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One great master said: "Tu manendriyāṇka rājā, ātmā yantar jāmī. O my inner divine Self, you are the king, you are the king of your senses and your mind." Do not be their slave. They should be your slaves. In this body, there are ten senses. A very rare yogī has controlled these. But two, out of these ten senses, you cannot trust: the desire for creation—the passion—and the sense of taste. If you can bring these two also under control, then you will know that you are a king. Otherwise, you are the slave of all your indriyās. This means you should have the power to say yes or no. You just use your indriyās for your needs; you do not abuse your indriyās for your greed. Being a king, still, if you abuse them for your greed, then the end result will be very terrible. How to do this? Where to do it? Where is the border? All of this, every technique, is through mauna. The understanding is very, very scientific, targeted directly to your mind, your indriyas, your buddhi, your intellect, your chakras—everything. And you should know where the limit of your intellect is. You should know the difference between practice and intellect. The sense of theory is nothing compared with the grain of practice. So, practical knowledge—what do you have? Practical knowledge—what did you realize? You cannot realize because you are not going inside. You are not observing your body. You are not observing your mind and your senses. You are not observing what is playing within you. You are all just surprised: "Oh, I am jealous," "Oh, I am angry." But your anger, your jealousy, your hate—they are all nicely covered inside. So dive deep and dig them out. You need to know what the difference is between practice and intellect. Practical knowledge is needed. You will not be able to realize all this until you go deeper into yourself. It is not enough to just be like that; you have to pay attention to the inside. You are simply surprised to realize that you are half-conscious. This is because you do not analyze what exactly is happening inside you. That’s it. So we are here now. So not only here at home, also analyze thyself. And finally, I can tell you one thing. The divine, the holy Gurū Nānak Sāhib said—and at the end, I can tell you only one thing, what Gurū Nānak said to me—after searching everything, after experiencing everything, Nānak Sāhib said: "Nobody is yours in this world." Nānak Sāhib says, "Nothing in this world is yours." What is it? Nobody is ours in this world. All relations will end. Everything. It’s only for sometimes. "Oh, darling, how are you?" And one day, the same one will tell you, "What do you want?" This ātmā is ever and ever immortal and free, and this individual is always individual. So if you visualize individuality, then you will always be in duality, and where there is duality, there is ignorance and suffering. But visualize your ātmā as oneness, then you will always be in oneness and happiness. If you want to be an individual, then you will always be in dualism, but if you decide for unity, then you will find peace. If you are in this unity, in this dualism, then you will always be that, and if you are thinking about the ātmā or your own self, then you will reach there, you will reach it. So, the mind is the most important elephant. Know the Aṅkuśa. Find your Aṅkuśa. And also, best of all, everything to calm down, harmonize, and also feed the elephant nicely, love him nicely. He is a very loving animal. Don’t use the aṅkuśa, you know, just be kind and nice, repeat your mantra. So if you keep your elephant well, if you walk with it nicely, if you feed it, if you are golden with it, then you don’t need the aṅkuśa, you just need to repeat the mantra. And when he doesn’t follow, then tell him, "I will tell Swāmījī." But if he doesn’t follow, then tell him that I will tell this to Swāmījī.