Transcription
Thank you all very much. Many thanks to the management of this Goa. Thank you to Shiv Vilas Prabhu Ji for providing me with this opportunity to share something with all of you. Hare Krishna, let's begin. Chachmatam tasmai Shri Gurave Namah Shri Chaitanya Manom Sthapitam Swayam Rupam Namo Vishnu Krishn Shrikta Swami Namaste Saraswati Devi Jay Shri Krishna Chaitanya Prabhu Nityananda Shri Bol Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Rama Rama Rama. So today we will discuss a passage from the Mahabharata and what lessons we can learn from it. So, a passage comes when Yudhishthira Maharaja, at the behest of Dhritarashtra, participates in a dice game. And after participating in the dice game, many of you would know that Yudhishthira Maharaja played dice twice, not once, but twice. The first time he played, Draupadi was dishonored. After that, Dhritarashtra realized his mistake when many things happened in that assembly hall, and he returned everything. The Pandavas were returning to Indraprastha, and at that time, Duryodhana and others again incited Dhritarashtra to call them back for a dice game so that they could lose all their kingdom. When Yudhishthira Maharaja returns for the second time, people are very curious. Why did Yudhishthira Maharaja make such a mistake? When he knew that playing dice would be detrimental, why did he go back? The context for this is that the event that happened before this was the Rajasuya Yajna. Yudhishthira Maharaja was declared the emperor of this entire earth. The Rajasuya Yajna took place, and in that Rajasuya Yajna, Lord Shri Krishna was offered the first worship. When Lord Shri Krishna was offered the first worship, there was a particular person who was Lord Krishna's first cousin, and he did not like Lord Krishna being worshipped in this manner. And who was that person? Who was that person who, in the Rajasuya Yajna, called Lord Krishna the best and started calling him Shishupala? And who was Shishupala? Shishupala was Lord Krishna's aunt's son. Just as Arjuna was the son of Krishna's aunt, similarly, Shishupala was also the son of Krishna's aunt. So, when Shishupala said this, the Lord then delivered him. So, after the Rajasuya Yajna concluded, Yudhishthira Maharaja became very curious. He asked Vyasadeva, "Prabhu, what will be the effect of this event that has occurred?" So, Vyasadeva says, "Look, whenever any major event occurs in such a religious ceremony, its effect lasts for 13 years. And in the coming 13 years, this is just the beginning. According to God's will, this entire earth will be freed from all kinds of Kshatriyas. Through a war, you will become the cause for this war. Yudhishthira Maharaja, you will become the cause for that war, and through it, the Kauravas and others will all be finished." Yudhishthira Maharaja became very anxious. He thought, "Oh, because of me, the entire family will be destroyed. How can this happen? So, I will not let this happen. So, he thought, if there will be a fight because of me in the future, then let me give up my life. I will give up my life and die. Then there will be no bamboo, and no flute will be made. I will die. Okay. But everyone there explained to him that this is not the case. You cannot avoid destiny. You should do whatever your duty is. So, at that time, Yudhishthira Maharaja takes a vow, and in that vow, he says, "From today, I vow that I will never disobey my elders. I will do whatever they say. I will not give them any opportunity in any way that could become a cause for conflict." For this reason, Yudhishthira Maharaja, accepting whatever Dhritarashtra said, participated in the dice game. So, when this dice game is over, and ultimately all the Pandavas are exiled to the forest. They are told to go to the forest. So, the Pandavas leave. As the Pandavas are leaving Hastinapur, all six of them are leaving in different ways. Dhritarashtra asks Vidura, "Tell me, in what state are all these Pandavas leaving Hastinapur?" So, Vidura tells Dhritarashtra that Yudhishthira Maharaja had covered his face with a cloth and was going with his face covered. Bhimasena is looking at his arms as he goes. Arjuna, as he goes, is pushing and throwing the sand with his toe. Sahadeva has smeared his face with mud, and Nakula has covered his entire body with dust. And Draupadi has covered her face with her hair and is crying as she goes. And their guru, Dhaumya, is chanting mantras towards the southwest, chanting mantras related to the deities Rudra and Yama. So, Dhritarashtra asks very seriously, "What is going on in their minds? What they are doing, this external behavior, is happening for some reason. What is the reason?" So, it is explained that Yudhishthira Maharaja is going with his face covered because he is very angry at this moment and does not want anyone innocent, any person of his subjects, to be harmed by the fire of his anger, which is why he is going with his face covered. Bhimasena is going, looking at his arms. He is indicating that in the future, with these very arms, he will end