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Part 1: The Glory of the Bhakta: Sati, Sant, and Sura Oṁ Yajamāhe Sugandhiṁ Puṣṭi-vardhanam Urvārukam iva Bandhanān Mṛtyor Mukṣīya Mā'mṛtāt Śrī Dīpa Nārāyaṇa Bhagavān Kṛṣṇa Śrī Deveśvara Mahādeva Kṛṣṇa Satguru Svāmī Mādhavānandī Bhagavān Kṛṣṇa Satya Sanātana Dharma Kṛṣṇa. Welcome. Today is again a beautiful day. It is a beautiful day. Someone has a birthday today. Yes. When a bhakta is born, it is like God has incarnated. Who introduced God? God himself did not introduce that, "I am the God." So I always tell God he must feel obliged that we always keep him up to date. So between God and the bhaktas, there is a oneness. Without bhaktas, nobody will know who is God. And without God, bhaktas are lost. There is a beautiful poem: "Ātā janay to bhakta jan ke dātā ke sūr, nahī̃ to rahe bāñjh, mat gamāye nūr." It is said, O Mother, if you give birth, then give birth to a bhakta or a person with an open heart, a giver, not a beggar. Always give. Give your love, give your humbleness, kindness, give your attention, give food, give cloth. Whatever you can have, give, give, give. It is not easy to be a giver. Tulsīdāsjī said in one beautiful poem, "Everything is clear." It sounds like a Croatian language. Tulsīdāsjī said, "O Tulsīdās, kar par kar kar." Please always keep your hand above other hands. It means giver. Do not put your hand down. Do not become the beggar. "Tā dīn par kar kar. Tā dīn maraṇ kar." On that day when you lost everything, you have nothing. Are you begging? It is better. That is like death. So giving means not only money, not only food, or not only cloth, not only material things, but understanding, compassion, mercy, love, kindness, support, help. So what I always used to say, helping hands have more value than folded hands. You can say, "Sorry, I can’t do anything." What should we do with your sorrow? I am sorry it happened. I am sorry. What to do with the sorry? We cannot make even a salad from sorry. So, definitely, we have our limitations. We have our, but we cannot, we cannot, that is true. But always be the giver. If nothing, then at least you give a blessing. A blessing anyone can give. Even a little child will bless you. That is a more great blessing. So give the blessing, but do not give the negative blackmailing, negative words, negative thoughts, etc. That will destroy you completely first, and with that, you will destroy others. So give, O mother. First, if you give birth, then please give birth to the bhaktas. Kedātā, or a giver. If you cannot give, then at least give birth to such a child. Sur. Sur means hero. Sur vīr, not a coward, not running away from the problems, not always crying, "I do not have this, I do not have this, I cannot do it." No. The sūra have no fear, fearless. But this fearless needs an inner confidence. We must have some hold where we can hold something. And therefore, Holy Gurujī writes in his beautiful bhajan, "Otherwise, do not make trouble to get a child. Keep your health fit." It is a lot of work to get a child, you know. Only a mother knows. My God, nine months, then after, and everything. It is hard work. The father does not know anything. Father is surprised that he is going to be a father. Why? The three are the glory of the decorum of the country. A faithful person, not always changing, this and that and this. The word śakti means it is a feminine word, but it is for both husband and wife, the couples. It is not easy. Always you are thinking more and something different, and this and that. Mahatma, tīn sajāvata deś, the decorum of the country, your country, your society is first, is a faithful one. In everything, you must keep positive thinking and faith in this. You must have faith that you bought a nice plant, small, and believe that it will give flowers. It will give love, fertilizer, and confidence. Our ambition is so big, it will never be fulfilled. So expectation will lead to disappointment. One day you will be suffering more, you will have more pain than in the beginning. The joy of the joy is little joy, compared to the suffering of that joy. So, confidence, faithfulness to your garden, to your partner, to your trees, to your horse, your dogs, your cats, your mouse, to your snakes, everything. Morning comes nicely. Cobra said, "I also need something to eat." And you do not listen, then he does not have any hands or legs to tell you something. So only one mouth, so he comes and bites on your leg. I am hungry. Pay attention. Sant. So first comes the faithful one. That faithful one is coming into the exact category of the saint, according to this point. So first is Satī, then Sant, the saint. And then, if not, then the fearless one, Sūr, what we call the warrior. Nowadays, they are very rare. They are hiding themselves behind the wall and then run