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Part 1: The Heart's Light and the Fires of Life Om Śukhadam kevalam jñānamohratim dvandātītam gaganasadṛśam tasmāsyādilakṣam ekam nityam vimalāchalam sarvādhiṣakṣibhūtam bhavātītam triguṇarahitam Satguru Tamanamayam Om Śānti Śānti... Shri Deep Nārāyaṇ Bhagwānkī, Shri Shri Deveshwar Mahādevkī, Hindu Dharm Samrāṭ Satguru Swāmī Madhavānandjī Bhagwānkī, Satya Sanātan Dharm kī, dear sisters and brothers, the blessings of Bhagwān Shri Deep Nārāyaṇ Mahāprabhujī, Devapurījī, and Holy Gurujī. Our dear spiritual seekers around the world, blessings of the divine for you too: subject, heart, and the brain. The emotion and intellect are perfect, beautiful. These two things make the human. Often we say this person doesn’t have a human heart, or we say this person doesn’t have the viveka, the intelligence. Now the intellect and emotion both should be in balance. Without emotion we cannot live, and without intellect we cannot fulfill our human Dharma. Emotion has many, many forms. And the emotion is connected also with a kind of ego, and that ego is a self-protection. When you are hungry, the hunger is also a kind of emotion. It awakens the emotion to go somewhere to eat something. But if there is no ego, you cannot go and eat. For living, ego is very important, but that ego should have a different quality than what we think. The question: what is different between self-respect and ego? Self-respect means to respect others. For others, we do certain things so that others will like us, acknowledge us, and respect us. So many times, people wearing different dresses… A man stands in front of the mirror every day and gets angry, "God, why did you give me so much hair? Every day, with the soap, shaving them." Some man said, "Every day I am fed up with it. I wish my cheeks could be like my wife’s." But God said, "No, no, no. Then there’s no difference." For what do I need a difference? So our positive behavior and our clean and neat appearance give us self-respect and protection. We respect others by wearing clean dress. Maybe one doesn’t feel so much the smell of one’s own body. But when one stands beside you, then you can say what kind of smell is there. Sometimes, some people don’t change their socks. And it’s hot, sweating, whole day your shoes are tired, your jeans are very tired. You come home, just take your jeans out. And many people, even they sleep with the socks and the shoes. Yes, many. They don’t want to take off their shoes and put them on again. Okay, but you can feel when they take their shoes off somewhere and they walk somewhere, then their socks smell like rotten cheese. So to wear… purification, cleanness, is respect to others, and when you respect others, you get respect towards you. Anger is an emotion, hate is an emotion; these are the uncontrolled emotions, and this is what I used to say, the waves of the emotion. It means to exist, to live, to create something, and that emotion, the love, they are going parallel, and it is a self-respect. In Vṛddhāraṇya Upaniṣad—there are 18 Upaniṣads, but there are many others, little and bigger, they call a hundred—there was one person who was asked to translate the Vedas in such a way that when the people would read them, they would just laugh. He got… well, there are always conflicts between religion and culture, and so on like this, no? So that person studied; he was a writer, a good, famous writer from Germany. He got the job and money to translate, but he couldn’t; he had to study the Sanskrit. He was a talented scholar, and he learned Sanskrit very quickly, very good, very, very good. Then he wanted to translate the Vedas, but he couldn’t. He couldn’t write what he wanted or what others wanted to write about it. Then he read the Upaniṣads. While reading the Upaniṣad, the person changed his view. He wrote a letter to those people: "My dear friends, I’m sorry, I can’t put the truth in a different way." It opened his eyes. The Upanishad opened his eyes, and then he translated the Vedas. So in many Western libraries, the translation of that scholar is available because it is out of print, and it is in some libraries. Then he wrote a beautiful commentary on the Vedas in English. So the Upanishad is the source of the knowledge, but you have to read and understand it very correctly. So in the Vṛndāraṇya Upaniṣad it is said, in the heart, in the hṛdayākāśa, in this beautiful physical heart what we see… The cardiologist and the, what we call, the surgeon who is working with the heart have different feelings, different opinions. But it is said in the Upaniṣad, there is one small place like a cave. And in that cave, there is beautiful blue light. And that is the seat of your soul and the light of your ātmā. That Bṛhadāraṇyaka Upaniṣad, you should look in the library and read it. So no doubt that ātmā is everywhere in the body, but the seat of that jīvātmā is here in our heart. The function of the brain is connecting our anāhata cakra and every other cakra. But in the