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Oṃ Tat Savitur Vareṇyam, Bhargo Devasya Dhīmahi, Dhyo Yona Prachodayāt, Oṃ Śāntiḥ Śāntiḥ... Śrī Dīp Nārāyaṇa Bhagavānkī, Śrī Śrī Dev Puruṣa Mahādevkī, 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 thunder and lightning. To enlighten, we need light, but it was lightning in the sky. So there was some kind of disturbance in our webcasting system. Many friends from overseas were complaining that the connection sometimes went up and down. That was only due to the weather, which, as many of you know, caused many airplanes to be 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, my dear ones who are all here, I welcome you once more. Our subject is always yoga, because yoga is the first in the universe. 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 purpose? To complete the dharma, or duty, or the obligation of human life on this earth for the well-being of all creatures, vegetation, and environments. Whenever there have been problems like pollution, wars, and fighting, they have originated in the human mind. The human mind or human intellect can be destructive, or it can be creative, protective, and liberative. The yoga exercises we do should be performed in such a way that you feel constant harmony and a feeling of happiness. When we practice āsanas, prāṇāyāmas, concentrations, and meditations, at that time our jīvātmā feels happy and relaxed. Therefore, in yoga practices, there should be no competitions. It is not about who can do perfect postures and who cannot. If you do perfect postures and tell others they cannot, it is a kind of discrimination. Our yoga and daily life teachers always tell people that if you cannot manage to do certain postures, it does not matter. We have many other postures or exercises in the system of yoga and life which can replace the physical, mental, spiritual, and social benefits of that other posture. It must not be that particular one only; there are many options. When our body-mind is healthy, our intellect is healthy, and our emotion is healthy, then we can do a lot for this beautiful world, our home—a temporary home. We are still visitors here. Therefore, it is said: life is a journey, not a destination. This journey is definitely 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 the positive qualities in our heart, 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 write is not that you are writing for someone, but you are writing what you are. You read that which you are. You have interest towards that which 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 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 given by great saints, then we will realize what they realized. There is no compromise in quality. That ancient wisdom, the authentic, which has been proven—nowadays we call it scientifically—has always been science. Many of you, my dear brothers, sisters, and listeners, may know only about 1% of the Indian ṛṣis and their research work and wisdom. If you study and read those great saints' work, their knowledge, and their achievements, you will see that modern science has achieved only 3.5%. This modern science makes us dependent, while that ancient science of wisdom makes us independent. Here is a very clear example. Modern technology, the science of technology, has made it possible that we, now through this webcast and camera, have friends around the world looking. They see me, they hear me, they see you, and we do not see them. Someone is sitting in yoga postures and listening. Someone is lying on a sofa, drinking Coca-Cola or coffee, and watching what he is talking about. Thanks to God that we do not see them. This technology, this webcasting we are doing, is called Dūr Darśana. The Indian television channel, the government channel, is also called Doordarshan. 'Dūr' means distance, far, and 'Darśana' means to see. But this Dūr Darśana is one of 25 or 26 siddhis. This is one siddhi ability that allows you to see everywhere, not only on this earth but throughout the entire universe. Their visions, their siddhi, could not be interrupted by weather. If the electricity goes out, everything is finished here. At that time, that is called Durdarśana. One ṛṣi could talk to another ṛṣi. One ṛṣi sitting in the Himalayas and another sitting in South India, separated by thousands of kilometers, could communicate. There was another siddhi called telepathy. You close your eyes and receive instructions from your master. You put questions, and the master answers you through meditation. From this telepathy came the telephone. But at that time, the master had the siddhi and capability, while the disciple did not, so he or she would not understand. It is like when your telephone connection is not good, and you say, "Hello, hello... do you hear me? Hello?" Or the other one hears you, but you cannot hear them back. That means there is a communication gap. There should be perfect knowledge and abilities through that science, and that we call jñāna-vijñāna. Jñāna means knowledge, Vijñāna means science. Jñāna-vijñāna-tṛpta-ātmā. That ātmā-jñāna is then there. 