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Part 1: Harmony of Body, Mind, and Soul Salutations to the cosmic light, Lord of our hearts, omniscient and omnipresent, in the divine presence of the cosmic self. Good evening, dear brothers and sisters. It is a blessing to be here together. Welcome to all of you. The subject is given: Harmony of the body, mind, and soul. There is also a slogan from you: our yoga books, yoga and a life, harmony. Harmony of the body, mind, and soul. Many of you know about yoga, definitely. Here in this university, there are perhaps professors, scientists, and many other dignitaries. You definitely know about yoga. And if you do not know something, then today you will know. I would like to begin with the very origin. In the Vedas, it is said: "Ananta Brahmāṇḍa Śāstra Sūryāḥ." Endless universes and thousands of... May the peace of the sun system be cleared by one of the oldest scriptures with us. That Ānanda landless is known as a śūnyakāś, empty space, śūnya, void space. Nothing, nothing is visible, a beautiful dark blue light, but there is something. So the first is called space, empty space, that is known as the body of the mother; we may call it the cosmic mother. Within that space is known as Caitanya, the consciousness, pure consciousness, that is known as Hiraṇya Garbha, the golden embryo, the space. And consciousness—these are two, perfect balance. Harmony and unity between space and consciousness. Between these two is the third, that is called Śakti or energy. That energy keeps together in balance the space and consciousness, like two bricks united with cement. So, for me, yoga means that energy, that śakti. As God Kṛṣṇa said, "Time to time I manifest myself through yoga māyā, yoga śakti." And that yoga śakti is that one which is in the entire universe. Time comes, then in the Veda it is said, "eko’haṁ bahusyāmi." I am one, and now I will multiply, Sṛjan, creator. So it is that energy which changes or awakens in a beautiful vibration. Again, the Vedas said, "Nāda Rūpa Parabrahma." We call Parabrahma the supreme or the cosmic self. Parabrahma, Brahma, Ātmā, and Jīvātmā. So, Parabrahma is that consciousness which is spread and governs the entire universe. Brahmā or Parameśvara Īśvara is governing each sun system. Ātmā governing individual bodies, doesn’t matter human or other creature. Ātmā, Īśvara, and Parameśvara, these three are one. Now, Nādṛūpa Parabrahma. The first awakening in this Ananta is a sound, Oṁ. "Oṁ kāra bindu saṁyuktaṁ nityaṁ dhyāyanti yoginaḥ, tad Oṁ." On which every day the yogīs meditate. Sound is awakening, the first awakening in Ananta, in the endless universe. From that sound, vibration, or nāda, then manifests, concentrates that energy on one point, and that’s called jyoti, the light, the flame, Śivajyoti. And therefore we call Śiva as a Swayambhu. No one has created him, but he manifests, and then everything begins. So for me, yoga is that energy or that principle which balances, harmonizes, and unites the entire universe. From that taraṅg, from that vibration, from which the taraṅg, the ray begins, that we call the individual. Jīvātmā now becomes the Jīvātmā. Jeeva means life, and life will always be life. It will not die. Even our body, these tattvas will not die. The elements will merge into the different elements. Only visarjan, this object, the form, that will dissolve, that will separate. Again, from time to time, I manifest myself through my yoga māyā. It means that all these five elements are brought together by that yoga śakti, that energy, and that one day they will dissolve. Elements, fire in fire, air in air, earth in earth, and so on. Jeeva, now Jeeva is an individual, ātmā, Īśvara, and Parameśvara. They are universal, and the jīva is individual. Whatever happens, it happens with the jīvā, meaning the soul. Jeeva means the soul. The soul is not Ātmā. Often we translate soul as ātmā. No. The soul is ātmā and ātmā’s mixture. Therefore, every one of us and every other creature has its own destiny. If the jīvātmā, the individual soul, becomes the universal one, then we all will have the same destiny. And destiny is produced by our actions, karma. And every one of us has different karmas. Karma is done through four things: tan, man, bachan, or dhana. Karma means action. Karma comes from kriyā. And Kriyā means activities, actions, and that happens in the whole universe. The first karma began with that resonance when it awoke as a sound. That was the awakening of the karmas, the activities. So every action will bring some reaction. That every reaction will bring again some action. So now we are between action, reaction, action. So, we