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We welcome you all, across the world. We are here in Hungary, in the beautiful place of Vépr, at our summer retreat, where we are practicing our sādhanā according to the system of Yoga in Daily Life. We began our summer seminar with our Swāmījī, and unfortunately, he had to leave us. Of course, we miss him a lot. But Swāmījī, as always, is looking after us, and he sent to us our beloved and much-respected Dr. Gulabjī Koṭarī, who is leading our seminars these days. Tonight, we are going to listen to him, to his experiences and many other experiences, and he will help us to correct ourselves in life. Tonight, he is going to give us his wisdom from India and share his life experience with us. This also helps us to guide our own lives. Thank you. With the sakṣī of the old gurus and Swāmī Chidhāranjī Sanyāsī, with all your blessings, good evening everyone. For the last two days, the questions I am getting are definitely giving me a good, tough time to understand the difference between life and the perception of life. Today, I mean, I got one question yesterday, but I am still thinking how to answer it. This is a real, real indication of where our society is moving, whether we accept it or not, whether we like it or not. We are heading somewhere. How many people like us, like you, have the opportunity to have proper guidance at the right time? Most of the people, most of the world’s population, do not have it. And you see, you will also be thinking on this question as seriously as I am. How is love born, and when, for our newborn baby? This is something an Indian cannot think of. A mother looks for ways to create love for the newly born baby in her heart. We treat Swāmījī as our mother, and we are happy about it. He also treats us like children, full of love, whether we are a small child or an old man—there is no difference. But love, love cannot be created. Yet, this is where society is heading. The lady who gave me this question, I saw, was so much disturbed for asking it. I could see the pain in her heart for this, for all these mothers. You see, something we need to understand: our society is governed by women. I think on the first day I said this. This society, we may call it a male-oriented society. This is our intellectual analysis. But in real life, I don’t see this happening. It is the woman who governs this society, governs this nature’s whole creation. You see any animal form, you see anywhere, in any form, the female governs it. Of course, there are changes with time and space. Maybe the same woman, the woman who was living in the Mahābhārata age, in the Rāmāyaṇa age, may be different in intellectual capacities, in exposure to scientific developments, but in the core of the heart, she was the same woman who is living today, except the environment has changed. But with the environment, should a person change to this extent that the major role is forgotten? I was discussing in the afternoon with Radhā. When I went to America for the first time in 1984, the slogan was Women’s Lib. It was very, very prominent. Many campaigns were running across the country and across the globe. It was a surprise for me also, even then. And I happened to discuss it with some of the female editors of a daily newspaper there. In the beginning, they were not happy with what I said, but finally, at the end, they agreed that what you are saying is right, but we don’t know who is raising these slogans. But this slogan worked very well. It transformed the whole society in the years that followed. And when I went to France about three, three and a half years back, I met one girl who was about twenty-five, twenty-six years old, my friend’s daughter. I asked her, "What are your plans for getting married?" It was a natural question because I was a family friend. And she started crying. It was again a big shock for me. This question was putting that girl into so much turmoil. Then she said, "Uncle, it is very difficult to think of getting married or having your own home. Today, boys do not like to get married. They prefer to earn money, they prefer to have their facilities, and then they think they can bring any woman in whenever they want, and they can dispose of her also accordingly." I think, let us think very seriously on the role of woman and the condition of women. Let us put them together; we cannot understand this in isolation. I was reading in the newspaper, even in my newspaper, there was a big line of Chinese women who were going to sell their own milk. Now let us think where we are going, where society is heading. I have also published one photograph of a Singapore hotel where a person was eating a newly born fetus. And the mothers were also in queue. They would call the hotel manager and say, "Okay, I am ready for an abortion. How much are you going to pay for it?" And the hotel manager would serve it on the table. It is not a case in isolation. This is an indication of where we are moving, where humanity is moving. I think I don’t know what will happen tomorrow, what more we are yet to see, even in India. I think I have a major issue before me. Female child infanticide is a big problem in India, also even in my area, Rajasthan, there are many cases. And what is more serious about it, maybe there was a tradition for one reason or another, but today it is performed by educated mothers, not by illiterate villagers. No, they will go to the clinics and get terminated if it is a female fetus. And it is done by educated women. Let us think about the role of a woman and what type of problems a woman is facing, that she doesn’t want the next generation to go through the same problems. Or there