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A hundred thousand salutations to Paramapita Paramātmā, who dwells in every living being; countless prostrations at the auspicious lotus feet of Śrī Gurudev. O devotees of dharma, practitioners of yoga in daily life, seekers, and yogīs, today is a very auspicious day. It is the supreme grace of Paramapita Paramātmā that we have this satsaṅga. Sitting here, satsaṅga is indeed the means to cross the ocean of worldly existence. Whatever is spoken in satsaṅga is guruvākya, the word of knowledge. The nectar-like words of great souls who are Brahmaniṣṭha and śrotriya make a person happy, relieve him from the threefold suffering, and grant him the peace of attaining Paramapita Paramātmā. Khārbinse Bāṇī says that itself is a part of yoga, dear ones. There are many types of yoga, defined differently based on the experiences of various ṛṣis and munis, and according to the experiences of different Gurujans. Yoga is a cosmic power; yoga is connected with tranquility. Yoga is not limited, just as the ākāśa element is not limited. The space was unlimited, and the divine power, the divine consciousness contained within the ākāśa element, is also unlimited. The name of yoga is to maintain the balance of the sky, the universe, and the universal consciousness. Within the entire infinite universe, yoga is the power that creates harmony. That same divine kuṇḍalinī power, that same divine universal power, is present in every being. Divine power exists in both sākār and nirākār forms, and the human body is filled with an infinite reservoir of energies. When a human being takes refuge in a Brahmaniṣṭha śrotriya Satguru Dev and properly learns the practices of yoga, performing the kriyās daily, death can be transcended. The knowledge of ātman and Paramātmā—that is, our consciousness merges into Brahman. Jīvas are distinct; within living beings there is a sense of duality, but where the ātman is, there is a sense of non-duality. Because the jīva is bound by karma, no matter what creature it is, whatever is created through their body becomes karma for them. But what is karma? What is sāṅkāma karma, and what is niṣkāma karma? This can only be understood in a human body, in which the avatāra has taken place. Education happens, but it is the education that comes from understanding the essence of life through our parents, ancestors, and all the elderly members of our society. The knowledge you receive from the lap of the mother, the education from the university, is aparāvidyā. But parāvidyā is that which is obtained from Satgurudev. Parāvidyā is the ultimate truth, and parāvidyā is not the curriculum of a school. By practicing diligently, taking refuge in the Brahmaniṣṭha Śrotriya Sadguru Dev, and performing sādhanā with knowledge and regularity, adhering to discipline, only that practitioner will attain it; otherwise, it is impossible. The bondage of the jīva can be broken, and this very jīva can become the form of Śiva. Until the jīva becomes the form of Śiva, it will continue to float like waves of time upon the infinite cosmic ocean of infinite universes, experiencing pleasure and pain. By the supreme grace of Paramapita Paramātmā, we have received this human life to perform sādhanā. Through this sādhanā, a human can transcend the cycle of birth and death and move towards that Brahman. There are indeed various types of karma. One Mahātma in our Jodhpur, Rajasthan—Acchala Rām Jī Maharāj—has composed a very beautiful bhajan, which I have arranged to bring for you today in a copy. Nothing in this world is attained without puruṣārtha; until we put in effort, until we engage in puruṣārtha, nothing is achieved. A person, a human being, should engage in such puruṣārtha through which everything is attained. For the householder’s stage of life, four means have been described: dharma, artha, kāma, and mokṣa. These are the four pillars of the householder’s stage. Through these four pillars, one can become such that they can show the right path to society and, even while being immersed in the world, attain Ātman and Paramātmā. Mahātmajī says that without puruṣārtha, nothing in this world—dharma, artha, kāma, or mokṣa—can be attained; these come through puruṣārtha. The meaning of dharma is one’s duty; it is not said to be a dharma that teaches you to fight or quarrel among yourselves. No dharma teaches you to fight or quarrel. The very essence of dharma teaches us to attain peace, to live in peace, and to move closer to Paramātmā. But such selfish elements, such negative elements, are arising in this society that cause people to fight against each other. Today, at this time, dharma has become a means for conflict and quarrel. Selfish people create such things for their own selfish interests, which, without understanding the true nature of humanity, destroy human beings as if they were demons. Our Vedas, Upaniṣads, Purāṇas, and the teachings of the ṛṣis and munis do