (gross body). The subtle body moves with such speed, and the ātman is even beyond that. But where does the jīva reside inside the body, on which edge, so that it can be grasped and bound, or their ear can be pulled? But who can reveal the distinctions without the guru? The bungalow has become strange; in the heart where Nārāyaṇa speaks, when a person's thoughts become intense, sometimes they wonder which path they should take. They hesitate a little, fearing that it might not even be written anywhere. There are clear thoughts, there is a clear feeling, but they cannot see it, they cannot make a decision. So others will say that their mind is a little disturbed and say that this person has a psychic problem—take them to the doctor. Poor thing, what can be said, it is an internal pain. Yes, we will give a cot, and what will happen is that it will induce sleep; when sleep comes, the activity of our brain slows down. So, that person who usually nags himself, telling himself to do this or not to do that—some call it schizophrenia. But what exactly is the definition of schizophrenia? Why is there some kind of difference inside the brain? And if you give medicine to slow it down, even those who have schizophrenia, by giving them medicine... So, if a football is held in water and spun, it will come back up quickly. Similarly, the medicine is like that; your activities will reduce it inside the brain, and then it will move forward. He thinks about what he wants, and let them think as well. Now some say, "Get married, son, get married." No one wants to do it, and after getting married, he is thinking, "I will get married, but I don’t have a job, I don’t have money," and then he worries about his neighbors. Let alone talking about it, what should we leave behind? First, what was our culture like? At that time, psychology and mental illness were not even known. Vālī, he was the father-in-law, he had died in an accident, so they had put flowers on his grave. It was the day of the son-in-law, so... If they have no idea, then similarly let them think inside the mind. When they realize inside, the soul will accept that if you want me to do it, I will want to do it. Now you tell them to become a pilot, and they say no, I want to play polo, but you want to seat them in an airplane. He will sit on the horse's back and play polo, but now he is sitting in the airplane, alone in the belly, how is he booting up, just empty air. Everyone has their own Jaipur, but if there is excessive flooding, the old water currents will carry away all the houses along with you. Like in Yamunotri, Kedarnāth, houses were built, roads were made, the flow of the Gaṅgā was reduced, this was done, that was done—Bhagavān Prakṛti observed all this and wondered, what kind of humans are these? What is this? He was making a mess. Everyone went there, the people there had made three, at Śiva’s place in Kedarnāth, and there were liquor shops and meat shops there. So, he said, "I am not called honeymoon, I am called Thai." While doing this, Bābā opened the third eye. As soon as the third eye opened, the honeymoon was awakened immediately. Drink the rabḍī, stir the rabḍī, when the knife gets stuck, it has to be cut there, where it gets stuck, it has to be cut. So this is the thought of a human being, and the one who is thinking is thinking—how would the other person know what he is thinking? So what right does the other have to say that you should think this way or that way? There is an attachment, it is there, everyone says it is there, it is not there. That is dedication. So love should neither be hidden nor concealed; love should shine forth, not remain submerged like the scent of kastūrī (musk). Such wrong thoughts make you give medicine, and with that medicine, with chemicals, the mind gets manipulated, becomes cold, and one should never say such things. One should not say that his mind is not right; as soon as you say that, it becomes blackmail. Then he starts thinking, "Oh, they say my mind is not right, psychological." Then one thought arises, then another thought arises. Now our minds work like construction sites. The thing is, if you do the work, that work, the way the maid brings the spices, making things like śimlamīrch and so on, that madam quickly says, "I have become a madam, I will not bring the thāī, not the madam's." A madam is one who is your wife; if the maid brings the spices prepared, she is the carrier. Madam, take the promise, remove your shoes and touch the feet of the mother three times. It is slipping away, so keep a focused mind; then everything happens. In this scientific age, they are doing this, and what scientists have achieved so far is only a fraction of the power within the human brain. They will never truly know that Infinite, and until now, you have not even realized the limits of waking, dreaming, and deep sleep. How will you go beyond these limits? But when one practices yoga, the yogic sleep experienced by yogīs is known to very few. So, our ṛṣis... They did not merely show this consciousness and jīvātman a path, they gave direction. So I asked, brother, the consciousness that you call consciousness, in whom does it reside? In whom is consciousness present? Ākāśa (space) is within consciousness, and consciousness is within ākāśa. What is the boundary between the two? What is that power that, even though we cannot comprehend it, we still say there is a boundary? So how do you know that it is infinite? And if we are limited, then how can the limited recognize the limitless? But within our subconscious, as we say, we still know that there is ākāśa and there is consciousness. So, within the consciousness of ākāśa, where is its boundary, and from where is that boundary formed, from what is it made? So, it connects, maintains coordination within, and preserves balance inside it. Uniting, harmonizing, and balancing—so where is that power, and what is its nature? So that divine power, the divine element, the element of the cosmos, is why it is said that ākāśa is mā. The body of mā, though not biologically a mother, is still a mother. Today, inside a mother's womb is a child, who one day will