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This afternoon was better for your sādhanā. I don't know what it was, but it was good. You overcame your tiredness. And also, other mantras and kriyās—those who knew them were practicing well. It is not easy for people to remain on one path. This is true for everybody; it doesn't matter who you are. But when one has one target, then one can achieve it; otherwise, one cannot. Suddenly, one feels everything is nothing and becomes angry. There is one story. A practitioner, a spiritual person or a yogī, was sitting under a tree near the trunk. The weather was nice and warm, the sun was shining. He was practicing his mantra with his mālā. That was his favorite place to sit and have his yoga practice. After two yugas—generally, we call twelve years one yuga—so, twenty-four years. One day he was practicing, and suddenly some vṛtti came in. He stopped practicing the mantra, let the mālā hang in his hand, and sat in meditation. He thought, "For 24 years I’m practicing, but I don’t have any experiences." He had read in books about meditation, high consciousness, super consciousness, cakra, kuṇḍalinī, etc., and the mercy of God. Suddenly, doubt entered the person. Time is different. Many times he had thought to give up, not to practice anymore, but he had tried. Today, he was so disappointed. Sitting like this for 24 years, his knees and hips... oh God. There, on the trunk of the tree, an ant had a grain of rice in her mouth and was climbing the tree. Holding the rice through her mouth, she was climbing from the backside. He watched and thought, "Oh, how will she bring this grain of rice to where she wants to bring it?" After 30 centimeters, the rice fell down. She came down again, searched for the grain of rice, and again climbed up. She went about one and a half meters, then fell down again. She came down, got the rice grain, and tried again. This happened a few times: go up, fall down, come down again. The trunk of the tree had two branches, and between them was a hole where the ants lived. She also lived there and wanted to take this grain of rice for her little babies. She was very expert; she was good. She managed to bring the rice into her house. He got the lesson: when the ant cannot give up, then why should I give up my sādhanā? I am sure one day I will achieve my goal. Many times I will fall down, but I will get up. Similarly, everyone, all aspirants who are doing some practice, sometimes they give up. But then again, they are there, and they will come back. When I came just now from America on Austrian Airlines from New York to Vienna, in the business class they take you with a bus to the ground floor directly. When I got out of the plane to go to the bus, a disciple, about 30 years old, said, "Oh, Swāmījī, after so many years, I think so much about you and practicing mantra." I said, "Well, great." I have so many programs and this and that, and I got a distance. But you are always in my heart, and my mantra is always with you. There are so many thousands of people. Of course, they have duties somewhere, everywhere. Everyone cannot always come to Sikandirgasa. There is not enough space. So it doesn’t matter if you are with us or not. We are with our heart. There is one song from Paramahaṁsa Yogānanda. He made a song. Sometimes you make some article, or you write some book, or you write some poem. Or some letter when you have a difficult time, or someone is trying to put you down, or you think, "I lost my dear one, but how should my dear know that I am yours?" There is one book; it’s called Meghadūta. "Megh" is the clouds, and "Dūta" is the messenger, the ambassador. The poet Kālidāsa, 200 or 400 years before Christ, wrote this book, sending a message from someone to someone. The story is long; I don’t want to tell you all. It is very nice and very good. Kubera, the treasurer of the gods, was the brother of Rāvaṇa, and they were fighting brothers. He talked, the priest of Rāvaṇa ran away. At that time, it is said that Alakāpurī gave him the place, the mountain, and that mountain is known as Kubera Mountain. With Kubera came his slaves, and one is called Yakṣa. Yakṣa is also like a god, but he was doing seva to Kubera. Kubera said to Yakṣa, "Every morning, at one hour after sunrise, bring me one golden lotus flower