all these Kauravas and regain his kingdom through his own strength. Arjuna, who is pushing away the grains of sand with his toe, indicates that in the future, he will release thousands of arrows in the same way, and those arrows will end the Kauravas. Sahadeva has smeared mud on his face because he did not want anyone to remember him or recognize him during such an unfortunate time. Nakula has covered his body with dust because he did not want any woman to be attracted to him in such a state and be unable to support her. And Draupadi had covered her face with her hair. This indicates that in the future, all these Kauravas and their wives will meet in a similar way after the death of the Kauravas, and the Dhaumya Rishi, chanting auspicious mantras related to Rudra and Yama, is going. This indicates that in the future, the family priest of the Kauravas will also chant such mantras at the time of their funeral rites. So, Dhritarashtra becomes very scared, thinking that he has created a huge problem for the future. After this, this story comes at the end of the Sabha Parva, and the Sabha Parva ends at this point. Just as in the Srimad Bhagavatam, how many cantos are there? How many cantos are there in the Bhagavatam? All of you can unmute yourselves and speak. Is it possible? Okay, I am getting a text message. 12, perfect. Similarly, in the Mahabharata, there are parvas. How many parvas are there? 18 parvas. And each parva has chapters, so in the entire Mahabharata, there are more than 2000 chapters. So, the description comes in the Sabha Parva. So, when the Van Parva begins, Janamejaya, who is Janamejaya? The son of Parikshit Maharaja. So, the Mahabharata is being narrated between Janamejaya and Vaishampayana. Just as the Bhagavatam was spoken between Parikshit Maharaja and Sukhadeva Goswami. If you discuss the most important scriptures of this creation, the Gita, the Bhagavatam, the Mahabharata, all three of these scriptures were spoken to three people from the same family. The Gita was spoken to Arjuna. The Bhagavatam was spoken to his grandson, Parikshit Maharaja, and the Ramayana was spoken to his great-grandson, who is Janamejaya. So, Janamejaya asks Vaishampayana at that time. Vaishampayana is basically a disciple of Vyasadeva. So, he asks at that time, "When my grandfather and great-grandfather lost everything in the dice game in this manner, what thoughts came to their minds, and how did they go to the forest? What did they eat, what did they drink, with whom did they stay, with whom did they interact? How did Draupadi Ji endure that difficult time? Please tell us all this in detail." So, Vaishampayana, explaining to him in detail at that time, says how, when Yudhishthira Maharaja was leaving the kingdom, all the subjects followed him, saying, "We will also go with you. We have no interest in this wicked Duryodhana. We basically want to stay with you. Wherever you stay, we will stay. Therefore, Yudhishthira Maharaja, please take us with you." So, Yudhishthira Maharaja then explains to them, "No, we have Bhishma and Kripacharya in your kingdom. Go and stay with them. Do not come with me. I will not be able to support you." So, he sends back many of the subjects. But some Brahmins accompany Yudhishthira Maharaja. Yudhishthira Maharaja humbly requests them, "Do not come with me. There will be many adversities in the forest. Life will be very difficult. Why will you all be troubled like this, and I do not want to commit any offense towards the Brahmins. I do not want to cause them any sorrow. Because after causing sorrow to Brahmins, even demigods are destroyed, so I am just an ordinary being. Right? And Brahmins are even more powerful than Vaishnavas, where all of you live. If Vaishnavas are caused sorrow, if they are caused any pain, then there will definitely be a downfall." So, the Brahmins say at that time, "Do not worry about us. Do not think about how you will support us. We will take care of ourselves. Wherever we go, we will go, and we will go with you because you are devoted to dharma. Do not think about how you will support us. We will take care of ourselves." Yudhishthira Maharaja says, "I am very pleased to be in the company of Brahmins because I will get to hear so much knowledge. However, I cannot bear to see how I will not be able to care for the Brahmins who are accompanying me at that time." So, thinking this, Yudhishthira Maharaja sits down on the ground, sad. And at that time, Shaunaka Muni, has anyone heard the name Shaunaka Muni? Do you all know Shaunaka? In which scripture does Shaunaka come? Shaunaka comes in Srimad Bhagavatam. Bhagavatam. Other people cannot unmute themselves. Prabhu, I will give the facility. Yes, please give the facility to everyone. So, Shaunaka Muni comes. He spoke with Sukhadeva Goswami in the Bhagavatam. So, he comes here and starts talking to Yudhishthira Maharaja. When you are in sorrow. When we experience sorrow, then only verses are helpful. When the mind is distressed, then only knowledge can provide solace to the mind. So, Shaunaka Muni