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Hari Om. Welcome. I am very happy to see you. There have been many good things in the last year and a half. You have also had a nice time, and sometimes a little hardship is good. So, I am happy to see you. We will begin with our song, which we call a bhajan. There are songs, poems, and bhajans. Bhajan means we are entering into devotion: devotion to the Supreme, devotion to God, devotion to your master, devotion to your parents. Devotion to your master means, in schools, colleges, and universities, one should give devotion and respect. Nowadays, many people do not give this devotion or respect, and that is why they are not going deep. In their heart, there is a different master. 'Master' means the teacher, and in our language we call the teacher 'Guru'. The word Guru means teacher or master. There are different masters. First, it is said in the Upaniṣads, the ancient literature: "Mātṛi Devo Bhava." It is written, "Mātṛi Devo Bhava." Let us begin there. 'Mātṛ' means mother. The first God is the mother. We will speak further about this. The second step... but let us first come to the mother. We do not understand all that the mother is giving. Perhaps she also does not know, but who will concentrate and know? She knows what she is. So first, God in the Upaniṣad is "Mātṛi Devo Bhava": the mother is the highest. Second is "Pitṛi Devo Bhava," the father. This mother and father are very holy for everyone, not only for humans but also for other animals. You see the kind of love the mother gives when a little baby is born, whether from a dog, a cow, a buffalo, or anything. Even from a bird's egg, when the little babies come, love is developing and developing. The mother becomes one with it. Therefore, if we can come to the mothers, you will get everything. But nowadays we have lost this; many have lost it. The second loss is the father. So, the father and mother are our first gods, who gave us this life. Then it is said we have our master. First are our friends, the little children. After that comes "Ācārya Devo Bhava," the teacher in our school. In our Sanskrit, in our Indian language, we have this one word: Guru. Generally, we say 'Gu' means darkness. Darkness means ignorance. Ignorance means we do not know. And 'Ru' means light, knowledge, clarity. So these two letters: "gu" means darkness and "ru" means the light. Of course, the mother gives a lot of knowledge. The mother gives knowledge, talking already in the womb. She knows there, and she is talking, speaking. That is why we call it the 'mother tongue'. Or here, Australians say 'father tongue', because the father comes after. But the mother is in the body talking, so we call it the mother tongue. So, the second is called the teacher, and the teacher is also called the guru. First, the guru is the mother, the father, the friends, and then the teacher who gives us knowledge—how to ride a bike is our master. Who gives us knowledge or training in swimming? That is also our master. If we do not have a master... for us, we can jump twice in the water, first and last, Hari Om. That is it. And who is asking how to bike, driving, etc.? That is knowledge. Therefore, in yoga, yoga is the science of humans. Yoga is a human science, not only the postures we are doing, but in that way. So, anyone who is teaching us something is our master. Then comes what we call nursery school, and they are also teaching us something. Then primary school, middle school, high school, college, the universities. Step by step, everyone who is teaching and giving to us is our master. Therefore, it is said we shall respect. We respect our master. If you are thinking negative or doing something not good, your knowledge will not be enough; you will be lost. That has nothing to do with your body or my body. We are growing in this and that, but the guru is the knowledge, not this body. The knowledge is given from master to student, mother to child, father to child. The child will one day be a father, and then a guru, and then it is said, the spiritual master. So, we are for the worldly life: how to live, how to behave, how to learn, etc. This is our guru. We should never neglect or say something bad to your master, from the mother until all this. Then it comes because human life has something more. We say there are 8.4 million different creatures. These are the four points of how they come into the world. We have what is called Jalchar, Thalchar, and Nabhachar, meaning all creatures in the water. They all have life. The creatures on the earth, all kinds of creatures under the earth, above the earth—all this, including ourselves, all have life. They are living there and will develop further. The third one is in the sky. They are flying; they give birth to babies or animals, the birds. They are more or less living in space, and in them also are our masters. Out of that, one can enter into this higher consciousness, supreme consciousness, or what we call God, become part of God, become one with God, etc. But who is teaching that? And who can have this? Animals also have knowledge, but it is limited, not far-reaching. The human brain can lead us to what we call the guru, master, etc. That