yoga was the most powerful, uh, part of Hinduism. But outside of India, for various reasons, it became taken out. And there's there's a story. We don't have to go too much, so much right now, but in Bengal, the capital city of the British, uh, South Indian Empire was Kolkata. It was started with after the Battle of Plassey, 1757, in Bengal, very close to Navadvīpa, the place where Caitanya Mahāprabhu was born. Uh, and, uh, during they were there for 190 years, the British in India. So, sorry? I have [?] myself. I have [?] myself, excuse me. 190 years, um, expanding from Bengal, they took Bengal first, and then expanding throughout the entire India, Burma, um, Sri Lanka, and Pakistan, Bangladesh, and everything was part of the South Indian Empire with Kolkata as the capital of the British Empire. And there they were the Hindus, the bhadraloka, the gentle, uh, who were working as a civic servants of the British, they were forced to present their perspective in a way that could be accepted by the British. And because the British, they were based on the Christian, uh, Anglo-Saxon religion, they did not agree at all the god has a form that you can worship as mūrtti. So, everything about God having a form, like a Śiva or Durgā, the Śakti, the female goddess, or Kṛṣṇa, that was not accepted at all. So, that's why in in in Kolkata the middle class they started to take out bhakti and presented Advaita Brahman. And presented yoga without mentioning Bhagavān. You understand what I tried to say? There was a history why it came out like that. And Bhakti Yoga was basically rooted in India, but to come out, they had to have the acceptance of the British. And they did not like it at all. There is a reason that this is all open. We don't go too much into that, but Bhaktivinoda Ṭhākura, uh, who appeared in 1838. That means about 70, 80 years after the British established their empire in Bengal. He appeared and it was a bhakti strong practitioner. Uh, there is a story behind it. I'm not going to mention today. A civil servant. He was working as a judge in the British Empire. And his English was, uh, he had to know English very well to work with a civic servant. So, intellectual editor, theologian, he reformulated Caitanya bhakti for the colonial public through print. Print in Bengal was introduced by the Danish colony, Serampore, who had uh hey, uh they accepted some uh some Christians from Scotland, and they produced 200,000 books with translations of the Bible in Chinese, Bengali languages, Marathi, Hindi, all kinds of. They did a gigantic work that introduces the printing press to India. So, Bhaktivinoda, he was at the same time growing up in the same area. He was very much influenced by the print. The fact that you can spread knowledge by a book or a pamphlet. So, uh, and he had his own Sajjana-toṣaṇī, his own journal that he published a copy every month in Bengali. And he wrote such as Prema-pradīpa. This work is very interesting, Prema-pradīpa, because it's an analysis of yoga, the physical bodily yoga that was very popular in Bengal at the same time. Where he engages Aṣṭāṅga Hatha Yoga, Raja Yoga, before situating bhakti as their, what he understood to be a completion. So, not neglecting yoga in any way, but putting, adding even bhakti to it. So, And then his son, Bhaktisiddhānta Sarasvatī, born 1874, in 1937, the staunch disciple of Bhaktivinoda, he took his father very seriously because he saw that his idea, his attraction to Caitanya and to Bhakti Yoga was very strong, despite the negative energies at the same time from the British like environment. Son and disciple of Bhaktivinoda, he institutionalized the inheritance to the Gauḍīya Maṭha. A new institution that started in 1918 in Kolkata, founded, uh, establishing centers, about 64 centers, training renunciants, sannyāsīs, and turning print into devotional labor. So, he had a printing press in front of his deities in Kolkata. And he called it the yantra. Bhakti-yantra, uh, a machine of bhakti, producing these books for for outside. Is, uh, Śrī Caitanya's teachings sets out the layered ontology of body, mind, and conscious self, Śrī Caitanya's teaching. He didn't wrote it himself, it was written by his servants after he left his body. Collection about 400 pages in English. So, his English was very, very developed. So, print is not peripheral, print is devotional labor, service. And therefore Bhaktivinoda, in devotion the means are the end, and the end is the means. That means all the way true from the beginning to the end is the same goal all the way. And then how how does Bhakti Yoga service comes out in the in the surface today? Because as I mentioned Bhakti Yoga was always put aside. It's not in many, you don't find it in many places. So, Vaiṣṇavism goes global, ISKCON and the modern Yoga tradition. So, ISKCON is based on the Gauḍīya Maṭha that was founded by Bhaktisiddhānta Sarasvatī who got his inspiration from Bhaktivinoda Ṭhākura, who