comes. At that time, Yudhishthira Maharaja is lamenting, "I am unable to fulfill my dharma. How will I support these Brahmins? I have no wealth, no prosperity, no kingdom. How will I support them?" Thinking this, Yudhishthira Maharaja is sitting on the ground, contemplating. So, at that time, Shaunaka Muni says, "O Yudhishthira Maharaja, for a foolish person, there are thousands of reasons to suffer and hundreds of reasons to be afraid. There are a thousand places of sorrow and hundreds of places of fear, day after day. A foolish person is affected by these, but not a wise person. Only a foolish person comes under the influence of sorrow and fear. But you are wise. You should not lament like this, and your intellect is very stable. How has your intellect become stable?" He says that to stabilize the intellect, to strengthen the intellect, to make the intellect firm, he tells eight methods. He says that the eight levels of yoga, the eight stages of Ashtanga Yoga, namely Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi, these eight stages of yoga, and by hearing and studying the Shruti and Smritis, your intellect has become very strong. And he says that people in the world face various calamities. And he says, "Artha Krichu," meaning financial distress. Financial distress occurs when people lack money. They earn well this month, but not next month. There are problems. "Artha Krichu Durgheshu," severe hardship. If any problem arises in life whose solution is not understood. "Vyas Swajanasa," such calamities, such problems that affect your own family members, your relatives, cause greater distress. Or physical and mental suffering, or any kind of physical or mental suffering. All these things happen in the world all the time. But a wise person like you, who has so much knowledge, is not affected by all this. Shaunaka Muni is telling Yudhishthira Maharaja this. So, Shaunaka Rishi at that time, by King Janaka, Janaka is a title. Janaka does not mean that only Sita Mata's father was called Janaka. But Janaka is a title. So, he is giving an example of King Janaka, which is also given in the Bhagavad Gita. So, Shaunaka Rishi says that he has sung a song through which you can stabilize your mind. When calamities come into your life. When calamities come into life, how to stabilize the mind? It becomes a problem, right? If any problem arises in life, someone says something good or bad, someone insults you, someone disregards you, you suffer a loss in life, someone in the family gets sick, all this happens, whether you wear a Tulsi mala or not, nature will do its work. It will definitely happen. Whether you chant 16 rounds, or 64, or 192, nature will continue its work. You are a devotee of Krishna. Many people get this false idea in life that, "Oh, I am practicing Krishna consciousness. How can any misfortune happen in my life?" If such wrong thoughts ever come to your mind, I will call them wrong thoughts because Krishna has not said anywhere that if you worship Me, then there will be no suffering in your life. And if there is any doubt, just look at the Pandavas once, and you will understand that it is not possible for calamities and problems not to occur in the life of a devotee. Yes, in calamities, Hari will definitely be there to protect you, that is 100%. But calamities will come, problems will come. And the more you try to escape from Maya Shakti, the more problems will arise in your life. There is no need to be afraid. Problems exist in everyone's life. But for a devotee, when they practice devotion, even problems start to pull them towards Krishna. So, Shaunaka Rishi says, remembering the song of King Janaka in this way, he says that there are two types of sufferings in this world. One is mental suffering, "Manas Dukha," and the other is physical suffering, "Sharir Dukha." And Shaunaka Muni discusses the solutions for both. So, he says that physical suffering, "Sharir Dukha," has four causes. He first mentions "Vyadhi," meaning any kind of disease. In a purport to the first canto, Shriila Prabhupada writes that there are three curses upon people in Kali Yuga. What are the three curses of Kali Yuga? The first curse of Kali Yuga is that people will not be able to live together. Or in other words, you will not be able to live with your loved ones. Either there will be disagreements, or due to work and business, you will move away, or you will be living there, but you will leave early in the morning and return late at night, and you will not be able to live together. Second, everyone will have some internal disease. Everyone will have some internal disease. Everyone will have some internal disease. Some powder, some decoction, some medicine is always being taken by everyone, whether you are a householder, a Vanaprastha, a Brahmachari, everyone has a doctor's number in their phone. As old age approaches, joint pains start to bother. In youth, the stomach causes problems. The mind causes problems. So, everyone will have some internal problems. You will be taking some powder, some medicine, some