don’t know if we are here today as an action or a reaction. There is one little story. Master and disciple, they are travelling through the forest, village to village. And there they had one system: it doesn’t matter where they are, where the sun sets, they will not walk anymore. They will stay in that place. "Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam." Yoga Nidrā, sleeping till 1 o’clock, then the master got up, "Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya, Oṁ, Oṁ." When we wake up, we should remember God’s name. First thought should be positive in our life. There are some people who say, "Again I wake up, I don’t want to live anymore, again I have to go to work." And some, they are very happy, they wake up and our ancestors, our parents always told, "When you wake up, you should look at some holy picture, or your mother, or your father, nice." Don’t put in your sleeping room some pictures which are full of fear or aggressive pictures. Anyhow, the master said, "Disciple, now you have a rest." I will be awakened, meditate. It is around 2:30 or 3 o’clock. There was some sound, a big snake crawling, and the master, so the big snake and master speak with the sūkṣma śarīra, the astral body. "Stop. Where are you going? Snake, stop." "I am going to bite your disciple." "Why?" Because we have the revenge. What kind of revenge? Well, master is a long story, but once he drank my blood, and then I drank his blood, he died, and then he will drink my blood, and many, many lives we are taking revenge, action, reaction, action, and so my destiny brought him and me here. And his destiny brought him here today, so I will bite him and drink his blood, the master said. All you want is his blood? Yes. Then wait. Master had a knife; he took the knife and the bowl, went and sat on the disciple. He had a knife in his hand to take a little blood from his fingers or from a vein. The disciple opens his eyes and sees the master sitting on him with a knife. What did he do? Disciple, he closed his eyes and continued his sleep. And the Master took the blood and put it there, and the snake came, drank, and he said, "Master, thank you. You liberated both of us." Next morning, the master is asking the disciple, "Did you notice something?" He said, "What? Something?" He said, "No, I slept so well. I only saw that you were sitting on me with a knife." You were not afraid? No, Master, why should I be afraid? You are my Master, it doesn’t matter what you do. For me, it must be a blessing or it is good for me. So, I had confidence, and I continued my sleep. So, the revenge becomes so strong that our blood is boiling in the fire of revenge. That’s very hard to get rid of, and through the practice of yoga, if we can calm down inwardly so that we don’t want to take action, we don’t want to have revenge, and we harmonize and create peace. As Gandhījī said, peace begins from your own heart. From fighting, peace will never come. There was a civil war in ex-Yugoslavia, and in some interview on the radio, one lady said, "Yes, we will forgive, but we will never forget." So, forgiving is not the only solution. If you forgive it, okay, but next life you will take grievance. Therefore, it is very hard to forget. And to forget means that you have to go deep within thyself through meditation to clear up all your doubts, anger, hate, and jealousy. So, Jīvātmā, the individual self, creates the karma. Karma and time, these two are very true. Karma will not leave anyone free, and time will not wait for anyone. But there is a way to get rid of the karma, and that is, according to yoga and according to all religions and cultures, prayer. Prayer. Now prayer has many forms. Prayer has many forms. I used to say that helping hands have more value than folded hands. So it must not be only that we pray and stand like this. Our helping from our heart is also a great prayer. Suppose you are praying and someone gets a heart attack, and you look and say, "First I finish my prayer, and then I will call the ambulance." Then you need not call an ambulance, you know. You can call a doctor to move the dead body. So, it doesn’t matter who is who or how deep you are in prayer; if you see someone fall down, stop your prayer and help. So helping hands have more value. It is said, God gave you strong shoulders to give your shoulder in support to the needy. That will create harmony between you and others. Show your sympathy. Like holy friends from Assisi, he said, "Lord, make me the instrument that I can go there and bring peace where there is hate." I can bring love there. I can bring understanding where there is no understanding. These words, I