away. Or sitting here with the computer, they are shooting someone. They are the cowards. Warriors means that, at that time and all time, they went with open chest into the battlefield. That was called a hero. Now, we do not have. They will all make trousers, wait. So, the decorum of nations, countries, families, societies, and humanity. "Mātā yane to bhakt ke dātā, ke śūra na hī to raiye bāja, madhya kamāye nūr. Tīn sajāvat deṣko," the proud, the pride of the deṣa, the dekha, they are the decorum of the deṣa, country, satī, sant and śūra. "Tīn lajāvat deṣko," and three are the shame for the country, for the society. Kapaṭī, kapaṭ. Premanaji, Bhattacharya Kapaṭī is that backbiting and playing the trick and cheating you. Blackmailings lead you somewhere and then throw you into the deep hole. Kapaṭ. You know the story in the Rāmāyaṇa. As many know, you saw the Mahā in the Rāmāyaṇa videos and Bhagavān Rāma’s life. The Rāvaṇa, king of Śrī Laṅkā, he wanted to kidnap the wife of Rāma, Sītā. But he had no power to come near. Lakṣmaṇa and Rāma were very, very powerful. So he was playing kapaṭ, trick, chit-trick. Ravana’s uncle, the brother of his mother, I think, or, yes, his name was, he was a ṛṣi, Mārīcī ṛṣi, Mārīcī. And his residence was in Sunshine Coast. It is called Maruchī door. Maruchī door. One place. Where our Naresh has a big shop there. One is called Nūṣā, not Anūṣā. Marūci’s daughter, okay. Maharishi Ṛṣi had siddhis. That time they had siddhi, but they did not use it too much. If we have a little siddhi, my God, oh my God, everybody will go there. There came once one Swami who was looking at the plants, and the plant leaves were moving like this. Now, all want to go there. Can you teach us? Can you teach us? And then, after two years, he lost the siddhi. So he said, "No, I do not want to teach." What can he teach, because he lost it? Maharishi Ṛṣi had the siddhis to change his form. So he went to Rāvaṇa, went to the Ṛṣi Marīci, and said, "Uncle, please do one thing. Otherwise, you know me." Sometimes people threaten them to do what they want. So, nearly a decade ago, some taught that in the water can be some kind of such atoms that, if you drink, then you are in their hands. Anytime they can press the button, they will blow you off. And that is why, still at the airport, they do not let you go with any kind of liquid more than this much. So this is for the sake of our health. So they manipulate people in such a way that they should do what he or she wants. Otherwise, there are a lot of threats. God protect us from this. So Maharishi said, "What do you want?" he said to his cousin. "You change your form into the deer, but a golden deer." You know, in many stories there are golden deer, especially in French culture, no? And then Sītā will see. And when Sītā will see, then she will be attracted. "I want to have this golden deer." Women are for beauty and for good things and nice; they would like to have all this. And the duty of the husband is to fulfill. That is why the husband is there. Earn money, give them. Ask where man is gone. Sītā said to God Rāma, "Oh, beautiful golden deer, beautiful. I want to have it." And Rāma said, "I do not see." She said, "There, he is running in the forest." He do not see three, four times. Then he make visible little Buddha. Rāma also. So Rāma said, "These are not a golden deer. She is only his hair color." And so she said, "No, but I want to have this." And you remember, "Bāl hut, triyā hut, rāj hut, and yog hut." So Rāma said, "Okay, I will go." But he told Lakṣmaṇa, "Be at home. Do not go away, be in the hut, and I will never call you to come for this, anything." So Rāma went away to catch the deer, to hunt the deer. So as near he comes, as far near he goes, as near. So he traced him very far away. And then Rāvaṇa came near, and Rāvaṇa made a sound that, "Lakṣmaṇa, come quickly, help. Lakṣmaṇa, come quickly, help. I am in a terrible situation. Come quickly, come." Sītā heard, "Lakṣmaṇa, go, your brother is in trouble." He said, "Brother will never be in trouble. He taught me not to leave you." So she said something like, "You are selfish," or, "You have made some other thoughts," and like this. So Lakshmana was hurt internally. He said, "Mother, I have only one request. I put here this one circle round your hut. Do not cross this circle. And anyone who will come in will burn. They cannot enter this." And that now we always call the Lakṣmaṇa Rekhā. If you are in the service, in the seva or there, this is the Lakṣmaṇa Rekhā; do not go out of this law or this. It means a promise of the humans. When you say it once, a human can do it. Others, they are just changing. Well, Lakṣmaṇa went. Sound was coming, running. Rāvaṇa changed his position. He became like a ṛṣi, like a sādhu, and came for the food to the hut of Sītā. And