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Let us begin with a deep inhale and exhale. Inhale, exhale. Deep inhale, and change. Oṃ. We return to our chakras. To understand and practice this for our health is our first aim. After health comes concentration. After concentration comes focus on memories. After memories comes inner peace, and so on. In this context, we have spoken of the five bodies, the five elements, the tattvas, and so forth. These are all energy centers, connected to glands and more. We come to our foot soles and all the centers within them. There lie the nerve endings, glands, and more. From there, we can greatly activate the body's energy. So, the foot soles—can you rub your foot soles now? Take one leg, first hold your ankles. That is not ideal, as dust may come onto your shoulder. Remove your socks if possible. Skin to skin, your hand to your foot, like this. Rub from the top of the toes to the heel. Now, the other side. Very good. Now the other foot. Use your nails like this to awaken it. You can do both foot soles at the same time if you can. Yes, very good. These chakras of the body—we have so many centers we can call chakras. There are countless centers throughout the entire body. But it is our foot soles, the roots, that need the best solid soil, good energy, good oxygen, and so on. The kind of plant or tree we are planting, we give it that kind of soil, and the tree continuously develops. Otherwise, it will first wither, leaves will fall, and so on. Why? Because there is no proper energy there. So we must give energy to our foot soles. In the morning, it is best to walk a little somewhere in the room, and then use water for the feet. Now, I speak of this because every day I give talks. The sun, our energy—we are that. Solar energy comes from the sun, and most energy comes to the earth and also to the water. But we come to the earth; this is direct energy going through the soil. For about five to ten or fifteen minutes, walk on mud without socks, without shoes. Just on the mud—don't go somewhere very far, just nearby—and then wash your feet. That's all. You will get so much energy from the earth. Now, we live in buildings, and on the street we don't have earth. We can go near a tree, but then dogs may have left their mark, so we cannot remove that. So we bring it home: some plastic or something like a yoga mat. Try to make a frame and put about five centimeters of sand—not very fine sand, but gravel. Walk on this gravel in your own room, somewhere on one side. This is not for too long. You can walk on your toes, on your heels, and on your foot soles. See what happens to you in five days. What will happen is unbelievable. You can do this three times a day, and after a week or so, you can wash the gravel in your bathtub or a bucket, soak it in water, and put it back. This is one of the best remedies we have for our entire organs, our body, but mostly for our thyroids. If you have problems with the thyroid, then do this. When you go on your toes, feel what changes in this part—the Viśuddhi Cakra. So there is this chakra, and this is called the earth chakra. This earth is all the different planets. We call it a planet, but our planet is not just a planet; ours is Earth, Mother Earth. It is not the only planet. Our planet is called a living planet. If you tell of the planet, so living is life. All five elements which we have in our body, in all vegetation, all animals—everything is in this living energy in our body. So try to do it. This is very helpful for many diseases. You will feel them getting better. It is also very good for heart problems; it brings energy to the heart, and for thyroid problems. The first level of the chakras is from the foot soles to the ankle joint. From the ankle joint, there is another border, and that is called the vegetation chakras. These are the chakras from the ankle joint to our foot soles. We see that many of our nerves and veins come and go to the feet. This part, if we can use it, is for example in Tāḍāsana. You know Tāḍāsana? Hands up. Everybody knows. Thank you. This Tāḍāsana, when you do it, greatly affects our eyesight. It is very good for our ears and also for our throat. There are many parts: the calf muscles and bones, all the veins, etc., from the ankle joint to the knee. This is vegetation, so vegetation and the earth. This vegetation is there. We should try to see when we can. The moon. The first new moon is very powerful for our eyesight, for our heart, and for all the winds. When we see the second day of the new moon—because the first day sometimes we can't see, maybe due to an airplane or otherwise there is a difference, the dark night—it means why dark night? It is the sun and moon, so the moon is so close to the sun that its light is too strong, so we can't see. After the second day, the sun is one step back, and there we see the moon. This is yogic science. Now you see that moon, the half moon. In our part of the earth, what do we call it? We are in this. Our moon is going like this, so from the left side. When we see it from the right side, it is a half moon, very nice and beautiful. At that time, we do—I do also. If there are clouds, then