call guruvākya, the words of holy saints, may be the Qur’ān or the Bible or the Rāmāyaṇa or the Gītā or other holy books or the holy books of the great saints, that is for us a guideline. If we follow this, we will achieve our aim. Now, in these thousands or millions of solar systems, which the Vedas declared, and today also our scientists are saying, they are flying—I don’t know where—they will go now to Mars or Jupiter? How did these yogīs, the great yogīs? I have a book in front of me, and there you should read how these great yogīs and saints of India, only through meditation, researched everything about every planet, the entire universe. From this eternal sound of Aum, the creation of our planet begins. And on this planet, the creator has created 8.4 million different kinds of creatures. If you don’t believe me today, we are in a university. Either you believe, or you research. That’s all. And next year when I come, you can tell me, Swāmījī, one is missing, and I will replace it. So we have to believe what our great ancestors said. I am not a great saint, I am just a normal human like you all, doing my best to give some seva. From this, we divide our philosophy into three categories. Jalchar, Thalchar, and Nabachar. Navachara creatures in the water, Jīva, "Jala Jaha Jagadīśa," water. Where is the water? There is God. Water is life, Jīvata Bodha. In many languages, they say water is life, so there are also many, many lives living. Thalachara is on the ground, and Navachara is in the space. Now, with this creation, unfortunately, or maybe it has a good reason, one tendency or these two forces begin, Devī Śakti and Āsurī Śakti, positive and negative, and they are constantly fighting. Negative energy sometimes comes up and fights against the positive, and sometimes the positive is strong and then again fights against the negative. So enemies are there everywhere in Jalachāra, Thalachāra, and Nabhachāra. So the Vedas gave again the mantras. Mantra is a sound. Mantra has an immediate effect, immediately. Now, how? I give you one example. If you tell someone, "Hello, sir, you are such a kind person," I think that sir will be a little happy. And if you tell someone, "Hi, bloody one," what will be the atmosphere? It will not be happy. So, sound which comes from the nābhi, the hara, is the center of the energy. From here it comes and manifests in you, filters into your heart, and then manifests in your intellect, coming through verbally out. What you speak, negative or positive, will first attack you and then others. Therefore, we take the lesson of the monkey: that one who is happy and has everything open and does not take care, then you will be confused, you will be in trouble, you will have sorrows. Similarly, they gave mantras for creatures to be safe in the water, on the surface, to fight against negative energy on the ground, and also in space. That is what we now, in modern science, in modern... Way of life, we created three forces: navy, ground, and air force to protect. So this protection is coming out of that old system. Out of these 8.4 million different kinds of creatures, one is the human. Now, two years ago, I heard that someone read in a magazine, a scientific magazine, and said the first human race began in so-called Tibet, and they... He said there is no different races, there is only one, and that’s called human. There are no different races; there is only one, that is called a cat. Maybe a tiger or a dog, and the cats, and so on. Similarly, and again it is said that Swayambhū Śiva, he again manifests himself first in the Himalayas, and this holy mount, Kailāśa, we know all. One is the human, and now human because we have intellect, and our intellect needs the right education. We can have a good education, or we can have a bad education. Nowadays, ethical and spiritual education is missing in the world. Why is this situation in the world? It is because these two kinds of education are missing, and this you cannot learn only in schools, colleges, universities, and so on. Education begins with your parents. When your child is a little grown and goes to kindergarten, forget that now the child is in your hand. Because as soon as the child goes out, he will come home and ask you, or your father or mother, and he will say, "Why? Why? How? No, I don’t like it." Outer education is different. The real education we get in our parents’ lap. But unfortunately, the place of the child, now, the parents have another, what they call, a laptop. The child is sitting somewhere, and the child asks something. Father, say, "Just a moment, I have a little bit of work." So on the lap where a child sits, there