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Part 1: The Beauty of Vision and the Path Within I am very happy to be here in this beautiful place, and very happy to see some of the faces—not old, but from long years ago. So nice to see you. Vancouver is a very special place. Indeed, there is a lot of positive energy. It is beautiful. The climate is beautiful. The people are also very beautiful. So, coming once a year, or this year nearly twice, it’s also beautiful. You have a yoga center here, and yoga and daily life are also beautiful. And Swāmī Gajānānanda is also beautiful. And singing, Vajravā is also beautiful. Everything is beautiful. One great saint, Paramahaṁsa Yogānandajī—many of you know him. There is one book existing, Autobiography of a Yogi. Did you read some of it? He made one song saying, "Oh God, beautiful." This book, put it on the chair. Thank you. Holy books are never put on the ground. If there is no place, put it here. He made a beautiful song called, "Oh God, beautiful." Yogīs or wise persons, like all of you, will never see this world as ugly. If we do not correct our way of thinking, then it will be what they call ugly. Today they invited me for a radio interview. It’s not that I spoke on the radio, it wasn’t nice, but I liked the name of the radio station very much. And that’s called the dṛṣṭi point, and the Canadian speaks of the dṛṣṭi point. Dṛṣṭi means something terrible. Dṛṣṭi means the vision, maybe a terrible vision, but the name is beautiful: dṛṣṭi. Dṛṣṭi means vision. Dṛṣṭi means look, a kind look. A merciful look, an angry look, a jealousy look. In the śāstras it is said, "Jaisī dṛṣṭi, vaisī śṛṣṭi." How you look, through which kind of thinking, like that creation will be in front of you. "Jaisī dṛṣṭi, vaisī śṛṣṭi." Śṛṣṭi means creation, and therefore, in Indian temples, if you go, and Hindus, Indian language, they will always say people’s words. I will go to the temple where the Hindus are sitting, Hindi speakers, I will ask them, "How are you?" and they will say, "Swāmījī, āpkī kṛpā-dṛṣṭi chāhiye." Āpkī means "your," kṛpā means "mercy," and dṛṣṭi means... This is teaching us, jaisī draṣṭi vaisī śṛṣṭi. So Paramahaṃsa Yogānanda said, "O God, beautiful, there are two things." First, he sees God in everything. And where God is beautiful, God is never ugly. Oh God beautiful, oh God beautiful, oh God beautiful. In the mountains, in the forest, in the meadows and the fields, oh God, beautiful. In the trees, the flowers, the blossoms, and the fruits, oh God, beautiful. In the ocean, in the desert, in the rivers and the lakes, oh God, beautiful. So beautiful thought creates beauty within thyself. And negative thought creates the negative energy within us. It depends on us. You can be angry all day, but you are not forced by someone to be angry. Or you can be happy all day; no one prohibits you from being happy. It means we create our own world inside, and that our inner world creates the outer world. That’s another word for beauty. Beauty means the truth, and the truth means the divine. So it is said, satyam śivam sundaram. Satyam śivam sundaram. Satya is the truth. There is only one truth. Śivam means the Lord Śiva. Shiva means consciousness. Shiva means liberation. Shiva means bliss. Shiva means the universe. Śiva is the one of the first who manifested himself in the universe, and then through his Śiva-draṣṭi... Again I am coming to Draṣṭi, no? Draṣṭi for you. There you go. God bless you. Śiva-draṣṭi creates Viṣṇu. Śiva, from the third eye of Śiva, the fire element, and out of that is Viṣṇu and Brahmā and so on. So satyam, all you want to, śivam, that ultimate one, sundaram, that’s you. So inner peace, that comes only through your peace. There is no way to get inner peace. Only through our behavior. No one is forced to think negatively. No one is forced to be angry. No one is forced to be unhappy. No one is forced to be jealous. Everything is awakening in you, which is not missing; all, all beautiful things. Quietness, happiness, forgiveness, beauty, blessing, divine, spiritual, these are the universal values given by the Creator to every creation, to every creature, not only to humans. The biggest mistake humans are doing is that human thing: "God only loves us, we are the best creature, we can do what we want with other creatures." This is the mistake. You know, the tiger also said, "We are the best creature, others are only for our use, doesn’t matter if human or anything." If a tiger thinks that humans are the best creatures, that we are only tiger animals, then it will do nothing to you. A snake also thinks we are the pestilence. So which creature doesn’t think that we are good, except an angry human? Every child says, "My mother is the best." So, which mother is not pestilent? All mothers are. So, which creature is not good, that we can kill and do what we want? That’s the biggest mistake, ignorance, and stupidity of the human intellect, that a human can think like that. To think like that is called mental illness, torturing, violating, no