got his inspiration from all the way Jīva Gosvāmī, all the way to Caitanya Mahāprabhu, who was born in Bengal, Navadvīpa. The place where he was born is 130 km north from Kolkata. So, you understand what I mean? They're like right in the at the center of the British Empire and the city of Caitanya Mahāprabhu at the same time. It's very special in a sense. So, uh, globalization, arriving, uh, Bha Śrī Śrī Bhaktivedanta Swami Prabhupāda, you can see there, uh, arriving in New York in 1965 at the age of 69, Bhaktivedanta Swami founded the International Society for Krishna Consciousness in 1966 in New York. So, this idea of having institution was very new for the for the Indians. But the British introduced it saying that if you do not have an institution, forget about it. So, uh, they had to start their institution. So, that's why the International Society for Krishna Consciousness was created. Within a decade, more than 100 temples have opened in the Americas, Europe, and Asia. We're talking about the kind of globalization that we have in the around the world after the Second World War. The American globalization increased huge companies get spread out around the world. Transportation very strong. So, Śrīla Prabhupāda could travel to Tokyo, to to Nairobi, in Kenya, in South Africa, in in Japan, preaching, uh, Bhakti Yoga. Because it was exactly the right time. Otherwise impossible. Translation as a strategy, Bhagavad Gītā as a case made the paramparā argument accessible in English. The Śrīmad Bhāgavatam followed in dozens of volumes, saṅkīrtana, prasāda, and deity worship took root in urban store fronts. Uh, today we find it a little bit around the world. I guess even in Turkey there is in in Istanbul, I guess, they have a yoga, yoga center probably. In different parts of of Turkey, I guess. You probably know better than me. We continuation contemporary teachers such as Radhanath Swami here on the right, but he has a Bhakti center which is in Manhattan, in New York, which is very popular. I checked on internet, actually it's considered to be number two Yoga center in New York. For some reason. Uh, and he also founded the Govardhan Eco Village, which is there in Maharashtra, in Mumbai. It's about, I think, uh, 130, 130 km north from Mumbai. Uh, it's it's about ecological with cows. They have many cows, agriculture, many different aspects, and they invite yoga groups from the United States, from Europe to have their courses there. Retreat, so to speak. You said they took yoga education at the Govardhan Eco Village? Oh, you okay, good. Very good. So, frame bhakti as the heart of yoga itself. That's that their strategy. Not not to, you know, take it away, anything, but but introducing bhakti as a heart of yoga. Uh, devotion to Īśvara, in in the Patañjala Yoga Sūtra Īśvara is often translated as um advanced devotee, a person who was already beyond, but not God. They have a term of God. But in in in Vaiṣṇavism you take Īśvara as the name of Kṛṣṇa, of God, of Viṣṇu. So, that that was a difference there. So, they reintroduced Īśvara as the aspect of God, which is the meditation in Samādhi. And this changes a little bit, that's why this Bhakti, uh, the Bhakti center in Manhattan, there was an experiment to introduce how to introduce Bhakti Yoga in a very developed, New York is a huge yoga center environment, right? How to start introducing that too. And although there are centers in Chicago, in different places in the United States, not so much, yeah, you probably know better than me about Bhakti Yoga in Europe, but in in the United States it's already well developed. So, So, a bridge for our conversation, uh, I thought about you, Turkey. Because I can read it here, coming to Bhakti from a Turkish or Islamic intellectual formation, you already possess conceptual resources for approaching it. Like the Sūfī love mysticism, very strong in Turkey, um, offer several structural parallels worth naming, not to collapse two distinct traditions, but to make the strangeness of bhakti more legible. We're talking about Sūfīism and bhakti as different. But they were many Turks during the Mughal Empire in India. So, there was a very deep connection at the time. So, tawḥīd with Acintya Bheda Abheda, the Sūfī affirmation of God's oneness, it's very strong within Sūfīism, as far as I understand, said beside Caitanya's inconceivable oneness and difference of self and Lord. Islam with Śaraṇāgati, submission to God's will and surrender to Kṛṣṇa, two names for a founding existential posture. Uh, Ishq with bhakti, passionate transforming love for the divine in Sūfī poetry, beautiful poetry, paralleled by Gauḍīya Prema, love as substance, not reward of the path, and viraha with Dara Shikoh. Shikoh is a a scholar from a Turkish scholar. Uh, love in separation, central for both Rūmī, Rūmī, you know Rūmī, better than I do. And Caitanya, the Mughal prince named a parallel explicitly in 1655. Dara Shikoh was was the prince in the