not teach that you humans should quarrel among yourselves. In our Vedas and Upaniṣads, it is even said: sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu, mā kaścid duḥkha bhāg bhavet. And it is precisely that one who fights, who quarrels... One cannot be certain. For those who have not received true instruction from their parents, and who have not found a good or true Satgurudev—there are gurus in all religions, and the aim of those gurus is that their disciples or practitioners or their religious followers walk on a true path. But in between, such elements come in and disturb human society, killing living beings—both humans and others. It should never be that the future is shrouded in darkness. The meaning of dharma is duty. What is the duty of a husband towards his wife, and what is the duty of a wife towards her husband? What is the dharma of parents towards their children, and what is the duty of children towards their parents? What should be done? If the human body has been given, then surely some Paramātmā must have thought about what the goal of life is. Fighting, quarreling, killing each other—this has become the work of animals. If a human being is doing the same, then there is very little difference between an animal and a human being. May we not go hungry, O Paramapita Paramātmā. Please bless us with enough—give us lentils and bread so that neither we nor our families remain hungry, and whoever comes to our door does not leave disappointed or empty-handed, not hungry. This is why we need artha, that is, wealth. One should earn wealth, yes, earn money, but invest it in good deeds. Just recently, during Dīvālī, crores and even billions of rupees were blown away into the air in extravagance. That same money, if lovingly and patiently explained and guided by the parents to their children, could have been used to educate poor children. If you had dedicated it for the cows of the cattle herders, or for the cows themselves, or to rebuild the hut of a poor person that has collapsed, then you would have... All these excessive expenses during Dīvālī pollute the environment, and the money you spend is wasted in just a second. Think about how many days and how much effort your parents put into earning that wealth, and you have finished it all in a minute. Reflect on this. Dear ones, your wealth is for your family, for your children, for your society, and for the protection of all living beings. Without giving, the Lord of Lords does not grant; birth after birth, He serves. Without giving, I do not return anything. When a farmer goes to the field, he takes seeds with him and sows them in the field. After the season arrives, the seed sprouts and bears fruit, and one grain multiplies into many grains. If you have not sown the seed and just go to the field and dig, you will get nothing. Therefore, whether it is dāna, puṇya, or anything else, when you are serving, when you are giving dāna, do not think that you are giving to them. Yes, it will be used for good deeds; once you have given, you have no claim over the donation given, you have no right over the donation given. Bhagavān will provide, and this is the knowledge of the Gītā. If you consistently read two or three verses of the Gītā, spirituality will awaken within your life. Even today, in modern society, the question arises: how can there be sustainable development, sustainable peace, and sustainable fees? For that, Bhagavān has... The Gītā has been written by the ṛṣis and munis, the Vedas have been composed, and many great scriptures have been written. The treasure is with us, but we do not make use of that treasure. Food is with us, but if we do not eat it, then we are dying of hunger. This is a land of virtue, a divine land of the ṛṣis and munis. There is no lack of any kind on this earth, and therefore our Gurudev says, "Vando Bhārata Varṣa Bhūmī," where the vision of the Satguru is attained. I repeatedly bow to this land, where I have the vision of saints and Satgurus, where self-knowledge is attained, and there is no other country like it. From the disciplined practice of the yogīs of India, the sages of India have walked many paths; only through these will you attain self-realization. All the sages and ascetics, the peaceful beings and the great sages of Bharat, say: O Lord, if You return us... To come into this mortal world in any form, whether as an incarnation of desire, in service, or bound by the bonds of karma, we must, O Lord, be born on this great and sacred land of India. The ṛṣis, munis, and all the saints serve as the hope of India. Without India, the self and Brahman’s light cannot be attained. The light of the Ātman we are seeking will be found right here on this earth, dear ones. There is no need to wander here and there. By remaining in the refuge of your Gurudev, you should practice sādhanā. Wherever you are in Hindustān, there is no shortage of gurus; the shortage is of sādhakas. We make such