ahiṃsā. Therefore, peace, love, and contentment appear within you; you can awaken that. That makes a human holy, or negative qualities make the human like a devil. The best qualities are our best friends, and the bad qualities are not worth anything. So it is in your hands, human, to be a human and to awake the human qualities, great. Gajaran was talking and said to Swamiji, "Please, what is the self-inquiry meditation, and if it is possible, do also." It’s not a car key I turn on and it will go. So, do the meditation. You cannot do the meditation. If someone says, "I can meditate," then there is just a joke out of it. Meditation cannot be done. Meditation comes from itself, like sleep. You go to bed, lie down with or without a pillow, cover yourself, and say, "Now I sleep." And morning, your alarm is ringing and you say, "Oh, I slept so good." That’s very good sleep. Instead of doing this, you go to your bed, lie down, and say, "Now I want to sleep, I have to get up early morning, now I will sleep." Then you turn to the other side, "Oh God, I will sleep," and then you have to change here and there and here. And there, this, and I will drink the water. I have to go to the airport. I will get up early. I will sleep. You cannot sleep. I will meditate, I will meditate, I will concentrate here, I will concentrate here. What are you doing? This is all you are doing, concentration. You are not meditating. Meditation is something which cannot be practiced. It comes from itself. But Patañjali, he speaks in yama and niyama. Aṣṭāṅga yoga means eight steps of yoga. First yama, niyama, āsana, prāṇāyāma, pratyāhāra, and dhāraṇā. These two we can do, pratyāhāra and dhāraṇā. Pratyāhāra means to withdraw your senses from the external world. That’s not easy, not easy. You sit for meditation, and you are thinking, "Tomorrow I must bring my car for the wedding. It’s really an urgent need." He is saying, "Oh ho, tomorrow my daughter is married, I must bring some good protection." One man could meditate every day, so he went to the meditation room and told his daughter-in-law, "Ten o’clock someone will come, I gave the time, but today I am late with my meditation, so I will be ten thirty, coming out of my meditation room." So please give him good hospitality, a cup of tea, water, and so on. The man came at ten o’clock. The young lady opened the door and welcomed him. He asked, "Where is your father-in-law?" And she said, "My father-in-law went to buy shoes for meditating next door." And he heard the voice. Bill ringing, he was listening. She’s opening the door, and he was listening. He’s asking a question; he was listening. And her answer, he was listening. Where is meditation? It means he was trying to meditate. And then he became angry with her, why did she lie? He told her that, "Tell him that I am meditating, and afterwards I will speak to her." She is lying. She said, "I am going to fly soon." And somehow he spent his time with me, always doing meditation. After he came out, he spoke with that man, and the man went away. And then he called his daughter-in-law and said, "My daughter, why did you lie?" She said, "Father, I didn’t lie." I told you, my child, that I am meditating, and you told him I went for shopping shoes. He said, "Yes, Father." You were thinking to buy shoes in some good orthopedic shoe shop because you had some problem. Therefore, you were not here. "You were in the shoe market. How do you know that I was drinking this?" She said, "Yes, I know, father." Whatever you are thinking, and where you are physically and mentally, what kind of practice you did... I am meditating now for fifty-seven years, but I cannot understand even my mind. What did you practice?" She said, "Very simple. Yoga is like that." So, yoga in daily life means not asana, pranayama, concentration, meditation, but to change your inner way of life. Change the inner way of life. That means self-inquiry meditation. So pratyāhāra means withdraw your senses from the outer world. Like God, Kṛṣṇa said in Bhagavad-gītā, yogī, that one is yogī, any time he can become introvert or extrovert, like a turtle. Any time the turtle can take his limbs inside, any time he can take his limbs. Yogī should be like this. In the world, meditation, okay, go within that mantra. Meditation without mantra is a body without soul. Mantra, which will protect your physical body, your mental body, your astral body, and will protect your soul from those negative energies in the universe. There are two different kinds of forces from the very beginning, from the creation, āsurī-śakti and daivī-śakti. Āsurī-śakti means the negative śakti, negative energy, devil, whatever you call it. And devī-śakti is divine, ho jītī, godly, or what you call angels. When you go from this world, the angels will come and carry you or guide you. Or there will come someone who has two horns here and a termite in the head, something pushing you with a fire. Pinching you with something, putting the chair in your neck, and pulling you. Yes. Do you see that picture