heart is that light of the jīvātmā, which is like a queen in the beehive. When the queen bee flies away, all the bees that leave the hive fly behind and go there. Similarly, when this Jīvātmā from the heart goes out, then all the functions of the body go away. So, the heart—God has given to other creatures too—they have this ego and love both together. They also, but they have only that much knowledge, just to love the very near one. But they don’t know what is mercy. "Jīva jīva bhakṣate." At the time of the creation, it is said, "Jīva jīva bhakṣate." A life will eat a life. This is a long story, and often I told you about this, so I will not repeat this. In how creation, the question was… There, that is how the sustainable creation, the cycle of rebirth and death, are changing. And all will be only born; then there will be no place at all. And nobody will work. Everyone will just be like a rock under the tree. At that time, in the cosmic parliament, the upper house of the parliament, they had a sitting. In that sitting, they were discussing. Then the Agni Dev, the fire god, was consulted. And God said, "I will move them. But how? I will enter in the stomach of the creatures as jatharāgni, the digestive fire, that solar plexus, which will create such a heat in the body, in the stomach, emptiness and longing." See, the laziest of the lazy person will get up and search for some kind of eating or drinking. Agni. Agni, about Agni in the Vedas, a lot is written. Fire. And it’s not only this fire that we touch, and we can see, and we can feel the heat. That’s only one kind of fire. This is called material fire. But still, this fire has also different positions, different places. Therefore, in the Upaniṣads, in the Vedas, in the Śāstras, we said agni-de, God-fire, element, fire-element. And we, according to the Upaniṣad and teaching of the Ṛṣis, learned always to respect all the elements. Elements, they are also called pañca-bhūta, five. Elements, or Pañcadevā, or five goddesses. Everything is God. Vāyudev, the air, inhalation and exhalation… If there is no oxygen and we can’t breathe, finished, life is finished. What can be more than this? What can God be more than this? In one bhajan, it is said, Milta hai sacca sukha, keval Gurudeva tumhare charno me. At the end, it is said that if I will see that God, which I never have seen, that face, what will I do at the end of this life? So that face of that cannot be more than thee, O my Gurudev. So what is that God? So God is in everything, and that is called Sanātana Dharma, Vedic Dharma, the natural Dharma, which all around the world people are adoring. The native Indians in America, they adore rivers, they adore the trees, they adore the sun, and first they remember their ancestors. And this modern way of living has cut off the connection to our ancestors. Our roots are rotten. There is no family connection. There is no dynastic connection. We don’t know where grandfather is living, and we don’t know where mother is. And we don’t know from where the mother came. And we don’t know where our great-grandfather’s parents were. We lost that, and that loss has two effects on our world. The one is that all humans are suffering and have lost their love for each other, human to human. Otherwise, this would not happen. And second, we don’t know our roots, where we belong. And when we don’t know where we belong, then we will not love our own persons. This is that. But this is very little, very heavy. Ancestors are still existing in that sūkṣma loka, pitṛ loka. The soul, the human soul, when the soul enters the human body, it is something great. And when the soul departs from the human body, it is a great, but just wandering in the darkness. And because of our duty, our dharma, obligation towards our ancestors—mother, father, grandparents—we will pray and do those ceremonies for their liberation or their path through the light. But we have forgotten, and they are stuck in the darkness. Next, you will be stuck there, and then your children will be stuck there because we lost that relation, and even we don’t know now who our ancestors are. When you come above the material world and enter into the astral world, that time attachment is gone. Which attachment? Like mother, father, children, wife, husband. The material world is meaningless at that time. And those ancestors can curse us. Those ancestors, they can turn now to what we call the spirit. There is a story about a ghost and something, this and that. You try to make everything in your house, but all the time there are disturbances. No success, no money, no job, no happiness. You do all, but everything is turning wrong side, because there is some other, which I wanted to speak about, from Patañjali: Adhibhautik, Adhidaivik, and Adhyātmik. And Ādidevīk is those Śaktis which are in astral. And in that Ādidevīk, where also come the earthquakes, floods, hurricanes, the diseases like a pest, and many things. And this is because of ancestors. At the same time, Mother Earth has