is some misconception about life, or there are some dreams which we cannot fulfill, or we are becoming over-ambitious, or our expectation from life is growing beyond our capacities to fulfill them. I mean, there are many areas to think on this issue, but this particular question is really shaking my wisdom because it is not a question of one person. And she said, that lady—I don’t know how the name can be pronounced—she is a children’s doctor herself. And many mothers come with the same common complaint. This is the indication. Then why do we need a child? It is only to satisfy our ego. We don’t ask her to tell the mother to talk to the child which is in the womb. Tell her good stories. Sing for her, or sing for the child. Talk to the child in your own motherly tones. She said, "She’s not ready." She says, "I can’t open up to my child at all." Now, see, the question Swāmījī answered: this type of situation, how to handle it, was really painful. To talk to this lady, where do we go? I want to have a child, but I don’t want to care for it. I don’t want to talk to the child. I don’t want to open up to the child. Then, is the basic question of motherhood? Is it not a stigma on motherhood? If you deny the rights of your own child, the rights of getting love particularly, but I think if any old ladies who have a lot of experience in this type of situation, I would be happy if they give some solution to this type of thing. Or they can indicate why it is happening like this. What are all the reasons behind this? I will be more interested to know what are all the reasons for this attitude in mind about my own blood, because I have only one solution: you talk to the child, feed the child with love. A lot of stories, a lot of tales. You talk about your own dreams and prepare the child for the future course of life. Of course, then I am also, I will rather say, falling in love with the child. The child also is listening to my vibrations, my feelings in the heart, will definitely respond, and we have a good, strong bond between us. But if the mother is not ready to do that, then where lies the answer? Can somebody guide me? When I am not willing to do what is supposed to be done, but I still want to do it, this is, I will say, difficult, but I really beg the pardon from this lady. This question still needs a lot of thinking, a lot of discussion, even with my own gurus. My guru is also about 92 years old, running on his 93rd. When I reach back home, I’ll definitely discuss why such situations come, and why a person has to go to this extent, and what measures can be taken, or anything else. Swāmījī would like to say something. Likewise, there is one more letter saying: when I entered my marriage, I didn’t have many expectations and desires. I received many good things and some bad also. Living and working with this, desires and expectations come. Now, after 20 years of marriage, I see that these desires and expectations, which are rooted very deeply in me, are ruining the harmony between my husband and me. What can or what should I do? I think this is a question of ego in the first place, that we are more involved with the outer world and hardly any involvement inside. When you are sitting here, my request would be, involve yourself, just turn inside, and you will see the reality, the real situation. You can talk to each of your expectations and see how close they are to reality. As I gave you an example yesterday, most of them will not be real, but you will be able to analyze them and get over them one by one. Things would be really, really easy. You have all the capacities to handle every normal situation in life. When we were yesterday chanting, "Śivo’ham, Śivo’ham," when I am Śiva, what is not possible with me? You can request the special attention or seek help from Swāmījī to overcome your lack of confidence, to win over your confidence to handle these types of situations. But I think you have to analyze and come close to the reality. As I said yesterday, happiness, unhappiness, good, bad, right, wrong, all are unreal. If we start perceiving life from these angles, we will always go wrong. Our expectations will also not stand as they are. They will vanish when you go a little in detail, analyze them, and see how far they are correct. And as I said, you put them on paper the whole day. How many times were you disappointed? And then you see how many expectations you had out of this. Most of the things would be expected. Expected means somewhere you feel a lack of something in your life, something is missing. Ego comes only from some lack in life. There are both the reasons. Even if I have something more than anybody else, it may cause a superiority complex. But this area of ego also comes from some lack of something. You are coming to Swāmījī, everybody is coming to Swāmījī and bringing one flower to offer him. I don’t have a flower in my hand. I may go into depression. I don’t have anything to offer. You see, this is how it works. I mean, the issue is not big, but the process of thinking is affected. And that is where, again, you start working on the unexpected expectation areas. In Europe, many couples live together and have children without marriage. What is the purpose of marriage? I think I explained yesterday very, very elaborately the purpose of marriage. This is one purpose: to have children. But this is not after producing children, what do we do? This is the question. This job is finished in the first, say, 10 years in most of the cases. What we do in the rest of the 50 years or 60 years of life? This is where we have to think about marriage, not just... and as I said, this is the āśrama, gṛhastha āśrama. Which feeds and takes