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I will say something at the conclusion. As was stated, we speak of Bhagavān Kṛṣṇa and Rukmiṇī. We are discussing Bhagavān Kṛṣṇa, and he was married to Rukmiṇī. There are many aspects we must consider. For instance, for about seven years, people have been emphasising: Rādhā, Rādhā, Rādhā. For seven years, it has been like this: Rādhā, Rādhā, Rādhā. How old is Bhagavān Kṛṣṇa? That is the point. Consider the Christians. We know everything; you all are aware. But what of Lord Kṛṣṇa, his governance, and his people? Here, you have your religion. And there is what you must tell, what is the lesson in the Bible? Yes. And all those within it have Jesus depicted thus. And indeed, everywhere here, Jesus is shown on the cross. The whole world speaks of Kṛṣṇa and Rukmiṇī, and also of Viṣṇu. But people here from these countries, always and forever, we remember only this one God. In India, they create so many [images] of those who are of God. But which God? And now, regarding Kṛṣṇa and Rukmiṇī, they have introduced what is called Rādhā. Yes, Rādhā is very good. But it is not Rukmiṇī. It is Rukmiṇī and Kṛṣṇa. Yet now they all speak of, what do they call her? Rādhā. They were spoken of so many years ago, and they say it like that: Rādhā. Radha is good, but not on Krishna’s knee. And no one sees what Rukmiṇī is. In all the books, the four [principal] Kṛṣṇas, among the many, Rukmiṇī was there. And now they always say, "Rādhā, Rādhā." It is okay, but it is not Rukmiṇī and Rādhā. It is Rukmiṇī and Kṛṣṇa. Similarly, what is nice? Our mother and less here? And he gave very nicely to us. What is the reality? Therefore, you see, we are all talking about the Guru. The Guru is for everyone. But it is said, Bhagavān, the head of the gods: Śiva, Brahmā, Viṣṇu, etc. But first was Bhagavān. Who was the first? And then come all others. So even that Bhagavān Śiva came, and we do not know, and he said, "No father and no mother." That same comes from above, downwards. But for them, it was also what we call the guru. Guru to Brahmā, Guru to Viṣṇu, Guru to Devo, Maheśvaro. So that has given to all of your families, your fathers, everything is. Their best is everything. But it has to give that reality. And so in the world, people are doing many things. Anybody can do anything. So, how many years in America? And from that one person, he was standing there after, Hare Rāma, Hare Rāma. And so, in America, many, many people are coming, and still now they are coming. And that’s it now. There is no other God, only Rādhā. And they are all okay, good. Very good, everything. But you cannot [ignore] Bhagavān Kṛṣṇa and Rukmiṇī. For how many years, and now they have brought here Rādhā. Radha’s name is good. They are very good. It is a name, but we should not take it like that. In our ashram, we also have many, many Rādhās. Yes, I have very nice disciples, Radhā. Radha, yes. So you should now please take Krishna and Rukmiṇī. Write down his name, and he was talking about one book. Mahāmaṇḍeśvar told him that we should learn these books, and which is the book of that? Krishna, Bhagavān? So we should come back again. Like in your countries, who is there? Jesus, or Christ? That. So that’s why all the time some people tell me, "Why do you keep Jesus? Our religion, what is it called? Christianity." So sometimes people ask why we should keep Christianity. And why are they all hanging here? Of course, it’s not good. It was not good for us to hang him up, but all they know is that he’s gone. But when somebody tells us, "Who is your God?" That. Yes, understand? Still there, and still we are here, taking it as one God. That is it. But in India, many people take every God. Okay, it’s good. But then they are taking out one by one. So we have in India, and we have all their gurus. It’s very good, but they think one has this, and that is this, and that is not good. So, please write down in your book and in your lecture: Bhagavān Kṛṣṇa and Rukmiṇī. And Bhagavān Viṣṇu, Kṛṣṇa. And Krishna, we told everybody he is everywhere. Yes, of course. But in reality, it is Kṛṣṇa and Rukmiṇī. That was given by your guru to you. But everybody was here, all. Viṣṇu, Kṛṣṇa, etc. But Viṣṇu, Bhagavān Acyuta. So Rādhā and Rukmiṇī. So Rādhā. Rādhā and who? So we have to have Rukmiṇī now. But I tell you another. So that one is sitting, Kṛṣṇa. And what people like, they look at him very much, and they want to have him as God. And then all will come, Bhagavān Kṛṣṇa. And Krishna and Rukmiṇī. So you can say now Krishna and Rukmiṇī. So tell Rukmiṇī, okay? The reality is there in the old books. Many, many books for thousands of years. And so, please, you should make right. What is right? If this is there, then it’s the very best. Yes, I also, when I get up, I understand and say in my ear in that way. So, this year brought very nice. So, if you have not understood, then some of our people will tell you. Bhagavān Kṛṣṇa and Rādhā and Rukmiṇī. Rukmiṇī. In the whole books, look in many books anywhere. It is there, and now this is about 40 years. And many people have put it in their ears. Radha is good, nothing against it. Yes, nothing is good. But Kṛṣṇa and Rukmiṇī, where is that? And now they marry, and they take it out and put it other. So now what happened? Many people marry, and after a few years they go out and get another woman, and this other boy. And then why? So how many times are they marrying? And the whole world now, so they have problems now. And of course, they are studying, everybody. So the husband, he’s a great, and some officers are great. And his wife, she is also very great, more than