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Part 1: The Gift of Prayer and the Art of Detachment Salutation to the cosmic light. Salutation to our holy lineage. Good evening, dear sisters and brothers. Today is a beautiful day. It is new moon day. According to the Vedic calendar, the yugas are the ages: Satyuga, Dvāpara Yuga, Tretā Yuga, Kali Yuga, and many, many yugas come, then kalpas, manvantaras, and so on. According to that calendar, today is the new year. So I wish you a happy new year, that our prayers, our thoughts, our mantras may bring peace and happiness. People and all creatures are beautiful. A few days ago, I had a dialogue with an interfaith church, very beautiful. There was an archbishop, a Buddhist from the Dalai Lama’s lineage, a Sufi, and myself. After everyone’s speech, a moderator asked some questions. The question was, according to your faith and your own experiences, in certain situations in life when you had no answers, what did you experience, what did you do? I think all four of us, when we spoke, all came to the same point — that was, let’s say, one Ṛ. First, one spoke about how in the most critical situations in life — and we all, since we were born, have had many, many situations. Even when we were not happy, crying in the night, our mother had to get up, but she didn’t know why we were crying. Maybe we were hungry, or our nappy was wet, or we had a stomach pain. Only three things we can think when a small baby is crying. And then we go to school, and so on and so on. Each one came to this point: whenever some situation came, they practiced their mantra, their belief, their religion, and held to the mantra. One said his practice, his mantra, was “Jesus’ mercy.” Everyone said something similar. So I also said mantra and prayer. This is the most powerful tool, and it is a very gentle tool which humans have been given, and that is prayer. Mantra, prayers, or spiritual songs where we think of God — that is prayer. The great Confucius said, “When the day is dark and the way is hard to find, don’t let your heart be worried. Just keep one thought in mind: it is better to light a candle than to stand in the dark.” So that candle is our mantra or our prayer. In India, a beautiful bhajan says, “Jaba jaba mana ghabarāī, jab rāha nazara nahīṁ āī, praṭhanā karo.” Whenever you feel scared, nervous, depressed, or sad inside, you should pray. When you don’t see the way out, pray. Prayer is the most powerful weapon — that is a negative word — but the most powerful help or support, a guide. Mahātmā Gandhījī said, “I can fast physically, mentally I cannot fast.” Whenever there were some problems — Gandhījī’s life was full of problems and struggle — he was fasting, but sitting and praying. It is my own experience. I lived with my master from God. God has many, many forms, but there is only one God, and that is the Nirguṇa God, who has no form. He is here, but I don’t know. I’m speaking; maybe he is smiling if I’m talking wrong or if I’m talking correctly. He is inspiring. I asked him when I chanted, “Oṁ Devpurījī, please speak within me.” Prabhujī, give me Sarasvatī, the knowledge. I asked Gurujī, “Protect and bless me so that I can speak.” There is immense love for my Gurudev, Holy Gurujī, here. Many times, there are stories in his satsaṅg. It is about one person, his name was Max Müller, and he lived in Kansas City, Kansas, in America. He had some disease that no one could cure. Now, maybe we have more medical sciences developed a lot, but someone told him that in India there are some yogīs who can cure his illness. So, at that time there was no aeroplane; he took a timber and came to India, and he went to some yogī. The yogī gave him only one treatment — you know what? And within six months, he was completely cured and healthy. He came back, he made a charitable trust, and that trust was more spiritual, as a prayer. Another story from those days: once, a yogī was asked, “What time is lunch time?” He said, “It’s twelve. Serve them lunch.” The warden was very wise and well-researched. He said, “Why do you worry? I told you, ring the bell five minutes before twelve and serve lunch.” With yogīs who are meditating, they are in a different world. Our problem is that what we tell, they hear differently, and what they tell, we do not understand. The yogī said, “Don’t worry, five minutes before twelve, I want to listen to the bell ringing,” and he went into his meditation basement. At eleven forty-five, a truck came and the driver wanted to speak with the warden and the manager. He said that in the city a conference had been organized by some businessman, and food was ordered for catering, but due to some reason the conference was cancelled, and they had to pay for that food. The conference was cancelled only two hours before. No one came, but the food