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Part 1: The Essence of Yoga and Ancient Wisdom Oṃ Tat Savitur Vareṇyam, Bhargo Devasya Dhīmahi, Dhyo Yona Prachodayāt, Oṃ Śāntiḥ Śāntiḥ... To Shri Deep Narayan Bhagavān, to Shri Shri Dev Puruṣa Mahādeva, dear sisters and brothers here and in other parts of the world, I bless you in the name of the divine and welcome you. Yesterday, here in the area of Washington DC, the weather conditions were a little tough. There was thunder and lightning. To enlighten, we need light, but there was lightning in the sky. This caused some disturbance in our webcasting system. Many friends from overseas complained that the connection was intermittent. This was solely due to the weather, which, as many of you know, also caused many airplane flights to be cancelled or delayed for hours. Nevertheless, we are here, and I do hope you have good reception now through this webcast. To those who are not with us, my dear ones who are here welcome you once more. Our subject is always yoga, because yoga is the first in the universe. That science of yoga is blessed by Bhagavān Śiva, and Śiva is the creator of all divine energies, mantras, yogas, and everything. Yoga practice is for the well-being of human health: physical, mental, social, and spiritual health. For what purpose? To complete the dharma, the duty or obligation of human life on this earth, for the well-being of all creatures, vegetation, and environments. Whenever there have been problems like pollution, wars, and fighting, they have originated in the human mind. The human mind or intellect can be destructive, or it can be creative, protective, and liberative. The yoga exercises we do should be performed in such a way that you feel constant harmony and a feeling of happiness. When we practice āsanas, prāṇāyāmas, concentrations, and meditations, at that time our jīvātmā feels happy and relaxed. Therefore, in yoga practices, there should be no competition. It is not about who can do perfect postures and who cannot. If you do perfect postures and tell others they cannot, that is a kind of discrimination. Our yoga and daily life teachers always tell people that if you cannot manage to do certain postures, it does not matter. We have many other postures or exercises in the system of yoga and life which can replace the physical, mental, spiritual, and social benefits of that other posture. It must not be that particular one only; there are many options. When our body-mind is healthy, our intellect is healthy, and our emotion is healthy, then we can do a lot for this beautiful world, our home—a temporary home. We are still visitors here. Therefore, it is said life is a journey, not a destination. This journey is definitely one step far from our destination. We are standing nearly on the doorstep. But at the same time, if we do not follow our human dharmas, if we do not awaken the positive qualities in our heart, then everything is in vain. Health is good, and health we all need. But health should be there to support others. A healthy mind supports others. A healthy intellect supports us. What you speak and write—it is not that you are writing for someone, but you are writing what you are. You read that which you are. You have interest towards that which you are. I can only speak what I have in me, what I have in my pocket. I can give you only that. So my thoughts (vṛttis), my words, and my actions are what I have to give or offer to you. If they are healthy, then we can create a healthy atmosphere here and around the whole world, to create love and protection for all creatures. Therefore, when we practice the real, classical, traditional, authentic, ancient techniques of yoga given by great saints, then we will realize what they realized. There is no compromise in quality. That ancient wisdom, the authentic one, has been proven—nowadays we call it scientifically—but the science has always been. Many of you, my dear brothers, sisters, and listeners, may know only about 1% of the Indian ṛṣis and their research work and wisdom. If you study and read those great saints' work, their knowledge, and their achievements... modern science has achieved only about 3.5%. And this modern science makes us dependent, while that ancient science of wisdom makes us independent. Here is a very clear example. Modern technology has made it possible that we, now through this webcast and camera, have friends around the world looking. They see me, they hear me, they see you, and we do not see them. Someone is sitting in yoga postures and listening. Someone is lying on a sofa, drinking Coca-Cola or coffee, and watching what he is talking about. Thanks to God that we do not see them. This technology, this webcasting we are doing, is called Dūr Darśana. The Indian government television channel is also called Doordarshan. 