her soul also, and our duty is to take care of that soul and pray for that soul. But this is only if you are spiritual and you can feel. So modern education has become very dry, one-sided, creating individuality, and when individuality, what we call "I don’t care," the children say to parents, "It’s not my coffee." And the father says to the children, "It’s not my beer." We lost this, our gentle relation, the feelings. So, acknowledged in this, the natural religion, or what we call the religion on our earth, and Sanātana Dharma, Vedic sun god, the moon. You know, we adore the moon too. On the new moon, when it first appears, we all pray and we all see. And especially in Islam, the new moon. And then they have the fourth night, strict fasting and purity. And they only eat or drink something when they see the moon rising. There are many people who are so disciplined that they don’t even drink. That’s so many hours. So, it’s beautiful. So we adore the moon, the sun, the water, the air, the fire. So this fire, agni, now we see that on the altar there is a lamp. Deepak is burning. Everyone who comes here in this ashram, in this hall, first, go and greet this light and Mahāprabhujī. But who doesn’t have this knowledge about these feelings? You just come and say, "Hello, Swamiji, how are you?" and then you sit down. But we should know our center point, where our spirituality is developing, is that light on the altar. It doesn’t matter where, in the church also, anywhere. The same light, what we call in India when there is a fire ceremony, we call yajña or havan, havanāgni, yajñāgni. And there, when we see the yajña, we bow down to that fire, and that fire is awakened. And there is an offer. Like in the Bhagavad Gītā, 15th chapter, you know this by heart, you are eating mantra: "Brahmārpaṇaṃ brahmahaviḥ brahmāgnau…" This Brahmārpaṇam, I am offering to the Brahman, Brahmāgni, in the fire of the Brahman. And who is offering also to the? He is a Brahman. And who will get it is also Brahman. And this karma will lead to Brahman. Havanagni, after that, when one dies, and the body is carried to the graveyard or to the crematorium, and the body is burnt there. Even someone passing by will stand and greet and go, because one day we will be in the lap of that Agni Dev, the fire. Or those who have, they put the body in a grave, they put a candle. So we greet that. Similarly, that agni will be a cooking fire, and nowadays we don’t have this fire, open fire cooking, but we had a tradition that our mothers, when they were making, cooking chapatis or this, first what they were doing, take a little chapati flour and put it in the fire, offering to the fire. As long as you don’t offer something, that fire will bhakṣaṇ karegā. And that’s why it is said the north-south corner is a fire corner. And when your house door is facing exactly in that corner, whatever good things you bring into the house, everything disappears. Because that agni is taking away, Agni corner. That’s according to Vastu Śāstra. The same agni which you have, you are using as a dīpak, as this, cooking, and so on. But the same agni, when it comes to the kuśaṅga, the human, selfish human, brings the self-agnis to the kuśaṅga. Maybe some don’t say it’s a kuśaṅga, but will become a kuśaṅga, because humans are selfish. So you light the cigarette, and you kiss the cigarette so long, till you are selfish, that fire is helping you. And then, after you throw it on the floor and step on it with your shoes, you don’t bow down to your cigarette afterward. So, Saṅgha, where are you? This is a physical Agni. Then comes the Jāṭharāgni, and so this is the fire of hunger. So they said, "What will they eat? They will eat." The Agnideva said, "That’s what I want to tell you. They will eat. Jīv jīv bhakṣate." Then they will not care about each other. Whatever they find, they will eat. Life will eat life. Then comes the Dharmarāja, the God of justice. The Dharma will say, "Oh, that is terrible. Then how will they come to liberation? They have to come out of the pāpa, the sin." And they should become a confused soul, and then said, "Okay, we create one creature as human, and we give the mercy of God in the heart of the human." So humans will overthink: what am I eating, how did my eating come about, what is the content of my eating, is there love or suffering, and so on. And therefore, prasāda, offering—otherwise, the offering—in the whole world, there were even the animals offering. In the name of some deities, devas, and offerings also, even there were some where they offered the humans. That is the ignorance. But the Vedas and Upanishads, they don’t tell about this. They tell the human heart and human intellect, the buddhi. Jatharāgni. And then comes kāmāgni, the passion, the desires. And when this kāmāgni is there, then you don’t think good and bad. And if someone tries to make disturbances or something, then that kāmāgni awakens and transfers into the krodhāgni. Part 2: The Fires of the Heart and the Light of Intellect Anger