means it gives us the knowledge. For this knowledge, we have to practice for a long time. At this point, all creatures have no good or bad; they have to live. Humans have nothing there, but one thing you have all. But now, if you make mistakes, then we are getting down again. This means there are two points; it is called sin. We call it pāpa, the sin, or dharma, the goodness. These animals do not yet understand good or bad, sin. So animals, they have to go. In time, they will go up and up. But we are like... God will say that you are myself. I give you everything, do what you want. But if you do things which are wrong, then you will go down. You do good, you will come up. So, sin or abuse is in our life, in human life. We have so many masters. Driving a car is our master. Today I can buy a car, I can give the money, but I cannot drive. We have to get a master to drive. The master has the knowledge, and he will give us training on how to drive the car. After a few weeks, now you know you can drive. But what happened to us? We still have only two legs, two hands, two eyes, everything. How is that? That is in our brain. In the brain is that we can get what we want, and that is this: the knowledge in the human's brain is more, and so we can become the holy man, or we can become the cruel. That is it. So, beginning from the very point, it comes from the father, the mother, the friend, the teacher, and the guru, the spiritual. There is completing the yoga. This means completing yoga. Yoga means union with the Supreme, the highest, and our own Self. Animals can make a mistake. It is okay. Maybe we will not; we will give a stick or something. That is all, but still nothing. But when we do wrong mistakes, then the Supreme, from the highest, looking on this, says, "Now you are on this side." I travel a lot by airplane. There is a security check, and we know what one should not take, what should have this and that. This machine is so exact. If there is something... it is not that the suitcase is coming, or something like this, and suddenly it pulls our suitcase or our bag. One day it happened: my bag was coming and going to the other side. I said, "Why?" Very nicely, you are going like that. Go this way, yes. So what was it? They saw; I told them, "I have my insulin," took it out, and again put it back. There was nothing. It went straight. So sometimes techniques are very good. Sometimes we make a mistake, but also the technique can make a very big mistake. So that is, but still, so what? She wanted to sing this song. I did not think I would talk about this subject today. I never have had a book like this. I am sitting here, everything, and I will put it here. And then, yes, yoga is very good. We are reading somewhere there, dear friends, sisters and brothers, I am very happy to be with you. It is so; I am reading, so this is also very good. There is no problem. But there are two kinds of knowledge. One knowledge is only what I call... oh, what is that? Very good, that is good. So one is... yes, intellectual we can also say, but there is another. So knowledge: there is outside, only writing, and other knowledge is within our Self. Yoga is that going deep into every cell of our body. That is yoga. Therefore, it is said in the beginning there was nothing but only space, let us say. Comes the sound, something, and okay. So about these five elements through which we go, the Bible text has... so the one is only knowledge of the learning, but there is other knowledge, which is going to our heart, to our centers of everything. In this, I wanted to tell you: the human is a great, highest, holiest being, but it can go down. Sometimes, when we come into that, we have it all. Everyone has for each one: the childhood, then the study, and marriage, and then... do all your work and finish it, and then come to the meditation, or so. These are the four lives: the childhood, the study, the household, and then go to the yoga, become a holy saint, etc. So, in these four... what we are learning, we have to go from the childhood, developing and developing and developing. For example, I tell many times to people, and this is very good for all of us to know: when you wake up in the morning, what should we do first? Look at a beautiful symbol or picture: a picture of your mother, a picture of your father, a picture of your brother, your sister, your child, or your guru, or something holy. First this. Animals are okay, but in sleeping rooms they should not go. Your brain should not go towards the animals. Though animals are beautiful, very good, we love them, everything, but still, we are on the human soul. So, when you open your eyes, what you see will be in your consciousness the whole day. What I want to tell in this is: when we are awakened, we are conscious, then we say, "I am human." When we open our eyes, we wake up, and we say to our Self, "I am human." Now, the whole day we will do good things, because anything we do wrong, we will say, "But I am a human." How cruel people are doing whatever they want. That is a karma which is pulling us more and more again to the lower life. So, I am human. Tomorrow morning when you wake up, please say to yourself, mentally, "I am human. I