sometimes on television or something? Jai Siddharṣṭhī, Jai Siddharṣṭhī, who made the pictures and stories, they have like this thing, who made about angels and goddesses. Satyāhāra, you draw yourself from the external world. That means automatically you will have stress within yourself. Otherwise, if you cannot withdraw yourself from the external world, it means you are a workaholic. A workaholic person cannot relax. A workaholic person cannot meditate. Pratyāhāra, then dhāraṇā. That’s very important. Very hard means concentration. Concentration on one thing, only one thing. Avoid all the thoughts and feelings and visions in your mind. That’s very good. When you meditate, you say, "I will not think about anything, I will only have my mind." Not think now anything. So you are already thinking that you will not think anything. That’s a conceit. That is not a meditation. Meditation is a divine, divine. Why? Like you lie down, similarly you take your mantra, mālā in the hand, and sit down, repeat your mantra, and lie in the divine world. Automatically, everything will disappear. That’s what I call meditation. Of course, we have many techniques for meditation. For the last forty years, I have been teaching meditation many, many times. Many times, the way I did, so I know many techniques want to do for me. To say the truth, that is not meditation. That is trying to concentrate. And people are not able to concentrate. Meditation is that level of consciousness where you are beyond the limitation of time and space. And then comes the samādhi, after the dhyāna, where knowledge, knowledge, the knower, and object. Three merges into one thing: the knowledge, the knower, and yourself. You would like to know the knowledge, what you would like to know, God, whatever. These three become one. There is nothing you can’t find. Neither is only knowledge, nor only he, nor only you. That is called "om so’ham." I am that, that I. Ahaṁ brahmāsmi. I am ātmā. Mahā-bhāgyas, bhagvedas. So we shall concentrate, and we shall bring our inner world in order. Everything is within you. Look in your inner mirror, and your reality you will see. What you are thinking now, only you know. What you think now in this minute, there are two who know in this just now. Two who know what you are thinking. One is yourself. You know what you are thinking. And the second is God. God knows what you are thinking. So you cannot hide anything from yourself and God. So you are the witness, you are sākṣī. So the destiny, when it comes, if you believe in God, then God. If you believe in Dharmarāja, the lord of destiny, or Yamarāja, the lord of the dead, will tell you, "You did this, you were doing like that." That’s why these good things you get are punishment. You cannot say, "No, I didn’t think," because you know. And therefore we can hide from anyone, but we cannot hide from ourselves. So when a yogī is meditating, a practitioner is meditating, a spiritual seeker is meditating, whatever they are doing, first, he or she purifies the antaḥkaraṇa. There are four antaḥkaraṇa. Antaḥkaraṇa means the inner functions, the inner space, our subtle part of our being that others can’t see, but you see. And that’s called manas, buddhi, ahaṅkāra, and citta. Mana is mind, buddhi is your intellect, what you are thinking. Ahaṅkāra is ego, and citta is consciousness. Mana, buddhi, citta, ahaṅkāra, these are antaḥkaraṇa. Unless we purify this, we cannot proceed toward meditation nor toward spiritual development. Mana. Mana, many different definitions are there for the word. Mana is a process. Mana is a system. Mana is one principle. Between intellect and senses, we have ten different senses: five jñāna-indriyas and five karma-indriyas—the five senses through which we learn information, and five through which we can do something. So, the five senses of knowledge are vision, sound, smell, touch, and taste. These are the five senses of knowledge from your birth until today. Whatever you learn from your mother, left in the university until now, is only through these five senses. Now, jñāna-indriyam, the knowledge of the senses, is like a video camera. Camera. Video camera takes all minute reports. Every second, quarter second, everything is recorded and ever ready to take new impressions. Our intellect is ever ready to take anything through these five senses. You got me or not? Understand? So the film is turning, rolling, and ever new parts are ready. Sooner or later, this film will be replayed. So, jñāna-indriya, the senses of knowledge, receive whatever they receive; the film is the mind. All impressions, good or bad, are taken into the subconscious. For 24 hours, life is involved in three different levels of the consciousness. Sleep, dream, and awakening. Unconscious, subconscious, and conscious. So whatever you are listening to from me, whatever you see, whatever you smell, all is immediately, through the help of the mind, brought to the subconscious. Part 2: The Journey from Vāsanā to Self-Inquiry What has gone into the subconscious begins to work. We