is like a volcano. The volcano throws out stones and rocks, burning, does it not? And what are these rocks? They are the rocks of your words. What you speak is like fire and boulders. Krodhāgni. There is jāṭharāgni (the digestive fire), krodhāgni (the fire of anger), and havanāgni (the ritual fire). Then comes premāgni. That is also a fire—the fire of love. You love, we love everyone. That is a fire. And stronger than this is virahāgni. There is a bhajan written in Mahāprabhujī’s book, Padāvirāṇī; there are so many bhajans. That state is called viraha. Virahāgni is a longing for God, for spirituality. Mirabai’s very good bhajans, all bhajans of Mirabai’s viraha, she wrought out of her burning desires for God. That love is so strong that you create all other kinds of love to fulfill this divine love. So, fire. And that fire resides within, and that jāṭharāgni, that creature, goes on. The human heart is given the quality of mercy inside. But through kuśaṅga (bad company) and improper education, it becomes polluted and hidden. Other qualities will awaken, and our intellect then becomes a dry intellect. Buddhi is the intellect. But buddhi can be manipulated by our indriyas (senses), through what we call compromise. We like to compromise for what we like. Your diabetology tells you, "Don’t eat any more sugars." Okay, you don’t eat. But you walk with your friends and enter the ice cream shop, and you say, "Well, one day I can eat, no problem. I will take a little more insulin." We compromise because we are selfish toward our desires. So when your intellect is compromising in selfishness, then your intellect is manipulated by your senses and polluted by ignorance. There is no discipline and there is no willpower. Your willpower is lost. Discipline is lost, then your intellect is disconnected from the waves of love from the heart. Therefore, Bhagavān Kṛṣṇa tells Arjuna in the chapter of Karma Yoga: "Arjuna, whatever you are doing, you should analyze the form of the action. When you know the form of the actions, then you will know the fruits of your actions." At that time, your intellect will transfer this desire for karma to the viveka, the intelligence. Viveka is not merely discrimination between this and that. No, discrimination is a negative word. It is intelligence. It is dividing between satya and asatya. That is the first principle of Jñāna Yoga. Gurujī’s bhajan says: "pehlā sādhanā viveka kahije." The first technique or sādhanā practice is to develop your viveka. Divide the truth: satya and asatya. So viveka will tell you what is satya and what is asatya. Then it is said: "Brahma satya, jagat mithyā." All that is in this world—this is a changeable world, a mortal world—this is not reality. Brahma is satya, the supreme, the best, the highest one. That is the truth. "Know thyself" means to know the ātmā-jñāna, and then you will know the highest principle of that. When the viveka is perfect, then your life becomes easier. But for someone, it becomes a little bit difficult, awkward. And now you have that vairāgiṇī in your heart, open—the vairāgiṇī, the fire, the love of Brahman—to come to the divine at any cost, at any price, in any situation. I want to achieve that one, because that is the purpose of my human life, and that has awoken in me all the sufferings or happiness in different creatures’ lives. God’s creation became sustainable, coming and going, coming and going, but still it is their mother and father there. So, in this brahma-satya, jagat-mithyā where we are, then comes the second sādhanā. Dūjā sādhanā—vairāgya kahije. Then, we have to develop renunciation, to endure the situation, to come above the attachment to material things. Vairāgya, when the viveka comes, touches the vairāgya, then what does vairāgya tell to viveka? Dojā sādhanā vairāgya kahije, brahma-loka tak bhoga asāra. Vairāgya tells the viveka, tells this jīvātmā, that until you reach the Brahma-loka, all kinds of bhoga, your enjoyment, your desires, is aśār—jisme sār nahī—senseless. A beautiful apple but no juice inside, because it is made out of plastic. Similarly, it is said in this saṃsāra, the cherries which you are eating, the berries which you are eating, you are enjoying, but they are senseless. kaar baar sab jho, phal khati phooli phire tum, mrik treshna jal samja. So this is a bhajan from Padāvirāṇī, about longing. So, svā is the mind, and manā is the jīvātmā. And above this is the viveka, to come in. So, fire. Agnideva is very powerful, very important. And now, if the Agnideva... they said, "Oh, what? Fire is a god." You can say, "Oh, but can you imagine your temperature, body temperature, goes down and down and down?" You are freezing, like in the freeze, sitting in an ice box, in igloos, in a house. Temperature goes lower, becomes 30, becomes 20. Oh God, the doctor is running, the ambulance is coming, nurses are running, putting something hot, this, that, to get the temperature high. Why? Because the Agni Tattva is decreasing and all other Tattvas are imbalanced. So all