know that I am a human." But still, we have to remind our brain, "I am a human, and so I will not do any cruel things to animals, to anyone, to the animals or the hands, etc." When we come from our sleeping room, 99% of people go to the bathroom where there is water. When we open the water, first when the water is touching your palms, I tell you, this is something very, very important for our life. When water comes, you touch it in your hand, look at your water, and feel how nice the feeling is. It is like when the mother gave the child, and again she feels this baby in the hand of the mother. Like this, the water in our body, these are the elements. But these elements are our whole body, and there is going further more on this. My mother used to say, my father, my mother, my grandmother, my grandmother, and I do not know if your mother told this. This is when first we said, "I am human." And I come down, step out from my bed. First, my feet are on the earth. I said, "Holy Mother Earth, please forgive that I step on you. And please lead me, O Mother Earth, in that direction where I do not do anything wrong for you or for others." Mother Earth and mother, our physical body, she is also. This is how yoga, otherwise exercise, is this: that we can do many, many things. We have many things. We are this. This is okay. But where are we standing on this earth with elements? There are five elements: the annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. These are the five covers over our soul in our body. Annamaya kośa is our physical body through which we are nourishing, eating, drinking water, etc. This is our first physical body. Annamaya kośa: how the body is developing, how the body will survive, how many years, and this is the nourishment we were nourishing in the mother's womb and after also, and then we are also drinking milk and fruits and this and that... this body, but this body does not have that strength. It has a strength, but not very much, and that is called the prāṇa. You know, everybody, prāṇa, energy, strong power. Sometimes suddenly we have no prāṇa, and we are tired, and we cannot get up, like this. Is there? Food is there. Everything is in the organs. Everything. But the prāṇamaya kośa. Prāṇa means the energy. This energy is coming from all, again, five elements from the body. Again, coming from the body. Different. So prāṇa needs purification. Good. If you drink good milk, you drink the juice, etc., you drive, no problems. If you eat grapes, no problems. Everything. But energy is turned, became alcohol. Yesterday, I was coming from the airport. My driver is driving, and suddenly all the cars stopped. What was it? I said, "What is happening?" He said, "The police are controlling." Okay, and they control everyone for alcohol. To my driver he said, "There will be alcohol." I said, "No." And then he said, "Count 1, 2." So he counted 1, 2, 3, 4, 5. "How many? 10." So in 10, I did not make a mistake. So he said, "Okay, you can go." Yes, you were that. So we were eating fruits, that is okay. But when it turned into the other quality, then it turns everything in a different direction, anyhow. So, prāṇa—you have so much prāṇa. Only with prāṇa you can do anything. I need this book, but it is my prāṇa which helped me to take this Mahāprabhujī's photo, beautiful, no? So this is a... this is prāṇa. When we open our water bottles or something, we need this. This is that strength, the prāṇa, and prāṇa is our life. Prāṇamaya kośa. Now, prāṇa in India has two meanings: prāṇa means also our soul; prāṇa means our life. What is said in my language is, "kī prāṇa calā gayā"—"his prāṇa is gone." What it means: eyes are big, looking in the sky, prāṇa is gone—it means died. As long as prāṇa is there, you are alive. With the prāṇa, heartbeat is little, breath something, still the prāṇa is inside. So prāṇa or jīvā, jīvā means the soul, our soul. So this is annamaya kośa, prāṇamaya kośa. After the prāṇamaya kośa is called manomaya kośa, the mind, our mind. The mind is very strong, very quick, and we do not know who I am, prāṇa. And prāṇa is so quick, which you all know, but I am only telling you. You know, 100%. Now, the physical body, the prāṇa, the strength, and the mind. The mind is very quick. For example, I can bring your brain so quickly. We can say in a quarter second, all of us, and we all will be there. All will be on the same point. Oh, why? There is nothing, knowledge of web and caste. So many castes we have, you know. Okay, next time we shall make the, okay, how? So, how will our mind bring us to one point, and quickest? You know that all, but I am just reminding you, that is all. And it is very far from us all, so let us say, and you know, but how do you know? It is our brain, mind, our mind, and let us... say, get ready. Who will be quickly there? Jupiter is with you or not? All we are in Jupiter. So, this is the difference between annamaya kośa, prāṇamaya kośa, and manomaya kośa—the mind. Many people say, "I change my mind." Yes? Mostly Americans are telling that. Yeah, I am sorry, but they are. They said, "Swāmījī, I changed my mind. I will go swimming." And after 10 minutes, again she calls, "I am sorry, I changed my mind. I come to