Sītā brought the food, and she wanted to give him. And he wanted to come closer, and there was this, where the line of Lakshmana, it was like a big electric shock. You have here for the cows, no? Some cable if a cow comes near. So, this is an imitation of those siddhis. He realized there must be something. He said, "I am not coming, crossing this line. If you want to give me, then give it; otherwise, I go hungry." She said, "Please do not go hungry," so she wanted to give over. He said, "No." So she thought, "I come." She came one step out. Of course, he did not want to eat. He held her hand and took it, and he stole what is called the Pushpa Vāhana from Dharmarāja and took her. You know now the whole story. So this kind of temptation is called kapaṭī. "Kapaṭī jan sudhāre nahīṁ sā santan ke saṅg. Mujh bhinave gaṅg me rahe tāṅg kī tāṅg." You know the jute, a rope made out of the jute. You have also jute bags and this. So when you make a nice rope from the jute, even if you dip this rope in the Gaṅgā water, any water, but even in Gaṅgā water, it becomes more tight. It means stronger. No softness does not appear. Are there any ropes which are made from some material? It will become gentle and soft when we sink them in the water. But that jute will not become like that. "Śivāli kapaṭe jan sudhre nahī." That is kapaṭe, the tricky. "Śau santān ke saṅg." Even you have a satsaṅg of hundreds of sādhus or wise ones, such people will not learn anything. So this moves the rope, string, or thread of the rope, this jute. When you sink in the water, it becomes more tight, ego. So, kapaṭī, kapaṭī is one of the most terrible qualities, and it will put you into difficulties or into the darkness, and the one, of course, will be destroyed. And that rope, if you burn it, it will burn. But still, discerning will remain there. So to root out the kāpāṭī is very difficult. So "kapaṭī jan śudre nahīṁ sā santān ke saṅga, mojā bhināve gaṅgā meṁ rahe tāṅg kī tāṅg. To tīna sajāvata deś ko satī, sant aur sūra, tīna lajāvata deś ko kapaṭī." Khayar. Khayar means a coward, fleeing. He runs away. Do not run away. Do not run away from the problem. Face the problem. Sat-Kāpṭī, Kair, Karur. And Karur is that one who has no mercy in the heart. Cruelty. So cruel. Karur comes as a cruel person. God protect us from these three. And God gives us the blessing of Satī, Sant, or Aśur. All our mothers should pray to God that they give birth to great, great personalities. Sati, Sant, and Sur. "Mata, Janetu, Bhakta Jan, Bhakta, a giver, and Survi." So these are the qualities which are turning in our life, and that is why when the bhakta is born, it does not matter where on the spot of this earth, it is a glory for the earth. It is a protection for the earth, and it is the light of that God. With such great bhaktas, God is coming. He is there. Therefore, when Nārada asked Bhagavān Viṣṇu, "Where are you all the time here in Veṅkuṇḍa? And what are your bhaktas doing? Nobody is listening to them." So Bhagavān Kṛṣṇa said, "Arjuna, nāhaṁ vaśāmī veṅkuṇḍe." I am not in the Vṛndāvana, nor in the heart of the yogī. But, O Arjuna, I am there where my bhaktas sing the glory of my name. Those bhaktas always remind me, I am with them. So it is in our hands. Someone says, "God is in my heart." Nārgona, I do not believe in any God. No. And do you think God loses something? As in Lilāmṛt, Mahāprabhujī’s raya, Gurujī’s writing, once bhaktas came to Mahāprabhujī and were in company with him, and he did not believe anything. So Gurujī, Mahāprabhujī asked him, "You are all the time standing." He said, "Can I tell you the truth?" Mahāprabhujī said, "Yes, only the truth, please." "I do not believe in God." Mahāprabhujī said, "And? Does God lose something?" And you know who does not believe in God? He said, "I know. I do not believe." Guruji said, "That is not the answer. Just sit down and listen. Dogs do not believe in God. Bear does not believe in God. Snake does not believe in God. Rabbit does not believe in God. These animals, they do not believe in God, but humans believe in God. So, which company do you belong to?" "But my wife believes, and she makes a pūjā." Mahāprabhujī says she makes for herself. Then he said, "Okay, Mahāprabhujī, please then forgive me and give me your mantra." So you see, sometimes a person, when they come to reality, changes the spiritualities in their mind and awakens in the heart that kind of God which we can manifest. We can manifest God from the stone. Love can melt a stone. Yes, others cannot. So today, when we get bhaktas, and every day many, many bhaktas are born in this world—many, many. Not only here in Philakh, you know, the world is big. It does not matter which belief or religion, that is different, but those who have a lot of love, and now the young generation is turning towards spirituality