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Part 1: The Power of Prayer and the Path of Detachment Salutations to the cosmic light. Salutations to our holy lineage. Good evening, dear sisters. Today is a beautiful day. It is the new moon day. According to the Vedic calendar of yugas—the ages of Satyuga, Tretā Yuga, Dvāpara Yuga, and Kali Yuga, which repeat across Kalpas and Manvantaras—today marks the new year. I wish you a happy new year. May our prayers, thoughts, and mantras bring peace and happiness to all creatures on this beautiful planet. A few days ago, I participated in a dialogue with an interfaith group. It was very beautiful. There was an archbishop, a Buddhist, a Muslim, a Sufi, and myself. After everyone spoke, questions were asked. One moderator posed this question: "According to your faith and your own experiences, have you experienced a way through certain critical situations in life?" I think all four of us, when we spoke, came to the same point. From the moment we are born, we face many situations. Even as babies, we cried at night. Our mother had to get up, not knowing why—perhaps we were hungry, had a wet nappy, or a stomach pain. Then we go to school, and life continues. Each panelist shared that whenever a difficult situation arose, they practiced their mantra. Every religion has a mantra. One said he practiced the mantra "Jesus' mercy." Everyone shared something similar. I also spoke of mantra and prayer. This is the most powerful tool, and it is a very gentle tool that humans possess: prayer. Mantra, prayers, or spiritual songs where we think of God—that is prayer. The great Confucius said, "When the day is dark and you cannot see anything, and the way is hard to find, do not let your heart be worried. Just keep one thought in mind. It is better to light a candle than to stand in the dark." That candle is our mantra or our prayer. In India, a beautiful bhajan says that whenever you feel scared, nervous, depressed, or sad, you should pray. When you do not see the way out, pray. Prayer is the most powerful weapon against the negative world, but the most powerful help or support is a guide, the ātmā. Mahātmā Gandhījī said, "I can fast physically, but mentally I cannot." Whenever there were problems—and Gandhi's life was full of struggles—he would fast while sitting and praying. In my own experience, I live with my God. God has many forms, but there is only one God, and that is the Nirguṇa God, who has no form. He is here. Perhaps He is smiling if I am talking incorrectly, or He is inspiring me if I am correct. I ask Him when I chant: "Oṁ Dev Gurujī, please speak within me. Mahāprabhujī, give me Sarasvatī, the knowledge." I ask Gurujī, "Protect and bless me, that I can hear." There is immense power in this. My Gurudev, Kholigurujī, often told a story in his satsaṅg. It is about a man named Max Müller who lived in Kansas City, America. He had a disease that no one could cure. At that time, medical science was less developed. Someone told him that in India there are yogīs who could cure his illness. There were no airplanes then, so he took a ship and came to India. He went to a yogī, who gave him only one treatment. Within six months, he was completely cured and healthy. He returned to America and established a charitable trust, a prayer society. He had a hostel with 150 students. One day at 10 o'clock, the warden came to Max Müller and said, "Sir, we have a problem. We have 150 students and teachers, but we have nothing to cook for lunch." Max Müller said, "Just serve them." The warden asked, "What time is lunch?" He was told 12 o'clock. Max Müller replied, "Then serve them lunch." The warden, a wise man, was puzzled. Max Müller said, "Why do you worry? I told you to ring the bell five minutes before twelve and serve lunch." With yogīs and those who meditate, it is a different world. Our problem is that what we say, they hear differently, and what they say, we do not understand. Max Müller said, "Don't worry. Five minutes before twelve, I want to hear the bell ringing." He then went into his meditation room in the basement. At eleven forty-five, a truck arrived. The driver asked to speak with the warden or manager. He explained that in the city, a conference organized by a businessman had been cancelled just two hours prior. The food for the catering had already been prepared and paid for, but no one came. The food was warm and nicely packed. He asked if they could donate it there. The warden