satsaṅg or program." So, however the mind is, we are changing. So I tell her, she is my very dear disciple in Washington, near Alexandria. Many, she said, "I change my mind on this." So I said, why did you change your mind? Why do not you change your body? She said that is not easy. So that our mind, therefore, we should be very careful with our talking, asking, doing, anything. It is my mind, I decide it. And they said, "No, I change my mind." This is very difficult for all of us, to control our mind, and the mind, we do not know where it can lead us. So, meditation in yoga, what we are doing, what is the meditation? There are many techniques of meditation, many. Masters, great masters, and some small masters like me also, we have the brain, mind. But what is the meditation? The meditation is that we master our mind. We master what is in our brain, our mind. When the mind is there, there is everything. Okay, and mind is playing with us very much. There are three steps of the brain-mind. One mind is the whole day, whatever we are doing. It means we are awakened. We are driving, we are walking, we are stepping, we go for work, etc., everything we are in the office, etc. This is the one part of our consciousness, our mind, etc. The second step is, when we are tired, we go to sleep. When we are going to sleep, our consciousness is playing with us. That is, do we know when we fell into sleep? We lie down, even often in an aeroplane, because of jet lag from this point of view, and we are sleeping. But when the sleep went in tonight, you should ask yourself, okay, that I know how and when I sleep. We second, that is. But if you will say, "Whole night I want to sleep, I want to sleep," then you cannot sleep. Yes, so how do we bring our Self to our brain? That is called sleeping. Okay, that is maybe a little easier, but we do not know. This is like unconscious. We are conscious, but we do not... This is what I am talking to you about. What is yoga? Is it for us, okay? We fell into sleep. Now, so when and how and where and how did you go to dream? Do you have control of the dream? Sometimes good dreams, and sometimes maybe not so nice. So, you are sleeping here, and you are somewhere in the other part, very far, what we call Perth. It was a four-hour drive, but within it, there is something which we should know. How you went to Perth, and you see the friends, this, that, etc., and the body is here, and when a little ant bites us, how quickly from Perth you are here already in the body, yes. So this is really something. Even the animals are dreaming. Animals are dreaming, so how should the difference be between humans and the animals? And therefore, you are coming back. And now, what is happening? One day, the doctor sends you inside and gives you an injection so that you sleep, deep sleep. So you are not, you are conscious, but you are not conscious. And it can be five days, you are completely there. You are somewhere, you are aware, but that brain, that mind, is not working there in that way. So if you are a yogī, if you want to become a yogī, you want to become your master, you yourself become a master, you want to achieve the highest consciousness, then, can you come to these three levels of sleep? Master, please. Awaken, conscious, everything aware in this world. Sleep, how you are sleeping, in which second. If you said more, this and that is difficult. But it is possible. A yogī, a yogī who is, they said in the Himalayas. Why not in the Himalayas? We can also go under, somewhere, this rock, in the middle of Uluru. Maybe there is some yogī who can be there anywhere. Why on the Himalayas? But we have to practice so they are aware, sleep and aware both together. And sometimes in our dream we are all aware, but we do not. First you said mastery, and then you will say, "Swāmījī, can you teach me?" Something more, so I gave you training now. Now you should learn this, so you will say that I knew when I sleep this, this... I am 50 years in the Western world, in Europe, and there in 1973, '74, there was one disciple. She wanted to learn very much, and she was about the age of 70 years, but she said she wanted to learn, and so I spoke like this, and she caught it. Now, you will not believe, but she wanted to become aware in sleeping, and dreaming, and awakening, three together. So, what is happening? In the sleep, she wakes up. She opens her eyes, but she is in a different consciousness. She takes her... she put on her coat because it was winter, and she went around the one street. He comes back, puts her coat on, and she sleeps. Now she is in between sleeping and awakening. It is a long story, but she unfortunately died. She said, "Long ago." And then, one day, what happened? In her coat, one button, some button, fell down. And she was searching everywhere in the house, but found nothing. And she said, "Swāmījī, I lost my button." I said, "Go in your dream." And in my dream, my button will come. I said, "Do not make argument." Master said, "And go." And she wakes again. Sleep in the sleep is a really truth. And then in the sleep, she is dreaming, and in dreaming she said, "I know where my button from my coat." And she gets up, she takes a blanket, and she is