five tattvas, supporting each other like these five fingers, come together and become a strong fist. But with one finger, if you hit someone, first your finger will be broken. That’s it. So this body is the body of the five elements, in which the Jīvātmā in the Anāhata Cakra is. But this merciful heart, if it is misused, then what we call out of your blind love, you forget your intellect or viveka. Then that love is not the right love. It can misguide us, that love. So use your viveka, use your intellect. The buddhi bṛst ho jātī hai. The buddhi can be destroyed; buddhi can be polluted. But viveka briṣṭ na hotā hai, viveka-hīna ho saktā hai, lekin viveka briṣṭ na hotā hai. Your viveka cannot be polluted. Either you are without viveka, you have no viveka, or you have viveka. So the Bṛhadāraṇyaka Upaniṣad said, in this heart there is a cave, and there is a beautiful blue light. Meditate there in the Hṛdaya Ākāśa. When we practice Kuṇḍalinī Yoga, chakras awakening, that time when Iḍā and Piṅgalā, they join in the navel. The navel is the center point of our life. Our life began with this one point, one spot, one drop. And that is the navel. That is the center of the entire universe. If someone tells you, "Where is the center of the universe?" you say, "Here, in the navel." And from here we begin to develop. It develops our intense time. At the same time, it develops with the spinal column. At the same time, it begins to develop the nerves, and so on and so on... So prāṇa and apāna, some and them both controlling, that time there is a kind of pressure on the navel. And this cetanā, this prāṇa, enters into the navel and straight towards the Sahasrāra Cakra through the Suṣumnā Nāḍī—Iḍā, Piṅgalā and Suṣumnā. When we reach the Sahasrāra Cakra, our prāṇa, the one fine quality of the prāṇa, goes through the Suṣumnā Nāḍī into the heart to nourish that jīvātmā. The whole body, maybe you feel like finished, dead, but still the light is there. Consciousness is residing there and monitored from the brain centers. So, through the intellect, it opens our third eye, and the third eye means our wisdom, our viveka. What is mercy? You can’t see it. What is love? You can’t see it. What is anger? You can’t see it. What is hate? You can’t see it, but you feel it. The more physical, more material something is, the less power it has. The more gentle and fine, the more power it has. That’s why the mind is stronger than the body, and stronger than the mind are the desires. And stronger than the desires is that our sūkṣma jīvātmā. And stronger than the jīvātmā is the ātmā. So that is how we, as humans, can go through and learn to control both, and awaken both our intellect and emotion. Intellect and emotion are working together. The small child is crying. Now, the mother’s emotion knows intellect. The mother knows now that the child is hungry, and it is her love that she gives up all other activities and feeds the child. So that is love and intellect at the same time, perfectly balanced. And therefore, the helping hands are more valuable than just folded hands. That’s very important. So in our book, "Hidden Powers in Humans," there is written detail about these two positions in the heart and in the Ājñā Cakra, in intellect, and the practice of that too. Otherwise, it is said this person is like a cruel, like an animal, with no human qualities; the body is human, but action is like a devil’s, and that is unfortunately. There are some, but many humans, they are humans. Mostly, they are all human qualities. Through spirituality, through practicing of those ancient sādhanās, yoga, or other sādhanās, that will make a perfect human. So the practice of yoga makes a healthy and better human, and a better human creates a better family, and a better family will create a better society, and that better society will create a better world, and so on. It’s a chain work going from one to one to three, and that’s very important. Nowadays, we need this, and we are trying, and we are successful. We are successful, but time to time there is some pollution flying in the air, or this, it does effect. And if they are not there, how should we know that we are the divine? If rākṣasa is not there, then the divine doesn’t know what is the divine. If there is no yellow, then how should we know what is the green? So yellow and green, black and white, brown and pink? All differences are there. But the most beautiful color is that color of devotion, bhakti. And therefore, it is said, bhakti, the devotion, is divine and great for us. So that’s the balancing of the heart and intellect. When you feel something in the heart, then ask your mind to go to the intellect, and ask the intellect to go to viveka: should I or should I not? And when some different feelings come to the intellect, then go to the heart. Ask the heart, should I or not? For example, you have a beautiful, beautiful flower vase made out of ceramic. And this flower vase is from your grand, grand,... grandmother’s wedding presents. It is nearly 200 