'Tṛpta' means perfection, or when you are hungry and eat good food and say, "Now I am satisfied, I am full." Or you are thirsty and get nice pure water to drink and say, "My thirst is quenched." Similarly, jñāna-vairāgya-tṛpta-ātmā—that ātmā, you are an ātmā, a jīvātmā, an individual soul. When this individual soul receives that nourishment of jñāna and vijñāna, then this soul will merge into the ātmā. Before that, it will not. You can do many exercises; it does not matter. Therefore, Mahāprabhujī, our universally worshipped Satguru Dev, Bhagavān Dīpānānda and Mahāprabhujī, in Līlā Amṛta—you received it yesterday—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. Also, before going to sleep, you can read the Bible or the Gītā, according to your interest, or other books. But do not read books about films or criminal stories. Then it goes into the subconsciousness, and you may have unpleasant dreams. Read holy books, books of great saints, wise ones, or good writers. Good writers are also saints. A good artist takes the essence from everything. So there is some sense, but that sense, say the science—take the essence of that sense; that is the science. That essence normally nobody can see. It is like you have to gain butter from milk. Everyone can gain butter, but how to gain butter from water? That is jñāna, vairāgya, tṛptātmā. So when you have jñāna and vairāgya, then you can have this. Between this knowledge is what is called Guru Vākya. Now, Guru Vākya means not only the words of 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 the Guru Vākya. It is not only that your master said this, and only my master's Guru Vākya, but your master's Guru Vākya is in accordance with those Guru Vākyas 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 a few thousand years old. So Jñāna is the wisdom, knowledge, Tṛptātmā. When the Jīvātmā is completed, then there is the guidance of the Guru Tattva. When we speak about God, some people imagine, according to their belief, some forms of the gods. But that is not only that. God is universal, the Īśvara. When people pray, they say "Allāh." Nowhere will you see a picture of Allāh. Do you see any? We see only one thing: that word, written in different languages, called Allāh. It is Nirakāra. Īśvara, the highest, supreme. That we call the Īśvara. That we call the Parameśvara. When you pray to the Holy Father, what is that? That is the Parameśvara. There is no picture of that. That is called no mūrti pūjā, no physical ceremonies. So there are two: Nīrākāra and Sākāra, Karmakāṇḍa and so on, and that is the highest philosophy called Yoga Vedānta. So we come to reality around the whole world. There are many hundreds or thousands of different beliefs, but ultimately we all come to the same point. Bhagavān Kṛṣṇa said it does not matter through which spiritual path you go; finally, you will come to me. Like every airplane, all destinations, all highways, and all roads ultimately lead to our Swami Mādhavānanda Ashram, Alakchandriya, Mount Vernon Road, here. True? So this is that. Ultimately we will come there. In this siddhi, they could receive, and that is the jñāna-vairāgya-tṛpta-ātmā. That ātmā becomes a liberated one. That ātmā, sorry, becomes that one which can liberate us too. Therefore, just theory and practice are different. 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, fly there, take camera photos, and look from up to down. It is the ṛṣis who gave information about every planet. And not only this, but also the effect of the planets from one to another. They said this earth is like an egg, and it has more water. In scriptures, it is written that when you have a lid on a cooking pot—understand me? When you put a lid on a cooking pot, you have something to hold, a holder. The rest of it is the lid covering the pot. At that time, it is said earth is only that much which you can hold; the rest is all water. The water was created by the tapasyā of Viṣṇu. Viṣṇu is the fire. Through the fire, the water elements came. Anyhow, therefore, practicing āsanas, prāṇāyāmas, relaxation, concentration, reading good books on yoga, Aṣṭāṅga Yoga—the eight steps of yoga by Patañjali—I have today brought a Patañjali book with me. This is a very authentic book, but then also you have to understand that many people translate only what they like; the rest they put in a different way. If you want to know, then read in Sanskrit. If you have the time, go and look into the library of Indian wisdom, philosophies, the great thinkers, poets. I think only one book we cannot finish thinking 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 began to search for what we call the resources from our earth. But those resources which make us happy and most divine, spiritual, and richest ones—Jñāna is the richest one—are locked in the libraries. In many different countries, there were great thinkers, and great spiritual literatures exist. In those scriptures, which you will find written a few thousand years before—10,000 years, 8,000 years—in those scriptures, there was no discrimination. They searched for the reality. It is said in our poems: the real Paramahaṃsa. 