mistakes, such errors, thinking our Gurujī does not possess such knowledge, wondering if we should see some other Māvajī from Dakani and then make him the guru. Our revered Gurudev, the emperor of Hindu dharma, Svāmījī Mādhvānana Jī, once went to the holy city of Jodhpur, where a devotee invited Gurudev for a meal. Gurudev went there, and in that house lived an old woman. She came to Gurudev and offered her salutations. Sitting down, Gurudev said, "Mātā jī, do you take the name of Bhagavān, or what? Do you say 'Rām Rām,' or do you not say any guru's name at all?" So far, no one has done anything; why hasn’t Mataji even done this? What should I do, Mahārāj? The Guru, the Guru will come, whoever says so. People have come, but only the Guru comes. Those who do not say so, offer good food, offer good goods, give clothes. That one neither eats, nor drinks, nor asks; the body is crooked. If the Guru wishes, Māyā cannot divide it. That division was happening, it was falling apart. Your five waters have been offered, but they are not yours; it is falling apart. The matter is because the one who has this... There is no difference between them and you; you are connected to a prakṛti which is the nature of prakṛti itself. You will certainly feel it, and you must walk along with prakṛti whether you wish to or not. The dharma of the body is to be born, to grow, and to die. Only one who endures pleasure and pain and remembers the name of the Lord will cross the ocean of worldly existence. Those who do not remember the Lord’s name will drown in it. That is why Guru Nānak Sāhib said, “Chant the name, my friend, your life will pass without the green (life-giving) name.” Oh brother, until today... Your life is lost if it is spent in sleep; awaken and remember the name of Bhagavān. Without spiritual power, the spiritual kuṇḍalinī cannot be awakened. When the wealth of contentment arrives, all other wealth turns to dust. A contented person is always happy. Who is truly happy? The one who possesses contentment. Once contentment comes, that is enough. This is all that is written in our karma. In our Hindustan, on every vehicle—cars, rickshaws—there are words of wisdom written. Now, even on the trucks, it is written: śameśe. No one ever receives more than what they have earned; this is a truth to know. Engage in kāma, that is, karma; if you are entangled in a materialistic existence, then bring forth good children. If you cannot provide them with a proper education, if you cannot impart spiritual education, if you cannot give religious instruction, then you do not have the right to bring children into this world. You have abandoned it; the supreme duty of parents is to their children. Wealth belongs to the parents, and the children are their heirs. Whether the children are virtuous or not, what use is accumulating wealth? You run day and night trying to earn money for your children, but that very... Build good houses for your children, they will fight over them, quarrel with the neighbors; you have taken the land, grabbed it, and registered it in your name, thinking your progeny will be happy. But in doing so, you have also caused suffering to them and yourself. By taking refuge in the Satguru of liberation, practice the mantra given by Gurudev so that in the end this body is left behind and we merge into that Paramapita Paramātmā. Govind, this is my prayer that in Bhooloon... Your name, this name of yours, I sing day and night—Govindadāmo, Dharmādhvetī. At the time of death, you are present, playing the bansurī, enchanting the mind. When leaving the body, the one Paramātmā is the only prayer; in it is Krishna Kanayā. O, appear before me, play the bansurī. At the time of death, you are present, playing the bansurī, enchanting the mind. The sweet sound of your flute is such that my soul merges within it. Singing this name, Tananāt Tyāgū Govinda Dāmo Darmā Dhavetī, O Lord, while remembering your name, Gurudev, the mantra given by you, while remembering your name—if this body, this cage, and this jīvātma were to emerge out—then their welfare... If it does not happen, then you will have to go again in the dreadful eighty-four. It is not as if you have a permanent contract that you will return to a human body. There, your will does not prevail; even touch will not work. Who knows in which body this ātman, jīvātman will go and settle back. The leaf broke off from the branch and the wind carried it away, flying off. Now, when will the separated ones meet again, and how far will they be scattered? Therefore, if you want to remain steadfast forever, you must engage in spiritual sādhanā so that you too merge into that divine power. Through your sādhanā, there will be subtle peace within your family, spiritual strength will increase, and they too will follow in your footsteps. Without puruṣārtha, nothing in the world can be attained—dharma, artha, kāma, and even mokṣa come through puruṣārtha. Puruṣārtha is not something