was there — warm, nicely packed. Could they donate it here? The warden said yes. They rang the bell. Before the students came, the nicely warmed, served food came to them — and better than what they get every day. At quarter to one, the yogī (whom we shall call Max Müller’s healer) came out and asked, “Did the students enjoy the meal?” The warden said, “Yes, sir.” “Can I also have something?” “Plenty of food is there.” Now, human intellect will not understand what that was. But it doesn’t matter how it was or why the conference got cancelled; we don’t know. Was it all a conference there? We don’t know. Was his prayer power such that God sent someone, and that person disappeared? Who knows? Prayers, prayers have immense power. But the prayers should be from the heart. Don’t put God in conditions. Don’t put conditions in front of him. If you help, Lord, I will do this, otherwise not. No, just surrender. Gurujī said, “You have a beautiful glass table. In the morning, you clean it nicely and close the doors and windows. In the evening, you come back from your office, and there is dust on it.” Similarly, when we work here and there all day, we do get a worldly pollution, what we call mental pollution. We hear different things; one talks this, one talks that. If you are a businessman, you have problems with this and that, and we do have them. Humans are struggling, trying to do our best. But there is a tension, the pollution. Gurujī said, when in the evening you pray and then meditate, again your antaḥkaraṇa is purified. Antaḥkaraṇa means the inner functions. That is called manas, buddhi, citta, and ahaṁkāra. Manas is the mind, buddhi is the intellect, citta is our consciousness, and ahaṁkāra is our pride or our ego. These four, during the whole day, somehow get influenced. And we have some tensions, we have negative thoughts, we have positive thoughts. So in the evening when you pray, all is cleared up and you feel it inside. And the mantra, which you should practice always, constantly, will purify. Like in your kitchen, you have a wash basin where you wash your plates, and there is a tap connected to a filter so that you can drink your water directly. So mantra is a filtering machine, ever ready to filter for you all situations. Purījī, Purījī… Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… Purify your antaḥkaraṇa, just think positive and concentrate on that form of God which you believe. Maybe only the Nirākāra, only the universal light, universal God, God as the sky only, God as the ultimate truth, or some other. Many incarnations were there, filled with devotion towards our holiness. Śrī Dīpa Nārāyaṇa Bhagavān Kī, Śrī Śrī Deveśvara Mahādeva Kī, Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān Kī, Satya Sanātana Dharma Kī. Oṁ Jaya Gurudeva, Jana Dīna Nāhita, Svāmī Dīna Nāhita Kā, Jaya Cālapadamu, Jaya Khaṇḍapadamu, Jaya Tīḍā, Svāmī. This is a spiritual lecture about Yoga in the Indian tradition. Śrī Pūjya Dīpadāya, Śrī Pūjya Dīpadāya… Śrī Dīpa Jñāna Vairāgya Mātā Sadāra Vandau Śaraṇa Garuḍeva Ke Śrī Deva Purīṣa Sukudaya Yoga Yugatī Jai Śmaratī Timiragai Ārūḍhata Ravi Bhai Jñāna Ujial Śrī Dīpa Prabhu Sarivinatī Namo Namo Gurudeva Jī, Koṭi Koṭi Paramapālakā Pālakā Paramapālakā Namalīyāśa Vāyubhare Ānanda Ho, Āp Satguru Mein Śiṣye Ho. Paramahansa Gurudeva Jī, tīnaloka ke, śūnyara muni sabhāśānta jāna satguru sandhātā nahī, saba jaga maṅgana hāra, kyā rājā, kyā bandhu, sabhī khāna. Rāma Kṛṣṇa se kaun baḍe, usne bhī, satguru purāṇa Brahma he, jove śūnya Rāma, nūgara nīcā jāna. Ye Tanvīsa Kī Velāḍī, Guru Amṛta Kī Khāna, Śiṣa Diye Śatgastāna. Oṁ Namo Prabhudīpa Vināśī, Api Brahmā, Api Viṣṇu, Apo Kailāsa Kī, Apo Nāradī, Apo Śāradī, Apo Śeṣukarāśī, Apo Dhyānī, Apo Jñānī, Apo Deva Savādevī, Apo Śūra Prakāśī, Apo Brahmā Nirvāṇī, Apo Cauhāna, Āpo Vedon Ke Jñātā Āpasī, Āpo Śatnāṁ Ke Dātā, Āpo Niśvaru, Namo Prabhudīpa Praṇāmanāṁ, Śrī Dīpa Nārāyaṇa Bhagavān Kī Jai, Śrī Śrī Devpurīśamadeva Kī Jai, Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai, Kī Jai. Thank you, Lakṣmaṇa Purī. We will have meditation for fifteen minutes. Can you come a little more to the front? We need more space. Some more friends came. Oh, we have a junior today. Hello. I think we can sit near the door, so you get fresh air. And who does not have a mantra here? If you don’t have a mantra, you just concentrate on your breath, the incoming and outgoing breath, okay? In the in‑breath, you can repeat “so” mentally, and in the out‑breath, “hum”. So’ham. So means that, the highest one. Hum means I. I am that, that I am. Concentrate just on your breath. Please sit comfortably. Adjust yourself comfortably. Close your eyes. Once, deep inhale, and we will chant Oṁ three times all together. Resonance begins from the navel, Maṇipūra Cakra, Jāṭharāgni, Hara energy, ascending from the navel, goes through the