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Part 1: The Art of Harmonious Living and Sādhanā Nowadays, families often operate on a kind of agreement. A very clear point is how to live in harmony, how to create harmony, and how to lead the sādhanā. So the question is: how to create harmony in the family, how to maintain it, and at the same time devote oneself to sādhanā? Hari Om. All these topics are again related to the Manomaya Kośa. When we think of entering sādhanā, what are all the issues disturbing us? Can we write them down on paper? Sādhanā starts from attention. Then you go to concentration, and then you start your meditation. But these three steps are very difficult because when you think of concentration, can we count the important disturbances we face? First and most important is how to be in the present. This is the beginning of sādhanā: that we come out of the past, we come out of the future, and we sit down quietly in the present. The past is the dead part of my life, which will not come back. We are so fond of sitting and thinking of the past that we spend minutes or hours in the memory of past events. The past will not come back, but you have lost this present time. Without achieving anything, is that not a big waste of my life? I am insulting myself by wasting my time as if it has no importance. The same thing happens when we sit down and start dreaming about the future. We call it daydreaming. It doesn’t bring results, and again, it takes away my present. I got a call from my friend. Today is my birthday, and we are going for dinner. I say yes. I spend three, four, five hours for a one-time meal or in the name of a birthday feast. The same thing happens when we move out in groups for hours to see a movie or something, which does not add anything positive to my life. What we are today is because of what we did in the past. What we do today will be our future. But if I spend this present in memories or in daydreaming or in fruitless exercises, spending my hours here and there, can we today calculate how many hours we spend only on the mobile phone? This is part of your present. We say time is money. Time doesn’t come back; it doesn’t return to us. In this age, if you cannot do something now, what will you do when you are old? The basic problem is that in this age, the youth spend maximum time on the internet and mobile phones. But do you know the real effect on life of all these modern gadgets? We are all sitting here, and how much we are enjoying meeting with each other. You can share your happiness with people, and you can share your bad moments also with people. Mind it. Today, this mobile phone alone has taught me to live for myself. The same thing is with the Internet. You see, if you sit down at the breakfast table, there are four members of the family sitting at the table, and all four are busy with their own mobile phones. Where is the family? How can we share with each other? God had something in mind before sending us together into a given family. I came to my father’s house with some planning in God’s mind. Why did he send me to my father’s house? As our ancient literature talks, he also came with me into this house. And when he’s sitting inside me, he’s not sitting without powers. Do we try to find out what all the powers we are carrying inside by birth? If we are really, really selfish, we should know ourselves first, what we are. And we have no time. So this mobile phone and internet and things, they taught us to live all alone. When I sit down on the internet, I don’t know what my sister wants, what my brother wants. I’m only interested in what I want. I take my information, click off. And when I sit on the internet, I don’t know what my sister wants, I don’t know what my brother wants, and I deal only with what I want. And again we come back because of this: you cannot concentrate on any given topic. The other problem which develops because of this environment is: "I can’t do anything for anybody, but I expect everybody to do something for me." If my mother doesn’t cook my food on time, I will be annoyed. If my mother doesn’t cook my lunch on time, I’ll be unhappy; I’ll be annoyed. But I never think of my mother, what I can do for her. When this "I" becomes important, that is the day my decline starts. You can experience every day in your personal life the impact of this "I". What is expectation? It’s only the importance of "I." I’m coming to your house to see you after some years. On the way, I am just thinking I will have a cup of tea with you because I am meeting you after some years. Now when I come to you and you offer me a cup of tea, there is nothing surprising at all, because I expected you would offer me a cup of tea. Imagine if you do not offer me, then what would be my reaction in my mind? I may not say openly, but how will I react in my own mind about your behavior? I came to you after many years, and you did not offer me a cup of tea. What type of friend are you? Let us see the other side of the situation. I am coming to your house without any expectation. I just met you and came back. You did not ask for a cup of tea, and I never had anything in my mind. I never bothered about it. And if you offer me a cup of tea, then I will be so happy. What a good friend you are. You are the same, I am the same, the cup of tea is the same. When I am important, life is gone. It is hell. When you are important, life is heaven. One day, you take a piece of paper in the morning and write down all the issues where you were disappointed throughout the whole day. And see which