and a vegetarian life, very, very much. So we do believe that we are all working, and if not in this life, in the next life we will be born again to turn the Kali Yuga into Satya Yuga. Part 2: The Dawn of Satya Yuga Now is the time to change into the Satya Yuga. There is a lot of suffering, a lot of pain, a lot of cruelty. But when the sun rises, all darkness will disappear. So all bhaktas, all bhaktas make the incarnation of God. Without them, God doesn’t dare to come. God is also very careful. Even He has all power, He should not use all power. This is a protocol. So, it is in the hands of the bhaktas. Bhakta and Bhagavān, these two are like one. Therefore, we should protect our life. We should take care of our health: physical health, mental health, spiritual health. And health remains when we become a giver. Water should flow, otherwise we will become stinky. There will be stink if water is only blocked there. Pāni to chaltā bhalā paḍā gandhelā hoy. Water should flow, otherwise it will become stink. Sādhu to ramtā bhalā ḍāgne lāge koy. And similarly, the sādhu should travel and give preaching, and there will be no black spot on you. Mahāprabhujī said, but water is good in one place, but it should be very deep water, like an ocean. If the ocean begins to move, the whole world will be under water. So Mahāprabhujī said, "Ocean, you remain where you are." If the sādhu is a spiritual giver, parmāratha, humanitarian work, this, this, that, all, parmāratha—parama is the supreme, artha is the wealth—that your wisdom is for the sake of all creatures, for everyone. So we have to save our life. We should become healthy. We should have nourishment, healthy nourishment. Our thoughts should be healthy, our words should be healthy, and we should help. Giving means not money or bread. Giving means mentalism. Many times people are complaining, "Swāmījī, this is a person that is a manager now, a director of that center, and he’s horrible." He’s shouting at others, and now this, and this, and this, I said. This person is in ignorance. That is in the darkness. If it has love, all who come to satsaṅg and practice feel such a great love of the father or love of the mother. So strictness is good; it is good to have rules. But strictness is, your position is not for abusing, but for using for the well-being of others. So it is said, you have to die to live, meaning you have to give up your ego of being in some position. That means to die and give, so that even people are unhappy if they don’t see you one day. Such a love we should spread automatically, because people are coming, they need you. We need you. We need somewhere where there is a kind word, happiness, a happy welcoming. Even if you give nuts, you don’t have too much, but you can give only one nut. This one nut has a great, great value if it comes from the happiness as a prasād or anything. To share this one nut in many pieces, if there are ten, you can give to everybody, one more, one more, multiplying. So this means that we have to take care of all our bhaktas, our friends, our relatives, our practitioners. Ask them, "How are you? What can I do for you?" Once it is terrible, I lost my money, my money pocket was stolen, I have to go home now, and I have no train ticket. Don’t tell, "Oh, you can walk, it’s not anyhow far." He or she can do. You can say, "Don’t worry, okay? I give ticket, take this five euros, come good at home." That is your greatness. Don’t advise me, please, this is healthy, that I know, I don’t need to ask you or talk to you. Understand me? That is love. These five euros, which you gave someone at ten o’clock in the evening after the class, I found that my money pocket is not here. These five lives will be obliging to you with kindness, with understanding. That is a giving. So, all who are managers or whatever it is, in charge of the center, should show such a great love. And no, people are not easy. We are not easy. I am a people too. I am not easy. That’s why I am so busy, to be a little easy. Otherwise, we will become crazy. But I tell you, sometimes even you are helping, but they are different. We have many eatings, free eatings for the people. That’s called Rām Rasodā, God’s kitchen. And in Europe, you have the monastery soup. There are many, many organizations. You can go anytime at lunchtime, breakfast time. You get everything for free. Whatever they have, what do you get eating? Monastery soup. Visakhmani has closed the soup. Yes, but someone has to supply it somewhere. Made somewhere. So many people go there, or the homeless people. So we have many in India, but a long, long, thousands-of-years tradition. So just nearby Pali we have one, Rāmrasurām. And there, every day, the time of eating was coming for 100-200 people. And the person, a businessman who started this about 60-70 years