chakras, the spine, and it comes to the top of the head. From here, resonance divides into two parts. One is what we are sending into this space, what we hear as our own sound. And second, it returns into our heart. And from there, the whole body, every blood cell, is recharging with positive energy during the Oṁ chant. And secondly, during the Oṁ chanting, try to withdraw yourself from the external world and be deep in it. Relax the whole body. Gently close your eyes. Relax your breath. Just be aware of your being here in this hall, physically, mentally. Just relax. Relax your elbows, shoulders, relax your jaw. Make yourself very comfortable, aware of your being. It is your own mantra, mentally, with or without a mālā. Those who have no mantra, just feel your breath with the mantra of So’ham. The ascending of the breath is with the soul, and the descending of the breath is with the soul, if you feel a little. Unconcentrated, just feel the breath. I know that I am inhaling. I know. See, the inner body is relaxed, the breath is relaxed. Feel complete, feel complete, feel complete. Praṇvit Mahāprabhū. Slowly fold your hands and rub your palms. Place your hands on your face. Feel the energy from your hands on your face, and slowly open your eyes. We were only fifteen minutes in, and we were already at twenty-five minutes. So the subject, again we continue. But before that, you can stand up and stretch a little bit, okay? Stretch your body up. Interlock the fingers and stand on your toes. Stretch the whole body. So that was about prayer, and the fifth one was prayer and meditation. After this, now we have one subject to speak about; it’s called attachment and detachment. Once Gurujī told a story that in the Himalayas, there was a saint, a sādhu, living there, and many, many people used to go to have his darśan. Darśan means to see him. That master did not give lectures. When people asked him something, like, “What can I do in my life?” and so on, he told only two words: Todo, Joḍo. Two words. Now, many people were giving their own explanation: what does master mean? Todo means break, and Joḍo means join. So once when I asked Master, “Can you explain, please, is there a piece of wood that we can break, or this and that?” Master said, “Break the attachment, join the detachment.” Break that attachment to the material life, and join your concentration, or yourself, to God. There are two kinds of love, and both loves are beautiful or suffering. So there is one beautiful story I would like to tell you. This story is part of the lecture, and it is a story told by some great poet. He was sitting somewhere in the forest, and he saw a certain situation. There was a seeker who wanted to see God. And he was asking everyone, “Can you tell me how to see God? Can I see God? Can I see God?” So once he went to his master and asked, “Will I see God sitting like this, or sitting very seriously?” He said, “Yes, my friend, it’s not so easy to see God. God is everywhere. You can see now. All creatures, they are all light of God. Whatever you see is God. But if you want to see the true form of God, you will not see it in the city. Go somewhere far, far away in the forest and wait for him.” Love. Some have so much love, they only want God. The rest don’t want anything. Someone has a love for gold and money. Doesn’t matter what happens, my business, my company, this, that. Someone has love only for his car. On Sunday afternoon, the husband may give the key to his wife so that she can drive the car. Somebody attests to some person, this, that. But love gives you suffering first. You have to earn that love. You have to renounce. You have to endure the situations. So that man, he wanted to see God, that’s all. He left the city and went into the forest, into the rocky mountains somewhere. There was nothing to eat and nothing to drink. He was waiting, thinking, “I will see God.” Days passed, weeks passed, months passed. He lost kilos. Physically, he became very, very weak. He came to a beautiful, big rock and sat there. “Lord, I cannot anymore. I cannot anymore.” And he lay down there, with no energy in the body. A crow was sitting on a tree, a hungry crow, and he said, “Well, I want to eat this man, but he is still alive.” So again, the whole night went by, and he was lying there. Next morning, again the crow came and waited to see if he had died or not. Three days. After three days, the crow finds out that his hands and legs are as they were, unmovable. There is little sign of life in the body. The eyes are open, set on his ribs. Crows are very clever, observing the eyes of that man, to see that he will not catch me or something. Again he flew away, again he set upon him, again he flew away. Then he sat again on the ribs and, with his very sharp beak, three times took a piece of flesh out. Part 2: Love That Never Gives Up The crow is looking at the man and asking, “Is it painful?” The crow tells the man, “I know you are not dead yet, and it is painful, is it not?” The man said, “His eyes are talking.” One saint wrote a bhajan, a song: “My Lord, I will be thine.” Devotees may come and devotees may go, but my Lord, I will be thine. Even if I go farther than the stars, still, my Lord, I will be thine. Even if I die, look into my eyes; they will mutely say, “I will be thine.” He is talking to the crow, looking into the eyes of the crow, and there is a connection, eyes to eyes. So it seems that the poet is writing. You see, people who are great writers are leaders; they inspire us. One word can change the whole situation. So the man is saying to the crow in a beautiful poem: “Aghā, sab tan khāyo okre, eat my whole body. I will not do anything to you. You are free to eat it. Aghā, sab tan khāyo, Arjun chun khāyo, mā, eat each and every piece of flesh from my body. But my dear, okre, okro, my dear. Magar do nain mat khāyo, piyā milan kiyā. But my friend, be merciful to me, don’t eat my two eyeballs, because I still have hope to see my beloved.” You see, that is love. When we have that much love, then God comes to us barefoot, running. He jumped onto his hips and looked at him properly, then jumped onto his knee so he could look face to face. Kuro said, “Are you crazy, man? Who is that, your beloved one? Give up. There are many who will love you.” He said, “It’s my God.” He said, “It doesn’t matter. There are many gods,” the crazy man said again. “If there is something written on a piece of paper, I can read it to you. Why? My destiny, I can’t read to you, my dear. If there is a piece of wood, I can break it, but the love which I have, I cannot break. That is unbreakable. It may cost my life.” He jumped in front of him, down, and manifested. We say God, Viṣṇu, with four hands, gadā, Sudarśana Cakra, blessed him. As he blessed, his body became again like normal energy. He said, “My son, it was hard. But in you, I was talking. In you, I was suffering. You thought I am outside. I am the crow. I am the one who told you to go somewhere. I led you there. This was a test for you. How much I was torturing you, but you didn’t give up. Now I am yours. In you, I was suffering.” There is another story. One man was walking on a beautiful beach, very comfortable, nice, Gold Coast beach, nice air. And the man sees that someone is walking with him, but he doesn’t see the person, only a feeling. And there are footprints. He said, “It is my ghost.” Then he came up, and he went through the forest, bushy land, thorns, stones, dangerous creatures, and suddenly the person disappeared. The man was alone. He didn’t see anyone walking with him. He was angry, very angry. Then he came to the top of the hill. There was a beautiful meadow, very pleasant, with a good view and good air, and he sat there. And suddenly that one was sitting with him. He said, “No, don’t sit with me. When I have a pleasant time, a time of pleasure and goodness, then you are with me. And when I have a hard time, you disappear.” The voice came, “No, no, my son. When you have a good time, then I am just beside you. But when the hard times come, I carry you in the palm of my hand. I walk.” So faith, love—when you have such love, it is said, no power in the universe can move you. But if you broke that, you made a great mistake. For little things, you broke it. The world is full of disappointment because nothing is permanent. Even our very beloved parents, whom we love very much, or your partner, whom you love very much—by destiny, they will also die, and when they die, we will feel pain. This is a world full of happiness and disappointment. That is called saṃsāra. The reality is that which never changes. Unreality is that which… So this world is a world of change. Our body is changing every day. Dharma is the nature of the body: to be born, to grow. We change our mind, we change our feelings, we change our opinions, we change many things. But that one thing we should not change: our love for our spirituality, to reach that realization—if not now, then at the end of our life. Yes, the light of my soul, or my soul, became one with the universe. And that we have to do. If you are hungry, you have to eat. If you have to go somewhere, you have to walk or drive a car. While sitting here, you are thinking, “Now I am on the beach.” Okay, in thinking you are on the beach, but the beach is still too far; you are not there. So many people read the books and say, “Oh, I know everything. Why should I meditate? Why should I go to satsaṅg? Why should I go to Swāmījī’s lecture?” Knowing and realizing are two different things. So practice, practice, practice. Abhyāsa, abhyāsa. Attachment leads to disappointment and pain. Detachment leads