issues were where you were disappointed because of just expectations, not because of a real situation. Maybe almost all disappointments were because of your expectations. And we fight with each other for nothing, because there is no real life, only in those issues involved. Husband is coming home in the evening, wife is saying, "OK, let us go, I am waiting for the movie." Husband said, "I have a little headache, maybe we go tomorrow." And this small issue can make them fight. Most of the disputes, arguments, and family disturbances are only because of this "I." Why are you happy here? Why do you have no disappointment, no argument with Swāmījī? Ask yourself. See, we don’t expect something. Whatever comes is a prasāda. Why don’t we do this at home? Why can’t we do that? Swamiji or God is sitting in both of them. And still they are fighting, only because I am important in my mind. You are inferior to me, therefore I try to stick to my identity and superiority. The same thing happens on the other side. One has to keep quiet. So when it happens, when I’m talking to you, I’m not talking about anything about me, but all the time I should talk about you. Automatically, the "I" will be missing. And on the other side also, the "I" would be missing. Then we would be talking on many, many different subjects, maybe children, maybe parents, maybe house, maybe future life or planning. But as I said yesterday, our education is making us all intellectual. And there is no feeling of love or emotions in the head. The more you become intellectual, the less you will be sensitive to others. Good if you get more prestige in society. I must be happy because I’m part of you. And even between us, it is my duty to maintain your respect. If I don’t respect my wife, I am disrespecting myself. I will tell you something which I missed yesterday. Yesterday, I said one thing to you: that a wife always tries to carve out the statue out of the husband. On this earth, there is only one relation: that of husband and wife. Where all the dimensions of all relationships in the world are merged together. Sometimes one is a child, sometimes one is a friend, sometimes one is an advisor, sometimes we fight. You see all relationships in any dictionary. She uses these relationships to carve out the statue. I said, Gṛhastha Āśram is only for 25 years. When we come at 50, she also retires from her duties, and you are also supposed to be turning your face towards society, serving the society, and preparing yourself for the next life. This is only possible because she has trained you in 25 years in such a manner that she has created an aversion towards worldly life. It is not that we fight for some other ego issues, but it is a natural aversion that God creates to make our life successful. Because of this relationship, you enter into a divine relationship. And you imagine one thing: what finally it makes, how it turns the other person. All the gentlemen sitting here, emotionally, feeling-wise, you compare with all the ladies sitting here. Almost all are alike. They are all in a good mood, in good feelings, and definitely with very purified intentions for self-elevation. Where is the aggression of this gentleman, which was there at the time of marriage? Where has it gone? If I want to marry Kṛṣṇa, no gentleman can marry him. He has to become. This love, this bhakti, this prema is all the name of that divine śakti. Now you see how this transformation takes place because of this married life and respecting each other. There is really an amazing system; it is not just body, flesh, and bones. Because of our education, we do not go deeper than our intelligence. I will give you an example which you may not like, but which is the truth of this present time where we have reached. You can sit down in any public place, or particularly say around, in a university or a college, you can see boys and girls coming and meeting, talking, discussing, and moving around. You will see some children come together, talk, discuss, and disperse. You may see many groups like that coming. You can sit down in the canteen, they will sit down, they will talk and move out. It is, to me, a very, very painful situation. There is no reaction on their faces. If a young boy talks to a young girl, there must be some reaction on his face that he is talking to a beautiful girl. Same thing should happen the other way. That girl also should feel that some good, handsome man is standing before me. I’m sure it’s a good day for me. Have you seen that? It is all missing from all the faces of this generation. There is a big question: what happened to her womanhood, and what happened to his manhood? Then another serious question, again, here only. No boy is trying to live like a girl, but many girls try to live like boys. Is it not creating a very big imbalance in this nature? Are these girls not challenging God, the nature who has created us as women? There are two or three effects of this education that I see together. But if they are not trying to become a good woman, what will they teach? What culture will they create in their children? They are not preparing themselves to be good women. And they cannot become men. For the rest of life, there may not be enough happiness for them. The second problem that comes from here is that they do not marry on time. Today, the average age of a girl is 30 plus for marriage. It is your reproductive system that has almost gone to zero. And why we have so many infertility hospitals today is the answer to this situation. It’s not that easy to have a child at such a later