'Dūr' means distance, far, and 'Darśana' means to see. But this Dūr Darśana is one of 25 or 26 siddhis. It is one siddhi ability that allows you to see everywhere, not only on this earth but throughout the entire universe. And that vision, that siddhi, no weather could interrupt. If the electricity goes out, everything is finished here. At that time, that is called Durdarśana. One ṛṣi could talk to another ṛṣi. One ṛṣi sitting in the Himalayas and another sitting in South India—a distance of thousands of kilometers—could communicate. There was another siddhi called telepathy. You close your eyes and receive instructions from your master. You put questions, and the master answers you through meditation. From this telepathy came the telephone. But at that time, the master had the siddhi and capability, but the disciple did not have the siddhi and capacity, so he or she would not understand. It is like when your telephone connection is poor and you say, "Hello, hello... do you hear me?" Or the other person hears you, but you cannot hear them. That means there is a communication gap. There should be perfect knowledge and abilities through that science, and that we call jñāna-vijñāna. Jñāna means knowledge, Vijñāna means science. 'Jñāna-vijñāna-tṛpta-ātmā'—that ātmā-jñāna is then present. 'Tṛpta' means perfection, or when you are hungry and eat good food and say, "Now I am satisfied, I am full," or when you are thirsty and drink nice pure water and say, "My thirst is quenched." Similarly, 'jñāna-vairāgya-tṛpta-ātmā'—that ātmā, you are an ātmā, a jīvātmā, an individual soul. When this individual soul receives that nourishment of jñāna and vijñāna, then this soul will merge into the ātmā. Before that, it does not matter how many exercises you do. Therefore, Mahāprabhujī, our universally worshipped Satguru Dev, Bhagavān Dīpānānda and Mahāprabhujī, in Līlā Amṛta... you received it yesterday. You should read at least one chapter every day before going to sleep. It remains in your memory, and you will have nice, good dreams. Make an experiment. Similarly, before sleep, you could read the Bible or the Gītā, according to your interest, or other good books. But do not read books about films or criminal stories. That goes into the subconsciousness, and you may have unpleasant dreams. Read holy books, books of great saints, wise ones, or good writers—good writers are also saints. A true artist takes the essence from everything. So there is some sense, but take the essence of that sense; that is the science. That essence is normally invisible. It is like having to extract butter from milk. Everyone can get butter, but how to get butter from water? That is jñāna, vairāgya, tṛptātmā. So when you have jñāna and vairāgya... then you can have this. Between this knowledge, that is called Guru Vakya. Guru Vakya means not only the words of your master. All holy scriptures in the world, and all that is written by great saints—their experiences, their research work, their words—is authentic, and that is the Guru Vakya. It is not only that your master said this, or only my master's Guru Vakya. Your master's Guru Vakya is in accordance with those Guru Vakyas from the beginning of Śiva's creation, through the Vedas and Upaniṣads, and after the Purāṇas, and then the rest of the religious books which are a few thousand years old. So Gyāna is the wisdom, knowledge, Tṛptātmā. When the Jīvātmā is completed, then there is the guidance of the Guru Tattva. When we speak about God, some people imagine, according to their belief, some forms of gods. But that is not all. God is universal, the Īśvara. When people pray, they say "Allāh." Nowhere will you see a picture of Allāh. We see only one thing: that word, written in different languages, called Allāh. It is Nirakāra. Īśvara, the highest, supreme. That we call the Parameśvara. When you pray to the Holy Father, what is that? That is the Parameśvara. There is no picture of that. That is called no mūrti pūjā, no physical ceremonies. So there are two: Nīrākāra and Sākāra, Karmakāṇḍa and so on, and that is the highest philosophy called Yoga Vedānta. In reality, around the whole world, there are many hundreds or thousands of different beliefs. But ultimately, we all come to the same point. Vibhāgvān Kṛṣṇa said it does not matter through which spiritual path you go; finally, you will come to me. Like every airplane, all destinations, all highways, and all roads