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Part 1: The Essence of Yoga and Ancient Wisdom Oṃ bhūr bhuvaḥ svaḥ, tat savitur vareṇyam. Oṃ bhūr bhuvaḥ svaḥ, tat savitur vareṇyam. Bhargo devasya dhīmahi, dhiyo yo naḥ pracodayāt. Oṃ śāntiḥ śāntiḥ śāntiḥ. Śrī Dīp Nārāyaṇ Bhagavān kī, Śrī Śrī Devpurījī Mahādeva kī. Dear sisters and brothers here and in other parts of the world, I bless you in the name of the divine and welcome you. Yesterday, here in the area of Washington DC, the weather conditions were a little tough. Sometimes there was thundering, lightning to enlighten. We need light, but it was lightning in the sky. So there were some kind of disturbances in our webcasting system. So many friends from overseas were complaining that sometimes it went up and down. That was only due to the weather, where many of you know, many airplanes were cancelled or delayed for a few hours. Nevertheless, we are here, and I do hope that you have good reception now through this webcast. To those who are not with us, and my dear ones who are all here, I welcome you once more. And our subject is always the yoga, because yoga is the first in the universe, and that science of yoga is blessed by Bhagavān Śiva, and Śiva is the creator of all divine energies, mantras, yogas, and everything. Yoga practice is for the well-being of human health: physical, mental, social, and spiritual health. For what? To complete the dharma, or duty, or the obligation of human life on this earth for the well-being of all the creatures, vegetation, and environments. Whenever there were problems about pollution and many other wars and fighting, this went through the human mind. The human mind or human intellect can be destructive, or it can be creative, protective, and liberative. Yoga exercises which we do should be done in such a way that you feel constant harmony, a feeling of happiness, so that when we practice āsanas, prāṇāyāmas, concentrations, and meditations, at that time our jīvātmā feels happy and relaxed. So, in yoga practices, there should be no competitions. It’s not about who can do perfect postures and who cannot. If you do the perfect postures and you tell others that you can’t do this, it is a kind of discrimination. Therefore, our yoga and daily life teachers always tell the people, if you can’t manage to do these postures, it doesn’t matter. We have many other postures or exercises in the system of yoga and life, which can replace the benefits—physical, mental, spiritual, social—of that other posture. Therefore, it must not be that particular only; there are many options. So, when our body and mind are healthy, our intellect is healthy, and our emotions are healthy, then we can do a lot for this beautiful world, our home, our temporary home. We are still visitors here. Therefore, it is said, life is a journey, not a destination. And this journey definitely is one step far from our destination. We are standing nearly on the doorstep. But at the same time, if we do not follow our human dharmas, if we do not awaken in our heart the positive qualities, then everything is in vain. Good. Health is good, and health we all need. But health should be there to support others. A healthy mind supports others. A healthy intellect supports us. What you speak and what you write, it’s not that you are writing for someone, but you are writing what you are. You read what you are. You have interest toward what you are. I can only speak what I have in me, what I have in my pocket. I can give you that only. So my thoughts, vṛttis, my words, and my actions, they are what I have to give or offer to you. If they are healthy, then we can create a healthy atmosphere here and around the whole world to create love and protection for all creatures. Therefore, when we practice the real, classical, traditional, authentic, ancient techniques of yoga, which are given by great saints, then we will realize what they realized. There is no compromise. In quality, there is no compromise. So, that ancient wisdom, the authentic, which has been proven—nowadays we call it scientific—but the science has always been. Many of you, my dear brothers and sisters and listeners, you know only maybe one percent about the Indian ṛṣis and their research work and their wisdom. If you study and read the works of those great saints, their knowledge, and their achievements, modern science has achieved only 3.5% of what they have. And this modern science makes us dependent, and that ancient science of wisdom makes us independent. Well, example, a very clear example. Modern technology, the science of technology, has made it possible that through this webcast, through this camera, around the world our friends are looking. They see me, they hear me, they see you, and we don’t see them. So someone is sitting in yoga postures and listening. Someone