is a laptop. Now, education makes a person as great as a human, and therefore, education is also a part of yoga. After this, all our aim is to come to the origin, and there is a quick becoming to yoga. Again, in yoga, we developed what we call Āyurveda, and that first is called "Pahala Śuk Nirogī Kāyā." The first happiness is a healthy body, and through human intellect, through human love, through human forgiveness, and through better human qualities, we can develop ourselves and know who we are. Ādiguru Bhagavān Śaṅkarācārya said, "Ko’haṁ? Kutaḥ āyātaḥ? Kathaṁ jātaḥ? Ko me kartā? Kva me gatiḥ?" Who am I? From where have I come? Why was I born? Who is my master? And where will I go? We don’t know from where we came in our past life. Now we are all here in Atlanta, but in a past life, maybe we were from different parts of India. We were, maybe we were brother and sister, or we were enemies, but we are sitting all together now. With harmony, therefore, do not judge anything without knowing. And therefore, we call the entire world one family of God. If we see ourselves like this, there will be no. So, develop slowly, slowly, yoga. Now, yoga is taught first by Lord Śiva. So God Śiva is the author of yoga. After many, many years, centuries came great change, yogīs. And then also, I think, 2000 years before B.C. Patañjali, great. Patañjali came, and he also gave a very clear definition of yoga. And he said, "Atha Yoga Anuśāsanam." First, the discipline will help you to be successful in yoga or anything. Anushasan, discipline, like many Americans used to say, the key to self or key to success is self-discipline. So Patañjali is known as the first father of psychology. What Patañjali has brought, the knowledge and everything about mind, body, emotion, and everything, is great. So, Atha Yoga Anuśāsanam, if you are not disciplined, you cannot be successful in your life nor in yoga. Through anuśāsanam, "yogaḥ citta-vṛtti-nirodhaḥ," then through the practice of yoga and meditation, tranquilize your thoughts in the citta, in your consciousness. How many thoughts are going on? And this is a problem nowadays because we have so many thoughts, and those thoughts create stress. So first, yoga is for our good health: physical, mental, social, and spiritual health. Part 2: The Journey of the Soul and the Practice of Health Through meditation, we can reach our final goal; then there is no more birth and death. Otherwise, whether you believe it or not, there will be a next life. If you say, "I don’t believe in rebirth," that is okay—do not believe. But it does not change the reality. Someone may say, "I don’t believe the sun will rise tomorrow." Very well, do not believe. It is your problem. But do not be surprised when the sun rises. So if you do not believe in the next life, do not worry. In the next life, I will come and say, "Hi." You will say, "Oh God, from where did you come?" I will say, from where did you come? So there is a continued journey. This individual soul is fluttering on the waves of time through an ananta in this endless universe. This wave, this drop, has to come again into the ocean. The ocean is the origin; it becomes steam, rises up, becomes clouds, and again begins to rain. The drops then begin to flow. The destination of every flow of water and every river is the ocean. Similarly, the destination of every creature is to become one with the horizon and lead a human life with harmony, with peace, with understanding, and with love. We will now have a practical session where we can practice something. If you want to ask a question, do it now, because after practicing, I will not give you question time. You already have the questions. I do not know, are these questions from here? Someone? Yes, do you hear me well? There are some good questions. I do not know if the answers will be good, but I will do my best. The first question is: why am I supposed to run when nobody is chasing me? Well, maybe your responsibility is chasing you, your duty is chasing you, or your hunger. You have to run to the food store to buy the food, so your hunger is chasing you. Without reason, you will not even move your finger, but certain reasons we do not notice consciously—that is it. Sometimes you are jogging. In the beginning, when I came to America, people were beginning jogging. Jogging began like something in ’75 or around that time, and then after they said, "No jogging, only quick walking," and after that they said, "No, it is not healthy, walk with two sticks more." So, we now have two legs, but now we made four. I said, "Why are they running? Nobody is behind you, so who tells you to run? Nobody is chasing