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Part 1: The Heart, the Intellect, and the Sacred Fire Oṁ śukhadāṁ kevalaṁ jñānamūrtiṁ dvandvātītaṁ gagana-sadṛśaṁ tasmādyādi. Lakṣyaṁ ekaṁ nityaṁ. Vimalācalaṁ sarvadhiḥ-sākṣī-bhūtaṁ bhāvātītaṁ triguṇarahitaṁ. Satguru Taman Māmayam. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Śrī Dīp Nārāyaṇa Bhagavānakī, Śrī Śrī Deveśvara Mahādevakī, Hindu Dharma. Samrat, Satguru Swāmī Madhavānandjī Bhagavānkī, Satya Sanātana Dharma Kī Jai. Dear sisters and brothers, the blessings of Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, Devpurījī, and Holy Gurujī, our dear spiritual seekers around the world, blessings of the divine for you too. Subject: heart and the brain. Emotion and intellect are perfect, beautiful. These two things make the human. Often we call this person doesn’t have a human heart, or we say this person doesn’t have the viveka, intelligence. Now, the intellect and emotion both should be in balance. Without emotion, we cannot live, and without intellect, we cannot fulfill our human needs. Dharma. Emotion has many forms, many, many forms. And the emotion is connected also with a kind of ego. And that ego is a form of self-protection. And so when you are hungry, the hunger is also a kind of emotion. It awakens the emotion to go somewhere to eat something. But if there is no ego, you cannot go and eat. For living, ego is very important. But that ego should have a different quality, or has a different quality, than what we think. The question is, what is the difference between self-respect and ego? And self-respect means to respect others. And for others, we are doing certain things so that others will like us, others will acknowledge us, and they will respect us. So many times, people wearing different dress, the man every day standing in front of the mirror is angry, "God, why did you give me so much hair? Every day, with the soap and shaving with them." Some man said, "Every day I am fed up with it. I wish my cheeks could be like my wife’s." But God said, "No, no, no. Then there would be no difference." I don’t know for what I need a difference. So, our positive behavior and our clean and neat appearance give us self-respect and protection. So, we respect others by wearing clean clothes. Maybe one doesn’t feel so much smell of one’s own body, but when one stands beside you, then you can say what kind of smell is there. Sometimes, some people don’t change their socks, and it’s hot, sweating. The whole day, your shoes are tight, your jeans are very tight. You come home, just take your jeans off, and many people even sleep with their socks on. And shoes, yes, many. They don’t want to take off their shoes and then wear them again and go. Okay. But you can feel when they take their shoes off somewhere and walk somewhere, then their socks smell like rotten cheese. So, to wear and purification, cleanness is respect to others. And when you respect others, you get respect towards you. Anger is an emotion, hate is an emotion; these are uncontrolled emotions. And this is what I used to say: the waves of the emotion, it means to exist, to live, to create something, and that emotion, the love, they are going parallel, and it is a self-respect. In the Vṛddhāraṇya Upaniṣad, Vṛddhāraṇya Upaniṣad, there are 18 Upaniṣads, but there are many others, little and bigger; they call them a hundred. There was one person, and he was asked to translate the Vedas in such a way that when the people read them, they would just laugh. He got, well, there is always conflict between religion and culture, and so on like this, no? So that person studied; he was a writer, a good, famous writer from Germany, and he got the job and money to translate. But he couldn’t; he had to study the Sanskrit. And he was a talented scholar, and he learned Sanskrit very quickly, very good, very, very good. And then he wanted to translate the Vedas, but he couldn’t. He couldn’t write what he wanted, or what others wanted to write about it. And then he read the Upaniṣads. While reading the Upaniṣads, the person changed his view. And he wrote a letter to those people, "My dear friends, I’m sorry, I can’t put the truth in a different way." It opened his eyes; the Upaniṣad opened his eyes. And then he translated the Vedas. So in many Western libraries, the translation of that scholar is available because it is out of print, and it is in some libraries. Then he wrote a beautiful commentary on the Vedas in English. So the Upaniṣad is the source of the knowledge, the Upaniṣad, but you have to read and understand it very correctly. So in the Viraḍhāraṇya Upaniṣad it is said, in the heart, in the hṛdayakas, in this beautiful physical heart that we see, the cardiologist and the surgeon who is working with the heart have different feelings, different opinions. But it is said in the Upaniṣad, there is one small place like a cave, and in that cave there is a beautiful blue light, and that is the seat of your soul and the light of your