from Mansarovar, near Mount Kailāśa." So every day this was his duty over a great distance. One day, Kubera’s servant, the Yakṣa, got married. The young couple married, and one day he forgot to bring the lotus flower. At 10 o’clock in the morning, he realized, "I have forgotten to bring the lotus for the pūjā for the treasurer, Kubera." He went to Kubera quickly and brought one golden lotus. He said, "I am so sorry." But Kubera was very angry and told him, "For one year you will never see your wife. She will just disappear." He was traveling down the old mountains—the Yakṣa. So the Yakṣa was sending a message to his dear one, his wife, giving the message through the clouds. He said to the clouds, "Go from that hill to that hill. You should rain there because there is a forest, and vegetation needs more water. You fly from that valley down there, and then you go up." He’s sending the message through the clouds. You see now, this Apple telephone has the cloud system, and they took it from that Kālidāsa exactly. They are sending the message through the clouds, yes or no? That’s it. So the clouds were sending the message through the air, and they didn’t need any Wi-Fi or anything. At that time, such a message was very important, and now it’s also important. So, if you practice, sooner or later, one day you will achieve. Don’t give up. And when once you have your one dear one, then you should not separate. When you go into your kitchen and open the drawer where there are spoons, knives, forks, and so on, you take only one spoon but make the noise. So, everything in every house, there is always a little bit of some kind of argument. Don’t think that you will be all the time like the first day when you met your husband or your wife. We have to, it doesn’t matter what we are doing, we should bring to the end our action or our wish, what we begin. That is all. So that was the story: if you try, it will come to some kind of end. So these are the vṛttis, these ten indriyas. In these ten indriyas, which Holy Gurujī writes in his bhajan, there is an antaḥkaraṇa in our body. We have an antaḥkaraṇa. My antaḥkaraṇa is in me only. You can sometimes make me angry to awaken my antaḥkaraṇa. Mana, buddhi, citta, ahaṅkāra—these are the antaḥkaraṇas. Antaḥkaraṇa means inner actions, inner power. Everything, this is more powerful than our body. If we are harmonizing, making our mantras, making prayers, if we are humble and living a sāttvic life, then our inner self in this body is also very healthy, happy, and comfortable, and we have a comfortable family life. In this coach of our body, as Gurudev said very nicely many times, God has ten horses. These are the ten horses. Why the horse? Why not a buffalo? Why not a tiger? Because of the strength of the horse. That’s why all the time we ask: how many horsepower is your car? Now they again come to the kilometer, but otherwise it was measured with horsepower. Your horsepower is our ten indriyas. They are very powerful. But the jñānendriyas become stronger and stronger, and karmendriyas become weaker and weaker. That is the problem. When you are old, then all our karmendriyas are slow. But our knowledge, our wisdom, our achievement is getting more and more. The karmendriyas are temporary, but the jñānendriyas are forever. That’s what we call in jñāna yoga, where Gurujī also described everything from jñāna yoga in one bhajan. That is what Gurujī said about: Sādhanā cārā pēlā sādhanā, viveka vīcāra pēlā sādhanā, viveka satya, satya karā nyāra nyāra. So satya as satya. Practice that, do that sādhanā. You should know what is the truth and what is not the truth. What is viveka? If we have viveka, then we know what is the truth. Nobody knows your antaraḥkaraṇa, but only if you have viveka, then even you know your satya. So, viveka is the highest quality of the intellect. Similarly, in this, what Gurujī said, this horsepower... Horses also have two kinds: the karmendriyāṇi and jñānendriyāṇi. The jñānendriyas are for knowledge only, but that knowledge cannot pull your car. Therefore, you have to have karmendriyas, the body. That is forcing, pulling your coach. Our mind is controlling the horses and lets them push or pull our coach. That coach was beautiful. What is in this coach? There is a beautiful light, lightning. What kind of light? Knowledge. So