you." But it is your inner feeling. So, it does not matter if it is a physical feeling or a mental feeling; many, many things we are running and running and running. Even we try to fly with rockets to go to other planets. Nobody is chasing them, but they are going. We do not know where they are going or why they are going. So, everything has its reason, but you do not know. You are chased by your desires, by your fears, by some means, some needs, and so on. If you have other answers, I would be very happy to add one more second. I believe this is the ultimate question: why exercise? And not only yoga, but any exercise is with concentration. Exercise is good, healthy, and, whether you believe it or not, whether you know it or not, 24 hours, your entire body is exercising. Your best friend, your most loyal friend, is your heart. And 24 hours it is beating for you, true? And you never say to your heart, "Please rest." Do not tell it, okay? Yes, because when the heart rests, then we do not know. Your digestion is working 24 hours, exercising. Your kidney is exercising. Your liver is exercising. Your blood circulation, every tissue, the whole body is a Kriyā. And now, if we additionally do certain exercises, that will support our heart to be easy. If you practice meditation, if you practice breath exercises, if you practice particular āsanas, it will do good to your heart. Also, if you practice nice exercise for your stomach, your digestive system will be very happy with you, that you support it. There are two kriyās which are very, very, very good for your whole body, and many say if you do these two kriyās every day, you are 95% sure you will not be a victim of cancer, and so-called high blood pressure and so-called diabetes. And it is a very simple exercise, very simple. This is called Agnisāra Kriyā and Nauli Kriyā. Now, your yoga teacher will tell you, will teach you how to practice Agnisāra Kriyā and how to practice Nauli. Agnisāra Kriyā takes two minutes, that is all. And Nauli may also be one minute or two minutes. Three to four minutes, if you can do it every morning, is a blessing for your entire body. And three, four minutes we can get it. It should be with an empty stomach. Morning is the best time, after finishing your toilet and bathroom routines and so on. It is very good. Very, very good. Who does not know about these two kriyās? I see. Would you like to see one of those kriyās? Someone is demonstrating? Okay. Maybe we have some yogī here who will demonstrate it. Is the Chitrapurī here? Thank you. Oh, this is a great yogī, you see. Moment. Can two persons bring the table here, please? Thank you very much. Here, in front of this table. Yeah, so everyone can see. Thank you. Today either? Touch it to the podium. That is good. This is our very great yoga teacher and practitioner. Every day he practices 3-4 hours: meditations, mantras, kriyās, āsanas, prāṇāyāms. He is very honest with himself. It is not easy to be honest with ourselves; that is one of the... we always compromise something. Even I, you know, sometimes am not honest with myself. After traveling long with jet lag, I say, "Oh, I slept today, I will not exercise." If I were honest and disciplined like him, then I would have demonstrated. So, I did not follow Patañjali’s first instructions. I am not even on the first step, so please come up on the table. And first he will show us the Agnisāra Kriyā. Once more. Now, explain to them how you are doing it, so that they can understand what you are doing now. So, first inhale and then exhale as much as possible. In order to get rid of the air in the lungs, out of the lungs, and then stop the breath outside by a Kumbhaka, and then this straight back, you will go in front, and you can also do Jālandhara Bandha, just chin towards the neck, and then actually you are by this is done by expanding the chest, but without actually putting air into the lungs means there is this under pressure, and this under pressure is taking upwards the content of the stomach, so this is this movement of Agnisāra. So inhale, exhale, and this is done three, four, five times; it depends on actually how you feel it. This effect, whether it is on one Bahir Kumbhaka, you can have 20, 30, 40 times. It is based on your ability and how much inner fire you would like to have. If you have a good digestive system, you do not have too many rounds, because otherwise, then you are really hot. But if you need, you can practice more. Nauli also? And now it is a completely different movement, because it is a movement of the stomach muscles. The Agnisāra is based on the under pressure, but now the active stomach muscles are used. So in this case, again, it is an exhale in order to have... Mahāprabhudīp Karatā Purījī, Siddha Purījī, Siddha... Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam. You can, let us say, in about two to three months, if you try every day. First, you begin with the Agnisāra Kriyā. Let us say two, three months, every day. You will notice that you feel a thousand times physically much better than you ever felt. Another question. Yeah. I believe that exercise, and not only yoga but any exercise with concentration, yes, no problem. No problem. Every kind of movement and exercise is based on yogic thought. But the good thing is good. You can do others also very good. I deeply believe the answer is to develop the prāṇa, the chī, the energy that was given to us by God, and we are losing it by the age. I believe prāṇa is the essential substance of the foundation of health. Yes. I would like to hear from you. Yes. Thank you. Also, thank you. Swāmījī, this morning you said that where you feel unwelcome, disrespected, and unloved, you should not visit. But is that the solution? That we should not visit the places where you feel that you did not get welcome, you did not get respect, you did not get the love, and you said we should not visit those places or we should not visit. Is that the solution, or should we teach the lesson, or is there any other way? Yes, thank you. We can pray for that. We can mentally send our good thoughts and try to wait and see; the time will come down. When the waves are too high, do not dive to search for pearls. Let us wait; the waves will be calm, and then you can go in. Because sometimes you cannot teach other people. But it is not a solution that we should always say. Some places are like that; it is unavoidable. Yes, that is the family relation or something. Yeah, the place of your daughter, or these, or this, or that. I understand. In that case, you go with your goodwill and do not expect anything, but you just do your dharma and come back. So, do you want to have a little interval? We have one more question, Swāmījī. Yes. Can you tell us, please, more about how to do fasting, how often, and when? When I am hungry, it is very difficult to talk about fasting. Okay, so this means very clearly, now we have to quit one, either interval or practice, because then we will have no time for practice. But fasting is good for our health once a week. Once a week, it means on Monday, for example, or Thursday. Mahāprabhujīdīp Karatā, Mahāprabhujīdīp Karatā, Mahāprabhujīdīp. In India, we have a lot of holy festivals where we are fasting, and it is also in Islam; there are many fasting days. And also in Christianity, there is also one or two days where they are fasting. So, if you believe or not, it is good to fast once a week. Now, there are some people who have health problems or are overweight, and so on. So then I would not suggest you only to fast. But change the diet, and that means eat as much as you can. Good idea? Eat more than now, but no grains at all. It means no bread, no rice, no wheat, no barley, no, what you call them, cereals, no other corns, popcorns, okay? Number one. Number two, no milk production. You can have your coffee or tea, a little milk, that is all. No cheese, no yogurt, no ice cream, nothing. Number three: no meat, eggs, or fish. And number four, no potatoes, and no bananas. Now, what to eat? Eat all kinds of vegetables and all kinds of fruits. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... If you have over kilos in one week, you will lose it already two kilos. And in two or three weeks, you will already lose five or six kilos. And then you will see, slowly, slowly, your body becomes so balanced, and you are not hungry. Because you eat it up, and if you need to bite something, then cut the carrots and dip them in some vegetable, chutney, sauce, or something light, and you bite. That is it. One month. Śrī Śrī... Śrī Śrī... Now, 24 hours. For example, this evening is a dinner, and tomorrow, no breakfast, no lunch, and evening. But avoid. If you have high blood pressure and you are taking medicine, or if you have diabetes and you are taking medicine, then do not fast. In case of pregnancy, do not fast. In case of physical weakness, do not fast. In case you get a headache or your blood pressure goes down, then do not fast. So, enjoy your interval, and we will see you again in 12 minutes. Okay, so officially we ought to be here at eight o’clock, right? If we overdo it for 10 minutes, is it okay? Yes. So I will first give you two or three exercises, okay? Which may be, you know, and Śrī Mādhāvī definitely taught you many of them. Then we will have a little short 