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A great master said: "Tu manendriyāṅkā rājā ātmā yantar jānī." O my inner divine Self, you are the king, the ruler of your mind and senses. Do not be their slave; they should be your servants. Within this body, there are ten senses. A very rare yogī has controlled them. But among these ten, two are particularly untrustworthy: the sense of desire, of passion, and the sense of taste. If you can bring these two under control as well, then you will know you are a king. Otherwise, you remain a slave to all your indriyās. This means you must have the power to say yes or no, using your senses only for your needs. You do not abuse them for your greed. Even as a king, if you abuse them for greed, the end result will be terrible—knowing how to act, where to act, and where the boundary lies. All this understanding comes through mauna, inner silence. Every technique of understanding is highly scientific, targeted directly at your mind, your senses, your buddhi (intellect), your chakras—everything. You must know the limit of your intellect and understand the difference between practice and intellect. A mountain of theory is nothing compared to a grain of practice. So, what practical knowledge do you possess? What have you realized? You cannot realize because you are not going inside. You are not observing your body, your mind, or your senses. You are not observing what is playing within you. You are only surprised: "Oh, I am jealous," "Oh, I am angry." But your anger, your jealousy, your hatred—they are all nicely covered inside. So dive deep and dig them out. You need to know the difference between practice and intellect. Practical knowledge is essential. You will not realize any of this until you go deeper into yourself. It is not enough to be as you are; you must pay attention to the inside. You are simply surprised to realize you are half-conscious because you do not analyze what is truly happening within you. That is it. So we are here now. Analyze yourself, not only here at home but always. Finally, I can tell you one thing. The divine Gurū Nānak Sāhib said, after searching and 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. All relations will end. Everything is only for a time: "Oh, darling, how are you?" All relationships will end. It is only for a while that you say, "My dear, how are you?" Nobody belongs to you. And that, too, is only for a while when I say, "My dear, how are you?" One day, someone will tell you, "What do you want?" This ātmā is ever immortal and free. This individual is always individual. The ātmā is ever infinite and free, and this particularity of the individual is always alone. So, if you visualize individuality, you will always be in duality. And where there is duality, there is ignorance and suffering. But visualize your ātmā as oneness, and you will always be in oneness and happiness. If you want to be an individual, you will always be in dualism. But if you decide for unity, you will find peace. If you are in this unity... if you are in this dualism, you will always be that. And if you are thinking about the ātmā, your own Self, then you will reach there. So, the mind is the most important elephant. Know the aṅkuśa (the goad); find your aṅkuśa. And it is also best to calm everything down, to harmonize, and to feed the elephant nicely—love him nicely. He is a very loving animal. Do not use the aṅkuśa; just be kind and nice. Repeat your mantra. If you keep your elephant well, if you walk with it nicely, if you feed it, if you are golden with it, then you do not need the aṅkuśa. You just need to repeat the mantra. And when he does not follow, then tell him, "I will tell Swāmījī." But if he does not follow, then tell him that I will tell this to Swāmījī.