'Haṃsa' is a swan, and 'Param' is the highest, the supreme. The other swans you see in your lake are ducks. You know the story of the ugly duckling? Some children have children's books written, so there are different kinds of ducks, beautiful. Nothing against all birds; they are perfect, beautiful. What is the beauty? In our imagination, that is it. But that Paramahaṃsa, they are rare, very rare. It is said there are a bunch of crows, but rare swans. You see how many crows here in Alakchandiyani 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 a beautiful lake go from here to the container. Clear? So there are many crows and lazy swans. But among them, very rare, that is called Paramahaṃsa. There is one little example which I like very much. Whatever I see, I try to take the spiritual essence. I do not know who made the film, but there is one film about a seagull. For me, the essence of this film is that one particular seagull was the spiritual one, and others were also beautiful and very good—all are spiritual—but one which has awakened within itself. Maybe they saw the seagull, a different one, flying here and there. When they were flying, you do not know if it is the same one or not. We do not know it, but it was he or she, no? Where is he flying? Up and down, different weather. But how? It gives the essence. It means that one seagull, inwardly, was realized, and he did not feel comfortable on this rotten fish and on this garbage where the other seagulls are sitting. He always tried to separate. Similarly, that rare Paramahaṃsa lives in the Mānasārovar lake. Where is it? It is a lake near the beautiful mountain Kailāśa, which is the seat of Śiva. That is the holy seat of Śiva, and the manifestation of Lord Śiva was first time as a Swayambhu there. From there, wisdom and knowledge come and flow to the rest of the earth or 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. Śiva and Śakti, Pārvatī and Śakti, they all were residing there. There are many, many stories in the Mahāśiva Purāṇa and other Śiva Purāṇas about Śiva. There lives one couple that is called Paramahaṃsa. 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 do not see them because we do not have those eyes to see them. They are nirguṇa, but they can become a saguṇa-svarūpa for very rare bhaktas. When very rare bhaktas see them, they also will not recognize that it is that Paramahaṃsa. You find something, a piece of little diamond which is still not polished, and you say, "Oh, glass, my God, someone was breaking the glasses here." We do not know who is who and what is what. To know this, we should know. Therefore, jñāna-vijñāna-tṛptātmā—that can know the price of thy spirituality and can give you the spirituality. So that Paramahaṃsa, that swan only, it is said that if you mix water and milk and give it to them to drink, they will drink the milk and leave the water behind. That is a sign of the Paramahaṃsa. For us, to take water out is very hard. Either we will heat the milk, but we do not have water. Or we will put lemon inside to make paneer, liquid on this side and that side. So now, milk means the wisdom. Milk means the essence of this world. The water means this māyā, this struggling, this everything. So, like you people, you can only take this essence and understand. Others will not understand. Therefore, in Aṣṭāṅga Yoga, which is also very authentic and often spoken about, I would like to say that for a yogī, Patañjali speaks of something—what kind of troubles come to every one of us, and what are the causes of this. This is called tṛtāpa. 'Tapa' means fire, suffering, pain, hardness, unpleasantness. So this is a hidden or practical aspect that we can feel. This is tapas. Though we know, we cannot do anything against it. This is a terrible thing. You have pain in your body, but you do not know how to remove it. You come to a doctor, and the doctor says everything is okay. The diagnoses are good. All diagnoses are either negative or positive. There is a small joke about a man who would come into the office every day and lament, "Oh God, everything is negative." He would complain about the rude bus driver, the people pushing him, his car not starting—his entire world was negative, every single day. His colleagues felt sorry for him, as he never had anything positive to say. Then, one day, he arrived at the office holding a letter and announced, "Oh, I have positive news today!" Grateful, his colleagues asked, "Thanks to God! What is it?" He replied, "My doctor made the diagnosis that I have brain cancer. We thought, 'Brain cancer?' We went for testing, and he said, 'Oh yes, it's positive.'" They told him, "That is not a positive; that's a negative for us." So, we must find a balance between negative and positive. We know this, yet we cannot get rid of it. Some of you may have an allergy. You do not want this allergy; you suffer from it, but you do not know how to be free of it. Your body is only about 1.8 meters tall and weighs perhaps 70, 80, or 100 kilos. From this small physical frame, we cannot even rid ourselves of a problem we can physically feel. How then will we rid ourselves of those problems which are in the air, which no one can help us with—neither a doctor nor a friend? That is it. And that is called tri-tāpa, the three kinds of sufferings, pains, and troubles. Therefore, Holy Gurujī composed a beautiful bhajan to show us the way out of it: Holi Guru Kripa. In it, Gurujī said: > Śrī Dīpa Nirañjana Śabadukha Bhañjana isī mantra se hove mana mañjana isī mantra Śrī Dīpa Nirañjana Śabadukha Bha Prabhu Dīpa Nirañjana Sabhā Dukha Dīpa Nārāyaṇa Bhagavānakī So tenoyī tāpa pāpa mita jāve. Ten means three. Tapa means the three