said, "Yes, no problem." They rang the bell. Before the students arrived, the warm, served food was delivered. It was better than what they usually had. Max Müller came out afterward and asked if the students enjoyed the meal. He was told, "Yes, sir." He then asked, "Can I have some too?" The reply was, "There is plenty of food." Now, human intellect will not understand what happened or how. It does not matter how it occurred. Why was the conference cancelled? Was there even a conference? Was it the power of his prayer that God sent someone who then disappeared? Who knows? Prayers have immense power. But the prayer should be from the heart. Do not put conditions on God. Do not say, "If you help me, Lord, I will do this; otherwise, I will not." Just surrender. Gurujī gave an example. You have a beautiful glass table. In the morning, you clean it nicely and close the doors and windows. In the evening, you return from your office, and there is dust on it. Similarly, when we engage with the world here and there, we accumulate worldly pollution, what we call mental pollution. We hear different things; one person says this, another says that. If you are a businessman, you have problems. Humans struggle, trying to do their best. But there is tension, there is pollution. Gurujī said that when in the evening you pray and then meditate, your antaḥkaraṇa is purified again. Antaḥkaraṇa means the inner functions: manas (mind), buddhi (intellect), citta (consciousness), and ahaṁkāra (ego or pride). These four, throughout the day, are influenced. We have tensions, negative thoughts, and positive thoughts. So, in the evening, when you pray, all is cleared up and you feel peace inside. A mantra, which you should practice always, constantly, will purify you. It is like the wash basin in your kitchen where you wash plates. There is a tap connected to a filter so you can drink water directly. The mantra is a filtering machine, ever ready to filter all situations for you. Therefore, practice your mantra. That is also prayer. Prayer is our real friend. Prayer is our real companion. Prayer is our real light and love. That prayer will always keep us in the light. First, we will have a prayer now. I know that you do not understand many things in the Hindi language. If you do not understand, just feel. Sit with folded hands on your lap. If your hands get tired, you can adjust, but just feel that it is a prayer. We are praying. Though you may not understand the words, the effect is there. If one drinks poison without knowing, the poison still has an effect, does it not? So, good things also have an effect. If someone gives you good medicine, though you do not know what it is, you suddenly feel, "Oh, my headache is gone." Similarly, whether you understand the words of the prayers or not, they will purify your antaḥkaraṇa. Just think positive and concentrate on that form of God in which you believe—be it only the Niraṅkara (formless), only the universal light, universal God as the sky, the ultimate, or any other incarnation. Feel devotion towards our holy lineage. [Prayer Chants] Śrīdīp Nārāyaṇ Bhagavān kī, Śrī Śrī Deveśvar Mahādev kī, Dharm Samrāṭ Satguru Svāmī Madhavānandjī Bhagavān kī, Satya Sanātan Dharma kī, Oṁ Jaya Gurudev Svāmīdinā Nahitaka Jaya Chalapadamu Jaya Khaṇḍapādamu Dhanātidhā Svāmīsantasujan Svāmībahubhā Satsaṅg with Śrī Dushyant Satsaṅg with Śrī Dushyant Śrī Duṣṭī Cheche Kī Śaraṇam Āmandur Kyā Sai Jin Shri Shri Aste. Śarīram yakandam hari rūp jase atītam anādi nirak agam ajonī aparāyal iptam sarūpam suśudam sadā yogī namo sarva vyāpī guṇatīta deva prabhu dīpa deva vighna haran parasvara pāna pāran jaya jaya deva jayāl śiva nasuman. Śrī Dīpā Gyaṇa Vairāṇa Sadā Vandau Śaraṇa Garuḍeva Ke Śrī Deva Purīṣa Sukudai Yoga Yugati Jaya Śmarati Namo Namaḥ Gurudev Jī, Koṭi Koṭi Praṇām, Pālaka Pālaka Pālaka, Namalīyāśa Vāyubhare, Ānandahot, Aṣṭa Guru Mein Śiṣyam, Paramahansa Gurudev jī, tīna loka keḍe, śūranara muni sabhāśānta jānā, Satguru samdhātā nahī, sabh jagā maṅganā, kyā rājā kyā badśā sabhī, Rāmakṛṣṇa se kaun baḍe, usne bhī gur tīna, Satguru purāṇa brahma he, jove śūranara, nugarānī chājanā. Yetān viśākhī velādi guruyamṛta kī khān śiṣa diyeśa tāga gurumūrti mukha candra mā sevaka nenācako aṣṭapahar nirīkṣatāram tasme śrī dhyānamūlam gurumūrti pūjāmūlam gurupadam mantramūlam guruvākyam. Oṁ Dīpa Jyoti Parabrahma. Dīpaṁ Sarve Bohanam, Dīpanam Sajjate Sarvam Sandhyā, Dīpaṁ Sarvasatyam, Om Namo Prabhudeepa Vināśī, Api Brahma, Api Viṣṇu, Apo