ātmā. That Bṛhadāraṇyaka Upaniṣad, you should look in the library and read it. So, no doubt that ātmā is everywhere in the body, but the seat of that jīvātmā is here in our heart. The function of the brain is connecting our anāhata cakra and every other cakra. But in the heart is that light of the Jīvātmā, which is like a queen in the beehive. And when the queen bee flies away, all the birds and all the bees leave the hive and fly behind her to go there. Similarly, when this jīvātmā from the heart goes out, then all the functions of the body go away. So, the heart. The heart, God has given to other creatures too. They have this ego and love both together. They also, but they have only that much knowledge, just to love the very near one. But they don’t know what is mercy. Jīva Jīva Bhakṣate. At the time of the creation, it is said, "Jīva Jīva Bhakṣate," life will eat life. This is a long story, and I have often told you about it, so I will not repeat it. In how creation, the question was there, that how will be the sustainable creation? The cycle of rebirth and death is changing. Purījī, Purījī... I will enter into the stomach of creatures as jāṭharāgni, the digestive fire, that solar plexus, which will create such heat in the body, in the stomach, emptiness and longing. Śrī Manlajī, even the laziest person will get up and search for something to eat or drink. Agni, about Agni in the Vedas, a lot is written, fire. And it is not only this fire that we touch, and we can see, and we can feel the heat. That is only one kind of fire. This is called material fire. But still, this fire has also different positions, different places. Therefore, in the Upaniṣads, in the Vedas, in the Śāstras, we said Agni De, God, Fire, Element, Fire Element. And we, according to the Upaniṣad and teaching of the ṛṣis, we learned always to respect all the elements. These elements are also called Pañcabhūta, the five elements, or Pañcadeva, the five deities. Everything is God. Vāyudeva, the air, inhalation and exhalation, if there is no oxygen and we can’t breathe, finished, life is finished. What can be more than this? What can God be more than this? In one bhajan it is said, Miltā hai sacchā sukha, keval Gurudeva tumhāre carṇo meṁ. At the end, it is said that if I will see that God, whom I have never seen, that face, what will I do at the end of this life? So that face of that cannot be more than thee, O my Gurudeva. So what is that God? So God is in everything, and that is called Sanātana Dharma, Vedic Dharma, the natural Dharma which all around the world people are adoring. The Native Americans, they adore rivers, they adore the trees, they adore the sun, and first they remember their ancestors. And this modern way of living has cut off the connection to our ancestors. Our roots are rotten. There is no family connection. There is no dynasty connection. We don’t know where grandfather is living, and we don’t know where mother is. And we don’t know from where the mother came. And we don’t know where our great-grandfather’s parents were. We lost that. And that is lost, and it has no effect on our world. The one is that all humans are suffering and have lost their love for each other, human to human. Otherwise, this would not happen. And second, we don’t know our roots, where we belong. And when we don’t know where we belong, then we will not love our own persons. This is that, but this is very little, yet very heavy. The ancestors are still existing in that sūkṣma loka, pitṛ loka, the soul, the human soul. When the soul enters the human body, and what it means, it is something great. And when the soul departs from the human body, it is great, but just wandering in the darkness. And because of our duty, our dharma, our obligation towards our ancestors, mother, father, and grandparents, we will pray and do those ceremonies for their liberation or their path through the light. But we have forgotten, and they are stuck in the darkness. Next, you will be stuck there, and then your children will be stuck there, because we lost that relation, and even we don’t know now who our ancestors are. When you come above the material world and enter into the astral world, at that time, attachment is gone. Which attachment? Like mother, father, children, wife, husband. The material world is meaningless at that time. And those ancestors can curse us. Those ancestors can now turn to what we call the spirit. There is a story about a ghost and something, this and that. You try to make everything in your house, but all the time there are disturbances. No success, no money, no job, no happiness. You do all, but everything is turning wrong side, because there is some other, which I wanted to speak about, from Patañjali: Ādhibhautika, Ādhidaivika, and Ādhyātmika. Ādhibhautika is those Śaktis which are in the astral, and in that Ādhibhautika also come earthquakes, floods, hurricanes, diseases like pests, and many things, and this is because of ancestors. At the same time, Mother Earth has her