we can't do it. But if it is clear, at sunset and for about ten seconds to half a minute, thirty seconds, we see the moon very nicely, very thin. We look at it with our eyes; that eyesight will gain much energy and be very good. We are taking this in, looking at the moon. After that, when you're looking at the moon, you should have in your hand or in your rings silver metal—a silver ring, or silver coil, or silver chain. But after the moon, you see that silver, because the moon is a silver moon; it is silver. So once a month, that energy which comes from that new moon is the very best. Now, you see Islamic people; in Islam they don't worship anything but the moon. They will see the moon, and then they will eat, or they have a one-week month, so there are fourteen days. They are so strict. They will see the sun and then do it. After this moon is gone, they will not drink and not eat. They are so strict that they will not swallow if there is coughing, nothing. Once there was, in Jodhpur in India, an elderly lady about ninety-five years old. She had to go to the hospital. She said to the doctor, "Please, it doesn't matter what happens to me, even if I die, but please don't give any liquid to my body, not an injection." Yes? So they are strict to this energy and this moon. In Islam, what then? They are always observing the moon. When they make their prayer, that is their prayers, they will turn towards where the moon is, and so mostly always to the west. They face the west because the sun is there, and the moon is on that side. Likewise, day by day, the sun and moon gain distance. What happens? The moonlight comes on the fourteenth day. After that is the complete full moon. The full moon affects us very much: vegetation, animals, humans, all, and the ocean. The ocean will have higher waves when the moon is completely full. If it is a dark moon, it is softer, not too many waves. You can go and see; there are waves all the time, but not those five strong waves we see on that day. So this is the moon chakra, the moon. In every one of our chakras, what we call the Viśuddhi Cakra, there is this—you see that moon, the half moon. Did you see that? You saw everybody? But why? What is that? Why is it that? We will go further after. When that comes to the Anāhata Cakra, or complete, then it is the whole; the color is affecting our full moon on our heart. That's called Anāhata. Anāhata, what means Anāhata? Ana means the endless. Hata means the border. That border is beyond; we don't know how far, where. We can say only horizon. Now, ask someone, "How far is the horizon?" A student asked the professor, "How far is the horizon?" And the answer is this: the horizon is that, as far as you go, that far the horizon goes further, higher. So you will never, never, never reach the origin. After that, in certain countries where there is sand or very subtle earth—maybe sand, or little, little grass, very hot, very hot, and the sun shining—you will see on the horizon a beautiful lake. And that, which we call in India, is different: in this, deer are very thirsty and run and run because they see clearly the water and even the waves. Humans do too, but there is no water, and the deer runs and runs and... falls down and dies. That's all. But you cannot get this; you cannot achieve the origin. We also see sometimes here on the road, on a very hot day with the sun shining, and you are driving. You will see about half a kilometer or about forty meters distance, what do you see? Water. It looks like the whole road is full of water, but there is no water. That is called how to get confused. I think it is, but it is not, but it is now. That is reality, but that reality is not for our body, only for our eyes. Why? Why? Because even though there are only stones on the sand, it is the steam that comes with the heat from the earth below. It's only in the air, but it looks so beautiful and clean, by God. You feel you could go and drink the water. That we call—I forgot the name in Hindi. Okay, doesn't matter. So, this is that. How now you get in your vegetations, the chakras here, the earth. And this vegetation chakra is between us and there, but we cannot feel it, we cannot touch it, but it is there. And so, all the chakras, all the veins, muscles, etc., the bones, and so in our chakra, which are uncountable—how many—and so this is. From the knees to the hip joints, this chakra is called the animal chakra. So it was earth, all the reptiles like snakes, and all that are on the earth. The vegetation consciousness is that which begins to give us, hold us, strengthen us. And earth chakra, from animal chakras. What does animal chakra mean? Animals are there which are born as embryos, not from eggs. And do you know—everybody knows—what was the first? What was the first, the egg or the bird? The bird or the egg? Someone who asked this question did not clarify it. In our science of innumerable chakras, it is there. And what? How is that called? Svayaṃbhū. Svayaṃbhū. And Svayaṃbhū is Śiva. And Śiva had no mother and no father; there was nothing, nothing was there. The Vedas tell, "Ekohaṃ bahusyā." I am one, and now I will multiply. But who? Who said that? No