is lying on the sofa, drinking Coca-Cola or coffee, and listening to what he is saying. Thanks to God that we don’t see them. Now, this technology, this webcasting, what we are doing, is called Doordarshan. And therefore, the Indian television channel, the government channel, is also called Doordarshan. Door means distance, far, and Darśan means to see. But this Doordarshan is out of 25 or 26 siddhis. One of the siddhi abilities is that you could see everywhere, not only on this earth but throughout the entire universe. And that their visions, their siddhi, no weather could interrupt. If the electricity goes out, everything is finished here. At that time, that’s called Durdarśan. And one ṛṣi to another ṛṣi, they could talk. One ṛṣi was sitting in the Himalayas, and another ṛṣi was sitting in South India. Where is the distance of thousands of kilometers? But they could communicate and talk. There was another siddhi, it’s called Telipati. And so you close your eyes and you receive the instructions from your master. And you put the questions, and the master answers you through the meditations. Now, out of this telepathy became the telephone. But at that time, the master had the siddhi and capability, but the disciple did not have the siddhi or capacity. So he or she wouldn’t understand. Like sometimes your telephone connection is not good, and you say, "Hello, hello... do you hear me? Hello." Or, the other one hears you, but you can’t hear the other one back. So there is a means that there is a communication gap. So there should be perfect knowledge and abilities through that science, and that we call jñāna-vijñāna. Jñāna Vijñāna. Jñāna means the knowledge. Vijñāna means the science. That ātmā jñāna is then there. Tṛpta means perfection, or when you are hungry and you eat good food and you say, "Now I am satisfied, I am full." Or you are thirsty, and you get nice, pure water to drink, and you say, "Okay, my thirst is quenched." Similarly, Jñāna Vairāgya Tṛptātmā, that ātmā, you are an ātmā, and you are a jīvātmā, an individual soul. When this individual soul will get that knowledge, that nourishment of jñāna and vijñāna, then all this will merge into the ātmā. Before long, you can do many exercises; it doesn’t matter. Therefore, Mahāprabhujī, our universally worshipped Satguru Dev, Bhagavān Dīpnā and Mahāprabhujī in Līlā Amṛt, you got it yesterday, no? And you should read this every day before going to sleep, at least one chapter. That remains in your memory, and you will have nice, good dreams. Make an experiment. Like also, before going to sleep, you read the Bible or you read the Gītā, according to their interest, or other books. But don’t read books about films, crime stories, and such things. Then it goes into the subconscious, and you may have unpleasant dreams. To read the holy books, to read the books of great saints, wise ones, or good writers—good writers, they are also saints. A best and good, what we call the artist, takes the essence from everything. So there is some sense, but that sense, says the science, So, take the essence of that. The sense is the science. And that essence normally nobody can see. It’s like you have to gain the butter from the water. From milk, everyone can gain the butter, but how to gain the butter from the milk or water? So that is jñāna-vairāgya-trabhātmā. So when you have jñāna and vairāgya, then you can have this. So between this knowledge, that is called the guru-vākya. Now, guru-vakya means not the words of only your master. All holy scriptures in the world, and all that is written by great saints—their experiences, their research work, their words—is authentic, and that is for us the Guru Vakya. Not only that, your master said this, and only my master’s Guru Vakya, but your master’s Guru Vakya is accordingly to those Guru Vakyas from the beginning of Śiva’s creation to the Vedas and Upaniṣads, and after the Purāṇas and... Then the rest of the religious books, which are about a few thousand years old. So, jñāna is the wisdom, knowledge, tṛpta ātmā. Between this, when the jīvātmā is completed, then there is the guidance of the guru tattva. Now, when we speak about God, some people imagine, according to their belief, some forms of the gods. But that’s not only that. God is universal, the Īśvara. When people are praying, then they say Allah. Nowhere will you see the picture of Allah. Do you see some? We see only one thing, that word written in different languages, called Allah. It is a Nirakāra, Īśvara, the highest, supreme. And that we call the Īśvara, that we call the Parameśvara. And when you pray to the Holy Father, what is that? That is the Parameśvara. There is no picture about that. That’s called no mūrti pūjā, no physical ceremonies. So there are two, Nirakāra and Sākāra, Kāravākāṇḍa and so on. And that is the highest