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I will speak more on this matter at the end. As it has been said, we are speaking of Bhagavān Kṛṣṇa and Rukmiṇī. He was married to Rukmiṇī. There is much we need to examine here. For about seven years, they have been bringing forward only this: Rādhā, Rādhā, Rādhā. But what of Bhagavān Kṛṣṇa’s true consort? She has been turned back. It was written in all of our scriptures about Kṛṣṇa, about the Lord. And you, you carry so many burdens because of this misrepresentation. For example, take the Christians. We know everything about your traditions. But consider Bhagavān Kṛṣṇa and his divine rule—what does he say to his people? You have your religion here. And there, you speak of what is written, the Rija, in the Bible? All those in that faith hold Jesus in this way. Now, the whole world speaks about Kṛṣṇa and Rukmiṇī, but there is also Viṣṇu. Mahāprabhujī karatā he kevalam—Mahāprabhujī does everything. They create so many concepts about God, but which God? Now, when Kṛṣṇa and Rukmiṇī are presented, what are they replaced with as God? Rādhā. Yes, Rādhā is a very good soul, but she is not Rukmiṇī. The true union is Rukmiṇī and Kṛṣṇa. Yet now they all proclaim what they call Rādhā. This was spoken of so many years ago, and they still repeat it like that: Rādhā. Rādhā is good, but she was not by Kṛṣṇa’s side in this way. No one sees what is real—Rukmiṇī, Rukmiṇī. In all the books, all four of the Kṛṣṇa’s consorts are there, and amongst many, Rukmiṇī was there. And now they always say, "Rādhā, Rādhā." It is okay, but do not confuse Rukmiṇī and Rādhā. So, it is Rukmiṇī and Kṛṣṇa. Similarly, what has our revered Mahāmaṇḍaleśvara done here? He has given us a very beautiful explanation of what the reality is. Therefore, you see, we are all speaking about the Guru, and the Guru is for everyone. It is said that Bhagavān is the head of the Gods: Śiva, Brahmā, Viṣṇu, and others. But who was the first? First was the Bhagavān, and then came all the others. Even that Bhagavān, he came, and we do not know him, and he said, "No father and no mother." That sun comes from above to below. But for them, he was also what we call the Guru. Guru to Brahmā, Guru to Viṣṇu, Guru to Devo Maheśvarānanda. That has been given to all of your families, your fathers, everything. Their best is everything, but one must give that reality. In the world, people are doing many things. Anyone can do anything. How many years have passed since that one person went to America? And he stood there chanting, "Hare Rāma, Hare Rāma." And in America, many, many people are coming, and still now they are coming. That tale now—there is no other God, only Rādhā. They all follow this because of Gayā. Okay, good. Very good, everything. But you cannot displace Bhagavān Kṛṣṇa and Rukmiṇī. How many years, and how did they bring Rādhā into this place? Rādhā’s name is good. They are very good. It is a name. But we should not hold it in that context. In our ashram, we also have many, many Rādhās. Yes, I have very nice disciples. Jākini Rādhū Rādhā. So, you should now please take the name of Kṛṣṇa and Rukmiṇī. Write down the name, and as he was discussing, the Mahāmaṇḍaleśvara told him we should learn these books. Which is the Book of the Dead? Is it Kṛṣṇa’s? Is it Bhagavān’s? We should come back to this topic again, just as in your countries, who is your Jesus, or Christ? Dead. That is why, all the time, some people ask, "Why do you keep Jesus hanging? Our religion, what do you call it?" Christianity. And why are they all handing him there? Of course, it is not good. It was not good to hang him up. But all they know is that he is gone. Yet, when someone asks us, "Who is your God?" we point to That. Yes, understand? Still there, and still we are here, taking Him as the one God, that is it. In India, many people worship every God. Okay, it is good, but then they take them out one by one. We have in India all their gurus. It is very good. But they think one has this power, and that one is that, and the other is not good. So, please write down in your book and in your lecture: Bhagavān Kṛṣṇa and Rukmiṇī, and Bhagavān Viṣṇu, and Kṛṣṇa. We tell everybody Kṛṣṇa is everywhere. Yes, of course. But in reality, the cosmic truth is Kṛṣṇa and Rukmiṇī. That was given to you by your Guru, while everyone else was here. Viṣṇu, Kṛṣṇa, etc., but Viṣṇu is Bhagavān Ācārya. So Rādhā and Rukmiṇī? Where is Rādhā and who? We must have Rukmiṇī now. But I tell you another thing. One sits there, Kṛṣṇa, and what people like, they look at him very much, and they want to worship him as God. And then all will come for Bhagavān Kṛṣṇa. Kṛṣṇa and Rukmiṇī. So you can say it now: Kṛṣṇa and Rukmiṇī. Tell of Rukmiṇī, okay? The reality is there in the old books, many, many books from thousands of years. So please, you should make right what is right. If Jesus is there, then it is the very best. Yes, when I get up, I also stand and say in my ear, in that way. So this matter is brought here very nicely. If you have not understood, then some of our people will explain to you: Bhagavān Kṛṣṇa and Rādhā—No. Rukmiṇī, and Rukmiṇī. In all the books, look in many books anywhere. It is there. Now, for about forty years, many people have set this in motion. Rādhā is good, nothing against her—nothing is