one? Nothing? So, in the elements which we spoke of, one is that, as it is said, the elements in that: first is the space. The horizon is so far, and the second is what is in the space. Now, also the scientists from these scientific centers in America, what one class? From there, they discovered the sound "Oṃ" in the sun, and they listened to the sound from the sun. You can see it on YouTube; there is a picture of the sun and the sound they recorded. That sound is everywhere, in the whole space, everywhere. That's called the sound, and sound said, "Not the roof of our Brahmā." If you want to see God, if you want the Supreme, if you see something, there is nothing but only and only that Brahman, and that is the resonance, the sound. In that sound, it is Śiva speaking as the resonance. From that resonance comes the light, the fire. And that fire, from that light, appears the other elements: fire, then water, earth. So from this sound, Śiva appears. So was he seen? No one there, but luckily he was as a human, and now he is there. He is the creator, protector, and liberator—all three is Śiva. So, who was the first? When someone asks you the question, now the answer is there: Śiva. From that, the whole creation begins. From this vegetation, it is also as water. And so are the upper animals, the reptilians, the earth. The reptilians, with the vegetations, and then we have the chakras from the knees till the hip joints, and this all, animals' actions, qualities, many, many, so they are like this. In the Vedas, the Vedas are the first scriptures written. There is one scripture more, written before that, in the Sanskrit language, thousands of years ago. That Sanskrit scripture is about, we call it about 125,000 years. Some are declaring 200,000. Thousands of books, plus this and that, who has written that? And what has been written? That is very clear evidence, and that was a great ṛṣi called Vālmīki. Vālmīki ṛṣi wrote the Vālmīki Rāmāyaṇa. You see that he knows. He is Indian. So don't tell that Swāmījī was making some kind of fairy tale. Of course, for us it is a fairy tale, but it is a reality. Coming to that form, there are animals, and animals, till the hip joint, there are all animals' action qualities, this, this, this. Now, on the border—one, two, three, four—the second, this is called the animals and humans border. Animals and humans. From the earth were reptilians and earth. From there, it was the vegetation and reptiles. After that, animals, and Śiva is on the border, meaning the humans. So the Śiva, which one? Who? The first one. First one, there was no mother, no father, nothing. But he, Śiva, has, as when he's liberated, and he also has. It's called in one of the forms on the Ājñā Cakra. When your eyes will open, eyes one, third one. The third one is the knowledge. The knowledge means you will come to the highest, who is what is. So who was Śiva, and then is called Śakti. So it is energy. It is not a symbol. We are talking about these symbols, but in reality, it is completely different. This Ājñā Cakra for the third eye is here. There is this half Śiva, a man and half woman, the male and female, completely half and half. Now, this energy, both as female and male, they are in one, one half, and that side is the moon, where I spoke. You will see that next time when you have all, you come to. Your book there now, the animals and humans, they are coming. Animals are with us all the time. When our ignorance is there, when we are not in knowledge, we have different desires, etc., then we are acting like animals. So when someone does something wrong or kills someone or this and that, we will say, "Oh God, it's not a human." If someone did such horrible things, they said it's not a human. Why not a human? Because animals are excellent. So animals are doing? Animals have ignorance; otherwise, they have the same ātmā, which I told. You said the day before yesterday that the soul is one, but the qualities and likes, which I told, how it is, each drop of the water is from the ocean. So in reality, all is that water element. It is a water element, so we said, "Oh, God, it's not a human." Therefore, I used to say to people, when you wake up in the morning, open your eyes and just say one more word inside: "I am human. I am human." Then you can say further. You can put a question: "What makes me human?" Then think, come to yoga. What makes me human, and what is the quality of the human, etc., that comes there? The soul is neither woman nor man; it is one. We are saying this is a male and this is a female; this is our ignorance here. But it is also not ignorance, because we have to tell something. Otherwise, water is water. Maybe this water has become orange juice, and the other has become apple juice. That's all, but the liquid is the same. The soul is the same. Many people, mostly in Western countries and also Muslims, think that women have no soul. Yes. And you know how long it was? They also did not let them get the election. They said women should not have any rights, so many, many things. Now, in the last four, five, or six decades, otherwise before, it was not. You will not always be behind. So it says the wife has to be behind. Oh