10-minute meditation. Just now, I heard from one of our brothers who practices very, very disciplined. And he achieved something which is very, very good, and we are happy. Perhaps he can tell himself a little bit. Please give him the mic. Thank you. It is a motivation for us. Thank you, Swāmījī. My point here is that by your commitment, and if you can devote time to yoga, you can get rid of your disease problem and medicine problem. And I am able to control my asthma problem with yoga. I am doing approximately one and a half hours in the morning daily. Thank you very much. In your body, become aware of your being here, and slowly move your fingers, your toes. Try to move a little bit your legs, your shoulders, and head. Bend forward, and lean your head in the middle. Bend your head to the left, close your fists, open the fists, slowly fold your palms, and rub the palms. Place the palms and rub the palms. Śrī Śrī... At 9 a.m. tomorrow morning, I hope to see you all there. If you would like directions, please see one of us afterwards. And Dinesh would like to say a few words before we go. Oh yes, that is what Dinesh wants to say. Good evening everyone. On behalf of the Atlanta community and the Yoga and Daily Life Atlanta Center, I would like to thank you, Swāmījī, for blessing us since 1986. I met Swāmījī in 1986, and since then he has come every year to bless us. Through our friend Dr. Chandorājī, we did a lot of programs for Swāmījī, and every year he comes and we do a lot of different programs. And Swāmījī blessed us to open that yoga center in 1997. We opened the yoga center in Beaufort. And since then, Swāmījī comes every year, and our family keeps growing. No, you have been coming since 1986, but we opened a yoga center. Oh, in 1997, okay. I thought 2007. No, 1997, yes. And our family has been growing every year since then. And, you know, we have a lot of volunteers, a lot of family members, and we have joined a lot of volunteers today. And to this program, I would like to give special thanks to our friends, Mr. Tarun Chaudhary and Mr. Ernest Kinney. They really did very hard work and arranged this whole stage for us and did all these good jobs for us. Really, thank you very much. I especially have to thank Sarah, Michael, Cynthia, and Chris. I mean, there are a lot of volunteers now. We are really glad to have that many volunteers here now, and thank you very much, everyone, for coming here. As I said, we have another program tomorrow at 9 o’clock; it is a two-day program. Workshop, so please, if you want to come and join us at Bogan Park in Biford, please come and join us. Thank you very much. And Mr. Reddy was also playing the flute? Who is that? No, he does not play the flute. Okay. He teaches how to make money. Yeah, many thanks to Dr. Chandorājī. He is the person through whose effort and invitation I first came to Atlanta, and at that time, we established the Vedic Living Temple. And it is a very great work that he did, and I spoke a lot about the Vedas. You should learn and come to know what the Vedas are about. I think if you go to the temple, there are some sessions on this. So, you see, language can—I take a few minutes—language sometimes is very important to know, and it changes into the sub-languages, or what you call the different false languages. For example, I give you a little example: when my... Many Western disciples come to India, and I teach them the chapati, which we call the rotī. So I ask them to speak and say "rotī." Then they say, "Can I have one rotī?" So now, roti and roti is a big difference. Roti is a chapati, and roti is a crying woman. So I want to have one roti, it means a crying one. Or if I want to have a rotī, it is a chapātī. And the sādhus have kutiyā, we have a bhajan kutiyā. So I told them that this is Gurujī’s kuṭiyā. And they said, "Brothers, this is Gurujī’s kuṭiyā." Kutya. Kutya is a female dog. Similarly, if we do not speak Sanskrit or if we know something about Sanskrit, we will not understand what the Vedas are, what the Upaniṣads are, and what this Vedic Sanskrit is. So, I think in university you have a subject here, Sanskritī, a Sanskrit subject. Otherwise, to learn some mantras, Vedic mantras are very important. Yagya and doing the āhutis with particular mantras is scientific. It has an effect on the body, mind, and intellect. It is purifying the atmosphere. So, Chandrajī has been trying for many, many years, and he has done great work. And if you do not like me, then he is the guilty one, for he brought me here. So, thank you, Chandrajī. Welcome, and thank you all, my dear brothers and sisters. I see you and wish you a very good evening. Adio.