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Sit very comfortably, as you like. You may lean against a wall or sit straight. It is essential to be very comfortable. If we are not comfortable—if I tell you to sit straight but you have a back problem—then there is no medicine and no meditation. So, make yourself very comfortable indeed. Now, settle yourself. Very good. You have something in your hand—your mālā. Hold it near your chest or on your thighs; it should not hang down. You may place a small cloth beneath it. Now, you may think what you wish, but then we close our eyes. This is very difficult. As soon as we close our eyes, our mind goes to many different things. We become dentists; we think of our mother, our father, his work, or others going to play football. Then we open our eyes. At least you have attempted concentration for yourself. Concentration is not easy. If we can control our concentration, we have definitely found the path to God. The measure is how long you can sustain it. So, we close our eyes and think within our heart. Thinking of your head, eyes, ears, nose, or lips is okay, but you remain outside. Thinking of hands, legs, or stomach is fine, yet you are still outside. This external focus is always like a bird; we do not know when it flies, coming and going. Therefore, first, our Gurudev, Mahāprabhujī, Devpurījī, Alakhpurījī, Madhavānandjī, and many of our yogīs and sādhus, all practiced concentration with this mālā. Thus, the mālā is God’s path. We may not do well otherwise, but on these pearls we proceed. In the mālā’s movement, there is one thread. The beads hang on this thread, and as we take the mālā, we bring it to the end. There is a path, and this is Sumaraṇ. This is the Guru. This is the Paramātmā. Everything converges into one. All beings come to that center. From this side or that, there is what we call Sumaraṇ. In that sumaraṇa and mālā, the sumaraṇa is constant. That is why we have in our hand this one sumiraṇa, which has become unified, like a single petal. Otherwise, we would have to go back again through the mālā, from here to there and back again. This is how we use our mālā with mantra. Then we can hold it in our hands, in our body. "Mahāprabhujī kī Karatā, Mahāprabhujī kī Karatā..." We catch it, we count, we count each and every bit. But when you come and wish to attain that oneness, you should have this mālā, Śrūmiran, Śrūmiran Karmēramān. If you put it in again, as you all have seen, my dears, then it is not that. All of this must converge because we are at the point of this. We have to count. We have to name our Gurudev, your Gurudev, or Rāma, Sītā, Hanumān, Kṛṣṇa, etc., in Satsaṅg. But when this oneness comes, we are all one in one, one in all, and all in one—this mala. So you can meditate either with this or this. Go, do sumiran inside. Now you can concentrate. Be within thyself, in your body. You can focus on any point within your body, but not outside. You can bring your awareness to your heart or any points of the chakras where you are. There, every aspect of our self becomes one beat, a single beat. This is the whole universe. But you are that one. This is very important to know: yogīs, our gurus—whoever they are—they give us the way to come within ourself. When we open our eyes, we see the whole world. In the whole world, our eyes are very, very quick. But when we close our eyes, we are one—one in all, and all in one. Relax, go within thyself now. If you are tired, move your body a little; no problem. But if you are sitting comfortably, do not make any changes. Become one point of your ātmā—ātmā, Supramātmā, Parampramātmā, ātmā, Gurudev. When you feel your legs are not good, do something to relax. Be peaceful, be pleased by thyself. When we listen with our ears, why are we listening? It means we are constantly going elsewhere. Peace, peace. That is why yogīs said to sit in meditation, and if there is too much noise, they would put their legs up and meditate. Outside thinking is wrong. Then, it is better you should do āsanas and prāṇāyāmas. If you become one with thyself, then you do not know if it is God or me. I know we are still very much outside, all noise, this and that. For very few seconds, or one minute only, maybe you are controlling it. Otherwise, you are still engaged with your eyes, your feelings—cold, hot, yes, many things. How to come within ourself, our inner self? My inner self is my God’s everything. We have to understand what the mantra is. And in the mantra, what are these beads? Which bead? When there are a hundred, they are one mālā, sumaraṇa. 10.1, it comes to 9, and that 9 is Sumiranam. Sumiranam is your concentration inside, in your inner self. All is within thyself. The outer world is Māyā. Māyā is also good, but we have lost our inner practice. Consider when we come home tired and lie down, closing our eyes. What happens? Silence. That is that. There are different kinds of sleep, and this gives us a search for our self; we are searching from sleep. I do not know what happens in my sleeping, to my physical body, but the ātmā—one time you dream very clear things: where you are, your brothers, your friends, or where it will be. Sleeping, when we sleep, is one of the best times for us. But it is said, the ṛṣis and yogīs said, bring thyself in peace. Some sound is like only sound, no bhajan. If you have it, it will control you and lead you within thyself. You know, if you are tired, you can change your posture. If you are comfortable, very good, but remain within thyself. Only you, only you. We may be in the forest or the Himalayas or somewhere, but be our self. If you cannot control your self, then concentrate on Guru Kṛpā within thyself. We have many gurus, very great saints. In India, and even more in other countries, there are so many. Each and every bead of the mala is our own different guru. Myself within myself is myself. Thyself outside—someone was running very strong. If I were to tell something outward, it would be less. But now, in your inner self, many, many were in and out. I know it will still take many years. Very good. Completely go in. Take your mālā in your hand, with both hands together. "Nāhaṁ Karatā Prabhu Dīp."