age. At the same time, it doesn’t increase your last period age, which will be again around 50 or below. So, both sides, you are the losers. And at that age, having a child is a big trauma mentally, a big, big issue. You can ask. Many of you must be knowing it. See, where the society is going, why we are unable to concentrate. We are again coming back to the same question. Why are we unable to concentrate when we go out for meditation, sādhanā, what do you call it? There are two or three small exercises which you should try to learn how to concentrate. One is to see one thing in the beginning and concentrate that I am seeing only the same object again. I mean, I am not seeing anything else around. Like you are breathing and concentrating on your breath. When you are perfect, when you are confident, then you go, enter with the breath inside, and see where this breath is going in the body. So likewise, learn first to think, remember, for some small period, and slowly and slowly turn, so that you do not lose sight of the object. Yoga nidrā means you are leaving your body. So leaving the body means leaving all these, dropping all these subjects related to this body. But this is a very conscious practice. It cannot go like that. First thing you must revise in your mind: I am not the body. I am not the body. I am not the body. This will help you in your yoga nidrā, perfectly. Secondly, have another practice: not to take something, not to hold something, not to bring something new, or say, "I want to hold her." Of holding her. But do I think that I am also tying myself with her? This is bandhan. This is important. Finally, what is the purpose of sādhanā, dharma? What is mukti? Keeping yourself free. So do not try to tie yourself with any object, any person, or any thought. When you talk to yourself about yourself for 10 minutes daily, you can think on these areas: what new tie I created in my life, and what old ties I have opened up. Add the same thought: I am not the body, so I don’t need it. I’m not the body; I don’t need it. I’m not the body; I don’t need it. These two thoughts together will make you free from many, many, many major disturbances of life. Today, Swāmījī sent me a message: "God, find out what Gulābjī wants." I want to present him with something. Hanuman Purī came. I told Swamījī to bless me that I am free from all these wants and demands. What better can you ask? We are here to learn only this. And if this thought is matured, that I do not need anything in life anymore. Whatever God has given me is enough for me. You are enjoying mokṣa. But remember, not a single minute of the present should be wasted. No. No past, no future. Because the past will not come back, and the future is not in my hand. What you do today will bring results tomorrow, but when, you don’t know. Let us not wait for those results and keep doing what we want to achieve. Karma. Karma is dharma. What relation I have with my God, nobody else can have it. Like what relation you have with your God, I can’t have it. That relationship is identified in your karma. It could be sāttvic, it could be rājasic, it could be tāmasic. But that karma is your dharma. Each one has his or her own dharma. It cannot be duplicated. And this dharma is the base of my puruṣārtha: dharma, artha, kāma, mokṣa. Dharma is the base without which I can’t move ahead. Without dharma, there is artha and kāma. Kāma is desire. Artha is money, and kāma is desire. We are all running after only these two things. More desires, more artha. More desires, more artha. And that is where we are getting ourselves in trouble. When your manas starts moving upwards towards Vijñānamaya and Ānandamaya Kośa, it is possible only because of dharma, nothing else. Dharma, jñāna, vairāgya, aiśvarya. Dharma, jñāna, vairāgya, aiśvarya. That is the route going upwards. As you know, mana has two directions, either downwards or upwards. Dharma alone can take you to the immortal route, from where you don’t need to come back to another life. And dharma is that which controls your manomaya kośa, the desires. I think let us learn the role of desire in my life. Can we write down five sentences every day? What new desire created what type of impact in my life? Life is nothing but a set of desires keeping me enclosed. So far as māyā is there, you cannot see the Brahma. When you understand the māyā and open up, there is only Brahma, there is no māyā. So, before I close, I just want to make the same request again. Do not waste your present, and have no ego in the mind. You talk in terms of the person to whom you are talking, to avoid "I." And no more grabbing of the worldly material things, so that you are more satisfied, more happy, and contented in your own soul. There will be only happiness and nothing else. I wish you all the best. Hari Om. Thank you. There is a lot of manipulation about rain and snow. Once I was skiing in the mountains near, it’s called Kärnten, near the border between Slovenia and Austria. And somehow there was some; they made a big fire, but the snow was not melting. It was like plastic. Unfortunately, the people, but as Gulābjī said, the intellectual people, they have no more feelings for nature or for anything. And everything is under the name of the science. The whole week Vivek Purījī was sitting silent, so today is his. The floor is yours. Praṇām Gurudev, Haryām Dharagulābhjī. It is not true that I was silently sitting the whole week. Almost the whole day, I was talking on the program. And when you are on such a seminar, somehow, it is a pity that some other people are talking. Part 