walking there. She clicks the button, she is coming, and she is putting on her coat, and she sleeps. Morning is on her coat, and she said, "I was doing, but I do not know. I, I think I am, I am not normal." I said, "You are very normal, others are not." And so is that yogī, that is a real yogī, that is that master, that who can. And so, that is the yoga practice. Otherwise, we do many things up and down, and this and that, and reading and this. But how far can we go with our human consciousness? To there, which is often what I am teaching, but people are listening and then they forget it. So after these three levels, the awake, the sleep, and the dream. In this, we can, but we have a vṛtti. Do you know what is a vṛtti? What is a vṛtti? The vṛttis. Now I am confused. Everyone is making me, yes. So what did you say? The other one said something to me. So what? And what did I say? Question so, vṛtti, vṛtti... It is a very, very powerful, but it can be negative, good, or bad. So vṛtti. Now, vṛtti is: you are sitting here, but your thoughts and meaning are somewhere. You want to go there. There was one question. My master was telling, "Holy Gurujī, he told..." He told the lecture. They were two friends, two very great friends. They were both boys, so like one brother, more than brothers. They were going, studying, they were learning everything. Then they were coming to the ashram every day. Cleaning, doing, because if you come to the ashram, you should do something. People are coming, they are helping them, and this and this, okay? So, after evening, they go home. One day, there was somewhere cinema, and that in cinema there was some film now. These two, both boys, they were like brothers, and so one said, "It is like a Lakṣmaṇapurī, like this," and he said to him, "Let us go today, see the cinema." Lakṣmaṇa said, "Let us go to this," and Jasarāja said, "No, I want to go to the ashram and Gurujī is there, and this he said, but every day we are with Gurujī, we can see. One day for cinema, well, the Jasarāja said, "I will go to Gurujī," and he said, "Okay, I go to cinema now." One who was in the cinema, he went at home on the way. He found a few coins, silver coins, a handful, so he took them home and went. He was happy. The other one, Jasraj, who went to the Gurujī's ashram, and then when he came back home, on the way he got a very strong needle in his foot. Painful. He went out in the morning. Both of the brothers, they came. Other friends came and said, "How are you? How was the cinema?" And he said, "Well, the cinema was not good, but all the time I was thinking about you and the ashram, and I am missing it today. So I was there in cinema, but my vṛtti, my thoughts, that is my vṛtti, was with the yoga center, but you know, in cinema, and I got money. Very good. And what about you?" The other said, "Yes, all the times I was thinking my vṛtti. This is vṛtti, okay." He went to see the cinema. I could also see how it was. Maybe something very interesting. So all the time, his thought was there. The body is here, and the vṛtti is there. There is one holy saint. She is Mīrā, and she is going to Tulsīdās, and this is a long story. She was in her house with her husband, and so, Tulsīdās, she wrote a letter to... the story is very long, but she wrote a letter to Tulsīdās: "I am here in my house of my husband, but my vṛtti, my thought, is with you, Gurujī, in there. And so you are here." Maybe some of you are saying, "How long will Swāmījī talk? I want to go to my friend," or this and that. So vṛtti, vṛtti. Therefore, vṛtti is to hold the horse, that is very much so. He said, "I got money, and you, oh God, I was all the time thinking of the cinema and this, and I came and got a thorn in my foot." I went to the cinema and got money, and you were in the satsaṅg and got a thorn. Sorry. Let us go to the Gurujī. The next day, I said to Gurujī, "This story is what happened." Gurujī said, "That, that was the time constant that you will become a king, but you missed it. You got some money only." Another one said, "Gurujī, I have to—" He said, "Yes, today, yesterday was your life, that you will die, killed. But because you were in satsaṅg, so only one thorn came in." Understand the British, how this went in. Some will understand, some will not understand. So yoga is going. So, where I was? In the mind: annamaya kośa, prāṇamaya kośa, manomaya kośa. And now is the vijñānamaya kośa. Vijñāna means the science. And the science is also very, very interesting sometimes. That is also one story. Should I tell you a story or talk about it? Sometimes people like the good stories, no? So there was a professor at the university, British, somewhere near London or somewhere. And every day he goes walking morning and evening. He has a British cap and a nice walking stick. Every day he sees a young man sitting under the tree and meditating. And he does not know why he stood. This boy sitting there all the day, he must be mad. Science and meditation are a little bit opposite. So one day, the professor of science came, he said, "This man, either he is mad, or he does not..." He knows what to do, so I would like to give him some knowledge or something. So he comes and stands in front of him