care of three-fourths of life in society. We take care of the new generation, children. We take care of the older generation, and we take care of society. Three parts of life out of four are depending only on one āśrama. That is Gṛhastha āśrama. Vānaprastha and Sannyāsa, they don’t earn anything. Children don’t earn anything. So the whole economy of the society also is depending on this particular āśrama. So, the role of the couple, the married couple, is not just living together for themselves. And suppose for the time being I say we accept that, okay, we want to live only for ourselves. Then ourselves means what? At least for the two of you, for each other. As I said yesterday, there is something called Dāmpatye Rati, which turns into Devarati, four levels of affection and love. Okay, if you can definitely rely on these four areas, both of you, over a course of time, you will have a chance to turn into devotion automatically, unless you opt for another partner. That is your choice, but if not, everyone will definitely turn to this side of devotion. The same four faculties, four categories of affection and love, which we practice during this cycle of marriage. We cannot practice this anywhere else, nowhere on this globe. Not even by staying together, no. It’s a question of commitment, spiritual commitment to each other. It is not, nothing, I mean, having children is a very small purpose of marriage. It is a purpose, I say, because in India, at least we say, there is one Pitṛ Ṛṇa, the debt from the parents. As I said, we believe in śraddhā, we believe in the ancestors, and praying and offering to the ancestors. And I want to free my eighth ancestor from the chain of seven. So I want to have a new generation in my house so that the last person is freed from this bondage. So this is also a debt in Indian systems, but let us not go that far. But still, this is a smaller purpose. The larger purpose is to spend those 50 years or 60 years, whatever God has given us, in harmony and in spiritual growth, so that we can cross the barriers of the death and rebirth cycle. No other, I mean, this is the easiest path. Easiest path, I say. Surely, everyone is going to have a stop of physical desire somewhere, maybe after 20 years, 30 years, 50 years, whatever may be the time. Everybody is not going to remain married in that form as it was in the beginning. For the whole life, he will not remain in the Gṛhasthāśrama. No, not possible. So there will be a time, a proper time, for both of them to turn the same affections, the same love, the same caring, towards God in the form of devotion, and then to practice that devotion with humanity, with whomever you are in touch with. You forget your individuality, work for the society, for the human beings, for humanity, for the whole society, and you are through. So this is the major, major important purpose of marriage, not just the small purpose. Does everyone have a personal guardian angel? How does he or she protect us? Likewise, one related question: how can we develop love for God and for the Masters if we have never met or experienced them? Both are almost nearly the same. I think there is enough literature on this. Our heart has three stages. We call them jāgrat, svapna, or suṣupti. Three levels of the heart. Jāgrat, awakened; svapna, the dreaming stage; and suṣupti, where you are sleeping without having any dream. These are all the three major stages. Today, our lifestyle has just changed. We do not care for the hours of eating and for the hours of sleeping because they have something to do with nature. When you are in this camp, you get up at 4 o’clock every day, 4:30? Every day, why? At home, nobody gets up at 4:30. Everybody is getting up at 6:30, 6 o’clock, whatever, 7:30, what? I don’t know, but not at 4:30, because 4:30 is a time. We call it Brahmamuhūrta, the Gāyatrī period. This period has five colors of the sun. Five colors. We call Gāyatrī with five faces. This time has the potential to transform any person who desires so. No other period in the day, not at all. This is the only period out of the 24-hour cycle. If you sit down there for meditation, you will have a hundred times, a thousand times better results than what you do in the morning or during the day. But today, that part is gone. Likewise, the other problem which has crept into society is sleeplessness. People use a lot of drugs to have good sleep because there are a lot of tensions in life. They don’t feel comfortable. Because of these things, our svapna and suṣupti are not working for us. We are supposed to use these dreams for our own spiritual elevation. Today we do not know much about dreams at all. First, we don’t know anything about our own body or how it functions. At the most, we know the anatomy, physical anatomy, all right, but nothing beyond. But when it comes to sleep, when it comes to dreams, dreams play the most important part, which our intellect cannot. They compensate for all these things, which we can’t do ourselves. Dreams help us. We connect these dreams with our daily life, so that when we are sleeping, dreams are working for us. That means we are working around 24 hours. Dreams are there. They will be there, even if we like it or we don’t like it. We can monitor those dreams. They can start working for us, provide solutions to many of our problems. They can bring us many angels, or, say, what you call higher energies—our gurus, masters—in the dreams to help us. Dreams are a very, very valuable thing in life, but definitely we do not know, we do not care. We can know; there is nothing hidden about it. Good enough literature is also available. We need to care about ourselves. This is part of our life. We