ago, he’s having business somewhere in Mumbai or somewhere. They are all beggars. They heard that he’s coming tomorrow or somewhere, and they all gathered together. And when he came to look at the restaurant, with everything running good, they all came and caught him. He said they were shouting at him. You... Crazy, stupid man, greedy one, why don’t you give everyday breakfast, parathas and halwas, and this and that? People are giving donation for this, not you. You see, he had to call the police to free him from there because they said, "Our right," because... People are donating to this Rām Rāsodā, and why do we get only a little soup and rice? Soup and rice give us the best food. It’s our right. They are giving us, not you. So, you see, people will always say this: "It’s my right. It’s our āśram. Who are you?" Yes. Of course, it’s your ashram, and I’m only your servant. Humbleness, kindness—that in this time we need this. If you show your proudness or something, slowly, slowly, it is said the tree will be empty. All birds will leave the tree slowly, slowly, one by one... what we call them, this one bird, and a bird hunting the birds, a falcon. Besides the falcon, a hawk. And one hawk sits on one tree, all birds run away, nobody comes there. Clear? So don’t be that hawk, okay? Sweet spoke, mere heart, then you are not hawk; it is only a joke. Yes? So there are certain people like that, their problems they have. So this is my opinion. Everyone comes for love, not only exercises. Exercises they can do anywhere, but searching that place where I am welcomed, where there is kindness, where there is humbleness, and I am coming from work, I am thirsty so that I can get good water, or I am hungry so that I can get a piece of bread. For that is the āśram. So, that’s what we should supply: more good energy to our body. And that energy, sometimes we get from the food, but the best energy is from our satsaṅgs and our brothers and sisters. So for a human, a human is a medicine. The best medicine for a human is a human, but you should know who is who. How long will you get this? Some kind of capsules which have little effect and more side effects. That’s it. And that side effect will suddenly attack your kidneys, your liver, your this, that, and that. So, you know, when somebody is angry and says, "It goes on my liver, oh God!" Yes, it goes to the liver because your liver needs bitterness. The liver needs bitterness. When it is bitter, then the liver is healthy. And so when your friend is strict with you, that means not rudeness, that is love, bitter love. Bitter love is a long-lasting love and healthy love. Otherwise, you and me, we are lost in nothing. So therefore, prāṇāyāma, prāṇa-vyāyāma. Yesterday, I told you which is the group of prāṇāyāma, what is that prāṇa, which are these, which I taught yesterday? No, no... no. There’s a practice. Prāṇa? No. I thought you would pass the examination today. Prāṇa, then Jīva, then Ātmā, and Paramātmā. These are four in one chain. But when we call it, which is the Chitruk fruit? Then we know the lemon, we know the orange, etc., grief and so on. So the prāṇa, prāṇa chodhya, this creature has left the prāṇa. There is no more prāṇa inside. So is prāṇa a soul? Or is a soul the prāṇa? So the next step after the prāṇa comes the soul. The soul is gone out of the body. It means the prāṇa will go immediately out. And when the prāṇa is gone, what should the soul do here? When all bhaktas are gone, what should God do here? He will also go. And that jīva, individual soul, has a company of the ātmā, the light. So there is then jīvātmā, prāṇa, jīva, jīvātmā, and paramātmā. This was the connection of the prāṇas. And then I told you one thing more. What was it that? Yesterday, we were talking under the trees. It was good, fresh air, and you were listening carefully. Next group, which was this? Indriyas, yes? Mind, intellect, and consciousness. This is a group, so the indriyas, the ten senses, connect in friendship with the mind. Mind delivers this information to the intellect. Intellect is of two kinds: that which is selfish, and that which is selfless. If it is selfish intellect, it will weaken your mind, and your mind will run towards the indriyas, the senses, and it will catch you in that quality, what we call emotion, and you will be capable of doing anything. That’s why many times when the children are little grown, they say to parents, "You are stupid." Young children, you know, whole life you were suppressing me. I am grown now. I will do what I want, mother said. Yes, my god, it’s okay. Yes, who listens to the mothers? Who listens to the father? So this is exactly the India: the senses, the mind, the intellect, and then comes the consciousness. So from there, again, feed it by indriyas. And indriyas are getting the information and all the