ultimately lead to our Swami Mādhavānanda Ashram, Alakchandriya, Mount Vernon Road, here. True? So this is that. Ultimately we will come there. In this siddhi, they could receive, and that is the 'jñāna-vairāgya-tṛpta-ātmā'. That ātmā becomes a liberated one. That ātmā, sorry, becomes that one which can liberate us too. Therefore, just theory and practice are different. That is what I want to tell you. The knowledge of the ṛṣis—they had no machines or rockets to go to space, fly there, take camera photos, and look from above. It is the ṛṣis who gave information about every planet. And not only that, but also the effect of the planets from one to another. They said this earth is like an egg, and it has more water. In scriptures, it is written: when you have a lid on a cooking pot, understand? When you put a lid on the cooking pot, you have something to hold, a holder. The rest of it is the lid covering the pot. At that time, it is said earth is only that much which you can hold. The rest is all in the water. And the water was created by the tapasyā of Viṣṇu. Viṣṇu is the fire. Through the fire, the water elements came. Therefore, practicing āsanas, prāṇāyāmas, relaxation, concentration, reading good books on yoga, aṣṭāṅga yoga—the eight steps of yoga by Patañjali—I have today brought a Patañjali book with me. This is a very authentic book, but you also have to understand that many people translate only what they like; the rest they present in a different way. If you want to know, then read in Sanskrit. If you have the time, go and look into the library of Indian wisdom, philosophies, the great thinkers and poets. I think we cannot finish contemplating even one book in one lifetime. The immense wisdom is locked in the libraries. What we call nowadays is that we locked the reality in the library and began to search for what we call resources from our earth. But those resources which make us happy, most divine, spiritual, and richest—Jñāna is the richest one—are locked in the libraries. In many different countries, there were great thinkers, and great spiritual literatures exist. In those scriptures, which you will find written a few thousand years before—10,000 years, 8,000 years—in those scriptures, there was no discrimination. They searched for the reality. It is said in our poems: the real Paramahaṁsa. 'Haṁsa' is a swan, and 'Param' is the highest, the supreme. The other swans you see in your lake are ducks. You know the story of the ugly duckling? Some children's books are written about different kinds of ducks, beautiful ones. Nothing against all birds; they are perfect, beautiful. What is beauty? In our imagination, that's it. But that Paramahaṁsa, they are rare, very rare. It is said there are a bunch of crows, but rare swans. You see how many crows here on Alakchandiyani Street, and where I am living, there are also many crows sitting near the garbage container. You will not see one swan from a beautiful lake go to the container. Clear? So there are many crows and lazy swans. But among them, very rare, that is called Paramahaṁsa. There is one little example which I like very much. Whatever I see, I try to take the spiritual essence. I do not know who made the film, but there is one film about a seagull. For me, the essence of this film is that one particular seagull was the spiritual one, and others were also beautiful and very good—all are spiritual—but one which had awakened within itself. Maybe they saw the seagull, a different one, flying here and there. When they were flying, you do not know if it is the same one or not. We do not know it. Where is he flying? Up and down, in different weather. But how? It gives the essence. It means that one seagull, inwardly, was realized, and he did not feel comfortable on the rotten fish and garbage where the other seagulls sit. He always tried to separate. Similarly, that rare Paramahaṁsa lives in the Mānasārovar lake. Where is it? It is a lake near the beautiful mountain Kailāśa, which is the seat of Śiva. That is the holy seat of Shiva, and the manifestation of Lord Shiva was first as a Swayambhu there. From there, wisdom and knowledge come and flow to the rest of the earth or the world. Therefore, Kailāśa, the name itself is Kailāśa, Bhagavān Śiva Śaṅkara. Whoever has the name Kailash is automatically in your consciousness, in the divine place of Śiva. Shiva and Shakti, Pārvatī and Shakti, they all resided there. There are many, many stories in the Mahāśiva Purāṇa and other Śiva Purāṇas about Shiva. There lives one couple that is called Paramahaṁsa. Some call them white, and some call them black. They are not visible