sleep for eight hours. This is one third of our life. So why do we care only for 16 hours? Why we don’t care for 8 hours is our own question. Are we not wasting those 8 hours? It is 8 hours. It’s only a mathematical calculation. We sleep by hours, by calculation: 7 hours, 8 hours, 6 hours. It’s no mathematics. It is a spiritual level of life, which we need to learn, which we need to practice, and which we can definitely use for our spiritual elevation. Every day, I have no doubt about it. You ask, you put any problem before you go to bed. Maybe when you get up in the morning, a solution comes to you. It may not be the same day. It may take two days. It may take four days, but the solution comes. But to understand those solutions, you need to decode them sometimes. They may not come in your own language. Dreams have been arriving in the same language for thousands of years, since the age of the Mahābhārata and the Rāmāyaṇa. The language of the dream itself has not changed; it is our own spoken languages that have evolved. Therefore, we must learn to decode our dreams. I may see a snake in a dream, but I do not know its meaning. It could signify something positive or offer a solution to a problem, but I am unaccustomed to its symbolism. Let us learn about this. Let us use our dreams. I tell you, it is as important as meditation. It can be even more helpful, especially when I feel stuck and cannot find a way forward. Dreams will show you the path. Before you go to bed, ask Swāmījī: "Swāmījī, this is my problem. Please tell me how to solve it." Then sleep. Wait for two or three days. There will be an answer to your question, to your problem. It is only a matter of how involved we are in our own lives, how much we care for our own life—nothing more. There is no such thing as an individual angel assigned to one person. There could be individual masters, certainly, but not for everybody. Every angel, every master, every higher energy is open to everyone. We are all one at a certain level. There is no difference between you and me. At one level, we are all one. That is why the masters and angels are one for all. They work for one and all. This is my suggestion, particularly: let us learn more about those dreams and learn to use them in our day-to-day life. They may be helpful in your business, your personal life, and your social life. And, of course, their primary role is to aid in your spiritual elevation. Why is it that I have good relations with everybody, but not with myself? Where does this come from, and how can it be remedied? My way of answering is to say that you get all the answers and all the remedies. Why don't we love ourselves? Let us start talking to ourselves, as I was talking to the child. Let us start talking to ourselves. Imagine someone sitting in your heart. It could be your husband or wife, your guru, or your God. For one minute, imagine there is somebody sitting inside. Then, start talking to that person. I am eating my food; I will call that person. "I am feeding you. Get ready." Why not? Let us start talking to yourself with love, and your mantra will empower you. Ahaṁ Brahmāsmi—then there is no possibility of separation. However, there are certain things, as I told you, from childhood. What you experienced with your parents when you were two or four months old—they may not have bothered about you, but you were consciously observing everything. Those early reactions are also sometimes responsible for this type of withdrawn behavior. You are like a tortoise; you have pulled yourself inside your shell. Let us open up. You can start working for others. You can adopt three, four, or five children from a colony. Every day, go and teach them for an hour. Adopt poor ladies from the working class. Go and help them with their medical treatment. Whatever you join, get involved in some social work and human interaction so that you open up. Then, these practices will help you improve in the area where you seek growth. On Déjà Vu and the Levels of Sound I would like to address what you think about this phenomenon. As Swāmījī said, the term "déjà vu" is new to me, but he explained it as thinking of something and, upon opening your eyes, finding it before you. You remember a friend, and before you dismiss the thought, the friend is already there. This is termed as déjà vu. In Vedic literature, as I said this morning, our sound has four levels: Parā, Paśyantī, Madhyamā, and Vaikharī. The spoken, vocal language is called Vaikharī. Then we go to Madhyamā, where the language is formed mentally. Before that, there is a level called Paśyantī, where only visualization is possible—there are no words. If you reach that stage in your meditation or mantra chanting, that is the area where déjà vu occurs. If you are momentarily in the Paśyantī area, you visualize anything, and the thing manifests before you. I have seen this happen for maybe one or two people in my life, not more. But it happens only when you are in the Paśyantī area, where language, words, and sound are all lost, leaving only visualization, only pictures. It is like dreams, where you have only pictures—though we may remember some sounds. It is like old-time silent pictures, which had only images and no sound. This level of Paśyantī is a level of sound in nature and within our own body. That is why we practice mantras every day: so that, with the blessings of the Masters, we may reach the level of Paśyantī. I hope this explanation of déjà vu is clear. The Path to Contentment How do we reach a state of contentment in daily life? The natural answer is that you must first understand yourself and the purpose of your own life. Only that will define contentment for you; nobody