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Aum tryambakaṁ yajāmahe sugandhiṁ puṣṭi... This Mahāmṛtyuñjaya Mantra from the Vedas we shall chant, if possible, every day five to eleven times, with concentration on different parts of the body. When we say "Aum," let us move our awareness from the Maṇipūra, to the Anāhata, Viśuddhi, through the Ājñā, Bindu, and Sahasrāra Cakra. Then we go to our brain, concentrating on the Ājñā Cakra. This is the Mahā Mantra from God Śiva. This mantra is for good health. It is said: "O Lord, just as a ripe melon or a cucumber separates from the vine without any suffering, so too, O Lord God, let me be liberated from this world." Without pain, without suffering, without the suffering of attachment. That is very important. We all wish that we shall comfortably, without fear, give up this body. Our body is very dear to us. We do everything for our body. We love it and are attached to it. When there is illness, we give everything to make it healthy again. We are afraid; we have fear of death. God gave pain to our body. Animals also fear. If there was no fear, there would be no suffering. And if there was no pain and no fear, everyone would simply say, "Okay, I will die now," and creation would become imbalanced. Fear is a protection, and that is very important. Therefore, in our sādhanā, our work, our study, our professions, etc., we are afraid. But sooner or later, we will go. This mantra helps us. The God who made this system has decreed that when we are old, even if we do not want to die, we must separate from our body. When the soul goes out of the body, it is immediately released from pain, sorrow, and fear; everything remains here. And this soul goes with high speed to the endless. Our worship, thinking, funeral ceremonies—everything is within this body. That soul is not there; it is separate from us. So, definitely, we will one day have to go out of this body. You have a house. You do not know on which day you will go out and never come back. You go on holiday with your partner, and one of them dies. You come home, but one is missing—the one who was working, cleaning, and designing everything, who brought so many expensive things into the house. That person did not know they would not come back. So it is with this, our beautiful body. We have everything, but still we have much attachment. Yesterday I read something: "What a life." From childhood to youth, and when you are 50, you are earning, earning, earning. After 50 years, you give all your money back to your body through treatments and operations. There are many points like this. Another thing: God gave us this time to come to that infinite, the Brahmaloka. Is this a fairy tale? Many say, "No, I don't want to go to Brahmaloka," because there is nothing and nobody there—not even this body. Sometimes when you are sad, at least you bite your nails, but these are also not there. There is nothing. So they say, "I am afraid to be in nothingness. I have nowhere to itch my back. Oh God, better send me back to this beautiful world, earth. It doesn't matter if there is pain or not; I want to be back home." Whatever it is, our great saints, wise people, and scientists—whatever we call them—they experienced this. That is why they wrote books, and we are learning. We are not content here. One day happy, one day unhappy. All is gone. So we are only travelers; we are sleeping. In our school, we have a nice song for national days or good days. All children come early before sunrise and sing: "Oh traveler, wake up! Why are you sleeping? Those who are sleeping will be lost, and those who are awake will gain." So, like this song. Now, this mantra—you may sing the mantra or use your mantra mālā, but you are not above fear. You cannot renounce attachment. So, if meditation, prayers, mantras, and yajñas have no effect, then for what are you doing them? How many millions of times have you chanted your mantras? Many bhaktas, for many years, have the sumraṇī: "Om Gurudeep, Om Gurudeep... Om, Om... Haram, Rām, Rām..." So, what is the effect? Do you have no attachment now, or detachment? We are more attached than detached. What we have now is what we call wellness. Wellness is nothing but selfishness. I want to be very good, free, and have pleasure. But what kind of pleasure? My body: swimming, Ayurveda, Pañcakarma, massage, good eating, good walking, etc.—wellness. So again, you get a test in your body. The saints said "Tapasyā." They did not want wellness. That's it. That is called laziness. Wellness and laziness are brother and sister. So do something, tapasyā. I did not read the whole Bible, but people say that in the last centuries, at the end of the last century, there were still people trying to lead a life of poverty, enduring pain purposely—cold water, etc., not comfort. Because Jesus said, "Lead a simple life, a poor life." And now we have forgotten. So these things you are doing are only for your body. As long as you are more attached to the body, you behave with fear, anxiety, and many unpleasant things because of this body. But this body, without this body, is nothing. The body is nothing, but everything is nothing without