God, thanks to God that I came to Europe. When I brought the people into the world, equality, yes. So, even the men, who are you, who told you amen? Because it is a oneness. That's energy, but there is coming that energy which is dividing. And so, there is Śiva. He begins to tell the male and female. Otherwise, all was only one. There were different things before, but that I will not tell you, because you will say, "Swāmījī, again you put up and down the women." So I said, no, they are, but in India, in the Vedas, the highest, in the highest it is said, Mātṛ Devo Bhava. The first Upaniṣad says, you can read that. Mātṛ Devo Bhava. First is the mother is the god. First god is the mother, and that's why the man has jealousy and puts them down, but it's not so. Mother is also, we say, the earth. Why we don't say "my father"? We can say "the fatherland," but mother is the mother. So, Mātṛ Devo Bhava. Pitṛ Devo Bhava, and then father. So mother and father, these two are declared in the Ājñā Cakra in our Kuṇḍalinī and Cakras and Kuṇḍalinī and Śaktis. Every symbol here in this book is written and clearly described in many scriptures in the old ones. But you have to understand, this is just imagination. This picture, you can make it something different, it doesn't matter. But whatever, this symbol must also have some meanings, so the lotus, every chakra, whatever. We see that there are also lotus chakras, no? They are opening here. It will open. This chakra, the lotus flower, is in the water, muddy water, and it remains in the water. Otherwise, it goes down. But on the lotus, who is sitting? Brahmā. Brahmā is sitting on a lotus flower, and he has visions at once, everywhere. That's why he has four heads: this side, that side, this side, and that side. So I asked my Gurujī, "Then how does he sleep? No?" So Gurujī said, therefore they have to sleep like this. Yeah. So, have a little cushion and don't sleep deep, like awake in every way. So there is a lotus, and this lotus, which is the coming, is Śiva. The first is Nāda-rūpa-parabrahma. In this Nāda, Śiva, and Śiva brings this element as Viṣṇu. In the Mahāśiva Purāṇa, it is written, it is said, "Śiva, you go and reside in the ocean." So, a milky ocean, it is that Viṣṇu is residing. Now, Viṣṇu, and comes Brahmā, but he's still not there. Now Śiva said, "I gave Viṣṇu a place to be in the water; now he's only there." So he said, "Protect, protect everything," and so water, life in the water, vegetation, animals, everyone, everyone. Viṣṇu is the protector. Now, about who is the creator. Śiva is there, but Śiva has no such duty. And so on that brings Brahmā. Śiva creates Brahmā. But everywhere there is respect. The president has that chair. The prime minister has this chair. The minister has this chair. Etc. So, where should we put the chair? First, and so Śiva created and gave the order to Viṣṇu, but Viṣṇu didn't know He was there. So from His navel came a lotus, a beautiful lotus, and Brahmā is. Śivajī said, "Śivajī created Brahmā and said, 'Brahmā, please sit on your, this, your holy seat, and your duty is yours, to creation.'" In the Anāhata Cakra, there is Śiva and Pārvatī. In the Anāhata Cakra, Śiva and Śakti. And finally, on the top, before he is in that Sahasrāra Cakra, the top of Mount Kailāśa. And in the Viśuddhi Cakra, which we spoke today, we will come one day, and so there is Brahmā and Sarasvatī with the music, but she will come again. At this point is now the resonance in this, because this resonance we call—what we call here—whatever, how to tell them? Not sorry, vocal. And so here it is always said, "Oh, it's sounding on the throat is beautiful, beautiful." And so it is Sarasvatī. So it is said, "Oh, the Sarasvatī in this." We in India mostly celebrate all. And so for Sarasvatī first, because Sarasvatī is the voice, the knowledge. This knowledge comes from Brahmā as Sarasvatī. In this way, she is the daughter. She is the daughter, and in another way, she is the wife. Now, we will not think that is your wife, and you made a child who is your daughter. No. These are symbols and sound. So understand, the Kuṇḍalinī Śakti is not only something that we will think here. And so here is, again, a very beginning where Śiva is there, but there is Brahmā and Sarasvatī. And so here is Brahmā, and his faith, one, is Sarasvatī as his wife, you can say, but this is that. But the knowledge which he gave is here, that Brahmā and Sarasvatī are as sound. What instrument is here? Sitār. Sitār. And sitār, how many strings are there? Eighteen. And all this has its why? All eighteen are connected to these chakras. From where? From where will you sing? From where will you? Everywhere, but brought everything on the navel. So the nāda begins from our nābhi. Now let me all try. Put your left or right hand, where you like, on your navel, on the stomach here. Nicely, okay. So anything we will talk. Anything is okay, but you should feel if there is a movement or not. Okay? Water, road, car, airplane, home, eating, drinking, sleep. How are you? Where are you going all the time? The first sound is here, so the Sanskrit language has fifty-two alphabets or letters, because sometimes they tell, "Not alphabet