to everyone. God is here now, and they are maybe with us here, but we do not see them because we do not have the eyes to see them. They are nirguṇa, but they can become a saguṇa-svarūpa for very rare bhaktas. And when very rare bhaktas see them, they also will not recognize that it is that Paramahaṁsa. You find something, a piece of little diamond which is still not polished, and you say, "Oh, glass, my God, someone was breaking glasses here." We do not know who is who and what is what. To know this, we should know. Therefore, 'jñāna-vijñāna-tṛptātmā'—that can know the price of thy spirituality and can give you the spirituality. So that Paramahaṁsa, that swan only, it is said that if you mix water and milk and give it to them to drink, they will drink the milk and leave the water behind. That is a sign of the Paramahaṁsa. For us, to separate the water is very hard. Either we heat the milk, but then we do not have water. Or we put lemon inside to make paneer, separating the liquid. The milk means the wisdom, the essence of this world. The water means this māyā, this struggling, this everything. So, like you people, you can only take this essence and understand. Others will not understand. Therefore, in Aṣṭāṅga Yoga, which is also very authentic and often spoken of, I would like to say: for a yogī, Patañjali speaks of something, the kind of troubles that come to every one of us, and what the causes are. This is called tṛtāpa. 'Tapa' means fire, suffering, pain, hardness, unpleasantness. This is a hidden or practical aspect that we can feel. This is tapas. Though we know, we cannot do anything against it. This is a terrible thing. You have pain in your body, but you do not know how to remove it. Part 2: The Mantra for Purification You go to a doctor, and the doctor says everything is okay. All the diagnoses are good; they are all negative or positive. There is a little joke. There was a man who, whenever he came into the office, would say, "Oh God, everything is negative. The bus driver was so rude, such a negative. I wanted to get on the bus, and the people were so negative, they pushed me and went in. I wanted to go in my car, and the car didn’t start. This world is negative; everything is negative, every day." His colleagues felt sorry for him. They said he never, on any day, said something was positive. Then one day he came with a letter in his hand and entered the office. "Oh, I have positive news today," he said. "Oh, thank God! What is it?" "My doctor made the diagnosis that I have brain cancer." We thought, "Brain cancer?" We went to get it tested, and he said, "Oh yes, it’s positive." They told him, "That is not a positive; that’s a negative for us." So we have to find a balance between negative and positive. We know this, but we cannot get rid of it. Some of you may have an allergy. You do not want this allergy; you are suffering from it, but you do not know how to get rid of it. Your body is only about 1.8 meters tall—not even one meter, how much is it? From this small body, just this much, we cannot get rid of this problem which we can feel physically. How are you going to get rid of those problems which are in the air, which no one can help us with—neither a doctor nor a friend, no one? That is it. And that is called tri-tāpa, the three kinds of sufferings, three kinds of pains and troubles. Therefore, Holy Gurujī made for us a beautiful bhajan to show us the way to come out of it. And there Gurujī said: Śrī Dīpa Nirañjana Śabadukha Bhañjana isī mantra se hove mana mañjana isī mantra Śrī Dīpa Nirañjana Śabadukha Bha Prabhu Dīpa Nirañjana Sabhā Dukha Dīpa Nārāyaṇa Bhagavānakī So tenoyī tāpa pāpa mita jāve. Ten means three. Tāpa means the three tapas, the three kinds of troubles which can harm us. Pāpa means the sin—the cause of these three tapas, the cause of tṛtāpa, is that kind of our action which we may call a sin, and it can be purified and removed. Through that mantra—"Oṁ Prabhu Dīp Nirañjan Sabdhuk Bhañjan Śrī Dīp Nirañjan Sabdhuk Bhañjan"—through this mantra, ho ve man mañjan, our mind can be purified. Mañjan means when you have a brass lamp or some vase and it is dark, so you use some lemon instead of chemicals. Lemon is the best to make your pot very shiny again, nicely. Wow! You buy one good lemon, cut it, put the juice in the water, and drink it. Second, you can use it to clean all your knives and spoons, and also some of your metal parts, which will begin to shine very nicely and cleanly. And you are supporting our environment, for you, cleaning your dishes—do not use any kind of washing powder, because even if it is biological, even if it is