Kelaskī, Āpo Nāradī, Āpo Śāradī, Āpo Śeṣubārasī, Āpo Dhyānī, Āpo Jñānī, Āpo Yoprā, Āpo Deva Savādevī, Āpo. Śūra Prakāśī, Āpho Brahma Nirvāṇī, Āpho Cauvar ke Vāsī, Āpho Vedon ke Gyātā, Āpho Bhaktur Vāsī, Āpho Śatnām ke Dātā, Āpho Niṣkāru. Thank you. We will now meditate for 15 minutes. Please come a little more to the front; we need more space. Some friends have joined us. We have juniors today. Hello! I think we can sit near the door to get fresh air. Who does not have a mantra? One, two, three, four. If you do not have a mantra, just concentrate on your breath, the ingoing and outgoing breath. On the in-going breath, you can repeat mentally "so," and on the out-going breath, "huṁ." "So" means "That," the highest one. "Huṁ" means "I am." "I am That; That I am." Concentrate just on your breath. Please sit comfortably. Adjust yourself. Close your eyes. Once, take a deep inhale, and we will chant Oṁ three times all together. Let the resonance begin from the navel, the Maṇipūra cakra, the jāṭharāgni, the primal energy. Ascending from the navel, it goes through the chakras, the spine, and comes to the top of the head. From here, the resonance divides into two parts. One is what we are sending into this space—what we hear, our own sound—and the second returns into our heart and from there throughout the whole body. Every blood cell is recharged with positive energy during the Oṁ chant. Secondly, during the Oṁ chanting, try to withdraw yourself from the external world. Breathe deeply. Just be aware of your being here in this hall, physically and mentally. Just relax. Relax your elbows, shoulders. Relax your jaw. Teach your own mantra mentally, with or without beads. Those who have none, just feel your mantra: "so huṁ." "So" with the ascending of the breath, and "huṁ" with the descending. If you feel a little unconcentrated, do not force it. Just feel the breath. "I know that I am inhaling. I know it is inner." The body is relaxed. Feel comfortable. Connect with that divine consciousness, or what you call God. If imagining or connecting with God, then project something which is most beautiful and positive. Hold and feel the presence of the divine. Feel this gentle air, the touch of the gentle air on your skin, which is full of divine presence. Just feel the presence. No imagination is needed. Feel surrendering to divine love. What we call God is love, and love is above all. Just be with closed eyes, sitting, but you can see and feel that God is present. We are sitting in the presence of the Guru, in the presence of a beautiful candle, in the presence of the Divine. Feel the inner purification. All tensions release. Try to concentrate or feel more the heart area, the inner center. Feel the presence of the Lord. There is a beautiful story: a very wounded soldier, alone, having lost his mother, suddenly gets energy from surrender. In complete surrender, we give our complete faith and trust to that supreme source of our life, the universal mother. "I am inhaling, and I know I am." The inhalation, the trunk of the body expanding, and the contraction with the natural, normal breath gives immense peace and relaxation to the whole being. If you feel discomfort, of course, you may change your posture to be comfortable. Now, bring your awareness more to the breath a few times. With an exhalation, feel thankfulness for these few minutes to be in His presence. Chant Oṁ once more, three times. Slowly fold your hands and rub your palms. Place your hands on your face and feel the energy from your hands on your face. Slowly open your eyes. I told you only 15 minutes, and we were at 25 minutes. So, the subject we will continue. But before that, you can stand up and stretch a little bit. Stretch your body up, fingers interlocked, and stand on your toes. Stretch the whole body. That was about prayer and why one prays and meditates. After this, we have one subject to speak about: attachment and detachment. Once Gurujī told a story. In the Himalayas, there was a saint or a sādhu living, and many people used to go for his darśana (to see him). That master did not give lectures. When people asked him something, like "What can I do in my life?" he told only two words: "toḍo, joḍo." These are two words: "toḍo" or "joḍo." Many people gave their own explanations of what the master meant. "Toḍo" means "break," and "Joḍo" means "join." Once, someone asked the master, "Can you explain, please? Is it a piece of wood that we can break, or something