tapas—the three kinds of troubles which can harm us. Pāpa means the sin, the cause of these three sorrows, the cause of tṛtāpa. It is that kind of our action which we may call a sin, and it can be purified and removed. Through that mantra—"Oṁ Prabhu Dīp Nirañjan Sabdhuk Bhañjan Śrī Dīp Nirañjan Sabdhuk Bhañjan"—through this mantra, ho ve man mañjan, our mind can be purified. Manjan means when you have a brass lamp or some vase that has become dark. Instead of chemicals, you can use a lemon. Lemon is best for making your pot shine beautifully again. You buy a good lemon, cut it, put the juice in water, and drink it. Secondly, you can use it to clean all your knives, spoons, and metal parts, which will begin to shine very nicely. You are also supporting the environment by cleaning your dishes without using washing powder. Even if it is biological or environmentally friendly, too much is too much. If you use one gram for washing your dishes once, then three times, you might use five or ten grams of chemicals. Let's say ten grams. Around Washington, D.C., and Washington itself, how many millions of people are here? Perhaps six million. If six million people each use ten grams of chemicals—from shampoo, soap, washing powders, and so on—how much is that? Six million people times ten grams is sixty million grams. How many kilos is that? How many tons? Per day, how many tons do we put into our water and ground? Six million grams per day, 365 days a year. How many tons? If someone is good in mathematics, please tell me after a few minutes. More than 6,000 tons. This is the 6,000 tons they are producing. A lot, a lot. Including the garbage—oh my God. Per person, approximately one and a half kilos of different kinds of garbage is produced every day. When all this goes into the earth and water, how much can the earth resist or hold? One day there has to be a big disaster. We take all the strength from the earth and push the garbage down. That is not good. So, utilize good lemons and your oranges after you take the juice out for cleaning everything. You will see that your plates, cleaned with lemon, will have a good smell and impart a good taste to the food when you eat. Though the lemon is washed away, it is good. Try washing your hands with lemon like this, and then apply very nice sesame oil, olive oil, mustard oil, or almond oil. It is good for the skin. I will give a very beautiful therapy after the lecture. So, tinui tāp pāp mit jāve. The troubles of these three tapas will be purified through this mantra: Oṁ Śrī Dīp Nirañjan Sabdhuk Bhañjan. Sometimes we say only, "Dīpa Nirañjana Śabdhuṅ Bhañjana, Dīpa Nirañjana Śabdhuṅ Bhañjana." Also, it is correct: Śrī Dīp Nirañjan Śabdhuḳ Bhañjan. Śrī means prosperity, wealth, buddhi (the intellect), wisdom. Śrī is a very, very important and great meaning. It is a mantra, and Śrī is the divine mother, the universal mother. So first you write Śrī, as we said Śrī Swami Mādhavānand, World Peace Council. When you have Śrī in front of your mantra, then automatically prosperity and wisdom develop in you, day by day, step by step, drop by drop. And then Aum, the Aum Śrīdīp Nirañjan Śabdak Bhañjan. When you say Aum, the entire cosmic resonance in light resonates through your whole being, your own phenomenon, so that all negative energies are purified. Some say, "Aum Prabhu Deep Niranjan Sabduk Bhanjan." Prabhu is that which, from nirguṇa (without attributes), becomes saguṇa (with attributes); who came from the nirguṇa, formless state, to manifest in form for the sake of the creatures, for protection, and for the dharma of this earth. That is called Prabhu, the protector. Our mind is polluted with many, many pieces of information, with many, many visions, with all these parapherṇas in this saṃsāra, meaning all the troubles that we have, that we are struggling and going through. So, definitely, our mind is influenced. It is like having a beautiful glass table with a beautiful glass plate on it. You clean it nicely with lemon and a soft cotton cloth, and you sit—oh, it is very clean and beautiful. You close your windows and doors and go to work. In the evening you return and see there is a layer of dust. Similarly, it does not matter how much you keep yourself in a clean area, a clean atmosphere; still, some pollution will attack your mind, and it is polluting day by day. The physical exercises we do from the yoga side cannot help us that much to purify and clean our mind, our mental activities, our emotional activities, our intellectual activities. These are very fine, and they are steered and controlled from the different astral world, from astral energy. As 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 does not matter if a human or animal mother is expecting, is pregnant. God takes responsibility for the development of that new creation. Though you are a mother or a father, you cannot interfere. You cannot. 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 is all we can do. Yes, our mantras every day. There are special pūjās for 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 will it be? She is writing, but she said it does not 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. 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 it is necessary to understand what is the tṛtāpa. 