environmentally friendly, too much is too much. If you use one gram for washing your dishes once, then three times, so you use five grams or ten grams of chemical. Let’s say ten grams. Around Washington, D.C., and Washington itself, how many millions of people are here? Does anyone know, six million? Now, six million people—we count per head ten grams of chemicals, maybe the shampoo, maybe the soap, maybe washing powders, and this and that. Now, how much is that? How many grams? Six million people—sixty million grams. How many kilos is that? How many tons? So per day, in one day, how many tons do we put into our water and ground? So, six million grams per day, 365 days a year. Now, how many tons? If someone is good in mathematics, please tell me after a few minutes. 6,000? No, no, more. More than 6,000 tons. This is the 6,000 tons they are, or the pollution they are producing. A lot, a lot. So, including the garbage, oh my God. Per head, approximately per person is producing every day one and a half kilos of different kinds of garbage. So, when all this goes into the earth and the water, how much earth will resist or hold all of this? One day there has to be a big disaster. And where the strength of the earth is, we take all out and we push the garbage down. That’s not good. So, utilize good lemons and your oranges after you take the juice out for cleaning everything. You will see that your plates, which you clean with lemon, will have a good smell and a good taste of the food when you eat. Though it is washed away, it is good. Try washing your hands with lemon like this, and then put very nice, good sesame oil, or olive oil, or mustard oil, or almond oil. It is good for the skin, everything. I will give one very beautiful therapy after the lecture. So, tinui tāp pāp mit jāve. The troubles of these three tapas will be purified through this mantra: Oṁ Śrī Dīp Nirañjan Sabdhuk Bhañjan. Sometimes we say only, "Dīpa Nirañjana Śabdhuṅ Bhañjana, Dīpa Nirañjana Śabdhuṅ Bhañjana." Also, it is correct: Śrī Dīp Nirañjan Śabdhuḳ Bhañjan. Śrī means prosperity, wealth, the buddhi, the intellect, the wisdom. Śrī is a very, very important and very great meaning. It is a mantra, and Śrī is the divine mother, the universal mother. So first you write Śrī, we said Śrī Svāmī Mādhavānand, World Peace Council. So when you have in front of your mantra Śrī, then automatically the prosperity, the wisdom develops in you, day by day, step by step, drop by drop. And then Aum, the Aum Śrīdīp Nirañjan Śabdak Bhañjan. When you say Aum, the entire cosmic resonance in light is resonating through your whole being, or your own phenomenon, so that all the negative energies are purified. Some say, "Aum Prabhu Deep Niranjan Sabduk Bhanjan." Prabhu is that which, from nirguṇa, becomes saguṇa, who came from the nirguṇa, formless, to manifest in form for the sake of the creatures, protection, and dharma of this earth. And that is called Prabhu, the protector. So, our mind is polluted with many, many pieces of information, with many, many visions, with all these parapherṇas in this saṃsāra, meaning all the troubles that we have, we are struggling and going through. So, definitely, our mind is influencing and taking. Like you have a beautiful glass table. There is a beautiful glass plate on it, and you clean it nicely, very nicely with lemon and with a nice cotton cloth and soft cloth, and you sit, oh, it is very clean and beautiful. You close your windows, you close your doors, and you go to work, to the office, and in the evening you come and you see there is a layer of dust. Similarly, it doesn’t matter how much you keep yourself in a clean area, a clean atmosphere, still some pollution will attack your mind, and it is polluting day by day. So, now, the physical exercises which we do from the yoga side cannot help us that much to purify and clean our mind, our mental activities, our emotional activities, our intellectual activities. These are very fine, and they are steered, controlled from the different astral world, from astral energy. Like I said before, for three days, God takes upon himself the destiny of the devotees. Devpurījī said, "God takes, or Gurudev takes upon himself the destiny of the devotees." Similarly, it doesn’t matter if the human or the animal mother is expecting, is pregnant. And God takes responsibility for the development of that new creation. Though you are a mother, you are a father, you cannot interfere. And you can’t. Our approach is only that we pray. Our approach is only that we eat good and healthy. Our approach is that we are not doing something which can harm the embryos. That’s