philosophy, called Yoga Vedānta. So, we come, in reality, around the whole world. There are many, many hundreds and thousands of different beliefs. But ultimately we all come to the same point. Vibhāgavān Kṛṣṇa said, "It doesn’t matter through which spiritual path you go." So, finally you will come to me. Like every aeroplane and all destinations, and all highways and all roads, ultimately they lead to our Swami Madhavananda Ashram, Alexandria, Mount Verna Road, here. True? So this is that. So ultimately, we will come there. So in this siddhi that they could receive, and that is jñāna-vairāgya-tṛpta-ātmā, that ātmā becomes liberated, that ātmā becomes that one which can liberate us too. Therefore, just theory and practice are different. So that is what I want to tell you. The knowledge of the ṛṣis, they had no machines or rockets or anything to go to space and fly there and make camera photos and look from up to down. It is the ṛṣis who gave the information about every planet. And not only this, but also the effect of the planets from one planet to other planets. And they said, "This earth, which is like an egg, has more water." In the scriptures, it is written that when you have a lid on a cooking pot, understand me? So when you put a lead on the cooking pot, you have something to hold, a holder. And the rest of it is the lead which is covering the pot. So at that time, it is said, the earth is only that much which you can hold. The rest is all water. And the water was created by the tapasyā of Viṣṇu. Vishnu is the fire. Through the fire, the water elements came. Well, anyhow, therefore, practicing the āsanas, prāṇāyāms, relaxation, concentration, reading good books, in yoga, aṣṭāṅga yoga, the eight steps of yoga, it is by Patañjali, I have today, moreover, Patañjali’s book with you. This is a very authentic book. But then also you have to understand, many people translate only what they like, and the rest they put in a different way. If you want to know, then read in Sanskrit. If you will have the time and go and look into the library of Indian wisdom, philosophies, the great thinkers, and poets, I think only one book we can’t finish to think about in one life. The wisdom, the immense wisdom is locked in the libraries. What we call nowadays is that we locked the reality in the library, and we begin to search for what we call the resources from our earth. But those resources which make us happy and most divine, spiritual, and richest, jñāna is the richest one, and that is locked in the libraries. Many in different countries were great thinkers, and great spiritual literatures exist. But in those scriptures, which you will find written about a few thousand years before, 10,000 years, 8,000 years, in those scriptures there was no discrimination. They search for reality. It is said in our poems, the real Paramahaṁsa. Haṁsa is a swan, and Param is the highest, the supreme. These other swans, which you see in your lake, these are the ducks. You know the story of the ugly duckling? Some children also have children’s books written. So there are different kinds of ducks, beautiful, nothing against. All birds are perfect, beautiful. What is the beauty in our imagination? That’s it. But that Paramahaṁsa, they are rare, very rare. And it is said, there are a bunch of crows, but rare swans. You see how many crows are here in Alachandrayani Street, and where I am living, there are also many crows sitting there and there, sitting near the container, the garbage. You will not see one swan from the beautiful lake go to the container. Clear? So there are many crows and lesser swans. But among them, very rare, that is called Paramahaṁsa. There’s one little example which I like very much. Whatever I see, I try to take the spiritual essence. I don’t know who made the film, but there’s one film. And that film is from the seagull. And there, for me, the essence of this film is that one particular seagull was the spiritual one. And others were also beautiful and very good, and all are spiritual. But one which has awakened within itself. Maybe they saw the seagull, a different one, flying here and there. Because when they were flying, you don’t know if it’s the same one or not. We don’t know it, but it was he or she. Sikhi, no? Where is he flying? Up and down, different weather. But how is it made? It gives the essence. It means that one seagull inwardly was realized, and he didn’t feel comfortable on this rotten fish and on this garbage where the seagulls are sitting. He always tried to separate. Similarly, that rare Paramahaṃsa lives in the Mānasarovara Lake. Where is it? It is a lake near the beautiful mountain Kailāśa, which is a seat of Śiva. That is the holy seat of Shiva, and the manifestation of Lord Shiva was for the first time as Swayambhu there. And from there, wisdom, the