call it vāsanā. Now, just as when you put wood on a fire, smoke comes out, similarly, whatever impression went to the intellect and transferred to the subconscious begins to work, and that is called desire. How does desire come? Through the senses. You listen to nice music, and again you would like to listen. In the desert, you smell nice flowers, and again you would like to smell this whole nice perfume. Or you see something nice and beautiful—a mountain, the snow. From Vancouver, we see this called the Lion Gate. I saw it yesterday, beautiful. I do the same thing. I want to see it again today. So the desires are in the subconscious, but they are not false forms. They are without form, only like a form. Again, from the subconscious, desire comes to the conscious mind. This means these desires, which have no form, come to the conscious mind and consciously push it to the intellect. The duty of the intellect, or the principle of the intellect, or the dharma of the intellect, is to give judgment. The mind is that principle, that function which is pendulating between subconscious and conscious. It brings the desires which you received through the five jñāna-driyas into the subconscious, and brings another message from the subconscious to the conscious. And because the conscious is very busy, it leads to the intellect, the buddhi. And buddhi will give judgment: "Oh, yes, he wants to go for swimming." So it gives the judgment: this desire is simmering, and then it becomes active in you. The psychology, Patañjali said—Maharṣi Patañjali, who lived 1,500 years before Christ—and I think Patañjali is the father of psychology, very, very... Patañjali said, "The desires which you cannot fulfill, first you sow, they go in, now they come out, but somehow, due to some circumstances, you cannot enjoy or you cannot do this work that you would like to do." Then it will go back to the subconscious. It will repeat again, but you can’t do it. Several times there will be repetition, then you sleep and you begin to dream. Example: you saw a very nice fruit, a mango, and you would like to eat it now. You bought it, you took it home, and your wife said to you, "And here, you cannot eat mango now, because you are taking certain Āyurvedic medicine—tomatoes, mangoes, and yoghurt." These three things are prohibited to be eaten for ten days. You are angry inside with your wife. She made it good. Now you sleep and you dream. And in the dreaming, your medicine is already finished. Already five months have passed, and your wife went shopping and brought you a nice basket, full of mangoes. And she said, "Now you can eat. Prepare a nice bowl of the mango," and she gives you the spoon and brought it. How nice. The wife is always the best one. Men have to be nice to her, otherwise she will not give you a mango. Now, take the mango spoon, and what happened? Alarm, Madhurī. That was a dream. You were dreaming that five months passed, now you are healthy, and your wife went and brought the mangoes, and she prepared them for you, and you are just looking forward to enjoying the mangoes. You took the mango, came near your lips, and Alaram madhuri. Even in the dream, you couldn’t fulfill your desire. You must go to self-realization. Patañjali says the desires which you cannot fulfill even in the dream will repeat sometime, and then that desire will lose its form. Paraman. The paraman will be lost. Identity will be lost. The proof will be lost. Though it is said evidence will never die, evidence is lost. Evidence is lost in your subconscious. That desire comes again out, and you don’t understand, and that can create some problem, and that’s called a psychic problem, which the doctor doesn’t understand and you don’t understand, but it is there. And therefore, the best way to excuse ourselves, or a doctor, is as a psychic. Then you come home and look in your mirror and go to your wife, and the doctor tells you, "He is a psychic," and, "Oh God, you are psychic, really." You see, that is a problem which you could not digest, the problem which you could not enjoy, the problem you could not experience, and you did not support your intellect to give a positive answer. Mind is not guilty. Mind is only a messenger between our senses, subconscious, and conscious. If you would like to clear up your subconscious so that your mind will be more peaceful or calm, then limit your needs, limit your desires. That, Patañjali already said before, yama and niyama. Discipline, withdraw your senses from the external world and control your senses. Follow the ethics and moral principles, and then your mind automatically will be relaxed and will be calm. Otherwise, if you try to stop your mind and thoughts, you will be a psychic patient. Because the mind is like a river, and you cannot block the river, but you can give it direction. Similarly, don’t try to stop the mind, but give it a beautiful direction. So, people who think and say, "Don’t use mantra and meditation," it means they are trying to block the mind, and the result will be negative. Either