Mughal Empire. He was killed because, you know, they had to decide about succession. So, he lost it and he was he was killed. But he uh, my point was Dara Shikoh's point was that Sūfī and Vedantic traditions often used different names and concepts while pointing in his view toward a shared metaphysical reality. That was quite a, you know, a very interesting point from the Sūfī perspective. He didn't see so much differences, in other words, between the Vedantic and the Sūfī understanding. Interesting point. So, maybe before you continue, any questions? Okay. Uh, that's the last part for today, cosmic understanding. And I need to make sure that we stop at the right time. Okay. So, uh, one part of this understanding of the cosmic, uh, is that this is very crucial for Hinduism, in Hindu philosophies. That our body, their understanding is the is the universe is exactly works in the same way as our body. When I understand my body, physical, mental, and spiritual body, I can understand the entire cosmos. Sounds strange and fine, but they thought a lot about it for a long time. So, we're just presenting not everything, some some points. So, if you start from this, uh, idea of the tree and and and the table, which I gave about Acintya Bheda Abheda Tattva. So, this is very deeply connected to consciousness. And it starts with the cosmology understanding that there is Mahā-Viṣṇu. Of Viṣṇu is the, um, the one who is in charge of the entire cosmos is Viṣṇu. Is his service to Kṛṣṇa to create these universes. So, they see it in three levels. The first, just to give an example, Mahā-Viṣṇu, uh, reposes on the causal ocean, made not of matter, but of spiritual substance. From his exhalations the material universes are emanated and into which they are eventually withdrawn. That means, uh, we don't have only one universe, they see the universe, I mean all the billions and trillions of galaxies, we have a huge universe, as an egg. And this is our universe. And there are billions of eggs. We can't see each other because of the eggs. But there is this understanding that Viṣṇu organizes a gigantic amount of universes through Mahā-Viṣṇu. And to make this work, when the egg is created, then Viṣṇu has to enter into it as Garbhodakaśāyī Viṣṇu. Garbhodakaśāyī Viṣṇu in each and every egg. And there he sleeps. So, uh, how is it? Viṣṇu is sleeping, creating us. So, what is why he would do that? Right? A simple question. Why do we have to sleep every night? And in our in our dreams we have a mental dreams every night. When we start to sleep in, we have dreams and then we have deep sleep, which is the most important part, deep sleep. That means the mind rests, charges battery, and we are into deep sleep. That means no mind is aware of anything. But the the ātmā is there. So, when and then at the end there is a new dream to restart the mind, so to speak. And then we become awaken. Now we are awake, yeah, we are awake. We are all awake. So, that then that's a different stage. So, we went through awaken, dreaming, deep sleep, and then back. And then we do it every day. We go through three stages every day. So, because the atoms are always moving. I mentioned they're very quick our atoms, the energies of the atoms are gigantic. And what we see matter is not fixed. Everything is transforming. So, that's not real reality. That's why Viṣṇu sleeps, he sleeps, and we are seeing these dreams of creating these atoms which are not really real in the sense that they're always changing and transforming. Why in Viṣṇu's world everything is stable? Because it's not atoms, material atoms, it's made of spirits, Brahman, which is you cannot destroy it, you cannot transform it. You understand what I tried to say? So, that's an explanation why Viṣṇu is sleeping. So, from his, uh, here, then come out this lotus flower and Brahmā, who is a jīva, like us, but very much advanced, Brahmā, start to creating and and getting this instruction from Viṣṇu, not directly, but through within, when he meditates, Brahmā, to get the instructions from Viṣṇu, how to create the cosmos. And his this is Lakṣmī who is massaging his feet. Lakṣmī, who is is together. Lakṣmī and Viṣṇu are always together. So, this is about our universe, and then we get into the atoms. This is the Kṣīrodakaśāyī Viṣṇu. We call it Paramātmā. Ātmā is our Param is superior, supreme. Ātmā is the name of Viṣṇu. Lingually Lord Paramātmā present in every atom, in every living being's heart as the witness, as the guide, and sustainer. That's Paramātmā. So, you can see the role of Viṣṇu is very crucial. And who is Viṣṇu? Is Viṣṇu different from Kṛṣṇa? No. All the different forms of the Viṣṇu in every atom, they're exactly the same consciousness of Kṛṣṇa. But there are trillions of them. You understand what I tried to say? They are not different. Every Viṣṇu atom is the same Viṣṇu. But and Viṣṇu is the same as Kṛṣṇa. Maybe a little bit with a special function, of course, but he's also the same