motivation from the external world. But this prāṇa is connected to the all-in-oneness. The Jīva is connected to all in oneness through the Ātmā. And Ātmā is then connected to the Parameśvara, or the Supreme. And therefore, if we do the Pranayama properly, you have a complete course in your Hidden Powers in Human, as well as in Yoga and Daily Life book. This complete course, what you should do, you should go through, is a three-year training. It’s given to you all, and who don’t know, ask your yoga teachers, the director of your center. If he or she doesn’t know, then ask the Swāmījī, and if he doesn’t know, he will say, "We will do it next time. It’s not time to do it now." So the prāṇa, five prāṇas and five upa-prāṇas. So prāṇa, apāna, samāna, vyāna, and udāna, these are the five major forces, energies in our body which God gave us that are constantly checking all the organs, the whole systems in the body. And then the sub-prāṇa, which is a very fine quality. You know, we had two kinds of petrol. Now, first was one petrol, and then it came slowly, slowly. We have this. Don’t forget things from, you know, here. Leaded and unleaded, we have this. Bly-frying. We can’t even forget it so fast, my God. Austrians are really special people. Don’t forget that everything that was beautiful, and how the beautiful things were made beautiful again. Bleifrei. And so, upbraner are bleifrei. This is the fine, fine quality that comes. For example, they are responsible for the eyes, for the heartbeat. So this is Nāg, Karkal, Dhananjaya. And which one was? So Korma, Devadatta, Kṛkal, and Dhananjaya, and Nāga. These are upa-prāṇas, five upa-prāṇas. This is from your book called Hidden Powers in Humans. And then these five prāṇas are the prāṇa, apāna, samāna, udāna, and not vyāna, okay? Vienna. People think, oh God, to develop this prāṇa, let’s go to Vienna. You are most welcome. All prāṇa is very fresh and good in Vienna. And then it’s written, "Function of every prāṇa." Now our time is over, so I will not explain. Again, in the next program it will be. So prāṇa, there are two kinds of prāṇa. One is for our physical health, to take care of our health. These are the two, prāṇa and upa-prāṇa. And major powers are prāṇa and udāna. Prana is that capacity, ability in our body to receive the energies from outside. Without the help of this prāṇa, we can’t inhale. But there is a quality of the prāṇa in the heart. Without that, our heartbeats, or our ventricles of the heart, will give up the work. So it is a bṛhat prāṇa, we have to supply that. Apana is as important as Prana is; Apana is the same. Apāna is that which rejects or puts out all kinds of toxins from the body. With this prāṇa, what we are getting outside, we can live a little bit more. But if apāna is blocked, we are finished. It is thanks to apāna that we can go to the toilet. Apāna is weak, you can’t pass the urine. Your heartbeat will stop. You can’t exhale. Many, many things. So study the science of prāṇāyāma. So, the science of prāṇāyāma, these are the subtle prāṇas, there are five, and the main prāṇas, these are ten. Ten indriyas: karma indriyas and jñāna indriyas. And between these indriyas is the mind. Among prāṇa is jīvātmā. Jīvā is struggling to survive and can only survive through the prāṇa. Next time we will make a beautiful course about the prāṇa. I wish you all the best and a good drive back. Think over what I said, these few poems. Mātā janetu bhakta janake dātā ke śūra nahīṁ to rahiye bañj, mat gamāye nūra, why? Teen sajavata desh ko kapti kayar karur, teen sajavata desh ko sattisantar shur, teen lajavata desh ko kapti kayar karur. Therefore, Tulsī Dāsa said, "Tulsī kar par kar, kar par kar, kar na karta." That is, so it means, don’t let your ego go up. Who am I? It doesn’t matter who you are, but how am I? This is very important. Is someone hurt by my words or my behavior? Is it painful to me? So this is, and that’s where kindness and softness are. Yesterday Premanājī said, "Swāmījī has a lot of compromise, and he is soft and gentle." That is why so many are sitting here. You are not coming only for āsanas and prāṇāyāms. There must be something between us which brought me here and that brought you here, and that is indescribable. We are not exchanging any material things. But there must be something which we get and which we need. Our jīvātmā needs that. And that’s why we are here. And if someone goes away and can’t come to the satsaṅg, this jīvātmā has already prepared those horrible, terrible, painful days. And that’s why Tulsidās jī said, "When the destiny is coming, that there will be troubles and this, then God takes away good intellect, buddhi, away." Because, again, you have to have some cause to go away. And that cause will cause something which we need then, a good cause. Without energy. Om Śānti Śānti