manifest, whom we call the hiraṇya garbha. That deer, the pride of gold, that pride is within the body; within that sky, the consciousness is that deer’s pride, and from its consciousness, from its nāda, arises the unāda. Before the nāda arises, the ṛṣis and munis said that now there is one—Brahma must have thought that there is one. Brahman is the form of Śiva, and in the end, it is also said that Brahman is the truth and the world is illusory. Now, the current science is of two types: one is the science that can be demonstrated practically. Earlier, yogīs used to say through clairvoyance that from my consciousness, that telepathy... Yes, brother, your buffalo has gotten up and is grazing in the sugarcane field. So what is the conclusion, Bābā Jī? The trikāl darśī is like that, but yogīs and munīs were such that they could perceive it, yet they do not reveal its siddhi. And those who have their own siddhis... Magic, spells, mantras, sorcery—if a true devotee of the Guru has none of these, then he does not get caught in the traps of magic or sorcery. Such a person then attains immortality. People get entangled in making idols of Gaṇeśa, Budhro, Sanjīro, or Mangalo, traveling daily from Bombay to Delhi, but no one truly goes there. However, the human psyche has become such that... Fear was instilled within humans, and this fear, in a way, is not good; it becomes a terrible demon. Therefore, the ṛṣis and munis administered their word-form, knowledge-form injections. Under the influence of those injections, humans walk straight on the path, as if the injection says, "If you do this, it will be a sin. If you do like this, you will accumulate puṇya; if you do like that, you will go to naraka. Do this daily, practice it regularly, and you will live happily in the world." Psychologically, it prevents our illnesses from taking root within and does not allow delusion to remain. For this, good qualities are described, and we ask about them. India is such a place that is venerable, truly venerable; it worships. "Ahaṁ svayaṁ śuddha sattva svabhāvaḥ. Ahaṁ namāmi; tathāstu me." Our friend is venerable here; here, there is only worship. Our friend continuously celebrates festivals, continuously celebrates festivals. This is the specialty of India; this is the specialty of Hindu Dharma; this is the specialty of the Sanātana Dharma. So, the consciousness of this human being—open that consciousness, do not bind it. A poet once said: if you want to see my flight, how powerfully I rise and how high I soar, if you want to see my flight, then just lift the sky a little. This is the point—so expand our mind, our thoughts, our consciousness. There is a vast ocean, and in it a... And if a thought like that arises within the infinite, it is not a disease; it is just like waste that will be expelled and cleansed. Consciousness, that ākāśa element, which is called "mātṛ devo bhava"—the very first is Bhagavān as the Mother; then "pitṛ devo bhava," the Father comes after. Then the ācārya, the guru, and all say that the tattva is consciousness within the space, and within the space between these two is that śakti which is called ādī śakti—the primal power—and the other is that which unites both. So, within the womb of that Mā, this consciousness which we call ātman resides within that womb, within that infinite womb. And then within it there is nāda; from nāda, jyoti manifests, it merges, elements are born, the world comes into being. So, what does today's science claim as its own—that I am a scientist? Yes, I am this great. Hey, you are not anyone else; you are the same. You stand ahead of the great ones, so live victoriously. Neither do you fall, nor does the name of Rāma ever fail, nor is the path ever obstructed. That is infinite; only the one who has attained the infinite will truly know it. Therefore, by taking refuge in Gurudev, one should then meditate in that form. And by holding onto the mantra—the mantra is like a rope—if someone falls into water, they cannot swim, but by holding onto that rope, they will not sink. O humble servant of the humble, my rope is in your hands. So, when everything is adorned and everything is decorated, this Bhagavān acknowledges that Bhagavān, acknowledges all Bhagavāns, but recognize one, all are in one, one is in all, so that one is in all, and all are separate. Wherever you go, everyone accepts some Bhagavān; why do they accept the mūrti, the form? My Gurudev is standing in front of me, and Govind Bhagavān Kṛṣṇa, that very Bhagavān, is also standing before me. So, whom should I worship first? If I worship Govind first, then my Gurujī will say, "Son, look, every day you bow to Govind Jī, but we..." First, I bow to my Gurudev, for my Gurudev, by His grace, called upon Gurud Bhagavān and granted me the darśana. Therefore: "Gurur brahmā, gurur viṣṇu, gurur devo maheśvaraḥ, gurur sākṣāt paraṁ brahma, tasmai śrī gurave namaḥ." Only one who knows all this truly understands the Veda and the science behind it. One will understand, otherwise this is not science but something else. That is why it is said: "Ātmā and Paramātmā, ahaṁ svayaṁ śuddha sattva svabhāvaḥ. Ahaṁ namāmi." The one who is the tṛptātmā, the fulfilled self, is fulfilled through knowledge and science; that tṛptātmā is fulfilled by that knowledge and science. Only he can understand Brahma and Paramātmā in that who says, "I am I, I am myself, I am worshipping myself, I am praying to myself," and... Therefore, a Mahātmā says: the calf of leather, the togyaryo leather, is indeed leather. The calf of leather is the cow of leather; it is the same leather. And the one who gives leather is the one who produces milk, that too is leather. And the one who drinks the leather, that is the one who drinks it. Nārāyaṇa Nārāyaṇa... Nārāya Mahādvān Jī is the very life of Bhagavān. That is why it is said that the sun is never seen moving; the sun is never seen moving, nor is it seen growing. Now, look at the vine in the morning—one leaf has appeared again—but with these eyes, it is not visible that it is growing. The sun is never seen to move, nor is it seen to grow; similarly, the yogī is never seen to burn—this is the play of nature.