to freedom and happiness. Where there is ignorance, there is attachment. And where there is love, there is detachment. To our parents, we have no attachment, but we love them. Our good friends, we are not attached, we love them. We feel one day. So, in the world, of course, we cannot live without this material world. Now you see, I am talking and you are all sitting here, but there is a nice roof over our heads. If there were no roof, do you think we would sit all peacefully? Now there is light; you can see me, though it is dark outside. Now they are making webcasting through this modern machine, but this does not come free; this is not given to us free. It costs something. So for that we have to work also. Money is not bad. Bad is how you utilize the money. So work, earn, live happily, and help. Help the needy ones. Helping hands have more value than just folded hands, so help. So when you are attached to someone or something, don’t think that you are attached. Say, “I love.” So in that is your love. You must know that in that love, there is suffering too. Even after realizing God, there is suffering. There is one story about the great Mīrā. She was a princess. And when she was born, and she was a few years old, one day, when she was about four or five, her mother was calming her, and there was a wedding party. “Mother, what is that?” She said, “Well, that couple got married, you know.” And she said, “And to whom will you marry me?” She said, “Still, we have time.” She said, “No, we don’t have time. I want to marry. You know, I like Kṛṣṇa. I married him already.” In childhood, she fixed herself so much in Kṛṣṇa. When she was about eighteen or nineteen, her parents married her to the prince of Udaipur Chittor, the dynasty of Rānā. She told them she didn’t want to marry. At that time, girls had no choice, unfortunately. Another king wanted to kidnap this girl for his son. Kidnap by force; he was ready to fight, bring war. She said to her husband, “You married me, but you see, I tell you, you will not be happy. Because I am already married to Kṛṣṇa, I cannot be yours.” Yet he respected her very much. But her mother-in-law, father-in-law, and sister-in-law were all so against it and so crazy. Her father-in-law sent a beautiful present, a box, nicely wrapped with silk cloth, and told the servant, “Go and give it to Mīrā. Mīrā, this is a present for you. Inside is a God Kṛṣṇa statue, a medallion.” “Thank you,” she said. She took it. Inside was, in reality, a very poisonous snake. She opened it, and what happened? In front of all who brought it, who had put the snake in, they couldn’t believe it was really an idol of Kṛṣṇa. They told the king this had happened. She had one master, Raidāsjī Mahārāj, and she believed in her master, and she was very, very surrendered and dedicated to him. So he sent, in a beautiful golden cup, the poison inside. “Go and tell her this is holy water from your master’s lotus feet. Take it.” They brought it to her. Poison was inside, a lot. She said, “Oh, from my Gurū Dev.” She took it with both hands and drank. She drank, threw the pot away, stood up, and began to dance happily. And they said it was so much poison, from the first sip she would be unconscious. And she wrote a song, a beautiful song, after that. She was a very good singer, and she wrote many, many beautiful songs, classical songs in India, which even everyday people are singing. In many meetings, satsaṅgs, on radios and televisions, her songs are heard. She sang, “Paga ghuṅghrū bāndhī, paga ghuṅghrū bāndhī.” She tied some little bells on her ankles. It is a beautiful song. In music schools, they all teach this song. One day, everyone was angry. Her husband was also in doubt. Someone said to him, “You know, she has a relation with other men. That’s why she doesn’t love you.” So he put guards on her, and every half hour he changed the guards. “Inform me immediately if you notice or feel that she is in her room with someone.” That is all. One day, about 2:30 at night, Mīrā was laughing as if talking to someone. The disappointed, jealous, angry man stood up and took his sword. Of course, there was no question of knocking on the door. He just broke the door with his shoulder and entered her room. She was sitting on her bed. Her husband came, and she stood up. “Yes, so late at night. To whom were you talking?” She said, “Oh, I understand. I was talking to my beloved one.” “Who is your beloved? Who can it be? Kṛṣṇa? Where is he?” “He is sitting here, but you can’t see him, my dear. With physical eyes, you need other eyes to see him.” He thought, “She is now your friend? She is crazy. She drives me completely crazy.” He said, “Mīrā, get ready. I will chop off your head.” She said, “No problem.” She stood up, took his sword, and he chopped her. Suddenly, what did he see? There were four