in this body, in our body, we should have that knowledge, endless, limitless. That light is there, not only within your body. Our knowledge is very far. Our scientists now are working, going to many different planets. So this thought, this light, this wisdom, this knowledge is far, far away. And who is in that coach? Sitting where? Are horses where? Is mind where? Is everything? Everything. So in that coach, Rājā Ātmā, the King Ātmā, our Ātmā is the King. Ātampurī, you know. Yes. Now is coming the Ātampurī. Rājā ātmā baiṭhā rathamahī. So that ātmā is the king of this body and everything. The king is sitting in this coach. Yes, maybe the queen is sitting in the coach. In this body, temporarily, we can say the queen. But ātmā has no differences. Ātmā is ātmā, and therefore it is one. Rājāy ātmā baiṭhā rathamahī nija cetan nirākāra nija. It means itself, nija unmatta cetan—awakened ātmā never sleeps, is ever awakened. Sleeping is our body, our indriyās, but not this, because that is Ātmā. Nija Cetan awakened and Nirākāra. Ātmā is Nirākāra: Nirākāra and Ākāra. Nirākāra means formless. It has no form. That’s why the ātmā goes out of the body; we don’t see it. And when the ātmā will come to this body, we don’t know. The Ātmā is there when the complete everything is there; then Ātmā, Bhagavān, is coming inside, residing there. Jñāna kī battī. Oh, my brothers, what a wonderful... my coach, my body, my dear, all of us, you are so beautiful. Your coach is so beautiful. God gave you everything. How can you say you are poor? How can you say you are unhappy? This is all your imagination. You are the divine one. God gave you all indriyas, all karmas, hands, legs, eyes, brain, heart, everything. How can you say, "I am poor"? Then how is the other one rich? When the rich one was born, he was also without cloth, completely naked. The poor one also, when born, was completely naked. It is said when you were born, your fists were closed. We greedy people, when a baby was born and coming, the fist was closed. We said we were very curious: what is in the palms? But there’s nothing. Everybody is opening again and again. The baby said, "I didn’t bring anything secret." But my destiny is written on my palm. So when you were born, your fist was closed, and when you die, your palms will be open. Bandī muṭhī āyegā—you came with a closed fist. And even if you are a billionaire, with open palms you will be there. What will you take with you? So this is how you can say that I am poor and that I am rich, and this and that. You can do work and need not be very greedy. Now, what is more in that king? The king is sitting there. Who is the king? Now, beautiful coach, beautiful young, beautiful strong horses. Very healthy indriyas, karmendriyas and jñānendriyas, and the beautiful light of knowledge and the ātmā, this jīvātmā, thyself, is residing inside. So when you have completed this coach, then the king comes and resides there. But you know, kings, they don’t work. Sometimes they can be a little bit stupid. And that’s why many are like this: "I am poor, and I am this and that." How can you say this? Because your advisor to the king is not good. He can make a king into a beggar. And if the good advisor is there, he can make a beggar into a king. So what is that? Because the ātmā is doing nothing. It has no desire, nothing. It is, it’s that, that’s all. I am I, I am I, I... am I, I am I, I am I... I am I, I am I, I... am I, I am I, I am I... I am I. I am I. I am myself. I am nirākārī. I am cetan. I am praying, and that praying is going to me. I am. I am my own soul. My soul. I am. I am my own soul. I am my own soul... So it is said. Viveka Mantrī Rahe Sāth Me. So for that king, there is Viveka. Viveka must always be there. A good advisor; otherwise, the president can also go into prison. So, viveka is not only intellect; the cream of the intellect is viveka. Pēlā sādhanā viveka vichāro, Pēlā sādhanā viveka Satya yā satya karo. Nyāra nyāra Satya yā nyāra, Sādhanā chāra karo Hari. Sādhanā chāra karo, Jinn se ho mokṣa tumhārā. Jinn se sādhanā chāro, pyārā sādhanā chāro. Viveka. So Vivek Mantrī rahe sāth me, your secretary. His name is Vivek Purī. Okay, now he is very tired. He was in the Himalaya and just came back. So Vivek, Viveka is the Tattva, the knowledge. There is a name of Swami Vivekānanda, and