else?" The master said, "Break the attachment and join the detachment." Break that attachment to material life, and join your concentration or yourself to God. There are two kinds of love, and both can lead to beauty or suffering. There is a beautiful story I would like to share. This story is part of the lecture, and it is a story told by a great poet. He was sitting somewhere in a forest and saw a certain situation which inspired the tale. There was a seeker who wanted to see God. He was asking everyone, "Can you tell me how to see God? Can I see God?" Once he went to a master and asked, "Will I see God?" The master was sitting very seriously. He said, "Yes, my friend, but it is not so easy to see God. God is everywhere. You can see Him now. All creatures are the light of God. Whatever you see is God. But if you want to see God in that specific form, you will not see Him in the city. Go somewhere far, far away in the forest and wait for Him." Some have so much love only for God. They do not want anything else. Someone has a love for gold, for money. It does not matter what happens—"my business, my company." Someone has love only for his car. A husband may, on a Sunday afternoon, give the key to his wife so that she can drive the car. Some are attached to a particular person. This is the nature of attachment. Part 2: The Ordeal of Love Love first gives you suffering. You have to earn that love; you must renounce and endure situations. There was a man who wanted only to see God. He left the city and went into the forest, into the rocky mountains. He had nothing to eat, nothing to do. He waited, 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," he said, and he lay down there, with no energy left in his body. A crow was sitting on a tree, a hungry crow. It thought, "I want to eat this man, but he’s still alive." The whole night went by, and he was still lying there. The next morning, the crow came again and waited to see if he had died. Three days passed. After three days, the crow saw that his hands and legs were unmoving. There was little sign of life in the body; his eyes were open, set on his ribs. Crows are very clever. It observed the man's eyes to see if he would catch it. It flew away, then settled again, then flew away once more. Finally, it sat on his ribs and, with its very sharp beak, pecked three times and took a piece of flesh out. The crow looked at the man and said, "It’s painful?" The crow was telling the man, "I know you are not dead yet, and it is painful. It’s painful." His eyes were talking. One saint wrote a bhajan 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, but still, my Lord, I will be thine. Even if I die, look into my eyes. They will mutely say, 'I will be.'" The man is talking to a crow, looking into the eyes of the crow, and it’s a connection, eyes to eyes. So it seems the poet is writing his poetry. 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: "Eat my whole body. I will not do anything to you. You are free to eat it. Eat each and every piece of flesh from my body, but my dear crow, my dear friend, be merciful to me. Don’t eat my two eyeballs, because still I have a hope to see my beloved." You see, that’s love. When we have that much love, then God comes to us barefoot, running. The crow jumped on his hips, looked at him properly, then jumped on his knee so that it could look face to face. The crow said, "Are you crazy, man? Who is that, your beloved one? Give up. There are many who you will find will love you." The man said, "My God." The crow said, "It doesn’t matter. There are many gods, crazy man." The man said again, "If there is something written on a piece of paper, I can read it to you. But my destiny, I can’t read to you, my dear. If it is a piece of wood, I can break it. But the love which I have, I can’t break. That unbreakable love may cause my life to jump in front of him and manifest it." We say God Viṣṇu has four hands: gadā, Sudarśana Cakra, and he blesses him. As he blessed him, his body became again like normal, full of 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 that 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’s another story. One man was walking on a beautiful beach, very comfortable, nice, a Gold Coast beach with nice air. The man felt that someone was walking with him, but he didn’t see the person, only a feeling. And there were footprints. He said, "It’s my God." Then he came up and went through the forest, bushland, thorns, stones, and 