knowledge comes and flows to the rest of the earth. Of the world. Therefore, Kailāśa, the name itself is Kailāśa, Bhagavān Śiva Śaṅkara. Whoever has the name Kailash is automatically in your consciousness, in the divine place of Śiva. Shiva and Shakti, Pārvatī and Śakti, they all were residing there. There are many, many, many stories in the Mahāśiv Purāṇas and other Śiv Purāṇas about Śiva. So, there is a living couple that is called Paramahaṁsa. Some call them white, and some call them black. They are not visible to everyone. God is here now, and they are maybe with us here, but we don’t see that because we don’t have those eyes to see them. They are nirguṇa, but they can become a saguṇa svarūpa for very rare bhaktas. And made very rare, bhaktas will see them, but they will not recognize that it is that paramahaṁsa. You find something, a piece of little diamond which is still not polished, and you say, "Oh, the glass, my God, someone was breaking the glasses here." We don’t know who is who and what is what. To know this, we should know. So therefore, Gyāna Vigyānātrapatātmā, that can know the price of thy spirituality and that can give you the spirituality. So that Paramahaṁsa, that swan only, it is said, if you mix water and milk and give them to drink, they will drink the milk and leave the water behind. That is a sign of the Paramahaṁsa. Now, for us, to take water out is very hard. Either we will heat the milk, but we don’t have water. Or we will put lemon inside to make paneer, liquid on this side and that side. So that now, milk means the wisdom. Milk means the essence of this world. And the water means this māyā, this struggling, this everything; this is that. So, like you people, you can only take this essence and understand. I will not understand, others will not understand, and therefore in Aṣṭāṅga Yoga, which is also very authentic, and it was also often spoken, and I would like to say, for a yogī, Patañjali speaks. Something, which kind of troubles comes to every one of us, and what are the causes of this, and this is called Tṛtapah. Tapa means fire. Tapa means suffering. Tapa means pain. Tapa means the hardness. Tapa means unpleasant. So this is a hidden or practical thing that we can feel, this Tapa. Though we know, we can’t do anything against it. This is a terrible thing. You have pain in your body, but you don’t know how to remove it. You come to the doctor, and the doctor says everything is okay. The diagnosis is good. Part 2: The Mantra of Purification and the Threefold Suffering All diagnoses are either negative or positive. There is a little joke about this. There was a man who, whenever he came into the office, would say, "Oh God, everything is negative. The bus driver was so rude—such a negative. I wanted to get on the bus, but the people were so negative; they pushed me and went in again. I wanted to go in my car, and the car didn’t start. This world is negative; everything is negative, every day." His colleagues felt sorry for him. They said he never, on any day, said something was positive. One day he came in with a letter in his hand, entered the office, and said, "Oh, I have positive news today." They said, "Oh, thanks to God! What is it?" He replied, "My doctor made the diagnosis that I have brain cancer. We thought it was brain cancer, and we went to get tested. He said, 'Yes, it’s positive.'" They said, "That is not a positive; that’s a negative for us." So we have to find a balance between negative and positive. We know this, but we cannot get rid of it. Some of you may have allergies, and you do not want these allergies. You are suffering from them, but you do not know how to get rid of them. Your body is just 1.8 meters tall and a few kilos—100 kilos, 80 kilos, 70 kilos, or 65 kilos. From this small body, this much only, we cannot get rid of this problem which you can physically feel. How are you going to get rid of those problems which are in the air, which no one can help us with—neither a doctor nor a friend, no one? That is it. And that is called tri-tāpa, the three kinds of sufferings, three kinds of pains, troubles, and so on. Therefore, Holy Gurujī made for us a beautiful bhajan to show us the way to come out of it: Holy Guru Kṛpā! And there Gurujī said: Isī Mantra Se Hove Mana Mañjana, Isī Mantra Śrī Dīpa Nirañjana. Śabadhukabha Prabhu Dīpa Nirañjana, Śabadhukabha Dīpa Nārāyaṇa Bhagavān Hai Ki So Tenoyī Tāpa Pāpa Mita Jāve. "Ten" means three; "tāpa" means the three tapas, three kinds of troubles which can harm us. "Pāpa" means the sin. The sin, the cause of these three tapas, is that kind of our action which we may call a sin. That can be purified and removed through that mantra: "Oṁ Prabhudeepa Nirañjana Śabaduka Bhañjana, Śrī Dīpa Nirañjana Śabaduka Bhañjana, Isī." Through this mantra, "Hove Mana Mañjana," our mind can be