him. So his wife came home, his husband came, nice. So his wife was making some writing. And her husband said, "Can you cook for us?" And she said, "Why can you not cook?" And then she’s at a height, and he’s a little bit, he’s spreading a little. So his husband said, "Darling, let’s go to a restaurant, and we’ll all go to the restaurant." And so the restaurant begins. So, come here, don’t do so, and when you marry, then you should be good, healthy, and the family is good. Once you have, then you should not do. It doesn’t matter if you are very pretty, but when you come home, then your children and your husband and your boy should be like everyone, like beautiful children, wife, and husband. Don’t take that, "I am a professor, and I am this and that." You are so beautiful, you should be there. We come at home and we are all together with children and parents and this, just to the house, that is house. And when you cannot do this, then don’t do it. And it is like this when you want to marry. Don’t look, this is a very beautiful husband or a very nice woman, and we will marry automatically. No, no, no. You see from the Indians in all books, and when it will be. Who will only can tell? Go to a professor or doctor, or some doctor, anything, and they will see. The husband wants to see, but the woman, and this woman in her life cannot be like, and she will not, or husband. So first, bring this: how to marry or not. Dīpa Nārāyaṇa Bhagavān, Devapurī Samādeva, Madhvānanda Bhagavān, Satya Sanātana Dharma, Madhva Pitta Gurudeva. So it’s about the last three verses from this bhajan which we started yesterday. So let us just sing it first. So let’s sing it together. No hands come on a child. I are a... ha ha... Prakṛti methāra lagiyo jaba bithalī sī camakāyarī. Prakṛti methāra lagiyo jaba bithalī sī camakāyarī. Satguru jakame āyā mīrā, satguru jakame hari hariyā. Lāla aur dolā pīlā śyāma rūpa darśayare. Dīnura bahādura, bahādura. Dūre seheta gharapayārī, dīnura bahādura bahādura. Dūre seheta gharapayārī, satguru jagame āyal. Satguru jagame, satguru jagame āyal. Mīra. Satguru jagame āyare, devapurī jī, pūra guru pāya. Caraṇa śiśa nivāya re devapurījī pūra guru pāya. Caraṇa śiśa nivāya re. Caraṇa śiśa nivāya. Svāmī dīpa, satguru keśara, hari bhajana guṇa gāya re. Svāmī dīpa, satguru keśara, hari bhajana guṇa gāya re. Satguru jakame āyā merā, satte gurjakame āyā rī. Sat-te-gur-jak-me-ā-yā-mī-rā Sat-te-gur-jak-me-ā-yā... So we had gone through the whole process of practice already. Microphone. Microphone not working. Yes, it’s working, and the last was that the prāṇa and apāna were merging together. And they were flowing now in the opposite direction, that means upwards. Prāṇa and apāna ultakāradonung. So, after now, prāṇa and apāna both have turned opposite direction. This is now a Kriya Yoga technique. Kāñcanā kabana or kiñcana kabana, that means actually pulling the bow. And Chaḍanā means, "Now let the arrow fly." Those who practice Kriya personally understand what it is about. It means releasing very high energy. Bṛko time tārā lagyo jaba. The word tārā means actually the wire, the cable. But here the meaning is the electricity in it, the energy in it. This energy, which is now released, meets the Bhrūkuṭī. We all know the Bhrūkuṭī, and Bhrūkuṭī is basically the same as the Ājñā Cakra, or the eyebrow center here. So when this flow of energy now comes to the Ājñā Cakra, bijalī, sā sī camakāyarī. Bijalī means actually when you have thunder and lightning; the lightning is also used as a word for electricity in India. Then appears a very strong light like lightning, and now divine perceptions are possible, and they are described in the next verse. So now you can see different colors. So now you can see different colors: hariyā, lāla, aur dolā, pīlā. That means green, red, white, yellow: red, white, yellow. Darśayā is like darśana, which means to see. And Śyāmarūpa means literally the form of Kṛṣṇa. But I think we can understand in the sense of the form of your beloved Iṣṭadeva. God appears to you in that form in which you believe. Jīno, jīno, bhajo, bhaje. We have already had the divine sound several times. Here again. It’s like this, bhajo, bhaje, that means like divine music is now coming. And before we had it like sandal. Here it is now, jino, jino. Very subtle, very fine. Sūrata, sahaja, gharapayārī. Sūrata is a word which Swamījī uses often in satsaṅga. It means our awareness, our attention. Sahaja means naturally, automatically. So now our awareness is naturally merging with the divine. It’s coming home. Śrī Devapurījī, Pūra Gurupāya. I got in Śrī Devapurījī the perfect guru. Dostal sem inspiraci od Śrī Devapurījīho, který... Caraṇa śiśa nivāyare. I bend down my head, śīrṣa or śīrṣa, to his divine lotus feet. Svāmī Dīpa Purī,... Mahāprabhujī has come into the shelter, the protection of Devapurī. So bhajana, we understand usually as the bhajana, the song. But the real meaning of the word bhajana means to serve, to worship God, to praise God. So everything that you do as an offering to God, that is actually bhajan. And the most common form to do that is actually repeating the mantra. So bhajan singing is one form of bhajan. In guṇa gāyare, I sing the guṇas, the qualities of my guru. Guṇa, not in the sense of the three guṇas: tamas, rajas, sattva, but in the sense of guṇa and avaguṇa. As you know, it’s pravomere, avaguṇa, citta, nāḍharo. So it is not here in the sense of the three guṇas, but guṇas as the positive qualities, you can say, the glory of the guru. So I sing now the glory of my gurudeva. Dīpa Nārāyaṇa Bhagavān Kī Jai! Viśva Gurujī Mahārāja Kī Jai! Thank you. Děkuji.