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 a hill. There was a beautiful meadow, very pleasant, with a good view and good air, and he sat there. And suddenly Devan was sitting with him. He said, "No, don’t sit with me. When I have a pleasant time, a good time, then you are with me. And when I had a hard time, you disappeared." A voice came, "No, no, my son. When you have a good time, then I’m just beside you. But when times are hard, I carry you in the palm of my hand. I walk." So the faith, the love—when you have such love, then 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’s called saṃsāra. The reality is that which never changes, and reality 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 opinion, we change many things. But that one thing we should not change is our love for our spirituality. Get 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, they read the books and they say, "Oh, I know everything. Why should I meditate? Why should I go to satsaṅg? Why should I go to Swamījī’s lecture?" Knowing and realizing are two things. So practice, practice, practice. Abhyāsa, 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’m talking and you are all sitting here, but there is a nice roof over our head. It was raining outside. If there is no roof, do you think we will sit all peacefully? Now there is a light. You can see me, though it is dark. Now they are making webcasting through this modern machine. But this doesn’t come; this is not given to us for free. It costs something. So for that we have to work also. So money is not bad. Bad is how you utilize the money. So work, earn, live happy, and help. Help the needy one. 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 is suffering too. Even in realizing God, there is suffering. There’s one story about the great Mīrā. She was a princess. When she was born, and she was about a few years old—one day, she was about four or five—her mother was calming her, and there was a wedding party. She said, "Mother, what is that?" She said, "Well, this is that one couple 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 Krishna. I married him." In childhood, she fixed herself so much in Krishna. When she was about 18 or 19, her parents married her to a prince of the Udaipur Chittu dynasty of Rana. She told them she did not want to marry. At that time, girls had no choice. Another king wanted to kidnap this girl for his son. Kidnap means by force. He was ready to fight and bring the 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 Krishna, and I cannot." But it was, it was. Then he respected her very much. He respected her, but her mother-in-law, father-in-law, sister-in-law, they all were so against and so crazy. So our father-in-law sent a beautiful present, a box, nicely wrapped with a silk cloth, and told the servant, "Go and give it to Meera. Meera, this is a present for you." Inside was, in reality, a very poisonous snake. She opened it, and what was in front of all who brought it, who put the snake in? They couldn’t believe it was really an idol of Krishna. Put it in her name. They told the kings this happened. She had one master, Rāy Dās Jī Mahārāj, and she believed in her master, and she was very, very surrendered and dedicated to him. So he sent one beautiful golden bowl, half of the poison inside. "Go and tell her this is holy water from your master’s lotus feet. Take it." They brought to her poison, which was inside a lot. She said, "Oh, from my Gurudeva." She took it with both hands and she drank. She drank, and she threw the pot away, and 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. And she was a very good singer, and she wrote many, many beautiful songs, classical songs. In India, even everyday people are singing in many, many meetings, satsaṅgs, and on radios and televisions, her songs are coming. She said she died some little, little baby, 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 the guards on her, and every half hour he changed the guards and told them strictly, "If you notice or feel that she is in her room with someone, immediately inform me." That’s all. One day, about 2:30 in the night, Mīrā was laughing like she was talking to someone. God, when what? Meera is talking to someone. Disappointed, jealous, and angry, the man stood up and took his sword. Of course, there is no question to knock on the door. He just broke the door with his shoulder, entering her. And she was sitting on her