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 make some changes in our life to find the universal love in our heart. 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 between you and me is that I am sitting here, and you are sitting there. So you gave me the duty to speak today; tomorrow we will give the duties to speak to Divya Jyoti. So there is the Dukha. Dukha means the troubles, though there are no exact words in the English language for Dukha. They are Adhyātmik, Adhibhautik, and Ādhidaivik. Adhyātmik is all the physical troubles which we have in our body. This includes all other creatures who trouble you and that attack directly your body. It also means our wrong way of living, our wrong way of diet, our wrong way of movement. So, adhyātmik is in our body, which affects our body, and many diseases come. 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 everything over as pure, as natural, as spiritual. All our wisdom and way of living and doing goes to our successor, the next person. It is not that the father made, with great effort, a beautiful kitchen. And when the father died, the son said, "This was stupid to make a kitchen this size." 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 is wrong. And this and that, and then you have to remove it. So there are certain things which we cannot change and we should not change. And there are certain things, of course, we can change. But this is that you have to give 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% you are coming from Europe, others 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 other parts of the earth, there is always the human's joint family. Now there is a story, the story of the mother-in-law. Actually, these young girls nowadays, they do not 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 renounce 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 this, then the mother-in-law prepares a pūjā. This is a karamkāṇḍ. In one beautiful plate, maybe a silver plate, 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, "Es kommt nicht in die Frage. Das kann ich nicht." No questions at all. This I cannot do. This is okay, do not do. You see, that is a question that was also... Jesus washed the feet of the devotees because the devotees did not want to wash the feet of the master. So the master saw that and did it. So she washed the feet of the daughter-in-law and made tilak, gave the flowers, gave in her mouth ghee, a little ghee, and this good, 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. Wheat and corn and barley all came after. That is why for the Tilak we have rice. And that rice means the Bhagya, 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 in 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? Mother-in-law. And the daughter-in-law also respects her, touches her mother-in-law's feet, and everything. This is 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 families. Slowly, slowly: who are our relatives, who are our friends, what is our tradition, how we should welcome the guest, how should we be a guest, everything. It takes a long time. That daughter-in-law, she 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. Sometimes, a mother-in-law can be more angry. You are also angry with your husband or wife when you tell them three times, "Do not do this, please do not do this," and then they do the same mistake. The husband goes for shopping. He comes back to the kitchen table, he puts the box or a bag here like this, the glass bottle breaks. The third time, again he comes and he buys the honey, and he puts it like this again, broken. The fourth time he comes again and says, "I am sorry, you know, but I did not know. I am so tired. Here you are." Then wipe it. Why do you throw? Always just give it in my hand. So, you know, sometimes we cannot suppress our temperament, but there is a healthy temperament and an unhealthy mood. 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 it, the name of this plant, the 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, now they count their families, to be preserved generation after generation. And one person comes and will destroy 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 Ādhibhautik, Ādhidaivik, and Ādhyātmik. This I will give you after the evening lecture. Now it is too late, and everyone is tired of listening. Ādhibhautik, ādhidaivik, and ādhyātmik. This is a dukha, 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. You have to read this very carefully. In this, everything is hidden: the qualities of the chakras, the mind, the indriyas. First, read this, and then look in this. When you do not understand this, then come again here. So you should pendle here and there. Still, if you do not understand, then come to me. Then I will explain to you. So, in the afternoon, you can read about these three tapas here in this book. I wish you all the best and 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. > Mṛtyormā Amṛtaṁ Gamaya > Sarveśāṁ Svastir Bhavatu > Sarveśāṁ Śāntir Bhavatu > Sarveśāṁ Maṅgalaṁ Bhavatu > Sarveśāṁ Pūrṇaṁ Bhavatu > Lokāsamastāḥ Sukhino Bhavantu. > Oṁ Tryambakaṁ Yajāmahe Śānti, Śānti,... Śānti. > Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Śrī Dev Puruṣa Mahādeva Kī Jai, > Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, > Sanātana Dharma Kī Jai.