is a letter," I say, "Okay." Or they say, "No, no, not a letter is alphabet," I say, "Okay." So I am telling both now, but there is some, Sarasvatī, she can make clarity, not others, because Śiva, he will begin to dance, so it's good. But his dance is a beautiful dance, so when he dances, Śiva, sometimes you will see this Indian dancing, it dances, but there is no sound of the foot, and then sometimes, sometimes, so one side is like this, other side this, this is how our bhakti devī can do. Should we let her dance today or tomorrow? Tomorrow, we are going. Yeah, it's okay with the boda boda jīva, no problem. Why are you destroying the cloth? It will dry also. So, Brahmā. Now, 90 percent of people say that Brahmā is born from the navel of Viṣṇu. There's a trinity: Śiva, Viṣṇu, and Brahmā. Now, Śiva has no mother, no father, nothing. He manifested himself, Svayaṃbhu. That's the word, Svayaṃbhu. And then, Viṣṇu, with all elements and water. Brahmā is there, sitting on the lotus. People think that Brahmā was born from the navel of Viṣṇu's lotus. He was coming. No. That was Śiva who gave the order to Viṣṇu to give the lotus for the sitting holy seat of Brahmā. And so it comes. Brahmā or Śiva gives the order. You said, "Do the creation," and then she disappeared. Now Brahmā also has nothing. There is no Śrīmatījī, is not there. You know what is Śrīmatījī? Don't think. Mostly people said, "Madam." But you know that in reality, Madam is your wife. We call her Śrīmatī, and you should say, "Madam means your wife." Now, they don't think of it. This is the madam, and madam is also very happy. "Oh, I am madam, but you are not his, your wife." Yeah, so mem. And then, after the moment, I'm not going to this part, okay? Next, so Viṣṇu, from his navel, so he's a creator, begins now. A lotus came out, but not Brahmā, and on that lotus is Viṣṇu's bed. Brahmā is sitting there. Now, first of all, Brahmā wants to know, "Who is my creator? My father, my mother, my father. Who created me?" So someone said you are born from Viṣṇu. He said, "No, I am not. I will go and find out if I am from Viṣṇu." So he dives with the string of the lotus, going deep and deep and deep and... deep into the endless ocean, what we call the endless ocean. Nowhere could he reach Viṣṇu. He was looking; he was disappointed. Now again he comes out. Long on the flower, up so he was disappointed. Oh God, he should not have done, given this voice, disappoint. And now, whatever you say, that "I am disappointed," then neither my mistake nor your wife's mistake is your mistake, because you said, "I am disappointed." So this word, this feeling, gave the Brahmā. Brahmā. So, he was disappointed, and he was sitting on a lotus flower. Śiva said, "Brahmā, you are the creator, now you will create." And so he begins to give all this, and indriyas means the senses, which we spoke of before, the first day that time. So who is born? And this was... We call them Saptaṛṣi, the seven holy saints. How he comes now, you will see this slogan, okay? Fair, fair. Telly, we don't understand. Of course, you can't understand because you were not like that. It was hard work to bring you here, yeah, all these five elements and everything. So, from his... Two eyes, he sent the two ṛṣis, and Brahmā said, "Make creation." He said, "No, we will meditate only." Meditate from the ears, from the nostrils, etc., and then from the mouth it came. And so one ṛṣi he began, and then everything begins, the generations, etc., etc., till. The navel, the navel, till they're up. Now I will take your minutes a little more. So, now we will sit in meditation posture and feel the navel. You should put your fingers or palm on your stomach. Don't press it just because we said, "You, me, no." Let's go. How? Where? Yes, there is everything. But now, out of fifty-two alphabets, there are four that will not touch your navel. And this, there are some people, children born, who can't hear and cannot speak. So if you cannot hear, you cannot speak. And there is one other big, nice story. Perhaps in the evening, maybe I will tell it. But those stories are not something you can tell at any time. When you tell a story, you have to have a subject and something from there you have to present. So, not only that, otherwise we can tell a story, but it has no masala inside, you know? What is masala? Spices we eat, good eating, we can have a nice aroma. Pumas, no? These, that. Now junk food, they put something red on it and then bite. Spices. Spices are our life. Every spice is for different glands in our body, and certain spices protect our body from cancer, ulcers, and many other diseases. For example, if you have pain in your knees or your joints, they are very painful, like this. Your fingers are like this because you did not eat enough of that spice. Now, which spices? That is called, we call the haldi, the yellow cucumber powder, the yellow spices, the roots. So if you have a problem, then, per day, three teaspoons, let's go in your stomach, morning, lunchtime, and evening. You can put it in your vegetables, you can put it in your water, you can put it in the milk, you can put it on your fruit salad. But three spoons should go in the body, and after five or six months, you can write me something: what happens to you and how was it? And from the beginning, we are getting, then we have. So we in India, these spices, in any case we will use them. Mothers will use it, and that's what we call now the grandmother's what? The Grandmother's Hospital, yeah, or what we call shop. Everybody has knowledge, but I don't know what I want to tell you. And that is called, we call it in German, when you buy the medicine, where are you? Pharmacy. Apotheke. We call it in German, Apotheke. So this is grandmothers. Why did we say grandmother? Because the wife, Śrīmatī, is forgotten. She doesn't cook anymore. 