soul also, and our duty is to take care of that soul and pray for that soul. But this is only if you are spiritual and you can feel. So modern education has become very dry, one-sided, and has created individuality. And when individuality, what we call, I don’t care. The children say to their parents, "It’s not my coffee." And the father said to the children, "It’s not my beer." We lost this, our gentle relation, the feelings. So, acknowledged in this, the natural religion, or what we call the religion on our earth, and Sanātana Dharma, Vedic sun god, the moon. You know, we adore the moon too. On the new moon, when it first comes, we all pray and we all see, and especially in Islam, the new moon, and then they have four nights of strict fasting and purities, and they only eat or drink something when they see the moon rising. There are many people who are so disciplined that they do not even drink for many hours. It is beautiful. We adore the moon, the sun, the water, the air, and the fire. This fire, agni, we now see burning as a lamp, a dīpak, on the altar. Everyone who comes here to this ashram, in this hall, first goes and greets this light and Mahāprabhujī. But who doesn’t have this knowledge about these feelings? You just come and say, "Hello, Swāmījī, how are you?" and then you sit down. But we should know our center point, where our spirituality is developing, is that light on the altar. It doesn’t matter where, in the church also, anywhere. The same light, which we call in India when there is a fire ceremony, we call yajña or havan, havanāgni, yajñāgni. And there, when we see the yajña, we bow down to that fire. And that fire is awakened, and there is an offering, like in the Bhagavad Gītā, 15th chapter, you know this by heart, you are eating mantra: "Brahmārpaṇaṃ brahmahavir brahmāgnau brahmaṇā hutam." This Brahmārpaṇam, I am offering to the Brahman, Brahmāgni in the fire of the Brahman, and who is offering also to his Brahman, and who will get is also Brahman, and this karma will lead to the Brahman. Havan Agni, after that, when one dies and the body is carried to the graveyard or to the crematorium and the body is burned there, even someone passing by will stand and greet and go. Because one day we will be in the lap of that Agni Dev, the fire, or those who have, they put the body in the grave, they put a candle, so we greet that. Similarly, that Agni will be for cooking, and nowadays we don’t have this fire, open fire cooking, but we had a tradition that our mothers, when they were making, cooking chapatis or this, first what they were doing, take a little chapati flour. And put it in the fire, offering it to the fire. As long as you do not offer something, that fire will perform bhakṣaṇa. And that’s why it is said, the north-south corner is a fire corner. And when your house door is facing exactly in that corner, whatever good things you bring into the house, everything disappears. Agni is taking away, Agni corner, that’s according to Vāstu Śāstra. The same Agni which you have, you are using as a dīpak, for cooking, and so on. But the same Agni, when it comes to the Kuśaṅga, the human, selfish human, brings the self-Agnis to the Kuśaṅga. Maybe some don’t say it’s a Kūśāṅga, but will become a Kūśāṅga, because humans are selfish. So you light the cigarette, and you kiss the cigarette so long until you are selfish, that fire is helping you, and then after, you throw it on the floor and step on it with your shoes. You don’t bow down to your cigarette afterward. So, Saṅgha, where are you? This is a physical Agni, then comes Jāṭhara Agni, and so this is a hunger. So they said, "What will they eat?" Agnidev said, "That’s what I want to tell you." They will eat. Jīva Jīva Bhakṣate. Then they will not care about each other. Whatever they find, they will eat. Life will eat life. Then comes the Dharma Rājā, the God of justice. The Dharma will say, "Oh, that is terrible." Then how will they come to liberation? They have to come out of the pāpa, sin, and they should become a pure soul. And then he said, "Okay, we create one creature as a human, and we give the mercy of God in the heart of the human." So humans will overthink: what am I eating, where did my food come from, what is the content of my food, is there love or suffering in it, and so on. And therefore, prasāda, offering. Otherwise, the offering, in the whole world, there were even the animals offering. On the name of some devas, and offering also, even there were some where they offered the humans. That is ignorance. But the Vedas and Upanishads, they do not tell about this. They tell the human heart and human intellect, the buddhi, jāṭharāgni. And then comes kāmāgni, the person, the desires. And when this kāmāgni is there, then you don’t think good and bad. And if someone tries to make disturbances or something, then that kāmāgni awakens and transfers into the krodhāgni. Krodha is like a volcano. Then Vulkan throws the stones, the rocks out, burning. No? And which rocks? Rocks