purified. Mañjana means when you have a brass lamp or some vase and it is dark, so you use some lemon instead of chemicals. The lemon is the best way to get your pot shining nicely again. Wow! You buy one good lemon, cut it, put the juice in the water, and drink it. Then you clean all these knives and spoons, and also some of your metal parts, which begin to shine very nice and clean. And you are supporting our environment. For cleaning your dishes, do not use any kind of washing powder. Because even if it is biological, even if it is environmentally friendly, too much is too much. If you use one gram once for washing your dishes, then three times, so you use five grams or ten grams of chemical—let’s say ten grams. Around Washington, D.C., and Washington itself, how many millions of people are here? Does somebody know? Six? Six million. Now, for the six million people, we count per head ten grams of chemicals—maybe from shampoo, maybe from soap, maybe from washing powders, and this and that. Now, how much is that? How many grams? Six million people? Sixty million grams. How many kilos is that? Or tons? So, per day, in one day, how many tons do we put into our water and ground? So, six million grams per day, 365 days a year. Now, how many tons? If someone is good in mathematics, please tell me after a few minutes. 6,000—no, no, more, more than 6,000 tons. This is 6,000 tons. They are all elections, and they are producing a lot. So, including the garbage—oh my God—approximately per person is producing every day one and a half kilos of different kinds of garbage. So, when all of this goes into the earth and the water, how much earth will resist or hold all of this? One day, there has to be a big disaster, and where the strength of the earth is, we take it all out and we push the garbage down. That’s not good. So, utilize good lemons and oranges after you have taken the juice out for cleaning everything. You will see that your plates, which you clean with lemon, will have a good smell and a good taste of the food when you eat. Do it. You washed away, but it’s good signing. Try, and wash your hands after with lemon like this, and then put very nice, good sesame oil, or olive oil, or mustard oil, or almond oil. It’s good for skin, everything. I will give you one very beautiful therapy after the lecture. So, tīnūī tāpa pāpa mita jāve—the troubles of these three tapas will be purified through this mantra: Oṁ Śrī Dīpa Nirañjana Śabaduka Bhañjana. Sometimes we say only Dīpa Nirañjana Śabaduka Bhañjana, Dīpa Nirañjana Śabaduka Bhañjana; also it is correct Śrī Dīpa Nirañjana Śabaduka Bhañjana. Śrī means prosperity, wealth, the buddhi, the intellect, the wisdom. Śrī has a very, very important and very great meaning. It is a mantra, and Śrī is the divine mother, the universal mother. So first you write Śrī—we said Śrī Svāmī Mādhavānanda, world peace, counsel. So when you have in front of your mantra Śrī, then automatically the prosperity, the wisdom develops in you day by step, step by step, drop by drop. And then, Oṁ Śrī Dīpa Nirañjana Śabaduka Bhañjana—when you say Oṁ, the entire cosmic resonance in light is resonating through your whole being, or your own phenomenon, so that all the negative energies are purified. Some say, "Oṁ Prabhu Dīpa Nirañjana Śabaduka Bhañjana." Prabhu is that who nirguṇa se saguṇa banāye, who came from nirguṇa, formless, to manifest it in the form for the sake of creatures, protection, and dharma of this earth. And that is called Prabhu, the protector. And so, our mind is polluted with many, many pieces of information, with many, many visions, with all these parpañcas of the saṃsāra, meaning all the troubles that we have, we are struggling and going through. Definitely, our mind is influencing and taking. Like you have a beautiful glass table, there is a beautiful glass plate on it, and you clean it nicely, very nicely with lemon and with a nice cotton cloth and soft cloth, and you sit—oh, it is very clean and beautiful. You close your windows, you close your doors, and you go to work, to the office, and in the evening you come and you see there is a layer of dust. Similarly, it doesn’t matter how much you keep yourself in a clean area, in a clean atmosphere, still some pollution will attack your mind, and it is polluting day by day. So, now, the physical exercises which we do from the yoga side cannot help us that much to purify and clean our mind, our mental activities, our emotional activities, or our intellectual activities. These are the very fine, and they are steered, controlled from the different astral world, from astral energy. Like I said before, for three days, God takes upon himself the destiny of the devotees. Devpurījī said, "God takes, or Gurudev takes upon himself, the destiny of the devotees." Similarly, it doesn’t matter if the human