that compels a person to act; no action is inherently bad. Whatever action you perform, puruṣārtha makes the difficult attainable for the person. If you eat ice cream, then the money is in your pocket. Your children will say, "Father, we are going on a pilgrimage, so you have the money," because you have earned it through hard work, effort, and sweat. That very earning will accompany you. It is said that once Guru Nānak, in a small village... Many friends have arrived, then a wealthy man with just a penny came and said, "Gurujī, today you will have your meal at my place." Gurujī said, "I am not going anywhere, you just bring it here." Meanwhile, a poor farmer... Why did he take onions and lentils, and what pleasures did that wealthy man create, decorating such a grand place, placing them in numerous bowls, putting purī in one, parāṭā in another, and diamond, and feera, and some toffee here and there, all mixed up? Moome Lālā, took another crow and took a sparrow, and took more; the demon says, "Bāb Jī, protect my honor, why do you make me feel ashamed, Bāb Jī? I have said nothing to insult you; you are a hostile enemy." Then Gurudev says, "Brother, I see blood in your bread." You have drunk the milk of the cow, you have drunk the milk of the forest plants. What is this fuss, Bābājī? Reveal our secrets. I have not imposed anything on anyone. Gurudev says, do not overthink too much. Take the bread from that plate which the wealthy brought, and if the poor are crying, then break it into two pieces, take two in your hand, and give both a handful. I pressed my cheek and clenched my fist so tightly that it felt like the fist of a wealthy person. He said, "Brother, you have tormented the poor; you have taken so much interest from the poor, so much money from the gods. I will do this work, and who knows what else you have done—how much fraud you have committed in oil, in ghee, in grains, in turmeric, in chili, in wealth." The donkeys and mules would come with sacks, and he would give them money. What he did was dry the coriander in his factory, crush it, and then sell it with pride. After that, the coriander was ground in the mill, and he would sell twenty or fifteen or twenty percent coriander. See, where will one who indulges in so much adulteration go, to which hell will he descend? The one who adulterates and speaks adulterated words is of adulterated blood; the one with pure blood would never engage in such acts. And look, this farmer has worked in the field, sweating with pure blood, so... There is no distinction; some are hungry for Bhagavān’s love, some are hungry for power, and our sacred land of Bhārat has always been like this. Beings devoid of effort, seeing everything, only weep. Those who are lazy do not say, “I will kill or beat,” nor do they say, “I will buy by doing work.” If a thief is brought to steal, so that too will fade away in some time. The lazy never get anything. Make an effort, and whatever happens, leave it to the grace of the Dev. O Bāvajī, strike, do it, O Bāvajī, strike the target. Send the servant, O Bāvajī, send the grandson, O Bāvajī, send the boy to study and make a big noise. But my boy does not get a job, and my heart breaks; this cannot be. So those who rely on the gods, who perform bhāṭārī pūjā and depend on bhāṭārī, I say that those who rely on the gods but waste their lives are spoiling their own destiny. The name of the gods is the effort of the person; through effort, one attains success. Without effort, nothing is obtained in this world. The gods are considered to be karma. The effort of man has been considered divine; in the scriptures of desires, man... The saint says that puruṣārtha begins with steadfast effort; without the industry of Rāma, there is neither man nor woman, neither this nor that, no man and no woman without puruṣārtha, without industry. So, dear ones, puruṣārtha—yoga itself is also a form of puruṣārtha. Sitting and turning the mālā beads for hours is also a great... Mahāprabhujī Bhagavān Śrī Dīp Nārāyan Mahāprabhujī from the large Khāṭū district of Nāgor says that ghosts and spirits have indeed caused many troubles; ghosts have bowed their heads, spirits have caused many troubles, but the sinful do not find refuge. The true Guru faces many hardships ahead, Gurudev also... Yoga is not that divine power; in daily life, yoga is kuṇḍalinī yoga, which is to awaken that divine power. Now I will pause my discourse and next time in the satsaṅga, I will explain more about this, no matter how far the sādhaka progresses or how many siddhis they attain. No matter how much spiritual power one has gained, the sādhaka remains like a beggar before Gurudev. Arājya Gurudev Satguru Swāmījī Mādhvan Jī Bhagavān says: The cup of love, when will it be filled, O Hari? I am a mere beggar, standing and yearning, a humble beggar, standing and longing. When will the cup of love be filled? When will the cup of love be filled? What lack is there in Your