many have the name Vivekānanda, but you cannot compare with Swami Vivekānanda. So you cannot compare everyone’s intelligence. But you have Viveka inside; you can open it, you can achieve through meditation, chanting Oṃ, Sahasrāra Cakra, head standing, and learning. It awakens your Viveka. You need one good teacher. That secretary or that advisor, he has anubhava. What is anubhava? Yes, that anubhava, that experience. When a very big ferry goes through the Danube River, only the captain knows which direction to take the ferry; otherwise, you are stuck in the sand. So he has the experience. So those who can have the experience say to the king, "Your Highness, Ātmā, you are very..." Very humble and very naive, but don’t go from this body to that body. Don’t change your coach; stay there. I will keep your coach very clean and pure, and this and that. But your advisor, vivekā, if it becomes selfish, then he will destroy everything. What will he do? He will take your liver out, sell it to someone. He will take your kidney and sell your kidney. He will take your heart and change your heart, and tell the ātmā, "This is not good, we don’t need it." We don’t need now. The king has nothing. He becomes poor. And if your viveka is clear, he will say, "Ātmā, sir, please don’t drink vodka. Don’t drink too much alcohol. Kidneys will be sold. And don’t drink too much coffee. Your liver will suffer." So, with the viveka and the ātmā and that intellect and our buddhi, etc. What a wonderful... in one bhajan, Holy Gurujī has given all techniques of yogas, everything. He has put it, Gurudev, in this one bhajan. So, that Viveka said, the king said, because of this Viveka, Āgama and Nigama, there and here, in the whole universe, that this Viveka has taken you, ātmā, and there was nowhere any problem we had. Āgam nigam kisel kiri nai payā, kast nigara? We had such a comfortable journey. We had no troubles. We had good eating. We had good traveling. We had good everything. Who said? The ātmā, because who was giving all this comfort, organizing? Your viveka, your secretary or advisor. But between, someone is going slowly underground. Because the foundation was not good, the underground water came into the walls of the house. All the termites came and destroyed the wood. So come, crow, the mother Lobha and Caura. They now enter into the coach. Oh God! They came so gently, with very good sweetness, and "Yes sir, yes sir, yes please, yes your highness, yes." Oh, and Ātmā was so relaxed. And Vivekā was somewhere out. As soon as Viveka went there, kāma, krodha, mada, lobha, moha, and caura entered in. Yes. You know all: kāma, krodha, mada, lobha, moha. Many times we have seen kāma, krodha, madhya, lobha, and caura, the thief. What they did was they ripped everything away from the coach of the king. Kāma, passion. Krodha, anger. Holy Gurujī said anger is that thief which will take away from you everything from your door before you bring in. Kāma, krodha, lobha—greed. Greed, they are very sweet. Everything, kāma, krodha. It’s very easy to become angry at someone. And if someone tells something back, like, "You are like a wild elephant with one trunk," you take it and throw it somewhere. This ark, what was that? Four horses. Ten horses. One was Karmendriyas, and one was Jñānendriyas. So the Jñānendriyas went a little bit out, and the thieves went in. Now they will destroy the whole coach. Then this disease and that disease, and that problem and this—everything is destroyed. That’s it. The ātmā can’t do anything. Ātmā said, "Viveka, come quickly." Viveka is also paralyzed from this kāma, krodha, moha, lobha, and caura. Looted her at the sara. They took everything from your coach. Now, what will happen? They will take it to the graveyard—either burn or bury in the waters or give to the animals. Guru Śabd kā Tīr Lagāyā, but Viveka said, "Guru Śabda, Guru Vākya." Guru Vākya is like an arrow. Now, the Viveka will target that disease. This is of the hunger, this is of the anger, this is of the passion, etc., etc. Bhāg gaye hatyārā—immediately, when again Viveka came and took in his hand the Guru’s śabda, the arrow of the Gurudeva’s words, all these thieves, they all run away. And what did Jīvātmā say? What did Jīvātmā say? Oh, what? What did that Jīvātmā say? Sāgara lera samaya, Sāgara lera samaya.