all we can do. Yes, our mantras every day. There are special pūjās for the pregnancy, and during this, that karmakāṇḍa of the Vedas part will help you somewhat. But finally, as I spoke about the destiny, who is writing our future? How will it be? She is writing, but she said it doesn’t depend on her also, how her pen or pencil will move his hand, her hand. So that is the final test in Dharma Rāja, the lord of justice, like this. So, on that level, we cannot help. If physically this book is lying here, we can put this book on this side. But how are you going to put in your mind some thoughts from the left side of the heart into the right side of the heart? We cannot, and that is an effect, an influence, and to understand what is the tṛtāpa. And that is a spiritual part of the yoga practice for the yogīs. And those who are not practicing yoga, also for them, it is to understand how we can influence in certain ways. Finally, it is he who will do, but at least we have to open the door. At least we have to accept, we have to do some changes in our life to find the universal love in our heart. And so, this is, according to Patañjali, now I will tell you what he said, and what I said before is also according to the Patañjalis and other great saints and Gurujī and Mahāprabhujī. I am like you, you know. The difference is between you and me. I am sitting here, and you are sitting there. So you gave me the duty to speak today; tomorrow we will give the duties to speak the Divya Jyoti. So there is the Dukha. Dukha means the troubles, though there are no words in the English language for Dukha: Adhyātmik, Adhibhautik, and Ādhidaivik. Adhyātmik is all the physical troubles which we have in our body. In this, it includes all other creatures who trouble you and that attack directly to your body. It means also our wrong way of living, our wrong way of diet, our wrong way of movement. So, adhyātmik, that is in our body, which affects our body, and many diseases are coming. Some have their reasons, and some are already in nature, because sooner or later we have to go from here. We cannot rule everything forever. But before we go, we shall hand them over as pure, as natural, as spiritual. All our wisdom and way of living and doing goes to our successor, the next person. So it’s not that the father made, with great effort, a beautiful kitchen. And when the father died, the son said, "This was stupid to make a kitchen this size." He broke this and put it on the other side. He put the kitchen on the other side, and then the council came and said it is wrong. And this and that, and then you have to remove it. So there are certain things which we cannot change and we should not change. And there are certain things, of course, we can change. But this is that you have to give over to them: the culture, the tradition. You know, here also, what you call the Americans, you are all here coming from Europe, 99% or 97% you are coming from Europe, others coming from other countries: China, Japan, Asia, India, Africa, South America, and so on. So it’s a beautiful culture, very beautiful. And we all came here, and now we have to maintain that harmony. We have to maintain that beautiful way of living. So either you are from Europe or from other parts of the earth, there is always the human’s joint family. And now there is a story, the story of the mother-in-law. And actually, these young girls nowadays, they don’t like their mother-in-law. Before, even if they are not married, they want to have a separate apartment, and they just go away. In our tradition, in the Vedic tradition, when the couple is marrying, and the first time this daughter is coming to his house, unfortunately, the ladies always have to accept the conditions that are given by the man. The ladies have to leave their birthplace and go and stay in the husband’s place. Now, it can be opposite or nowhere. They renounce both houses because now is the time for emancipation. When this young lady comes in front of the door with the beautiful procession, music, and all this, then, mother-in-law prepares a pūjā. This is a karamkāṇḍ. In one beautiful plate, maybe a silver plate or something, and inside, symbolically, she has the light, some rice, some fruits, some flowers, this brown sugar, the sweetness, the good. And there are many symbolic things, which are symbols of happiness. And water, a little water on it. She comes and she washes the feet of the daughter-in-law. Who? The mother-in-law. And now, if you ask the mother-in-law to wash the feet of the daughter-in-law, she says, "No questions at all. This I cannot do." This is okay, don’t do. You