the body. So, yes or no? God made it very complicated. Should I or not? Should I do it or not? God said, "No, this isn't your problem. I gave you this life, and I told you what you can achieve or what not. That is your problem." So, as long as we live in this body, we should realize our Self in our body. As it was said yesterday—Gajanand Śrī was writing, at least I remember Gajanand—so now we have a beautiful body, very good. We have a good liver, a good heart, good kidneys, good hair, a good voice, good glands. Everything is beautiful and very good. It's physical. But within this comes, as we spoke yesterday, kāma, krodha, lobha, moha, ahaṁkāra. Yesterday we spoke about how these are within this. "Guru śabd kā tīr lagāyā, bhāg gayā hatyārā." All these five thieves, or bandits, have made their house in this body. But this is not their body. Why are they here? They go in and do not come out. They will leave after death. But we can get them out through the guru-śabda, meaning satsaṅg and good words, etc., which can put them out of our body. But they are too much attached inside. So the arrow of the Gurudev's words, Guruvākya, through that, all negative qualities like Kāma and Krodha run away: attachment, and so on. But are you sure that from Guru Vakya you will forever remove these things? No, no. Because someone told a story one day, just an example. This story is for the disciples, the believers, the bhaktas. It was a story about Catholics. You can answer. It is said that many believers, Catholics, may have gone to the Vatican in Italy for a festival. On that day, the Pope appears on the balcony and blesses everyone, and they all have darśan. Some are standing, some are on their knees, some lying on the ground. Yes, he is their guru; they believe. Very good. So people came, about 50-60 thousand, and they were waiting and waiting. The Pope should have come at nine o'clock, but it was already eleven. Everybody said, "Maybe the Holy Father is having breakfast, or he is a little late; he was sleeping too late." Everyone was telling different things. Then he appeared on the balcony. A secretary or somebody said, "All brothers and sisters, the Pope is not well. Please wait." They said, "Please call the doctor, give treatment, quickly," and so on. Then again the person came. "Unfortunately, a heart attack—the Pope, we do not know if he will survive or not." The doctor said this and that. Then again the person came back: "Please peacefully. The Pope needs a heart. He needs a new heart. So, is there a need for a heart?" A person like me said, "Oh, it's my heart. Please take it, my heart, my heart." He said, "Wait, wait." They went in, and after half an hour, came back again and said, "Who am I to judge to take your heart? Or maybe the Pope will not accept this heart." "Then ask him, ask him, please." Okay, he went again. Then he came back. The Pope gave one feather and said to let the feather fall down there. On whose body or head the feather falls, that heart he is accepting. "Then please do it, do it quickly, if the doctors are there." All our bhaktas are crying, "Please, please." So a very nice feather came, and he put it with a nice... it was not a strong wind, but fluttering, and the feather came close and close and close. And when it came to my heart, my heart... "On me and take my heart, my heart," and the feather came close. That's it. So many times you say, "My Gurudev, my everything is yours, take it," but when the right time comes, in this way, it is like this. So, the Guru Vākya, Guru Śabda, if once you accept it, then it's okay. But when the reality comes, then you are saying no. But if the reality comes, you say no. So, this is the full purī, and this is the avatar purī. You have to make praṇām. Why do we bow? Every sannyāsī makes praṇām to other elder sannyāsī. So, guru-śabda, vākya is a vākya. There was another story, also very good, a very nice story. It is similar. One master and disciples were living outside the village, like in the forest. Gurujī said, "My heart, I have a problem with the heart. Go into the village and tell the doctors, 'Please, if you can change my heart.'" He said, "Yes, Gurujī." Immediately, he was running and running. So he asked in the village, everybody, "My Gurujī needs the heart. Can you give me? My Gurujī needs the heart." Nobody said yes, and he came back. And Gurujī said, "Oh God, did you bring the heart, Gurudev? Nobody wants to give the heart." So Gurudev said, "But you have the heart; you could give." That's it. So when the reality comes, therefore, what you are practicing or doing is only on the surface. So come across the mother, lobe, moha, chaur. Chaur means thief. They can only go if we accept and understand the Guru Vakya. Maybe they will not go out, but Gurudev will give an injection so they remain in your body, unconsciously sleeping, and we go to mokṣa. Then kāma, krodha, they are lying somewhere, then they want to run behind you. You will not catch. "Utāna dakarnak ruhānni de nem kapnak el chaudha loki kiso brahman ratme sakal pasara kanhad bhaja ratme bhaje nopad gure nagara." This will be afternoon evening satsaṅg. We will continue in the evening.