85% of people cannot cook in the world, and that's why increasing meat and this and that and that. And the people are making more and more some kind of company here and there, and restaurants, and this and that. And then, of course, the husband is a professor or whatever he is, or a president, so he doesn't want to cook. And the wife is also very much educated. She said, "If you don't go to the restaurant, I will not cook." He is a president, and he's a president for the country, not my presidency. We'll see. So this is that, so we lost. We lost, okay, 15% who can cook, which is not properly cooked. Spaghetti in the water and salt and something, that's all. So, where are you? Where are we, humans? And are you talking about your life or your money? That's it. The life or your position. Your position will be only when we die, will be carried. That's it. Otherwise, what you are doing is not like that. So, let's go. So, the spices. Spices are very, very powerful, very powerful. But if you think, "Today I will eat a lot of this," that's not good. Day by day, no? Day by day. Slowly, slowly. How to eat our spices? So we call in India, in the salt, chapati flour. Or chapati flour in the salt, or salt in the chapati flour. You understand what I mean? No. If you make a bread chapati, how much salt do you put in? That's it. Or how much will you put, the chapati flour in the salt? Now you understand. So you cannot put one cup of the salt for the two cups of the soup. Oh my god. So you should know the spices have their quantity, and mother knows. At that time, there were many men who were the best cooks also, and they could cook perfectly. But mostly, women have the fingers, and also because of the mother and mother and little child, etc., etc. Okay, I don't go further. So, spices. There are different spices, and it's all good for everything, for the whole body, and memories, etc., etc. You should see the book of the spices. The Indians have made many cooking books, but they are nonsense. You can throw them in this river. Yes. Yeah, they are cooking the chickens and this and that. You can throw it in the river. Maybe fish, when it's cleaned, then fish will eat. So spices, every different kind of vegetables, juice, soup, et cetera, many things. And this is your health and my health. Now, my health is very good. You know why? Because every month, I'm eating food from how many different countries, and though I don't like it. But they said, "My country, my eating specialties." Please, Swāmījī, our specialties. Okay, please. Then somewhere, okay. So it is, but thanks to God, now I have very good disciples around the world. And they make good food, and it is very nice. So, the first thing is for your health. Only stretching your legs here and there and prāṇāyāma doesn't help you, and don't think that now we will have the chakras and we will get Kuṇḍalinī. Now concentrate, please, about your health, and health will depend on your nourishment, your food. We can write and send you what, what, where you should put and... What you put in, and otherwise, the person like me who can't cook, you know, so they give me very nice spinach, nicely ground spinach, vegetable with salt in this. And I say, please put ice cream on it. So the person like you, all my good friends, they will say, "Swāmījī, ice cream on this?" I say, "Yes, put it." They say, "Okay, Master." But I say, what is this daun? She says, it's spinach. Then why did you put the ice cream on it? You say it. So we don't know what we are eating, what kind of spices we are taking. People who are doing all these junk foods, and that's why we are suffering. We know that we will die one day. That is sure. But at least we live very healthy and happy, and one day we shall sleep, and in the morning we are gone. No suffering, nothing. And so, eating is very important. So that's Brahmā, the creator, who began all this research and many things, and all creation began. So Śiva is the creator. Brahmā or Śiva is the Svayaṃbhū, but we can say so, and Brahmā is the creator and Śiva is the protector, so protecting us, creating us, and liberating us back again into the cosmic cell. Śiva is there. Many people say destroyer, destroying, no. Śiva doesn't destroy; he is liberating us. In this, then, when we will come, where is Śivjī? He always disappears. He runs away from me, God. So, then, when everything is done, how many elements? And with him, all his music, and he's taught so. Snakes, extra, extra, and the moon is there. So, you see, you, that is that.