court that we should go hungry? Why should we go hungry away from Your door? When will the cup of love, O Hari, be mine? We stand here, yearning, humble beggars. When will the cup of love, O Hari, be filled for me? The cup of love—whoever has come to Your door has received everything; whoever has come to Your door has received something. No one has left your home empty, no one has left your home; the thirst for love remains. O Hari, when will my thirst for love be quenched? We, the humble beggars, stand yearning for the cup of love. O Hari, the cup of love from which my gaze has fallen, a loving gaze indeed, showers boundless nectar of love. Love showers boundlessly like nectar. When will the cup of love be filled, O Hari? When will my cup be filled, O Hari? I am a humble beggar standing and yearning. When will the cup of this humble beggar be filled, O Hari? I am the questioner of love. When will my cup be filled with mercy? I long to drink it fully. Sometimes, have mercy, have mercy on us, the humble ones. The cup of love is lost, my cup of love is lost. We stand here, the humble beggars, yearning. The cup of love is lost, my cup of love is lost. Mīrā, Narsī, Kabīr, and Tulsī—Mīrā, Narsī, Kabīr, infinite devotees, saints—drank the cup of love, the cup of Hari’s love. When will I drink the cup of love for Hari? O poor mendicant, we stand at the threshold, O poor mendicant, when will the cup of love for Hari come? O cup of love, O Śrī Dīp Dayālu Dātā, why do You not listen? Why does Shri Dīp Dayālu Dātā not listen? Akīl, your treasure has been bound by the donkey’s bridle. When, O Hari, will my cup of love be filled? Even the humble beggar stands yearning, longing for the cup of love. When, O Hari, will I receive the cup of love? When, O Hari, will I receive the cup of love? When the bliss of Śrī Mādhavānana showered, only then did my soul overflow; only then did my soul overflow with the cup of love. When, O humble beggar, did we stand before the Creator? When, O humble beggar, did we stand before the Creator?... When, O humble beggar, did we stand... From the doer, even the helpless beggar stands; from the doer, even the helpless. True Guru Svāmī Mādhvaraṇ Jī, Bhagavān’s Deva of Devas, the very Lord of Lords, Mādhava, eternal and dhārmic, Om Śānti Śānti... With salutations to the cosmic light, the Lord of our hearts, Omniscient and Omnipresent, dear brothers and sisters around the world, I welcome you today for the satsaṅga and to speak something about cosmic energy, known as Kuṇḍalinī. At the same time, I wish a happy birthday to those who are celebrating, and I thank the almighty Gurudev for His boundless mercy upon me, granting me the opportunity to serve you through my words, dear brothers and sisters, practitioners of yoga and life. The experience of one who is walking on the path of spirituality—the cosmic consciousness and the endless universe—both are balanced, harmonized, and united with one cosmic energy which is called kuṇḍalinī śakti. That kuṇḍalinī śakti is the very omniscient and omnipresent form. In these atoms and in every atom, and in all visible and invisible elements, we are balanced by one, and this is called yoga. God Krishna says to Arjuna from time to time. Yoga śakti is the nāvanīs—the kuṇḍalinī śakti. Kuṇḍalinī śakti is not all what you think, dormant in different cakras or in śakti... Kuṇḍalinī practice of yoga and daily life means practicing and leading life 24 hours according to the principle of yoga—that's called yoga and life, of course. There are systematically designed programs for the practitioners—physical exercises, āsanas—very systematically, like from primary school to the university, and also the prāṇāyāma, the breath technique. When we were born first in this world, what we did, we inhaled, and what we will do last in this life, we will exhale. Our breath is like an ocean, from one shore to the other shore; in between are only the waves. If the waves are very high, or what we call the hurricanes, then it will create disturbances and distractions. If the waves are very gentle and very calm, it will create beauty and harmony—waves in the water, and water in the waves. Mahāprabhujī set the beautiful rhythm and... Individual consciousness again merges into the cosmic consciousness. The breath technique is not only for oxygen; the prāṇa, as we call it in yoga, is completely different from oxygen because what we call oxygen is limited—beyond a certain distance from this planet, there is no oxygen, and we mortal beings cannot exist in that mortal world because there is no oxygen. But prāṇa pervades the entire universe. Yogīs are those who understand what prāṇa is; those who understand prāṇa know what kuṇḍalinī is, and those who know what is... the kuṇḍalinī, they will do the sādhanā to awaken the full kuṇḍalinī śakti in the whole body. Suppose you are ill, you have fever, you have no energy in the body, you can't get up—it means that the kuṇḍalinī