see, that’s a question that was also... Jesus washed the feet of the devotees because the devotees didn’t want to wash the feet of the master. So the master saw that and did it. So she washed the feet of the daughter-in-law and made tilak, gave the flowers, gave in her mouth ghee, a little ghee, and this good, this sugar, sweetness in ghee. And then she put the rice. Rice is the symbol of wisdom, of life. The rice is the most ancient grain. The wheat and corn and barley, they all came after. That’s why for the Tilak we have rice. And that rice means the Bhagya, that your destiny, the door of your destiny is now opened in the brightness. And the light is there. And then, because she knows, the mother-in-law, that new prosperity and new happiness are coming in my house, and she knows now, the owner or the boss of the house is now entering my house. It means I have to retire now. Who said? Mother-in-law. And the daughter-in-law also respects her, touches her mother-in-law’s feet, and everything. This is pūjā. Now, what is the mother-in-law’s duty? She should hand over the entire tradition and culture of this dynasty or the house families. Slowly, slowly, who are our relatives, who are our friends, what is our tradition, what we should do and welcome the guest, how should we be a guest, everything. It takes a long time. That daughter-in-law, she learns everything about the house, culture, religion, spirituality, everything. And when she makes a mistake three or four times, then naturally the mother-in-law is angry. Sometimes, a mother-in-law can be more angry. You are also angry with your husband or wife when you tell them three times, "Don’t do this, please don’t do this," and then they do the same mistake. The husband goes for shopping. He comes back to the kitchen table, he puts the box or a bag here like this, the glass bottle breaks. The third time, again he comes and he buys the honey, and he puts it like this again, broken. The fourth time he comes again and says, "I am sorry, you know, but I didn’t know. I am so tired. Here you are." Then wipe it. Why do you throw? Always just give it in my hand. So, you know, sometimes we cannot suppress our temperament, but there is a healthy temperament and an unhealthy mood. So sometimes the mother-in-law is angry, and there is one plant which has hard leaves and is very soft, which can stick in your fingers like a cactus, and so they call it, the name of this plant, the grandmother’s tongue. Yeah, mother-in-law’s tongue. And that means that the mother doesn’t want this beautiful culture and tradition, which my mother-in-law gave to me and my family, now they count their families, to be preserved generation after generation. And one person comes and will destroy everything. What a pity. But a very wise, clever, very gentle, and intelligent daughter-in-law will immediately understand and try to take everything as her own, and it is her own. It is finally she who has to take it in her hand; she is the owner of all this now. So this process, what is going on between mother-in-law and daughter-in-law, that is like a master and disciple. How gently, giving over everything, hand over this. And so is the wisdom which we hand over. So Ādhibhautik, Ādhidaivik, and Ādhyātmik. This I will give you after the evening lecture. Now it’s too late, and everyone is tired of listening. Ādhibhautik, ādhidaivik, and ādhyātmik. This is a dukha, like a mosquito, this, that, everything. So in our book, Hidden Powers in Humans, it is written very clearly about these three tapas; you should read it. You should look at the table at the end of the book. Everything is prepared very nicely, which is to what? You have to read this very carefully. In this, everything is hidden: the qualities of the chakras, the mind, the indriyas. First, read this, and then look in this. When you don’t understand this, then come again here. So you should pendle here and there. Still, if you don’t understand, then come to me. Then I will explain to you. So, in the afternoon, you can read about these three tapas here in... This book, so wish you all the best and blessings of Gurudev, and very nice appetite for lunch. Have a good rest. And webcasting will be this evening again, Washington time, 7 o’clock or 7 p.m. Thank you. Mṛtyormā Amṛtaṁ Gamaya Sarveśāṁ Svastir Bhavatu Sarveśāṁ Śāntir Bhavatu Sarveśāṁ Maṅgalaṁ Bhavatu Sarveśāṁ Pūrṇaṁ Bhavatu Lokāsamastāḥ Sukhino Bhavantu. Oṁ Tryambakaṁ Yajāmahe Śānti, Śānti,... Śānti. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Śrī Dev Puruṣa Mahādeva Kī Jai, Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Sanātana Dharma Kī Jai.