2: The Sun and the Candle It is always good to know what is the sun and what is not. The best thing for us all is to sit down and not talk too much. What is here in this retreat, this summer seminar? It is completely normal that all of us are not running after other things in our life, material things. Because we always try to put all our time and finances into spirituality, and that is the best thing. To be with Gurū Dev on such seminars is something we will keep in our heart. And what will change us? What I learned from Viśvagurujī is Kāla and Deśa. Modern society is a little different than society in ancient times. We always say that in ancient times it was different than it is now. But if we look at history, all time was the same. The nature of man has remained the same. Now we have Facebook, but a few centuries before, we had a tree in the middle of the village, or we had a veil. The talk was almost the same. The only problem is that now we are not talking, just typing. The problem is that today we don’t talk to each other, we just write to each other. Also, from the time of the Roman Empire, there are some letters left. In those letters, almost always, the father complains about the son: he is out of the house the whole night, and he is not learning in school. The same thing remains now. When we want to change something, change society, what we learn from Viśvagurujī is that only one place is possible to change, and that is ourselves. If you want to change society—like today, what we heard from our dear friend, the minister from Slovenia, about Agenda 2030—to manage this is only possible if we change our conscience. When we were at school, in the old time, we learned that it is possible to come into Communism with production. And we always asked the question, "Okay, but why is Germany a much better production than us, and we are in Communism, and Germany is not?" You know that question, yes? To make change is only in the human mind. What we heard today about Rakṣā Bandhan is one thing which is also very important to change the world. But the science of yoga—and I must say not only the science of yoga, but the particular science of yoga that we got all this year from Viśvagurujī—is that tool which is able, if we use it, to change our conscience. To be a real human. You know this famous sentence we hear almost on every seminar: that a human has the duty to protect, not to destroy. We also learn from Viśvagurujī one thing, and that is ahiṃsā. If we understand the real ahiṃsā, you don’t need any other law, because everything we do to nature, to other people—if we are behaving with ahiṃsā, here will be heaven. Only our sādhanā, our practice, but with understanding of thoughts, without dogma, but through understanding. Because we got a key to understand the ancient knowledge from Viśvagurujī. Through that key, we slowly change ourselves. For me, one great miracle that I see in my life—you heard this morning at four o’clock, was the alarm. You heard this. For one part of the people, it was completely normal. But some of us from ex-Yugoslavia were a little nauseated inside because of the sound of the attack from the sky. A great miracle was that in the time of the war in ex-Yugoslavia, we had seminars in Hungary and in VEP and in Strelka, everywhere from countries which were in the war, but here at the seminar we remained brothers and sisters. That was a great miracle, and that is the teaching of Viśvagurujī: that we all together be brothers and sisters. Through that teaching, we are slowly changing ourselves, and only through changing ourselves and our behavior are we able to protect this earth. Some declaration about ecology will not help. Only changing our mind and understanding will save us and save this planet. For that, thank you. We will all together continue with our sādhanā to become a human, a real human, who is a protector, not a destructor. Through that, we will do a great sevā, because doing sevā to our master is also doing sevā to all other creatures. Because ātmā is paramātmā. The first stage of realization is when we realize that in every creature is our ātmā, and in me is all creatures. That blessing we got from Viśvagurujī. Because most of us who are a little older, in previous life before Yoga in Daily Life, we ate meat. Only this new generation of children are vegetarians from before birth. But what is very important for this? We didn’t realize in that moment that we were doing something wrong. Because we were in amnesia, in a deep, deep sleep, an unconscious sleep. And that is the guru, who turns from the darkness to the light. You remember that moment when we realized, "Oh my God, it’s really killing." Until that moment, we were completely in the darkness, completely behind a curtain. In one moment, Guru opened our eyes, and we realized this. Through that, not only to us, but also to many people who come to yoga class, and that is the way for saving this planet and for saving us. Thank you once more. Tomorrow starts the next week of seminar. A lot of us will go home, a lot will remain. It is a pity that Gulābjī will go to India and that Masālā will also miss this seminar, because all of us really like when Gulābjī talks, and we also remember his father yesterday or the day before yesterday. I remember that his father was in Zagreb and gave such a nice lecture. Also, we expect a new generation—not that you will go into retirement, but this new generation of children also needs something else. Siddhipradā Bhagavān and Kījā. Thank you. Thank you. In the golden teaching of Mahāprabhujī, it