they will not have that highest level, or they will have psychic problems. It is your mantra which directs your mind or your energy in that direction. Therefore, mantra is very important for meditation. So, mana—now you know what the mind is. Buddhi, the intellect—how your buddhi is fed, which kind of education you have, which kind of society you have, that kind of habits and way of thinking will develop. There are many different kinds of people in the world. Some are called criminals, some are called thieves, some are called this, and some are called good and best. All is the education: mental, intellectual, buddhi education. And therefore, Patañjali says again, svādhyāya, svādhyāya. Svādhyāya means read every day good books, holy books, like the Bhagavad-gītā. You may read one mantra, one śloka, the whole year, and every time you will get a new meaning. And that’s called kāma-dhenu. Kāma-dhenu is that cow which keeps milk forever. And so the holy scriptures—it doesn’t matter from which religion, or some nice holy book or book written by a great saint—read every day. It will give you new knowledge, new information, new strength, energy, and confidence. Read every day Līlā Amṛt. Every day you will get a new answer to your problems, or every day you will get an answer to some difficulty. So, mana, buddhi, ahaṅkāra. So, buddhi—if you are thinking negative, you can’t do anything. Positive, you can’t do anything. Ahaṅkāra is ego. Ego is a big rock, a big rock. You are closed in the cave of your limited knowledge, and from the limited knowledge, you have such a big ego. It means on the front door of your cave is such a big rock, you cannot push it up. You are closed in. The person who has ego is closed in within this limited space. So in yoga it is said, overcome your ego, manas-buddhi, citta, your space. Inner space means the space of your thinking, the limitation of your thinking, your knowledge, your capacity. So that space where you are drashti inside, inner drashti, that should be bodhicitta, that should be beauty. And that’s called the self-inquiry meditation. Means to observe manas, buddhi, citta, and ahaṁkāra, these four antaḥkaraṇa. When this fourfold antaḥkaraṇa is purified or controlled, then again the three things come. These three are another problem again, and that’s called mala, vikṣepa, and āvaraṇa. Mala means impurity: physical, mental, intellectual, social, spiritual impurity. Don’t be fanatic, don’t be one-sided, don’t be a troublemaker. You know, there are so many people who are troublemakers. There are some people who cannot sleep until they create some trouble. Whole day, they had no chance to make any trouble. Then he came home, couldn’t sleep, and telephoned his father-in-law and said, "You are a stupid man," and put the telephone down. Now he can sleep. He is a troublemaker. So these are the impure thoughts, impure actions, for little things make trouble. And always searching how to make it trouble. One boss, one man, owner of a business, all the time they were sitting on the mattress. And he had one secretary who was always writing books and keeping the accounts. All the time, they had a pen and ink, a dip pen inside, and then they would write down. Well, one day the boss, he was a little bit angry with me, and he told his secretary, "Bring me this piece." So he quickly got up to bring something, and he kicked the ink pot, all ink on the mattress. And the boss got so angry, "Are you blind? Can’t you see?" You know, it was beside you. And so, so much shouting. Sorry, sir. Sorry. After one month, again something happened. The man had an inkpot near him, and he was writing. The boss had to get up and go somewhere. He kicked the inkpot, and now the ink shoots out. Again, that poor man, he said to him, "Are you stupid? I told you a thousand times, why do you put the inkpot here? Why don’t you put it in front of you?" But he said, "Sir, you saw also. You see always." Yes, I know, but if you are happy, why do you put here? Pushing guilt on others. That is an ego person, impure thinking, impure thinking. Mala vikṣepa. Vikṣepa means the discrepancy, family discrepancy, social discrepancy. There are many discrepancies. My master said in one of his lectures that now humans have so many equipments, facilities, and comforts. Before 100, 200, 300, 400 years, they didn’t have so many treatments, facilities, or comforts. But at that time they were happier than now. Nobody had everything, and so vikṣepa, discrepancy. Every year, more and more hospitals are built. And every year, more and more new buildings come. I was shocked. When Govind Purī is sitting here, maybe he can tell us about this telephone, even if it is switched off. How much electronic radiance is there? Then, about the microwave, I didn’t think of that. Always, I am telling my people, "Why don’t you have a microwave so you can warm up quickly my milk or tea?" And since Govinda told me, now it is proved, I don’t want that. And the computer. When the three things come together—microwave, computer, and mobile