or the animal, the mother is expecting, is pregnant—God takes responsibility for the development of that new creation. Though you are a mother, you are a father, you cannot interfere, and you can’t. Our approach is only that we pray; our approach is only that we eat good and healthy. Our approach is that we are not doing something which can harm the embryos. That’s all we can do. Yes, our mantras—every day there are special pūjās for the pregnancy, and during this, that karmakāṇḍa part of the Vedas will help you somewhat. But finally, as I spoke about destiny, who is writing our future, how it will be. She is writing, but she said it doesn’t depend on her either, how her pen or pencil will move her hand. So that is the final test in Dharma Rāja, the Lord of Justice, like this. So, at that level, we cannot help. If physically this book is lying here, we can put this book on this side. But how are you going to put in your mind some thoughts from the left side of the heart into the right side of the heart? We cannot. And that is an effect, an influence, and to understand what is the tri-tāpa. And that is a spiritual part of the yoga practice for the yogīs, and for those who are not practicing yoga, it is also for them to understand how we can influence in certain ways. Finally, it is he who will do, but at least we have to open the door. At least we have to accept. We have to do some changes in our life to find the universal love in our heart. And so, this is, according to Patañjali—now I will tell you what he said, and what I said before is also according to the Patañjalis, and other great saints, and Gurujī, and Mahāprabhujī. I am like you—you know, the difference is between you and me: I am sitting here, and you are sitting there, so you gave me the duty to speak today. Tomorrow, we will give the duty to speak to the Divyā of Jyoti. So there is the duḥkha. Duḥkha means the troubles, though there are no words in the English language for duḥkha. Adhyātmik is all the physical troubles which we have in our body. In this, all other creatures who trouble you and that attack directly to your body are included. It means also our wrong way of living, our wrong way of diet, our wrong way of movement. So, adhyātmik—that is in our body, which affects our body, and many diseases are coming. Some have their reasons, and some are already in nature, because sooner or later we have to go from here. We cannot rule everything forever, but before we go, we shall hand over to our successor, the next person, all our wisdom and way of living and doing, as pure, as natural, and as spiritual. So it’s not that the father made with great effort a beautiful kitchen, and when the father died, the son said it was stupid to make a kitchen on this side. He broke this and put it on the other side. He put the kitchen on the other side, and then the council came and said it was wrong, and this and that, and then you had to remove it. So there are certain things which we cannot change and we should not change. There are certain things, of course, we can change. But this is what you have to give: hand over to them the culture, the tradition. You know, here also, what you call the Americans—you are all here coming from Europe; 99% or 97% of you are coming from Europe. He is coming from Europe, others are coming from other countries: China, Japan, Asia, India, Africa, South America, and so on. So, it is a beautiful culture, very beautiful. And we all came here, and now we have to maintain that harmony. We have to maintain that beautiful way of living. So, whether you are from Europe or from another part of the earth, humans always have a joint family. Now, there is a story, the story of the mother-in-law. And actually, these young girls nowadays, they don’t like their mother-in-law. Before, even if they are not married, they want to have a separate apartment. And they just go away. In our tradition, in the Vedic tradition, when the couple is marrying and the first time this daughter is coming to his house, unfortunately the ladies always have to accept the conditions that are given by the man. The ladies have to leave their birthplace and go and stay in the husband’s place. Now, it can be opposite or nowhere. They have renounced both houses because now is the time for emancipation. When this young lady comes in front of the door with the beautiful procession, music, and all of this, then the mother-in-law prepares a pūjā. This is a karmakāṇḍa. In one beautiful plate, maybe a silver plate or something, and inside, symbolically, she has the light, some rice, some fruits, some flowers, this brown sugar, the sweetness, the good, and there are many symbolic things which are symbols of happiness, and water, a little water on it. She comes and she washes the feet of the daughter-in-law. Who? The mother-in-law. And