is said: "Love each and every entity, if not more, then at least that much as you love thyself." Whatever we do, as Gulābjī told, we should think twice or three times. I have told many, many times: in the morning when we get up, just have one thought: "I am human." Your whole day will be very, very pleasant. What does "human" mean? What makes me human? And so we are different from other creatures. Humans are protectors, not destructors. But many people do not have that kind of training, education. That’s why they think it’s just eating meat; they don’t know what it is. Other creatures do not have this kind of lesson, instruction, or education. That’s their way of life, living, eating. But humans have another consciousness, awareness, and feelings of good and bad. Many of you will go home tomorrow. Your dear family is waiting for you: your husband or your wife, your children, even your house pets. Can’t you imagine how your dog will jump and jump? Your dog will love you more than your wife, or your husband, or the cat. Because this is our house pet, we know we are with it, and we have a feeling as if it were our own child, or the best friend, or a member of our family. You will not kill them and eat your dog. So just know: I am human. I wish you a very, very good journey, and tomorrow, change your mana. As Gulāb is always swimming in the ocean of the māna, so be a little more extrovert in driving. Be aware, be alert, drive carefully. You should know, are you driving right hand or left hand? So I wish you a very good journey. I bless your whole family. Practice further; do your sādhanā. And whatever you learned here, use those instructions. I would like to thank all our volunteers. It was great what they did yesterday. They had only time for fifteen hours. In fifteen hours, how beautifully they made this film. Also, our dear sisters and brothers were preparing very nicely all podiums and decorations and everything in our hall. And also others who were taking care of water, fruits, etc. Many, many things. So there were about, all told, 60 people working. So I bless you all in the name of Mahāprabhujī, Devapurījī, Alagpurījī. That is called the real disciple, or the real son or daughter. There are three qualities of the disciples, called children, your son. So one is the quality that if your father asks you for something, then you will say, "Okay, father, but can you tell?" Father has told this: "Franz, can you bring that?" Second is waiting. If my father or my Gurujī will say, I will do it. And the third one: even if he or she did not hear from the mouth of the master, or the parents, or the husband, or the wife, only you had some kind of feeling that my father needs this. Immediately go and do it without asking. So that’s called, I think, the words: there are three qualities: madhyam, uttam, and kaniṣṭha. Kaniṣṭha, madhyam, and uttam. I told you many times, you understand? And so it happens with me, and then I’m angry. Why? I didn’t tell you. Well, yes, but I think you need it. The person said, but it’s okay, we need it. So that’s called uttama putra, uttama daughter, uttama husband, uttama wife, and uttama disciples. Even your dog knows that you have to sit there, and if anybody can come, come, they will not go. He will remain seated there. So that was your work with love, not with payment. With payment, it will not be that beautiful. As Swami Vivek Purī said this morning, all around the whole world, all of our yoga teachers are teaching voluntarily. No one asks for payment. In some places, they are needed because they are going by bus to this other village and coming back, so we are paying for the bus tickets. And we also do not ask people for money, only what we need for this, our retreat. I should not mention, but perhaps many of you should know. Many of you don’t know, and of course, our dear Gulābjī and Āravindjī, professors, they know. They don’t know, and our dear Gulābjī and professor. Arvindjī probably doesn’t know about it either. There are thousands of places where yoga is practiced in everyday life. But what we call our ashrams or our organization, our classes—on it, I’m not a member of, on the papers, that I’m a member of this ashram or like this. I have no rights, officially. And unofficially, it is not valid. And I don’t ask anyone that you must give me that much money. And whatever comes to the centers, it goes to the centers. That’s why I think this little success I have, this success, it’s because of my people. They know that no one is trying to take something from us. And they will never do anything without asking me. So I am like a great-great-grandfather. In India, we have a tradition: when my great-great-grandfather or great-great-grandmother is there, and if there are some events in the family or giving someone something, we will come and give it in the hand of the grandmother. And though she can’t see properly, we will hold her hand, or the father’s hand, and give from her hand, the grandmother’s hand, and we feel very proud. We are very proud of my grandmother, and we could give through her. It is not me who is giving; her grandmother is doing. When there’s a wedding, we ask first our eldest family member, the eldest, and they know. So they have complete information about which kind of family, where it is, with whom we should have some relation, or something like this. And the young couple marries, the young girl marries and she comes with her husband, the boy, and you know an Indian wedding is something great. Maybe it’s more than the king of England, just how I feel about it. But there, when