years old or 300 years old. Precious, and you like it. Now, what happened? Unconsciously, mistakenly, your heart is bent. You move the table, and the vase fell down and broke. Pity. It is a pity. But it is said, what is created will be destroyed. But now the wife is so angry, so angry. And she is ready to do anything. Now, this is intellect and emotion. But now emotion joined the intellect, and intellect joined the anger. And now, suffering both sides. That time, the wife should think, go to Viveka, and say, "If in the place of my husband, if I would be that one, and my husband would become very angry with me, how would I feel?" How will I feel? This, that certain situation is a situation where you can judge the heart and intellect. There, you can judge the relation. So in Tulsī Dājī, great Tulsī Dājī in the Holy Rāmāyaṇa, he is writing: Dharam Dhīraj Mitra Arunārī, Apvat Kāla Parakhayun Chārī. There are four. They are good friends. But in difficult times, you can test them to see if they are really your friends or not. Dharma. If your dharma really protects you in certain situations or not. Dhiraj, to endure the situation and be calm, be patient. Something happens, you are not exploding. Wait, be peaceful. That’s not easy. At that time, you have no feeling of waiting. But now, yes! Dharma dhīraja, mitra, the friend. Many friends, I love you, how are you, this or that, but when difficult times come, the friend thinks, "Better we keep away." Better we keep away. That was not your friend. A friend means forever. Dharam dhīraj mitra or nārī, your wife or your partner, your husband or your wife. You know, we often see that one of the partners becomes ill, paralyzed, and becomes physically dependent. For some time, one partner will help him or her, but after some time, he or she will say, "I think it is better you go to a rehabilitation center or some care center. And, you know, I don’t want to destroy my life or waste my life all the time with you. I’m going to marry again. Okay?" You can say, and you will do, and you can do. But did you ever think where your love disappeared? One day, this partner was your everything. Now you’re selfish, man. Because now he or she has become paralyzed and dependent physically. And in this situation, you leave her or him free, alone. That’s not a dharma. That is adharma. That means you never understood what love is. And those who don’t understand what love is, they will one day throw the knife behind your back. Where was that love? Therefore, it is said, which I told on the first day here. When the brass bell has a crack, there is no resonance. The milk spoiled where the butter disappeared. From spoiled milk, you cannot gain butter. You can only make paneer. The flame is gone off. Now, where is the flame? The windows were closed, the doors were closed, where did the flame disappear? Similarly, when in your mind that love broke, then that which you have breathed, the love, is not there anymore. My dear, my darling, my best one, my good one is gone, gone. So these are the subjects of the heart and intellect both. They don’t need us. They don’t need us. But they need us in difficult times. As long as the child is playing with the toys, and the mother is working and doing this and that, but as soon as the child goes towards the electric plug or towards the fire, the mother will immediately run and bring the child back because she has a feeling in the heart that her child will not be burned or harmed. That’s it. So it’s easy to say, "I will be thine." But how long? This word which you said, "I will be thine, O Lord." Devotees may come and devotees may go, but still, O my Lord, I will be thine. I may leave or go far, farther than stars, but still, my Lord, I will be thine. Where there is love, there is no physical distance. And where there is jealousy, then each physical distance creates more and more jealousy, and doubts, and anger. And where the love is, there is no distance. In the entire universe, you are ever and ever connected. That love says, even when I die, look into my eyes. They will mutely say, "I will be thine." Where is our friendship? Where are our promises? Where have these relations disappeared? Because the heart and intellect are not coordinating. That means psychologically this person is confused, this person is in doubt, this person is imbalanced, this person has now either something mentally or emotionally in the heart. But it is said that the chipped trunk of the tree will grow again. The cut trunk of the tree will again grow. So don’t think that you were lost and you have lost forever. No. Again, you can come. You can surrender. Love means surrender. Love doesn’t mean to demand. Love is not dictating. Love is surrendering. And when the surrender is there, Viveka immediately becomes humble and kind. So, my dear, I wish you all the best. And tomorrow, 10:30, according to Washington, D.C. time, I will be with you again. Deep Nārāyaṇa Bhagavānakī, Dev Puruṣa Mahādevakī, Mādhav Kṛṣṇa Bhagavānakī, Sanātana Dharma.