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Patañjali also preached ahiṃsā, non-violence, extensively. This means no hiṃsā in thinking, no hiṃsā in action, and no hiṃsā in speech—only ahiṃsā. Hiṃsā means violent, negative thinking. Ahiṃsā means love and positive thinking. It is said that when Patañjali began to preach, he demonstrated this principle practically. Lions and tigers sat alongside the ashram cows, birds, and disciples. Even the disciples had no fear of the tigers because he spread such a beautiful atmosphere of ahiṃsā. The animals understood him and his language, and he understood theirs. Like Devpurījī, all creatures followed his words. They came to him, and he could send them where he wished. It seems he spoke with them. Only one who has realized the principle of ahiṃsā completely and through-and-through can speak with them. Therefore, Holī Gurujī wrote a very nice bhajan about ahiṃsā. Ahiṃsā means not causing pain to anyone in any way. That is why you should give up eating meat. Do not kill them. Do not cause them pain. Do not take away their life. They want to live, too. They do feel pain. They also have a mother and a father. They also love their children, just as we love our children and parents. Ahiṃsā, ahiṃsā, ahiṃsā. That is why in Rāja Yoga, which Patañjali modified, he said the first word in yama and niyama is ahiṃsā. The first thing is ahiṃsā. Now, check your heart through-and-through. Check your mind through-and-through. Check your actions through-and-through. Listen carefully to your words. What percentage of ahiṃsā is there inside? That is why I said sādhanā is positive thinking, and do not talk negatively. Negative thinking and negative speaking are already hiṃsā; they are not ahiṃsā. In a beautiful ashram with a beautiful landscape, there is governing peace, harmony, love, and joy. There is no fear. Why should we fear there? No one takes anything from anyone. No one speaks badly. No one shouts at anyone. No one wants to harm anyone; there is only giving love, understanding, and support. Those who come there, I think, are also sent. They are also holy. How beautiful that so many holinesses are coming there, having each other's darśana—such Guru brothers and sisters, such as parents, whom Mahāprabhujī called "brothers and sisters of my satsaṅg." Satguru Satsaṅgī Olu Avere—that is what Mahāprabhujī said. "I long for my brothers and sisters of the satsaṅgs." We shall develop such qualities that will free us from karmas, give us enlightenment, liberate us, and unite us with God. That is the fulfillment of our human life. So, lucky are those who can go towards the satsaṅg. Blessed are they who have the Master. They are initiated. They are the fortunate ones. They have a holy name, a mantra. One should be thankful forever and ever to those who showed the way to the satsaṅg, who inspired you, who first spoke to you about what a mantra is, what a Master is, what satsaṅg is. Be thankful to those who told you for the first time about tolerance and universal love. Do not divide. Hate divides. Ignorance divides. The love of wisdom unites. So, aspirants come to Patañjali, and Patañjali, without any doubts or dualities, instructs them on what to do. He talks about: What is the mind? What is consciousness? What is memory? How many levels of consciousness are there? What kind of śakti is in the body? What is within the body? What is there, something which is living in the body? As long as that one is living, the whole body is functioning. The limbs are moving, circulation is functioning, every organ is functioning, every gland is functioning. The whole body is so beautiful, indescribable. There is something in us which hears, something which sees everything. Something which smells, something which tastes. There is something which feels this very tender, gentle touch. The joints are flexible and moving. The muscles, the nerves, the skin—how beautiful. All this is functioning only because of one thing behind it all. That is life, this ātmā. That jīva ātmā, the soul, and that is the divine. That ātmā is presenting God there. When it is gone, nothing functions anymore. Every minute, the body gets stiff. The joints soon become so stiff you cannot bend them anymore; if you try, you will break them. How does that one come into the body? How does it go out? No instrument can see it, and physical eyes cannot see it. That is an invisible traveler. That one is miraculous, coming and playing a beautiful game in this world through this body, and then it is gone again. You never know when the bird came and sat, and when the bird flew away again. It has had many, many bodies, and it has left all these bodies here. That is called nirmohī. One of the names is the nirmohī. Nirmohī means one who has no attachment. No moha. No ignorance. In some dictionaries, they translate moha as ignorance. It does mean ignorance. But generally, when we are speaking, 99% of the time moha means attachment. The reality is this: whenever you feel attached, it is not forever. You have to give it up, and at that time of giving up, you will be unhappy. To get something valuable is not unpleasant. To get something makes you happy, but to give it back does not make you happy. Why? Moha. But that Ātmā is nirmohī. There are some bhajans that say, "O Nirmohī, why are you so cruel? Can you feel and think a little bit?" But who says this? The mind, the unreality. And the nirmohī is one with God. God is the nirmohī. That nirmohī comes and that nirmohī goes. So you are also that one. Satsaṅg is that which inspires us and leads us there, to the realization that "I am nirmohī." The nirmohī is sitting in you. To be a nirmohī is not easy. We might say that is an unfriendly person, an unsocial person who doesn't care, an arrogant one. Yes, according to this worldly system. But how long will you have this? It is you, one of us, who will stop all this. So nirmohī here does not mean that we stop our functions in society. No. We shall maintain everything. We shall behave accordingly. We should organize everything. We shall give love to all, serve all. It is said that God put two things on a scale to measure which was more. On one side was mokṣa, eternal liberation, and on the other side was seva, serving and helping. What was more was the seva. Serving, helping—seva is more than liberation and mokṣa. Therefore, God decided Himself to incarnate again for what? To serve. To help through His being here, through His words, through His miracles. From time to time, God incarnates to serve. According to this, it seems our Self is also incarnated, born here to serve. To make all happy; do not make anyone unhappy. That unhappiness will reflect back to you. So that Self is functioning in us through this body. And then the nirmohī goes away again. It sees that this body is not capable. That body is not what it thought. This body became ill, old, diseased, with so many complications. "How long should I endure this situation? Why should I endure? I am nirmohī. Let's go." It leaves the body here. So it is the yogī who discovered this: there is the ātmā, the immortal one. A great saint named Karolibaba said, "I am like the wind; no one can hold me. I am like the sky; no one can own me. I belong to no one, but still, I will not leave thee." Still, he is one with us. It is within us. So the aspirants come to the yogīs. That is the difference between a yogī and, sometimes, a philosopher. Yogis are reality; they are practical. It is they who can serve us that kind of nourishment which we require. Energy is coming, light is coming, wisdom is coming. You may not feel it, but the process is there—a loving process, a divine process. And so bhaktas, sādhus, and aspirants used to come to Patañjali. Aspirants would come to Patañjali humbly, very humbly, asking, "Master, bless us. What can we do? What should we do?" And the Master knows what they are thinking. What they need, only the Master knows; we do not. If you ask me what you think, I will say, "What do you think?" If you ask me what you think, I will say to you, "What do you think that I think what you think?" Why should I think what you think? It is your thing; it is not my thing. So you should think: whatever you think, you will suffer. Therefore, do not overthink. Nor think like that about things which will make you unhappy. That's it. Check within yourself what you are thinking and what you are speaking, then act correctly. Do what you think, but you should then think about what you do.