tablet. This is the second curse of Kali Yuga. And what is the third curse? Every person will think, "What are others thinking about me?" Everybody will be worried about their status. Even while sitting in the temple and chanting, at some point, the thought will come, "Is anyone watching me or not? See how I am chanting sitting straight. Are Prabhu Ji observing me or not? How good a devotee I am." Such thoughts will come to mind. These are the three curses of Kali Yuga. No one will be spared from this. And in the seventh canto, Prahlada Maharaja says that there are two main reasons for suffering in this life. He states two reasons why a person remains unhappy in life: the desire for unnecessary wealth and the desire for prestige from other people. These two reasons make a person unhappy even when they have everything. Right? And there is no person in this world who is sitting and thinking, "I have enough wealth." Everyone is thinking, "Let's do a little more." Even Uncle Mukesh in Mumbai is thinking, "Let's have a little more. It's a little less. The children should get sufficient property." Everyone is thinking this. So, the first cause of physical suffering, "Vyadhi," is disease. Second, he mentions "Anishta Samsparsha," meaning contact with the unpleasant. What happens in your life that you do not want, but it happens on a material level, that is "Anishta Samsparsha." You are chanting kirtan, and someone steps on your foot. You are chanting kirtan, and someone pushes you, and you fall and get hurt. Contact with the unpleasant. You served the whole day, a very good festival happened. When you went to take prasad, the dal was finished. This might not happen in Goa, but I am giving an example. So, contact with the unpleasant, "Anishta Samsparsha." Third, he mentions "Shrama," overexertion or fatigue. A person experiences physical suffering through exertion. Fourth, he mentions "Ishta Vivarjana," meaning separation from what you desire. Separation from what you desire. Children are born, they grow up, and they leave for their own work and business. When I have time to sit and play with my grandchildren, all the children have left home. My nest is again empty. Separation from the desirable, "Ishta Vivarjana." All these will cause you physical suffering.
And they suggest two methods to resolve the distress of the body, says Shaunak Ji. The very first is called 'Pratikar'. Pratikar means timely counter-action. As soon as you notice that some ailment is developing in your body, some problem is arising, do not delay it. Address it immediately. Chanakya says three things should never be ignored. Three things should never be ignored. They should be addressed immediately. What are they? Disease, debt, and fire. Right? If a fire breaks out, you cannot say, "Okay, after this round of chanting, I will extinguish that fire. After this round is over, I will extinguish the fire." Lord, Lord Ji, I will extinguish the fire. Just wait five minutes, everything will be over. Right? Similarly, disease. It has been observed quite a bit among devotees. If some ailment occurs in their body, they assume, "I am not this body anyway. Why should I pay attention to this body? I am fully dedicated to the service of the Lord. I should not descend to the level of this body." So, they let the body be. And later, the condition becomes such. You have to understand this. Once, the most revered Shri Radha Swami Maharaj said, "You are not this body, but you are in this body. So, to take care of this body also." Right? So, if an ailment occurs in the body, you should resolve it immediately. And the third is any debt. If there is any debt, do not delay it. Repay it as soon as possible. Chanakya says that if a person wants to be happy in life, to live happily, he is talking about a normal thing, not about devotees, a normal person living a normal life. For a normal person to live happily, three things should be in his life. According to Chanakya, if someone has these three things in his life, that person will be happy. What are they? First, he should have no debt. No debts. Second, he doesn't have to travel very far for work. He doesn't have to go very far from his home for work. And third, he gets hot food to eat every day. He gets hot lunch to eat. He said if somebody has these three things, he is a happy man. So, when I read this verse, I was living in Bombay at that time. So, I thought, according to this framework, nobody in Mumbai is happy. Because first of all, everyone has EMIs running, whether it's for a flat, a car, or anything. According to one research, to buy a flat in South Bombay, an average person would have to save 34 years of his monthly salary, without spending a single penny, to be able to buy a house in Mumbai. Now, I don't know about Goa, how the real estate prices are. You people must know this well. But everyone has EMIs running. Everyone has to travel long distances. Someone is coming from Virar to Churchgate. Someone is going from Bandra to Pune daily. Coming from Pune to here, a long distance. And forget