śakti is dormant within you. So that kuṇḍalinī śakti, what... We call it even in your nourishment, and nourishment has different kinds: solid nourishment, liquid nourishment, mental nourishment, and social nourishment. The environment in which you are living right now is also nourishment. It is not that our body is complete and... They are with the vāḍ, but our bāuṛ is complete and very much for the vāḍ... much... You can subscribe, you can subscribe,... subscribe... The modern world, this modern world is a victim of stress, and how to live life without stress—dhāraṇā and dhyāna, concentration and meditation. Sometimes we cannot, we do not know; when we begin to meditate, then different thoughts arise. Different religious thought comes, different pātas vṛttis—so, according to Mahāṛṣi Patañjali, yogaś citta vṛtti nirodhaḥ. Through the practicing of yoga, you can control your thoughts and vṛttis, and live life without stress—meditation. Meditation follows concentration, just as when you lie down and relax in your bed. Now you are relaxing, feeling comfortable, wanting to relax. You are tired, so you try to concentrate to relax your neck and head, ensuring you have a proper pillow. You relax your body, you cover your body if it is hot, suddenly you don’t know what happened, sleep comes. We do not, no... In deep sleep, it is said one maatama, when you are sleeping, you have no sorrows about your money, you have no sorrows about your family, you have no sorrows about your car, and you do not think whether your cow has been fed or not, nothing; not even you have consciousness of the body. You are in ānanda, deep sleep. And such a deep sleep will relax the entire body and all the organs will begin to regenerate. So thanks to God and thanks to Mother Nature who gave this creature this sleep bit. Can you imagine, you can’t sleep this sleep last night? Thanks, where you... With open eyes, our yoga nidrā is practiced under the ulu sleep place at night. If you practice this yoga nidrā, slowly your eyes will close. Then you begin ujjāyī prāṇāyāma; through ujjāyī prāṇāyāma, your consciousness automatically connects to it. All other prāṇāyāma practices generate more energy and restlessness, but Ujjayi prāṇāyāma makes you completely relaxed. Now, how beautiful is sleep—sometimes when you cannot sleep, and another is snoring, you just admire God. Thank you, at least one can sleep; therefore, Mother Nature has given it where... You must have faith, faith... faith... You become ill and you are dying, and you pray to God, "Please don't let me die." You are sweating, and then you awake—you didn't die, you are here. So sleep is the best state between dream and awakening; in both states you are restless—in the dream and in the waking state. So try to come, try to achieve that sleep. This is the concept and meditation that is needed. If you meditate and meditate, if you meditate, if you... meditate... The meditation is very systematically guided step by step, and in the Yoga and Daily Life book, you will find all these techniques very precisely and beautifully described in very simple language. Then comes the kriyā, the two... Subscribe kriyā subscribe kriyā... Subscribe action... subscribe action subscribe k... Then comes samādhi. Samādhi is said to be the state where the subject, the object, and the purpose become one in your experience—that is samādhi. Supreme bliss, supreme bliss,... supreme bliss. Spiritual health and self-realization mean cultivating a relationship with yoga in daily life. It involves working for the protection of the environment, and every year numerous world peace activities and conferences are organized by yogis. Positively, happy and relaxed. See, here is a sādhaka who keeps thoughts about the practice. When thoughts about the practice arise, this is where it is. And when a joke arises, this is where it is. But when a meditation class is there, some say, "I have duty for karma yoga," some say, "I am ill," some say, "Well, I have to go somewhere for a while." Avoiding or escaping from there means they run away from their sādhanā, and that is not good. So, yoga in daily life means living your life 24 hours in accordance with yoga. Bandhās, mudrās, prāṇayāmas, āsanas, kriyās, meditations, mantras, and karma yoga—all are included in yoga in daily life, dear brothers and sisters. Tomorrow at the same time, perhaps not in the same place, I will try to be with you. If I am in some small village, unfortunately, we may not have a connection to the webcast. But what I will speak tomorrow, you will see on YouTube. With this, I wish you all the best. May God bless you with health, may you have harmony and happiness in your life, and peace, harmony, and happiness in your family. May your spirituality grow day by day, and may all your wishes be fulfilled. As it comes to fulfillment today, I wish you all the best and a good evening. God bless you, bless your family, and God bless everyone.