as Kṛṣṇa. So, that's a very important to understand this relationship between Viṣṇu and the cosmos. And about Paramātmā, uh, and Sūtrātmā, I will explain it soon. The supreme self and the thread that unites all things. God within every atom, which is you can say very typical within Hinduism and in India. You see everything is sacred. It's not like only your temple is sacred. When you get out of the temple, you're in the secular world. You can do whatever you like, destroy everything you like, it doesn't matter. Only sacred in the temple. That's not how they they think. Okay, today because of the pollution, the problems that we have in India, we have to wake up. But their understanding is that everything is actually sacred because in every atom there is Viṣṇu. You cannot think that there is some sacred here or not there. Or he or she is not sacred, or he is or she is sacred. Everybody is on the same position. Even if you look at a cow, you look at a dog, you look at a cat, you look at a bird, they are sacred as us. Because they have the atoms, they have Paramātmā, they have everything as we have. Just a different form. You understand what I tried to say? So, they have a different understanding, what they tried to say is that in India they have a different understanding of reality compared to the Europe, because here we have the anthropocentric understanding that humans are the most developed species in our planet. But they don't see it like that at all. So, three levels of divine reality, Brahman, the impersonal, undifferentiated spiritual ground, the unitive aspect emphasized by Advaita Vedānta. And then we have Paramātmā, the witness presence indwelling each conscious being and every particle of matter. Its pervading energy is called Sūtrātmā, the thread self. This there is a verse in the Bhagavad Gītā, chapter seven, verse seven where Kṛṣṇa says the thread self that strings all beings together like pearls. So, what does it mean, pearls? That means that when you you understand reality, normally you don't we don't see us as connected. But here they understand it as a net. So, all the cosmos, all the galaxies are like a network. A net. And every atom see each other through pearls. That means whatever happens anywhere else, anywhere else is visible because the pearl reflect each other. You understand what I tried to say? So, they're not separate atoms, individual atoms, the way we think about in Europe. They're all connected and visible to each other. So, that means if something happens in an atom here, the same thing happens somewhere else in this universe at the same time because of the pearls. The the pearls means that the Paramātmā is in every atom. So, there is this cosmic awareness, awareness which we normally tend to to not take care of or understand. And then Bhagavān, the supreme personal Lord, complete in love, beauty, and power. For Vaiṣṇavism, this is the highest of the three, Bhagavān. And Bhagavān is humble. So, he creates everything, he gives us the possibility to make our choice, our free will, but hoping that we will one day we will understand it and appreciate it. So, The Vedic planetarium is very complex, and now there is a new book coming out. If you like, I can give you a PDF file of the book. It just came out one month ago by Per Classen, Prahlad Dāsa. He worked on it for about 40 years. And, um, it's it's not a super complex presentation, it's like a journey. Starting in Mayapur 40 years ago, and finishing it after 300 pages in a very detailed, but as a journey, not not without taking structuring everything like that. That will be too complex. Going through a journey. How can I understand each and every sign, and every layer, and every point, in a simple way, as simply as possible. So, that's a very new, uh, concept to do that. And then we need to do that, because trying to describe the cosmos is very complex. So, um, so about this Vedic planetarium, we can see here Viṣṇu with awakening, with Lakṣmī, and sitting on his Ananta, his serpent. And the serpent is also very important. In the early 1950s, the Gauḍīya monk Bhakti Rakṣaka Śrīdhara Svāmī envisioned the temple at Mayapur, West Bengal, that would display the cosmological teachings of the Bṛhad Bhāgavatamṛta, 16th century by Sanātana Gosvāmī. It's a beautiful Bṛhad Bhāgavatamṛta, which is about the journey. Somebody is staying in Vṛndāvan, and through his own experience and meditation, he goes through the entire cosmos, all the way up. And then he comes back to Vṛndāvan, and he doesn't see any differences at the end. That means appearing Vṛndāvan and you are in Goloka and Vṛndāvan on the other side, they are very much deeply connected to each other. That's about this book. So, a little bit about the complexities. For example, the 14 worlds, we have seven upper worlds, with Bhū, start with Bhūloka. This is our terrestrial plane, our world that we can see. Uh, is here. And then there is Bhuvarloka, Svarloka, Svarga, the