now, if you ask the mother-in-law to wash the feet of the daughter-in-law, she says, "No questions at all. This I cannot do." This is okay, don’t do. You see, there is a question that was also—Jesus washed the feet of the devotees because the devotees didn’t want to wash the feet of the master. So the master saw that, and she did it. So she washed the feet of the daughter-in-law, made a tilaka, gave the flowers, and gave in her mouth a little ghee, this good ghee, and this sugar, sweetness in ghee. And then she put the rice. Rice is the symbol of wisdom, of life. Rice is the most ancient grain. The wheat, corn, and barley all came after. That’s why for the tilaka we have rice. And that rice means the bhāgya, that your destiny, the door of your destiny is now opened in the brightness, and the light is there. And then, because she knows, the mother-in-law, that new prosperity and new happiness are coming into my house, and she knows now, the owner or the boss of the house is now entering my house, it means I have to retire now. Who said? The mother-in-law. And the daughter-in-law also respects her, touching her mother-in-law’s feet and everything. This pūjā. Now, what is the mother-in-law’s duty? She should hand over the entire tradition and culture of this dynasty or the house family. Slowly, slowly: who are our relatives, who are our friends, what is our tradition, what we should do and welcome the guest, how should we be a guest, everything. It takes a long time. That daughter-in-law learns everything about the house, culture, religion, spirituality, everything. And when she makes a mistake three or four times, then naturally the mother-in-law is angry. You are angry. Sometimes, a mother-in-law can be even angrier. You are also angry with your husband or wife when you tell them three times, "Don’t do this, please don’t do this," and then they do the same mistake. The husband goes shopping, he comes back to the kitchen table, he puts the bought shopping bag like this. Here it is, the glass bottle breaks. Third time again he comes and he buys the honey and he puts it like this, again broken. Fourth time he came again and said, "I’m sorry, you know, but I didn’t know. I’m so tired, here you are." Then the wife said, "Why do you always throw it? Just give it to my hand." So, you know, sometimes we cannot suppress our temperament. But there is a healthy temperament and an unhealthy one; both can exist. So sometimes the mother-in-law is angry, and there is one plant which has hard leaves and is very soft, which can stick in your fingers like a cactus, and so they call the name of this plant "grandmother’s tongue." Yeah, mother-in-law’s tongue. And that means that the mother does not want this beautiful culture and tradition, which my mother-in-law gave to me and my family, to be lost. Now they count their families. Generations have been preserved, and then one person comes and destroys everything. What a pity! But a very wise, clever, very gentle, and intelligent daughter-in-law will immediately understand and try to take everything as her own, and it is her own. It is finally she who has to take it in her hand. She is the owner of all this now. So this process, what is going on between mother-in-law and daughter-in-law, that is like a master and disciple. How gently giving over everything, hand over this. And so is the wisdom which we hand over. So, I will give you this after the evening lecture. Now it’s too late, and everyone is too tired to listen. This is a duḥkha, like a mosquito, this, that, everything. So, in our book, Hidden Powers in Humans, it is written very clearly about these three tapas; you should read it. You should look at the table at the end of the book; everything is prepared very nicely. To what purpose? You have to read this very carefully. In this, everything is hidden: the qualities of the chakras, the mind, and the indriyas. First, read this, and then look in this. When you don’t understand this, then come here again. So you should not dangle here and there. Still you don’t understand, then come to me. Then I will explain it to you. So, in the afternoon, you can read about these three tapas here in this book. So, I wish you all the best and the blessings of Gurudev, and a very nice appetite for lunch. Have a good rest, and webcasting will be this evening again, Washington time, 7 o’clock or 7 p.m. Thank you. Bhavatu Sarveṣāṁ Pūrṇa Bhavatu Lokasamastā Sukhino Bhavantu. Oṁ Tryambakaṁ Yajāmahe Sugandhiṁ Puṣṭivardhanam. Urvārukamiva Bandhanān Mṛtyormukṣīya Mā’mṛtāt. Mahāprabhudīpa Karatā, Mahāprabhudīpa Karatā, He Kevalam. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Śrī Dīpa Nārāyaṇa Bhagavān Kī Jai, Śrī Śrī Devpurīṣa Mahādeva Kī Jai, Satguru Svāmī Mādhavānandajī Bhagavān Kī Jai, Sanātana Dharma Kī Jai, Śrī Śrī Devpurīṣa Mahādeva Kī Jai.