about hot lunch, everyone has to heat it in the microwave. So, according to Chanakya, nobody is happy. So, he suggests two practical methods to reduce physical distress. One is timely counter-action, 'Pratikar'. And the second, he says, is very important. He says 'Abhichintan'. Abhichintan means not to think too much about that physical distress. Non-brooding, non-obsessive thinking. Like sometimes it happens, even with devotees. They sit and think, "Why did this happen to me? My leg is hurting so much. I am so young. How will I dance in kirtan now? How will I do this, how will I do that? If I hadn't gone out, this wouldn't have happened, that wouldn't have happened." Right? This non-brooding, this obsessive thinking, it further increases your physical distress. So, excessive mental dwelling further increases the distress. "Why did this happen to me?" This thought further increases your distress. So, Shaunak Ji further says that, Maharaj Yudhishthira, before physical ailments, you should resolve mental ailments. And why should mental ailments be resolved? Because, just as you put a red-hot iron ball in a pitcher of cold water. Red hot iron ball in a pitcher of water kept in a pot. What will happen? That water will start boiling right there. Similarly, mental distress will further increase your physical distress. Therefore, you should resolve mental distress through knowledge. And he says, what is the main cause of mental distress, the root of mental distress, the cause of the mind's suffering? It is 'Sneh'. Sneh means attachment. Attachment. "Asha hi param dukham, nirasha hi param sukham." It is described in the Bhagavat, in the 11th Canto. "Asha hi param dukham." Wherever you have hope, expectation, that will become the cause of your suffering. Right? You are going to the temple on Janmashtami day and thinking that you will get your favorite spot to sit in the temple hall. Then you are sowing the seeds of suffering, because thousands and thousands of people will come there. What is going to be found? Right? Or I give an example. If you go to catch a Virar fast local train in Mumbai at 7 PM and think that you will get a seat to sit, then you are a fool. Similarly, in this Kali Yuga, in this material world, which the Lord has stamped as "dukhālayam aśāśvatam" (a temporary abode of suffering). In the Bhagavad Gita, 9th Chapter, Krishna clearly says, "anityaṁ asukhaṁ lokaṁ imāṁ prāpya bhajasva mām" (Having obtained this temporary and unhappy world, O Arjuna, engage in my worship). Having obtained this impermanent and suffering-filled world, do not try to resolve suffering here, nor try to attain eternal bliss. Both are not possible. What should be done? "Prāpya bhajasva mām" (Having obtained, engage in my worship). Worship Me. This world is going to run like this. So, when attachment develops in this world, whether in the spiritual field or in the material field. As soon as you connect with some expectation, some expectation arises in your mind, you develop attachment to someone, attachment to some position, attachment to a person, attachment to an experience. People also develop attachment to experiences. "Oh, that Prabhu Ji used to give such a good lecture and kirtan. It was so enjoyable. Now Prabhu Ji is busy. He can't do it now. What will happen to us?" This attachment to the experience will also give you distress. And from this distress, what will arise? He says six things. Actually, my time is up, but I will tell you. What are the six things that arise from this distress? Fear. Grief. Joy (excitement). Exhaustion. Fifth, he says, from this 'Sneh', the fifth thing that happens is emotional involvement with sense objects. And a feeling develops, "Oh, this is my house, this is my car, this is my son, this is my daughter. How will I live without them? This is my wife, this is my husband. These are our Gurudev. These are our counselors." Attachment to devotees is a good thing. But if you become emotionally dependent on any sense gratification object, if there is emotional involvement, then the sixth thing will be what? Clinging towards sense objects. You will develop 'Anurag' (deep affection). Deep affection will come towards that person or object. As I live here, I see how much affection people develop towards the pets in their homes. Right? Nowadays, mobile dog parlars run. Mobile cat parlars run. Where their hair is styled. Manicures, pedicures are done. People get so deeply involved with sense gratification objects. So, 'Sneh', attachment, is the cause of our mental suffering, our mental dejection. Ponder deeply on this sometime. When do I experience mental dejection? What is the reason for it? Either I have developed attachment to some object, or attachment to some person, or I have put some expectation in my mind, because of which I am suffering this sorrow. And whenever you feel that this kind of attachment is arising in your mind, always go back through knowledge. Right? When Krishna actually says in the Gita, "asaṅga-śastreṇa dṛḍhena chittvā" (with the strong sword of detachment, cut