heaven of Indra and the devas, where everything gets more and more subtle. This is also very common in Buddhism, when you try to describe the cosmos. Our we are on the gross level because we have 60% and water, and 40% of of earth and materials like that. But on the high level, on higher levels, the mind, the subtle levels of the body, it gets more stronger. You can't see the mind. We I cannot see your mind. If I look at your eyes, I have to interpret what what you're thinking. But I cannot see your thinking. It's the most subtle part of our body is the mind. So, when you get up in the cosmos, it gets the energy is very strong, but it's become invisible to us. For example, I'll give you another example about science. They say that the visible part that we can see is about 5%. They're counting that 95% of reality is dark matter and dark energy. 95% invisible. We can see 5%. So, this this has not me, it's from scientists. So, that's why what I'm trying to say here is connected to the understanding we can find in Bhagavat Purana, for example. There are higher levels, ascending. And then there is under us, we are something in the middle. And by the way, also in the book about the Vedic planetarium, there are many examples from under us, other civilizations who describe our situation in the middle. Like the Vikings had this, uh, what is his name? Um, gord, Midgard. They they describe it as we live in Midgard in the middle of the the the farm of the cosmos. We are in the middle. You go to South Africa, many civilizations describing the cosmos, they have a very similar perspective that we are in the middle. So, it's not just us, so to speak. One can find comparisons. And there are seven lower worlds, the Pātālas. They are very developed, much even some cases much more developed than than us. Uh, but they are not on the sun, they are not on the surface, they are under, subterranean level. Seven of them. And under them, under the seven levels, there is the hell. The the punishment, the karmic punishment for those who had deserved a heavy punishment under under some time. So, it's not it's not eternal. But is some periods of time of suffering the pain that they gave to others. So, in terms of the planetarium, uh, it is explained by, uh, Prahlad Dāsa, Prahlad Dāsa to feel four layers, Vevi Dhāma to Maheś Dhāma to Hari Dhāma and to Goloka. You start with Vevi Dhāma, this is the female energies, Śiva and Pārvatī. Pārvatī has the female energies, which is the physical, material, atomic energies are based on the female energy because she's reproducing all the species, the female energy. So, the mundane realm of the 14 worlds, the world of the senses and the mind is called Vevi Dhāma. The goddess. There is Maheś Dhāma, the next level. The realm of Śiva. Śiva is the night. Śiva is the moon. In in philosophy. The philosophy of Śiva is that when you look at a picture of Śiva, he has a moon in his hair. You've seen it, right? Śiva. So, he's the night, Śiva. Uh, he's uh, he's um, meditation. Śiva is meditating most of his time. And the best time for meditating is the night because it's very peaceful. So, the power of Śiva is the night. The power of Viṣṇu is the sun. But together, they're very important for the whole process, for us to be awakened and to sleep. Without sleeping, we die. If we cannot sleep, you die. So, both are crucial. So, in the process of going through the path, the journey. He start in the Vevi Dhāma, where we are now. Uh, and go to Maheś Dhāma, the realm of Śiva, formless state, Nirviśeṣa, and Brahman effulgence aspired by yogīs. Many yogīs are focused on Śaṅkara and Brahman. So, they go to Maheś Dhāma. The next one is Hari Dhāma, Vaikuṇṭha, the transcendental abode of Nārāyaṇa, Rāma and the Lord of Dvārakā. That means if you consider trillions of universes, it's not it it stops at some point. They they sometimes they say that it's about 25% of the entire everything. And about 25% is our material spheres with the trillions of galaxies and trillions of universes. That's about 25%. 75% This is just it's a way to give some ideas, in other words, that the the reality on the other side, beyond the dream of Mahā-Viṣṇu, where everything is permanent, is 75%. That means it's much bigger than our entire cosmos with the trillions of galaxies and trillions of universes. So, that's Hari Dhāma. That means the journey where Mahā-Viṣṇu and Viṣṇu, uh, guide us gradually or Kṛṣṇa guide us or Rāma, depends what we select, above this material sphere. And the last one is Goloka, Kṛṣṇa's own supreme realm, the highest level in the Gauḍīya cosmological map, Goloka. And in Goloka Kṛṣṇa lives more or less as he lives in Vṛndāvan in India. In the Bhagavat, you can read the Bhagavat Purāṇa, the 10th book about his experience in Vṛndāvan. And that's what's going on in Goloka. So, if one wants to go there, this is the journey. If one want to go to Vaikuṇṭha, Nārāyaṇa, and Viṣṇu, one gets stop there. If one