else can decide it. Secondly, what is the stage of contentment? There are four aims of life, as we say: dharma, artha, kāma, and mokṣa. If there is no dharma, there is no mokṣa. In day-to-day life, two things are most common: artha, which we today equate with money (though its true meaning is broader), and kāma, which means desires. Matter (earth) represents the material, and desires represent energy—akin to Brahman and Māyā. This is the role of desires. Contentment is directly connected with desires. We must understand our own desires; there is no other way to reach contentment. I have to understand my desires, their purpose, and whether I should fulfill them or not. You should also learn how to dissolve desires, not suppress them. For example, "I want to become a pilot, but I cannot." This is only a desire; it is not realistic. I must learn to dissolve it. I need not suppress it or remain silent about not becoming a pilot. I dissolve the desire. Understanding desires at the heart level is the way to look deeper into life, and you need jñāna, wisdom. Wisdom will tell you which desire is appropriate and which is not in your own interest. Contentment comes only when you learn the role of desires. Take money, for example. How to feel content with money? I need 500 euros. I have 2000 euros in my hand, but I want another 1000. Yet, if I get another thousand, I do not know what I will do with it. Getting more might disturb me further—where to keep it, whom to give it to. You see, this creates problems at the level of contentment. I am living for a hundred years, and I do not know what I am going to do, where I will reach, or what I want to be before I complete a hundred years. Then, what is the purpose of the life I am living? There seems to be no purpose. Therefore, contentment without purpose is also not realistic. Swāmī Chidānandajī is before us. What you need is yours. What is surplus, give it to people. Distribute it to those who do not have. This is how to learn about contentment. This we call vṛtti. When you earn more than you need, pass it on to those who do not have. That is the course we take for contentment, and there is no other course, because that vṛtti will lead us to nivṛtti. Is that clear, Swāmījī? To understand contentment, see your requirement. How much do you need? If you have a surplus, do not keep it. In India, we have a joint family system. There may be four or six brothers; only two are earning, and four are not. Nobody bothers. Those two who work contribute to all six families in the house. This is a level of contentment. But if I fight, saying, "Your children should be fed by you; I will feed only my children," this automatically creates discontent. The element of selfishness enters, and this element will create many problems in life that we cannot handle—whether jealousy, ego, competition, inferiority, or superiority complex. Many issues arise from this. If there is discontent, situations may turn violent and beyond our control. So, to learn about contentment is to measure the need for everything. Wherever you feel discontented, see what your requirement is and how to get it. If it is realistic, work for it. If it is not realistic, let us dissolve the desire. If you have a surplus, learn to distribute. There is no other way. We are taught only this: it is through vṛtti, through proper distribution. When we come to Swāmījī, we can contribute for the sake of everybody, not for Swāmījī's sake alone, but for all those who come here. This is called vratī, and it gives you immense satisfaction. I think everyone can understand this. Each of you feels it every day, every time. This is the course to reach contentment; there is no other course. Relationship with the Supreme How is the relationship established between the highest Supreme Consciousness and individual consciousness? I think in meditation, this is what you are doing. You either establish a relationship with your own soul, or you ask the Supreme to sit inside you and converse. You will feel yourself coming closer and closer. If you feel the Supreme is somewhere distant, you may not find the way. Find the Divine inside. Look inward; speak to your Supreme. This is your relationship. Call the Divine father, mother, brother, sister, friend—whatever resonates. You can dance with the Divine; no problem. Create any relationship. Establish one relationship and proceed with it until the last day of your life. Then you will know it happens. That is all I can say. It happens. On Available Books What kind of books do we have in English? There is only one book. I think I have sent some copies through Swāmījī. It is a single book with three or four parts, called "Manas," which may be useful to you. We can ask the ashram if they can arrange to get copies. If you ask them how many you need, perhaps someone going to India next time can bring them for you. The Beginning of Creation You asked me to speak about the beginning of creation. I gave you a little hint earlier. These subjects involve many constraints because we cannot visualize them suddenly. I would need audio-visual aids to show how things happen. Verbally, these are abstract issues and may not be fully conveyed; the discussion would remain incomplete. Those who are truly interested, we can sit tomorrow afternoon somewhere, if you are free. I have no problem speaking, but it is a big subject that requires time. Even for you, it will take time to connect everything because the names are new, and I cannot translate them—they are definitions. The names cannot simply be translated into another language. How are the Ātmā, sound, and prāṇas connected to creation? All these questions relate to the same subject. We