off). Cut off this attachment with the axe of detachment. This knot of attachment is such that it does not open easily. When the knot becomes very tight, it gets cut. Right? It is cut. It is not opened. So, he says that among these sufferings, the most dangerous is emotional involvement with sense objects. As soon as you start emotionally identifying with those objects, your harm is certain. Right? And then he starts explaining what happens when there is a 'Sneh'. How it leads to different further stages. Just like Krishna, Lord Krishna tells Arjuna in the Gita about the eight stages he described when a person falls. Shaunak Ji discusses that. But I will pause this discussion here. This fear is very long, but maybe another time. But the main thing we focused on today was that to alleviate the dejection in Maharaj Yudhishthira's mind, Shaunak Ji tells him how there are many reasons for suffering in the world, many reasons for excitement, many reasons for fear. But the knowledgeable person is not affected by all these. Then he explains how mental suffering and physical suffering occur in life. He gave four causes of physical suffering. Then he suggested two means for its resolution. After that, he stated the main cause of mental distress, which is what? Attachment. And how if we develop emotional identification with sense gratification objects, become dependent on them. "I cannot live without this." That feeling that arises towards sense gratification objects destroys both your dharma and artha. Swamiji has explained up to here. He has further teachings, but if we deliberate on this today, try to understand it, then it will bring us the light of profound truth. Thank you all very much. Many thanks to the organizers of this Goa event. Thank you for providing me with such an opportunity to serve you all. Hare Krishna. All glories to Prabhupada! All glories to Shri Gurudev! Hare Krishna. Prabhu, Prabhu Ji, if you have a little time, I think there were two questions. Questions came. If you have time. Yes, Prabhu Ji, what is the question? Okay, tell us about 'Kapat' here. What is 'Kapat'? What is 'Kapat'? Cheating propensity. Actually, the two main characteristics of Kali Yuga are quarrel and hypocrisy. Quarrel and hypocrisy, meaning when you are with people, you will quarrel. And when you are alone, be hypocritical. What does hypocritical mean? Hypocritical means trying to show yourself as something you are not. Isn't it? When I am with devotees, I discuss the Bhagavat, what Prahlad Maharaj said, this, that. And when I am alone, I feel like watching Netflix, and there are such good series on Prime Video. So, you know, you should also be aware of the material world, what is happening. So, hypocrisy can be at any level. So, the more you are influenced by the effects of Kali Yuga, the more the tendency of deceit and hypocrisy, which is seated in your inner heart, will come out. Right? So, this cheating propensity comes many times because we want something which we don't deserve. Do you understand? We want something which we don't deserve. That's why this cheating propensity, this tendency of deceit, comes into our lives. What is its solution? How do we get free from this feeling? Honesty. Humility is a far cry. Humility is a very big thing. To be humble, one has to grind a lot. But before being humble, we can be honest. I can be honest about my current situation. So, when we practice honesty, then we let go of cheating propensity. Answered the question, Prabhu? Yes. Any other question? I don't see anything on the chat box. Some Manisha Mata Ji, you wanted to ask something. You raised your hand. Manisha Bugde Mata Ji, maybe you raised your hand for blessings. You were giving blessings. I saw your hand raised, and I thought, is a blessing coming? Okay, you are saying, "Son, speak, speak." Okay. Ajay Prabhu is saying, "Thank you, thank you, Prabhu." Hare Krishna. Very thank you. Because we want to express our gratitude to Prabhu Ji. You explained very beautifully. When I asked about Prabhu Ji, you described him in one word as very scholarly. So, today we also experienced that. So, yesterday also, I was listening to your discourse. Six years ago, listening to Krishna Katha. So, you explained very well the dialogue between Shaunak and Yudhishthira in the Mahabharata. We had never heard about it in such detail. And in between, there were many things from Chanakya Pandit. So, Prabhu Ji guides us a lot on how scriptures can be used personally. I will later send the links to Prabhu Ji's YouTube and Instagram in the group. If anyone wants, they can follow him and benefit from his knowledge. Thank you very much, Prabhu Ji, for coming. And we request you to keep coming here. So, every Monday to Saturday, from 5 AM to 7 AM, it's approximately like this. We chant 10 rounds together first, and then there is a little discourse. So, thank you very much. You came here, gave your valuable time. Hare Krishna, Hare Krishna. All glories to the assembled Vaishnavas, numbering millions and millions. Hare Krishna, Hare Krishna.