bad—but Kṛṣṇa and Rukmiṇī, that marriage, and now they are wedded and they have taken it out and put it elsewhere. So what happened? Many people marry, and after a few years, they go out, get other women, and this other boy, and that boy. How many times are they marrying? And it is spreading all over the world now. They have problems now, and of course, everybody is studying. So, a husband, he is a great man, and some officers are great. His wife, she is also very great, maybe more than him. His wife came home, her husband came—nice. So his wife, she was doing some writing, and her husband said, "Can you cook for us?" And she said, "Why can you not cook?" And then, while she is at a height, he is a little bit spread out. So his husband said, "Darling, let’s go to the restaurant, and we’ll all go to the restaurant." And so the ritual of the restaurant begins. Come here. Don’t do this. When you marry, you should be good, healthy, and your family should be secure. Once you have it, you should not stray. It doesn’t matter if you are very accomplished, but when you come home, your children and your husband and your boy should be like everyone—beautiful children, wife, and husband. Do not take the attitude that "I am a professor" and "I am this and that." We come home, and we are all together with the children and parents, just belonging to the house. That is the house. And when you cannot do this, then do not marry. It is like this when you desire marriage. Do not look only at the surface—a very beautiful husband, or a very nice woman, and think we will marry automatically. No, no, no. You should learn from the Indians in all the books. And when will it be decided? Who will decide? Only they can tell. One goes to a professor, a doctor, or some other expert, and they will see. The husband wishes to see, but the woman, in her life, may not be able to match, and she may not be like her husband. So first, bring this understanding: how to marry or not. First, you should consult with an expert, for example, an astrologer, and ask if these two people really go together and if it will work for the rest of your life. Dīp Nārāyaṇa Bhagavān Kī, Dev Purīśama Deva Kī, Mādhāvānandajī Bhagavān Kī, Satya Sanātana Dharma Kī, Māt Pitā Guru Deva Kī, Oṁ Śānti. Viśvaguru Mahāmaṇḍaleśvara, Śrī Svāmī Maheśvarānanda, Guru Deva Kī Jaya. Now, about the last three verses from this bhajan which we started yesterday. Satyaguru jagame āyā merā. So let us just sing it first. Yes, it is working. We went through the whole process of learning. The last stage was that the prāṇa and apāna were merging together. We talked about the connection between prāṇa and apāna, and they were flowing in the opposite direction—that means upwards. So now, prāṇa and apāna have both turned in opposite directions. Kanchakabana chardayā re. This is a Kriyā Yoga technique. Kanchakabana or Kinchana Kabana means actually pulling the bow, and chardana means, "Now let the arrow fly." Those who practice personal Kriyā understand what it is about; it means releasing very high energy. The word Tārā means the wire, the cable. But here the meaning is the electricity within it, the energy in it. This energy, now released, meets the Bṛkuṭī. We all know that Bṛkutī is essentially the same as the Ājñā Cakra, the eyebrow center here. So when this flow of energy comes to the Ājñā Cakra, Bijalī—which means lightning, the flash when you have sun and storm—appears. It is also used as a word for electricity in India. Then appears a very strong light, like lightning. And now, divine perceptions are possible, described in the next verse. Now you can see different colors: green, red, white, yellow. Śyāmarūpā darśayarī. You understand the word Darśan, to see. Śyāmarūpā means literally the form of Kṛṣṇa. But I think we can understand it in the sense of the form of your beloved Iṣṭadeva. God appears to you in that form in which you believe. We have experienced the divine sound several times. Here again, it is like this bhajan, this divine music, coming now. Before we had it, it was like sand. Here it is now very subtle, very fine: jīṇo, jīṇo. Surata se heta garapāyare. Sūrat is a word which Svāmījī uses often in satsaṅg. It means our awareness, our attention, our consciousness. And naturally, automatically, our consciousness merges with the divine; it is coming home. Śrī Devpurījī purā Guru pāyā. I got in Śrī Devpurījī the perfect guru. Charaṇam śiśaṁ nivāyare. I bend down my head, śiś or śīrṣa, to his divine lotus feet. Swāmī Deepurījī—this is a bhajan of Mahāprabhujī. Swāmī Deepurī, Satguru ke charané. Mahāprabhujī has come into the śaraṇa, the shelter, the protection of Devpurījī. We usually understand bhajana as the song. But the real meaning of the word bhajana is to serve, to worship God, to praise God. So everything that you do as a service to God, that is actually worship. And the most common form is repeating the mantra. So bhajan singing is one form of bhajana. In guṇa dāya re: I sing the guṇas, the qualities of my guru. But guṇa here is not in the sense of the three guṇas—tamas, rajas, sattva—but in the sense of guṇa and avaguṇa. It refers to the positive qualities, the glory of the guru. So I sing now the glory of my guru day and night. Dīp Nārāyaṇa Bhagavān, Kī Jaya. Viśvagurujī Mahārāja, Kī Jaya. Thank you.