and said, "He is meditating like Lakṣmaṇa. He is all the time meditating, even the, you know, there is a red, red belly." Yeah, so the red belly goes over his thighs, but he does not go so deep, he is inside. So again, he said he is meditating. Then he said, "Mister, yes sir, what are you doing here?" "Meditating." "Why?" "For the God." "Where is the God?" "The God is everywhere." "I think you are mentally not." Who said the principle? He said, "Why? Have you seen the God?" He said, "Yes, in each and every hair in my body is a God." He said, "No, it is not like this. You should learn something. Come to me, I will give you the knowledge, the science, etc. Come to my university," he said. "Well, what is that?" he said. "The God, God is there," he said. "Yes, I see," he said. "Then it means you do not know. If God is intelligent, then tell me. Otherwise, I tell you, God is not intelligent, nothing." He said, "What, God?" Do not know. He said, "Yes, what? Give me that. Give me some, uh, example." He said, "Look, you are under the tree, and there is a big tree, a big tree and little nice fruit. This we have here in our āśram. This little and big is very, and trees are very big, and..." So little fruit, he said, "Yes." And you see, there is a vine, and it has a big pumpkin, so big, and it is so little. And this pumpkin is hanging there. God should give big to the tree, and to such a plant, He gives it little, little. God has no knowledge, he said, "Oh, sir, God do not know." He said, "Yes." He said, "Wait, please, sir." And now this boy, this... they are, the master is meditating and giving lecture. "Do not disturb, I will call you. I know that, I know. I will call you." She... died, she died. I will call you after, yeah. So that, and yogī like our—this yogī sitting here, you know, Lakṣmaṇ Purī—he looked up, "God, give knowledge or give some to this professor." And what happens? A little fruit from the tree falls on the cap of the professor. And he, what did he do? Like this. Lakṣmaṇa said, "Sir, what happened?" "Oh, nothing, just a little fruit." He said, "Sir, do not say nothing. If this tree is big, God gave little fruit." If there were a big pumpkin, what would happen to your pumpkin, sir? He said, "Yes, we should research." So there is a difference between this kind of science, the science, and there is another kind of science. Our science is also very good, of course, and I do not want to make a competition. Especially when I am sitting in the aeroplane at about 11,000 meters in height and about 900 kilometers per hour in speed. And there, I do not want to compare with the science. Okay, it is also people have done this science, and they brought the aeroplane. So we shall learn everything is good, but still the God, the yoga, so science. So annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñāna, the science, and then is the fifth Ānandamaya Kośa. Ānanda means bliss. Always, always we will be in the bliss, and that bliss means that now we are stepping to some conscious or someone. These five elements are not a soul, not God, but these are the five elements around our soul, and what we are doing there, that is how many souls you have. How many souls do you have? Everybody, which soul do you have? This, and how many? That we go tomorrow. Now, I did not want to talk on this subject really, but she brought me. In that was a beautiful bhajan, and how is that bhajan? So this is one bhajan from one master, from another master, not our Gurujī, but another master. But the master is a master. So in the bhajan he said, "Itnā to karnā Gurujī, O my master, O my Gurudev, if not more, at least that much please, give me thy darśan," meaning, "Let me see thee, my master, and give that aura, the light, the energy." So beautiful bhajans in this one, beautiful bhajans. So, I think we shall now sing, no? Otherwise, midnight, deep Narbhagwanaki. So in this, what is said is that we, in these five elements, the soul is inside. And our attachment, what we call our emotion, our desires. So there are five elements and five other powers which pull us back. And that is why we are there. But if there are many thousands of people, they cannot. Very rare are those who will master all desires, this and that, good desires, far desires, many things. So we are coming to that point: who comes there? It is not age, for example, that one lady from the Czech Republic, she was about 70 years and I was that time, 1973 or '74, so you can think how old I was. There, same, I have forgotten everything, you know, but even my ears, okay? So, but she got that. She got this knowledge. So many of my disciples, they got very divine consciousness. And many for a while, and then they fall again. Vṛtti. Vṛtti, the vṛtti, the vṛtti. So vṛtti means, like, one thing I can do. There is a meal. We are eating something. Think, and there is ice cream, and then it is something this and that, and they always... so our brain is inside, giving always the different desires, and that is a vṛtti. So vṛtti, if we can control the vṛtti, then we will achieve; otherwise, lost again. You will fall down. You try to bring up, and again you fall in. Again we try to bring up, and then again we are falling down, so...