bed. When her husband came, she stood up. "Yes, so late in the night? To whom were you talking?" She said, "Oh, I understand. I was talking to my beloved one." "Who is your beloved? Who can be the Kṛṣṇa? Where is he?" "He is sitting here, but you can’t see him, my dear. The physical eyes. You need another eye to see him." He thought, "She is now, she is a friend. She is crazy, and she drives me completely crazy." She said, "Miraj, get ready. I will chip your head." She said, "No problem." She stood up, took his sword, and chipped it. Suddenly, what he sees: there are four Miras standing. Not one, four. The same figure, same dress, same smile, and a voice came. "Rana, be careful. Kill only that Mira which belongs to you." Now, how should he know which one is there? "I can’t understand. Either she is a Sijopranic, or I am a Sijopranic." She had so many, so many problems in her life. Still, she was crying for Krishna. People blamed her in many, many ways. One day, finally, there is a temple. The temple is still there. She went, "If Krishna, you don’t come to me in that reality which I want." She went to Krishna’s temple while singing. That was the last song of her life she wrote. She wrote a beautiful, "Agar mein yah jānatī preet kiyān dukha ho, nagar pīṭarā pīṭatī preet karyo nahī ko." Oh Lord, if I knew that loving you could bring so many problems, then I would have drummed through the streets. Nobody should love him. And she went to Krishna’s temple, and there was a ghee lamp like this flame. And she said, "Please, Lord, take me." She bore down, and what happens? From her body came a light, and this flame became both flames united, and there was no material body at all. So that’s love. That’s what we call the love that can melt the rock. If you have that love, then no doubt God will come to you sooner or later. But we humans, with little knowledge, with little experience, with little heart, narrow thinking, always we say, "Ah, I give up this, ah." So we are suffering. So find a path and keep to it. Be sure success is here. Don’t suffer in that attachment, which is not permanent 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 connected to these ancestors. So if someone says you are attached to your father, or to 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, she was happily married. She was about 27 years old, and unfortunately, her husband died in an accident. It has to be a funeral ceremony. Keep the body in the graveyard. Graves, his body buried his body. But her love was so strong, she couldn’t understand that he died. When she got this 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. 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, one yogī came to that village, Baizwan, again, like Richard sitting here. Okay, Richard, you are today the model target, okay? And one man asked a question, "Swāmījī, we have such a problem." Or some miracles that she will understand. Maybe Saul 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 with one glass vase made out of clay, like a water pot. All the time, he had made a ceramic water pot. He had his own water pot. Now he’s walking in the graveyard here, beside her, and coming back and walking. And she was looking at him, and again he was going and walking. 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 begins to cry. "Oh, my poor heart. Oh, my love. Oh, my love. Come back. Come back." He’s putting. "Come back." And she was sitting. And "Come back." He was pulling, pushing every piece together and crying. This lady said, "Are you crazy?" He said, "Why?" "It’s broken. It cannot be repaired again. Accept it. Take it and go." He said, "My daughter, it is the same thing. Our husband died. Understand? All is good." Really, he died. He prayed, and she did too. So sometimes we are so much fixed to something, we are ready to do anything. We create emotions, attachment, 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. So we shall attach more, everything connected with God. I’m given this, you know, when we are having the dining prayer on the eating table, the dining table. Then we pray to God, thank you. So everything is given by God to us. So we are thankful for this, we take it. And when it’s gone, thank you, my dear sisters and brothers. That’s all for blessings, and Pūrṇimā and Ṛṣad, thank you very much for hospitality, and Tulsī, thank you that you brought your friends here. Wish you very good satsaṅg and good hours, or whatever it is. Thank you.