phone or cordless phone—we are very poor people, very poor. What harm we are doing to ourselves, and not only you people, but your house pet also. Constantly, your pet is sitting near your computer and looking at you, and your computer is your mobile phone. Yes, hello, how are you, sir? Thank you, nice to meet you, sir, and very near your microwave also. All energy and radiance is combined. So vikṣepa, discrepancies, is a very harmful, biggest obstacle for our meditation and for our health. Health is not everything, but everything is nothing without health. Āvaraṇa means the curtain, the curtain of ignorance. How to move the curtain of ignorance? That is through satsaṅg. That will remove the curtain of ignorance. That will purify the impurity and that will balance the vikṣepa. The three biggest obstacles for a person who would like to be spiritual and meditate, these have to be purified. Satsaṅg is the easiest, easiest way to purify. And then you can meditate. So self-inquiry meditation means not only "Who am I?" because Śaṅkarācārya said, "Ko’haṁ? Katham idaṁ jātam? Ko vā? I am not this body, I am not this skin, not this blood, bones, joints, organs. I am not the mind, I am not the emotions, I am not the intellect. And I am not this all, but I am." So who are you? Ko’ham katham. And from where did you come? From where did I come? Now, maybe you are born in Vancouver, but where have you been in past life? Do you know? Ko’ham? Katam idaṁ jātaṁ? And where am I going here? Where am I going? Why did I come? Ko ve kartasya vidyate? Then what am I doing? Where will this lead me? Ko’ham? Katam idam? Jātam? Ko ve kartasya vidyate? If we know this answer, we are self-reliant. But we don’t know this. So self-inquiry actually means: inquiry means know thyself. Who are you? That’s called self-realization, ātma-jñāna. But before that inquiry, not who are you, but how are you? How is your inner chapter, svādhyāya? So one is called studying of the books according to your interest, subject. But the meaning of svādhyāya means Svāmī is the self. Adhyāya is chapter. Do you know how many chapters you began in your life? How many chapters have you closed in your life? How many chapters have you opened within you? What is the history of thyself? Only you know, and God knows. So self-enquiry meditation means to know who you are and how you are. First, know how you are, and then you will come to know who you are. Sit down, do mantra repetition, and just think of your life, what happened. That’s meditation. Best meditation, I can tell you, the best kind of meditation technique is what to do, how to do. That will lead you really to the meditation. Do nothing. Your master will tell you this. Do nothing. Just close your eyes and sit comfortably. Repeat your mantra and say to yourself, "But mantra," and suddenly you will believe it. If you do, I am relaxed. I see the sun rising, I see the mountain full of snow, I see the river, I see a waterfall, oh beautiful meadow, nice breeze, oh my God, nice snow. You may tell me, what is the matter with you? Butterfly, then you are not here; you are somewhere else in the meadow. The best meditation is done by doing it. If you ask how the monks are meditating in the mountains, the saints, yogīs, Buddhists, Christians, they can’t imagine it at all. They just sit there and chant God’s name. Take good silence. Take silence. That, as soon as you think something, concentration. Self-enquiry meditation means first read your inner chapter and forgive it or understand it. All right, take it, give it in hand. Be your mind. Then you will discover your inner peace and who you are: Ātmā. Now I know. So thank you for your listening. And I will ask Mr. Govind Purī to tell us a little bit about the vikṣepa, this technological vikṣepa. My God, I must be frightened. I was never frightened, you know, but then I got it. So, I am thinking very much: should I carry this telephone or not? In Australia, they were making tests and saying that a man who is carrying an ear and a jean telephone either will not be able to give the child or will become impotent. The woman who is carrying ear and the jean will have either problems like cancer or something, or will not be able to have a child. If you carry it here, it will affect your heart. And if you carry here, hanging between here and there, there you are, thank God. Put it on your head, put that one away, and a blue tooth, it has more double problems. I can understand that President Obama doesn’t carry a mobile phone with him. He said, "I will not take it." That was a clever investment. That’s why he’s president. So, after this thinking, even I am thinking in my prayer, not to have a fire placed in the house. Only that is my wish. That is my statement. Will you, sir, from Govind Purī come here? Yes, sir. Here, please. From my side, thank you for listening. God bless you, and wish you all the best. And if I drew something which you didn’t like, forgive. If you like, take it with. If you didn’t like, leave it here. So maybe we’ll collect it after.