of your words. What you speak is like a fire and big rocks. Krodha Agni, Jāṭharāgni, Krodha Agni, Havana Agni, and then comes Prema Agni. Part 2: The Fire of Love and the Light of Intellect That love is also a fire. You love, we love everyone. That is a fire. Stronger than this is what is called Vīraha Agni. There is a bhajan written in Mahāprabhujī’s book, Padāvirāṇī; there are so many bhajans. That is called Vīraha Pādāviraṇī. Vīraha Agni is a longing for God, for spirituality. Mīrābāī’s very good bhajans, all bhajans of Mīrābāī’s vīraha, she wrought out of her burning desires for God. That love is so strong that you create all other kinds of love to fulfill this divine love. So, fire. And that fire is sitting within, and that Jāṭharāgni, that digestive fire, is going on. The human heart is given the quality of mercy inside. But through kuśaṅga (bad company) and improper education, that quality is polluted and hidden; other qualities will awaken, and our intellect then becomes a dry intellect. Buddhi is intellect, but Buddhi can be manipulated by our indriyas, through our senses. What we call compromise—we like to compromise with what we like. Your diabetology tells you, "Don’t eat any more sugars, okay?" You don’t eat. But you walk with friends and enter an ice cream shop, and you say, "Well, one day I can eat, no problem. I will take a little more insulin." We compromise because we are selfish to our desires. So when your intellect is compromised by selfishness, then your intellect is manipulated by your senses and polluted by ignorance, and there is no discipline and there is no willpower. Your willpower is lost. Discipline is lost. Then your intellect is disconnected from the waves of love from the heart. Therefore, Bhagavān Kṛṣṇa tells Arjuna in the chapter of Karma Yoga: "Arjuna, whatever you are doing, you should analyze the form of the action. When you know the form of the actions, then you will know the fruits of your actions." At that time, your intellect will transfer this desire for karma to the viveka, the intelligence. Viveka is not what someone calls discrimination between this and that. No. Discrimination is a negative word. It is intelligence. It is a dividing between satya and asatya. That is the first principle of Jñāna Yoga. Gurujī’s bhajan says the first technique or sādhanā practice is to develop your viveka. Divide the truth, satya and asatya. So viveka will tell you what is the satya and what is the asatya. Then it is said: "Brahma Satya, Jagat Mithyā." All that is in this world—this is a changeable world, a mortal world; this is not reality. Brahma is Satya, the supreme, the best, the highest one; that is the truth. "Know thyself" means to know the ātmā-jñāna, and then you will know the highest principle of that. When the viveka is perfect, then your life becomes easier. But for someone, it becomes a little bit difficult, awkward. And now you have that Vīrahāgni in your heart, open—the Vīrahāgni, the fire, the love of Brahman, to come to the divine. At any cost, at any price, in any situation, I want to achieve that one, because that is the purpose of my human life, and that has awoken in me all the sufferings and happiness in different creatures’ lives. God’s creation became sustainable, coming and going, coming and going, but still, it is their mother and father there. So, in this "Brahma Satya, Jagat Mithyā," where we are, then comes the second sādhanā. Then, we have to develop renunciation to endure the situation and rise above attachment to material things. Vairāgya. When the viveka comes, touches the vairāgya, then what does vairāgya tell to viveka? Vairāgya tells Viveka, tell Viveka to this Jīvātmā, that till you reach Brahmaloka, all kinds of bhoga, your enjoyment, your desires, are aśār, jisme sār nahī—senseless, a beautiful apple, but no juice inside, because it is made out of plastic. Similarly, it is said, in this saṃsāra, the cherries which you are eating, the berries which you are eating, you are enjoying, but they are senseless. In the bhajan: Sunorī menā, tumhārī bhajalāvā lūṭasāra nijāyahī, Jagakāra bāra sabhaju, phalakāṭī phūlī, Phire tumha, mṛga tṛṣṇā jalava samajāna. This is a bhajan from Padāvirāṇī, about longing. So, Suva is the mind, and Mena is the Jīvātmā, and above this is the Viveka that is coming. So, fire. Agni Dev is very powerful, very important. And now, if the Agni Dev—you say, "Oh, what? Fire is a god?" You can say, "Oh, but can you imagine your temperature, body temperature, goes down and down and down?" You are freezing like in the freeze, sitting in an ice box in an igloo’s house. The temperature goes lower, becomes 30, becomes 20. Oh God, the doctor is running, the ambulance is coming, nurses are running, putting something hot, this, that, to get the temperature high. Why? Because the Agni Tattva is decreasing and all other Tattvas are imbalanced. So all five tattvas, supporting each other like these five fingers, come together and become a strong fist. But with one finger, if