want to go to Maheś Dhāma, Śiva, one gets stop there. So, depends on yeah, desire, inspiration, goal, so to speak. And, Uh, three minutes left. We are at the end. We are at the end. Cosmic time, the four yugas is very important to understand the cosmos because, uh, time and space, you heard about time and space, they are very connected. If you look at our sun planet, I mean the sun. Scientifically they give it about 4.3 billion years. The sun is there for about 4 to 3 billion years. Uh, this is scientifically how they explain it. And then we have about 1 billion years left, and then the sun will explode and finish. That's that's the scientific explanation of it. So, something similar is there also about the, um, the Vaiṣṇava and Hindu perspective, that we have different time and space. So, we are in a solar system, the so the planet sun is about 99.8% of the mass, 99.8%. 0.2% are the planets, we have the earth, we have the moon, we have Mars and other planets. Very, very small. And here but here if you cut it down, they give an explanation, the entire the entire universe is 311,000 billion years, the entire universe. Very long. But it is cut, cut, cut to give a to understand our situation in our planet. So, in our planet, this is the spheres that are important. According to the three guṇas, which I mentioned before, sattva, rajas and tamas. You start with Satya Yuga, pure yuga, 1,728,000 years. Very few humans are there, but they live very pure, they practice yoga, meditation, they live a long life, 100,000 years. And then it goes down to Tretā Yuga, 1,296,000 years. Dharma on three legs. There are four dharmas. Austerity, purity, compassion, and truthfulness, truthfulness. So, initially austerity very strong. Then Tretā starts, purity strong. Sacrifice and rituals predominance, they mean this is the time of the four devas. And then there is Dvāpara Yuga, 864,000 years. Dharma on two legs. That means compassion is still there. Compassion. Deity worship, Kṛṣṇa's advent at its close, about 5,000 years ago. And then this one we are now, Kali Yuga. Kali Yuga is the winter. The with a lot of tamas, a lot of rajas. And tamas means war, disagreement, fighting. Very, very strong in Kali. And that started according to this 5,000 years ago, 5,000. So, it's we are in the beginning. But destruction is very strong nowadays. Destruction, we are destroying the nature, we are killing the animals, we are destroying basically everything. Very quickly and very strongly, after the Second World War. There is a historical reason why it's like that. But that's the situation we are now, and this is always from their perspective, what will happen for for 432,000 years. So, we are in the beginning of it. We are not it's not like in the middle or the end. We're just beginning of it. Dharma on one leg. The present age. The problem is truthfulness. You can see it's a problem for the president of United States, without mentioning. And the president of Russia, they never tell the truth. When they say something, you have to take the opposite. That's the truth. It's not just me speaking like that, it's a journal analysis. When when the president of Russia says something, you should not follow that, you should take the opposite as the truth. That means truthfulness, which was very important throughout all these 4,320,000 years, is becoming weaker and weaker now, which brings us closer and closer to problems, challenges. So, we have a lot of quarrel, hypocrisy, sailed by the holy name. And but the positive thing is that yoga, different kinds of yoga, and particularly here the Hare Kṛṣṇa, the holy name, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma, Rāma, Hare Hare. Is a very structured, uh, names of Rādhā and Kṛṣṇa together that helps us very deeply and very easily, so to say, to understand this reality and experience develop our discipline in a simple way by chanting the name, which was not really possible before, but is a gift given to this age to make possible for everyone to start developing one's self. So, anyway, this is about the four yugas, and we are in the number four. It's like the winter, short time, winter, cold, and but very important because there is different Caitanya gave a solution, a help. There are different medicines that are established during this age. So, conclusion. Vaiṣṇavism is a single, internally diverse theistic tradition carried through history, part one. Embodied as a disciplined path of devotion, part two. And set within a cosmos it renders in precise layered detail, part three. Across two or five millennia, it has had one stable claim that the highest reality is conscious and personal, that the person is reached through love, and that love itself is the substance of liberation. Thank you very much for your time. And I leave, as usual. Uh, so, do you have any points or things that you found interesting or not so interesting or, you know, whatever you want to say you're welcome.