this girl, she gets so much, but this is not what we call dowry. It is not purposely, but it is because parents want to share more for the son, for the daughter, they give him. It is not what people are thinking now, that you didn’t give this, what we call dowry. Yes. So it means that when you have grandson, grand grandson, then we call for to the heaven, we have the golden... So, anyhow, when this young girl, young girl means... About 20, 25, not 11 years old. I want to make clear one point. People think that in India they marry very young girls. They are making a ceremony, but the girls don’t go with the boy’s family. This is only because there are two, three, or five daughters. So, a pūjā ceremony, this then advances so that they do not have too much expenditure. So ceremony is there, but it means not that now this little girl will go with this little boy husband. Then comes the second, and that is when she is about 20 years old. Yeah, okay. So, what happens now? When this young lady, this young girl, she’s married and now she comes to the husband’s house. Mother-in-law, she comes to the door with a beautiful plate, thali, with the very ceremony: deepak, nāryal, this, that, tilak. And she worships her, the daughter-in-law. And she touches the feet of the daughter-in-law and tells her, "Please come to your house." Now, the mother-in-law’s heart is pumping. The boss of the house has already arrived. Now she is the head, the owner of the house. But the mother-in-law, she has about half a kilo of the key. But key? No, no. Chubby? Half a kilo of the keys. And she’s hanging here. She will not give it into the hand of the daughter-in-law. But when she knows the grandmother or mother-in-law, that my daughter-in-law, she has learned and she can take care of the house, she will give all to her. It takes time. She teaches her: where are our relatives, which are the good people, from where we can go, where should we not go? It is like a university education. Then, that mother-in-law, she comes and relaxes. And she will always call her, "My daughter." And she will really, really, really serve, work, and love her mother-in-law like her own mother. It is such a beautiful feeling. Gulābjī’s mother, I know her very well. Often when I go, I try to sit beside her, and she tells me many things. About five years ago—time is going so quickly—I told her, "Mother, you come once to Europe with Gulābjī." She said, "No, no,... what will I eat there? Where will I drink? No, no,... I don’t touch this and that." You take your gulab. Yes, she trusted me as her grandchild. And his grandmother, she was more than her, also nearly she was 100 years, but she could put the thread through the needle’s eye. Yes, so that’s called, that’s called joint family. We find it in Slovakia, in Czechoslovakia, also in ex-Yugoslavia. In these countries, there is also a very, very close, loving connection with the families. When we go back home, then we go first to the grandmother or grandfather, yes? But what we call this intellectual education? Two days. And they will come home and say, "Grandmother, can we bring you to the home, the old home?" We say the holiest and holiest place is to serve grandparents, old people. So we should be with them. So that was a subject that came far because all people were helping. One son came home, and his mother was about ninety-eight years old. The son was at home while he had a business, working and coming home. One day the son said to the mother—the son was about seventy-five years old—"Mother, what can I do for you? What do you need from me? Or what can I give you?" Nowadays, people will say, "Please, can you sign a testament? I want to have this much house, I will have to..." Already, children are asking now. Really, really, now I am getting many times these informations or questions that my children, they are only age of 20 or 30, but they said, "It’s my right." So that man, but boy, the son of that old mother, he said, "Mother, what can I do for you?" She said, "Son, I have no desires." Like Gulābjī said, "Tell Swāmījī, I don’t need anything, I have everything, but if you need something, tell, that’s it." So, son said, "Mother, what can I give you?" Mother said, "My son, I have everything, I don’t need anything." But have you any wish? Then the old mother, while sitting, said, "Yes, my son." Mother definitely has some wish. So, Mother, what can I do? "My son, when you were born, I was with you. And I want, when I pass away, you should be with me." Yes? Mother has only one desire: my child, daughter or son doesn’t matter, my child: I should be with you, you should be with me when I die. As I was with you when you were born, Mother said. And that is a real relation, a human relation. Many animals also have this relation. So, thank you very much. And it is due to you and Gulābjī’s suggestions, instructions, and our dear Sugandh Purī, all the camera people, and they were helping, and through your help, the ambassador, we made a good impression on the ambassador. So we should always do like that. I wish you all the best. Tomorrow, some are going earlier, some are going after, and now it’s getting cold air; Gulābjī is coughing. This side is our green garden that’s bringing cold air. This side is coming warm, so I pray to Mahāprabhujī for half an hour more that warm air comes here to Gulābjīm. So all who are going tonight, or this, I wish you all the best, and care. Then stay closer to your families; don’t go from here to Tokyo, or to Africa. Money is nothing. And we said, when God, who gives the pig, will give food too.