you hit someone, first your finger will be broken. That’s it. So this body is the body of the five elements, in which the Jīvātmā in the Anāhata Cakra is. But this merciful heart, if it is misused, then what we call out of your blind love, you forget your intellect or viveka. Then that love is not the right love. It can misguide us, that love. So use your viveka, use your intellect. The intellect can be destroyed, the intellect can be polluted, but your viveka cannot be polluted. Either you are without viveka, you have no viveka, or you have viveka. So the Bṛhadāraṇyaka Upaniṣad said, in this heart there is a cave, and there is a beautiful blue light. Meditate there in the Hṛdaya Ākāśa. So when we practice Kuṇḍalinī Yoga, chakras awakening, that time when Iḍā and Piṅgalā, they join in the navel. The navel is the center point of our life. Our life began with this one point, one spot, one drop, and that is the navel. That is the center of the entire universe. If someone tells you, "Where is the center of the universe?" you say, "Here, in the navel." And from here we begin to develop; it develops our intestine. At the same time, it develops with the spinal column. The same time begins to develop the nerves, and so on and so on. So, prāṇa and apāna, some of them, both controlling, that time there is a kind of pressure on the navel. And this cetanā, this prāṇa enters into the navel and goes straight towards the sahasrāra cakra, through the suṣumnā nāḍī—iḍā, piṅgalā, and suṣumnā. When we reach the sahasrāra cakra, our prāṇa, the one fine quality of the prāṇa, goes through the suṣumnā nāḍī into the heart to nourish that jīvātmā. The whole body is just, maybe you feel like finished, dead, but still the light is there. Consciousness is residing there and monitored from the brain centers. So, through the intellect, it opens our third eye, and the third eye means our wisdom, our viveka. What is mercy? You can’t see it. What is love? You can’t see it. What is anger? You can’t see it. What is hate? You can’t see it, but you feel it. As more physical, more material, that has less power. As gentle and fine, that has more power. That’s why the mind is stronger than the body, and stronger than the mind are the desires, and stronger than the desires is our sūkṣma jīvātmā, and stronger than the jīvātmā is the ātmā. So that is how we, as humans, can go through and learn to control both, and awaken both, intellect and emotion. Intellect and emotion are working together. The small child is crying. Now, the mother’s emotion knows intellect. The mother knows now that the child is hungry. And it is her love that she gives up all other activities and feeds the child. So that is love and intellect at the same time, perfectly balanced. And therefore, the helping hands are more valuable than just folded hands. That’s very important. So in our book, Hidden Powers in Humans, there is written detail about these two positions in the heart and in the ājñā cakra, in the intellect. And the practice of that too; otherwise it is said this person is like a Kurval, like an animal. No human qualities. The body is human, but the action is like a devil’s, and that is, unfortunately, true for some. But many humans, they are humans; mostly, they have all human qualities through spirituality, through the practice of that ancient sādhanā, yoga, or other sādhanās, will make a perfect human. So the practice of yoga makes a healthy and better human, and a better human creates a better family. A better family will create a better society, and that better society will create a better world, and so on. It is a chain work going from one to one to three, and that is very important. Nowadays we need this, and we are trying, and we are successful. We are successful. But from time to time, there is some pollution flying in the air, or this, it does have an effect. And if they are not there, how should we know that we are the divine? If the rākṣasa is not there, then the divine does not know what is the divine. If there is no yellow, then how should we know what is green? So yellow and green, black and white, brown and pink, all differences are there. But the most beautiful color is that color of devotion, bhakti. And therefore it is said, bhakti, the devotion, is divine and great for us. So that’s the balancing of the heart and intellect. When you feel something in the heart, then ask your mind to go to the intellect, and ask the intellect to go to viveka: should I or should I not? And when some different feelings come to the intellect, then go to the heart. Ask the heart, should I or not? So, for example, you have a beautiful, beautiful flower vase made out of ceramic. And this flower vase is from your great-great-great-grandmother’s wedding present. It is nearly 200 years old or 300 years old. Precious, and you like it. Now, what happened? Unconsciously, mistakenly, your hand bent, moved the table, and the vase fell down and broke. Pity. It is a pity. But it is said, "Brahma satyaṁ, jagan