know much about the Avyakta Puruṣa, which Kṛṣṇa defined as the Ātmā, the Self for everybody. Sound is simple to understand. When there was nothing in the universe, there was only a blank sky. Imagine what could exist even then. If there is sky (ākāśa), there will be air, because the sky is based on nāda. The tanmātra (subtle essence) of ākāśa is nāda. Nāda means sound—a very fine, subtle sound. Nāda has vibrations, meaning it moves; it requires some impetus, some pushing force. That force is prāṇa. From ākāśa (sky/space) comes air (vāyu). From air comes fire (tejas), then water (jala), and from water, earth (pṛthvī) is formed. This is the natural process. Thus, everything comes from ākāśa, and after death, everything returns to ākāśa—except the soul. The soul does not come directly from ākāśa to us; it has its own route and a backward route as well. But as far as our body and this universe are concerned, they are generated and created through the Pañcamahābhūtas (five great elements), and the base of those Mahābhūtas is ākāśa, the sky, the nāda, sound. Therefore, the whole creation around us emerges from sound. That is why sound is considered the base of our universe, the Akṣara Śāstra. And everything ultimately merges back into it. That is what I can say for now. It is a vast subject. On Caste and Media in India First, a point was raised about the caste system in India and education for the Dalit people. Is it possible? Today, by law, there is no caste system. It is abolished. It exists socially—I do not deny that—but legally, it is not recognized. Poverty exists and will remain. Over time, I see the rich becoming richer and the poor becoming poorer. Every year, the number of people below the poverty line grows alongside the wealthy. With development, both sides are growing equally. However, everyone has the opportunity to go to school and receive free medical care; this is guaranteed across the country. It is up to the individual. Still, conditions are not ideal. People in remote villages, mountains, and deserts find it difficult to access hospitals or better schools, or they may lack the economic means. So, there are hassles and problems. But with all that, I assure you the caste system is no longer a legal problem in India. Another question concerned the role of media today. The person feels that media is overpowering everything. Everyone is stuck to media—television, newspapers, or other forms. They ask: when all youngsters are using media, is it not the responsibility of the media to provide proper information, moral guidance, and pass on the moral values and cultural heritage of the nation? Should media not educate the new generation? This is a very pertinent question. Today, no child reads religious śāstras—whether the Qur’ān, Bible, or Gītā. They read newspapers, magazines, or watch TV. One role of media is social education; nobody can deny that. But in practice, we see it working the opposite way. Media is purely a business house today. Most media outlets—with some exceptions—operate this way. With hundreds of channels now, not just dozens, most media behaves like a business. If there are large advertisers or big companies paying substantial amounts to channels, the channels will speak in the interest of those houses. This is a secondary problem. Advertisers take it for granted that a channel cannot speak against them because they pay so much annually. It is an indirect, silent, unspoken business agreement. It is like scientists hired by medical companies who claim breastfeeding is dangerous because they want to sell a product. They will say, "Do not use this; it is harmful," and then supply million-dollar medicines to society. In the name of science, because they hire scientists, those scientists will speak about a particular drug in the media. Secondly, media today creates unwanted desires in the human mind. There are many things I do not know on this earth, but media tells you, "Come and use this toothpaste," "Use this foam," "Use this shampoo." Beyond daily consumables, there is a long list of unwanted things. Media attracts and motivates us to buy these things, creating problems in our personal lives. We devote precious time from our lives to the equipment or items we purchased because of media influence. I find it difficult to expect media to uphold moral values. When education itself is turning backward, when parents are not interested in their children, and when the education system is not interested, we cannot expect a business house to behave otherwise. We are passing the buck, saying, "I cannot do this; please do it for me." These days, we have no time to work for our neighbor or society. Let us be realistic: we may have expectations, but such expectations are unlikely to be fulfilled in the coming times. It is very difficult. Moreover, media is becoming very expensive. Starting a newspaper requires huge investment in equipment, machines, networks, and manpower—it is a massive industry. Whoever invests such an amount will first concentrate on returns; everything else is secondary. This is my opinion. However, I can assure you that our newspaper, Rajasthan Patrika, for the last 50 years, has adhered to moral values and social education. We have never backed away from this purpose. We are known for our credibility. If we write something, it is followed in letter and spirit. You can take my word for it. We will continue this on our part, but I cannot guarantee the same for the rest of the world's media. Thank you. I have finished with the last question. There are no more with me. Thank you, everybody. Thank you to all who participated in this beautiful session tonight. We hope to see you tomorrow morning.