Mīrās standing, not one, but four. The same figure, same dress, same smile. And a voice came, “Rānā, be careful. Kill only that Mīrā which belongs to you.” Now, how should he know which one is there? “I can’t understand. Either she is a magician, or I am a magician.” She had so many, so many problems in her life. Still, she was crying for Kṛṣṇa. People blamed her in many, many ways. One day, finally, there is a temple. The temple is still there. She went, “If Kṛṣṇa, you don’t come to me in that reality which I want…” She went to Kṛṣṇa’s temple while singing. That was the last song of her life she wrote. Beautiful. “If I knew that loving you could cause so many problems, then I would have drummed through the streets: Nobody should love him.” And she went to Kṛṣṇa’s temple, and there was a ghee lamp with a flame, and she said, “Please, Lord, take me.” She bowed down, and what happened? From her body came a light, and this flame became both flames united into one, and there was no material body at all. So that is love. That is what we call the love that can melt rock. If you have that love, then no doubt God will come to you. Sooner or later we will be with that. But we humans, with little knowledge, little experience, little heart, narrow thinking, we always say, “Ah, I give up.” So we are suffering. So find a path and keep to it. Be sure, success is yours. You don’t suffer. In that attachment, which is not permanent, the material—but you know, we are attached to our mother, father, brothers, because their souls are connected to us in many, many lives. Every tribe, in different parts of the world, prays to the ancestors, you know, so we are. So if someone says you are attached to your father, your mother, or your wife, you are not attached; you love them, you realize them. So this is the difference I see between detachment and attachment. Sometimes this attachment causes a lot of problems, so I will tell you the last story and finish it, okay? There was a young lady who was happily married. She was about twenty-seven years old, and unfortunately, her husband died in an accident. There had to be a funeral ceremony. Who keeps the body in the graveyard? He who buries the body. But her love was so strong, she couldn’t understand that he was dead. When she got the message that he died, she said, “No.” And now the fixed idea: he is not dead; he is there. Now, day and night, she can’t go away from his grave. Sitting, “My dear, come, my dear, wake up. Why are you sleeping so long? Come out, wake up.” The whole village tried: “My dear, he died. Please accept it.” She said, “You died, he did not.” Such a fixed idea. So one day, a yogī came to that village, a wise one—again like Richard sitting here. Okay, Richard, you are today the model target. And he held a satsaṅg, and one man asked a question, “Swāmījī, we have such a problem. You can bless her or give a mantra or some miracle so that she will understand that his soul is with you.” He told everything. He said, “Okay, sometimes I have to play crazy with the crazy.” They said, “What do you mean?” He said, “Don’t worry, I will go at 10 o’clock to the graveyard. Nobody should follow me.” So he went there, took one clay pot, like a water pot. All the time they had made ceramic or clay water pots. He had his pot—now he’s walking in the graveyard here and there. She was coming and going, walking back and forth, and she was looking at him, and again he was going. The master said, “Oh, my beautiful pot, you are so nice. I love you, my pot.” And then he walked by. After five meters, he let the pot fall down, and it broke, and he began to cry, the sādhu. “Oh my pot, oh my love, oh my love, come back, come back.” He’s putting the pieces together, crying. This lady said, “Are you crazy?” He said, “Why?” “It’s broken, cannot be repaired again. Accept it, take it, and go.” He said, “My daughter, it is the same thing. Your husband died, understand? Did he really die?” He prayed and said, “So sometimes we are so fixed on something that we are ready to do anything. We create emotions, attachments, stories, many things. But suddenly one day we will get a click, and we say, ‘Oh my God, I made a mistake.’” So sometimes, to give someone a lesson, you have to break your own pot. So attachment and detachment. We shall attach more to everything, connect with God. I am given this, you know, when we are having the dining prayer at the table, the dining table, then we pray to God, thank you that you gave us this, no? So everything is given by God to us. We are thankful for this, we take it, and when it’s gone, thank you, my dear sisters and brothers. That’s all for now. I wish you all blessings. Thank you very much for the hospitality, and Tulsi, thank you for bringing your friends here. Wish you good satsaṅg and good hours, or whatever it is. Thank you.