mithyā." What is created will be destroyed. But now the wife is so angry, so angry, and she is ready to do anything. Now, there are two: intellect and emotion. But now emotion joined the intellect, and intellect joined the anger, and now there is suffering on both sides. At that time, the wife should think, go to Viveka, and say, "If I were in my husband’s place, and my husband became very angry with me, how would I feel? How would I feel?" This, that certain situation is a situation where you can judge the heart and intellect. There, you can judge the relation. So in Tulsīdāsjī, great Tulsīdāsjī in the Holy Rāmāyaṇa, he is writing: "Dharama dhīraja mitra arunārī, āpada kāla parakhai hūn cārī." There are four. They are good friends. But in difficult times, you can test them to see if they are really your friends or not. Dharma. If your dharma really protects you in certain situations or not. Dhīraj, to endure the situation and be calm, be patient. Something happens. You are not exploding. Wait. Be peaceful. That’s not easy. At that time, you have no feeling of waiting. But now, yes! Dharma, Dhīraja, Mitra—the friend. Many friends, "I love you. How are you? This or that." But when difficult times come, the friend thinks, "Better we keep away. Better we keep away." That was not your friend. A friend means forever. Dharma, dhīra, mitra, or nārī—your wife or your partner, your husband or your wife. You know, we often see that one of the partners becomes ill, paralyzed, and becomes physically dependent. For some time, one partner will help the other. But after some time, he or she will say, "I think it’s better you go to a rehabilitation center or some other care center. And you know, I don’t want to destroy my life or waste my life all the time with you. I am going to marry again. Okay?" You can say, and you will do, and you can do. But did you ever think where your love disappeared? One day, this partner was your everything. Now, you selfish one, because now he or she has become paralyzed and physically dependent. And in this situation, you leave her or him free, alone. That’s not a dharma. That is adharma. That means you never understood what love is. And those who do not understand what love is, they will one day throw the knife behind your back. Where was that love? Therefore, it is said: Kānsī phūṭī jānakara kahāṁ gaī? Which I told on the first day here. When the brass bell has a crack, there is no resonance. Kānsī phūṭī jānakara kahāṁ gaī, dūdha phāṭā kahāṁ gayā ghṛta? The milk spoiled, where the butter disappeared. From spoiled milk, you cannot gain butter. You can only make paneer. Kānsī phūṭī jānakara kahāṁ gaī, dīpaka bhuja gayā, lau kahāṁ calī gaī? The flame is gone off. Now, where is the flame? The windows were closed, the doors were closed, where did the flame disappear? Similarly, "Mana phaṭā to kā gayā prīta," when in your mind that love broke, then that which you have, the love, is not anymore there. My dear, my darling, my best one, my good one is gone, gone. So these are the subjects of the heart and intellect both. They don’t need us, they don’t need us, but they need us in difficult times. As long as the child is playing with the toys, and the mother is working, and this and that. But as soon as the child goes towards the electric plug or towards the fire, the mother will immediately run and bring it back because she has a feeling in her heart that her child will not be burned or have this and that. That’s it. So it’s easy to say, "I will be thine," but how long? This word which you said, "I will be thine, O Lord." Devotees may come and devotees may go, but still, O my Lord, I will be thine. I may leave or go far, farther than stars, but still, my Lord, I will be Thine. Where there is love, there is no physical distance. And where there is jealousy, then each physical distance creates more and more jealousy, doubt, and anger. And where the love is, there is no distance. In the entire universe, you are ever and ever connected. That love says, even when I die, look into my eyes. They will mutely say, "I will be thine." Where is our friendship? Where are our promises? Where have these relations disappeared? Because the heart and intellect are not coordinating, and that means psychologically this person is confused. This person is in doubt. This person is disbalanced. This person has now either something mentally or emotionally in the heart. But it is said that the trunk of the tree will grow again. The cheap trunk of the tree will again grow. So don’t think that you have lost, and you have lost forever. No. Again, you can come, you can surrender. Love means surrender. Love doesn’t mean to demand. Love is not dictating. Love is surrendering. And when the surrender is there, Viveka immediately becomes humble and kind. So, my dear, I wish you all the best. And tomorrow, at 10:30, according to Washington, D.C. time, I will be with you again. Dīpa Nārāyaṇa Bhagavān kī, Deva Purīṣa Mahādeva, Mādhav Kṛṣṇa Bhagavān, Sanātana Dharma.