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It is believed that the Śeṣanāga, the thousand-headed snake, is holding the earth on his head, his planet, and in the satsaṅg. According to this Vedānta or spirituality, it is in mathematics: when you count, making minus, plus, and so on. But he means, still, that is in Hindi; in our Sanskrit, it is called Śeṣa. Śeṣa kya re gayā? What do you mean? So when we take into consideration everything that is happening in this world, finally there is one, and that is the truth. So, it is like this. The planet is balanced and existing on the truth, Satya. It is Satya which is taken care of. And there are so many holy saints around the world. If you go to China, there are so many great saints living there. The Himalayas, which are on one side, in the valleys of the Himalayas is located what we call China. This side is India. Now, if the Himalayas have such a spiritual energy or radiance due to the saints, then they are both saints. Some were taught in the science, and they also found that the beginning of the human race was from the peak of the Himalayas, in what we call nowadays China, which is in Tibet. And this is also the story of Śrī Amṛt, the Śiva, the first. And this is because the rest of the heart was still under the water or ice. And so it begins, there is a spirituality. And our sister Shui, she was, I could feel when a spiritual word or talk came, her eyelids went down. Now, let’s study psychologically, okay? It means when the spiritual energy or name of God comes, then the inner self again feels comfortable. They would like to have contact again with themselves. So, during this speech of the Gulabchikotari, which is very spiritual and very nice, as Swamijī also spoke, there was a sense of another light, and that’s what the aim of our conferences at this time is, because Mahāprabhā Gandhijī was also very, very spiritual. He was very spiritual, and what he achieved, that is to say, his spirituality—the many people, of course, there in his world were very spiritual—but the strength which he had, he put three things together for me: what he said, he lived, he practiced. At the same time, he had a spiritual life. Great confidence in God, or belief—belief without borders or quantities of religions, nations, genders, and this—it is that power which brought this light. That is what is the aim of our conferences, conferences... conferences. And what you are doing for inter-religion, inter-faith, that is very important. So for me, the definition of inter-faith is inter-into-faith, belief. And now, just believing is not enough. You have to enter into it. If you ask someone, "If this road leads me to Braslava, then I will say, ’I believe.’" Then I will ask him, "Do you believe, or are you sure that it leads to Braslava?" So just belief means you are separate. You are looking at things from the side. You are not in. So, enter means to be one, to enter into it. And so, to enter the kingdom of the Lord through the gate of sacrifice. And sacrifice means not all these material things that you throw away, no. The inner feelings, the inner desires, the inner longing, the inner needs, that’s it. You can run away from everything, but you can’t run away from this. And so, spirituality is the source of this cause, holding the entire universe together. It is the pain, the light, the love. That is what is very important to become entangled with. So, after we will... I have a very nice story. But first, it’s time for prayer. Because we should not delay the levitation too long, otherwise Mahāprabhujī will say, "He comes and begins to talk, and they say they are going to prayer. I have to go to my nest, so let’s have a prayer, okay?" It is said you have to die, and it is also said in the testament, I think. All plants have a beautiful smell on the flowers. I move empty inside. And if God comes to know, He will come out of the flower. You are the beauty of my life. Every day you are there. I can’t go to sleep. God, please. I have fear that you will pull me out of your garden because of the pain. Be happy. You are part of me. Thank you. Thank God. God, I love you. God, I love you. God is it, definitely it is. Always you come with open hands. If you have this kind of sacrifice in your yoga, in your heart and mind and feeling, then God loves you more, and then it is sacred. About Vedānta, if you are so keen to learn about it, I may tell you that the word Vedānta is Vedas Anta, meaning the conclusive sayings of the Vedas, those are called Vedānta. There are so many sayings, mantras of the Vedas, say about one lakh, right, one hundred thousand. Out of those, which are the conclusive and supreme ones, those are named as the Vedas. So, what are the Vedas? The Vedas describe knowledge, the knowledge of the Almighty, the knowledge of Brahman, the knowledge of the ultimate reality, and the knowledge about existence and presence. That supreme knowledge, that real knowledge, that truthful knowledge can be learned and listened to through Vedānta books. Those Vedānta books are the Upaniṣads. There are about 108 Upaniṣads, but mainly there are nine only. Vedānta, Nām Upaniṣad Pramāṇa: whatsoever is confirmed by the sayings of the Upaniṣads, too, that is also called Veda. So one should go through the Upaniṣads if one has to learn about the Vedas. Means one shall have to go through the Upaniṣad sayings, the mantra, and the system is that if one has to learn and has to experience the Upaniṣads, means the Vedānta, means the sayings about the knowledge of the existence, knowledge, bliss, the Brahman, the Self, the Consciousness. Then, it is very essential to sit before some realized master. That is the Śrotriyaṁ Brahmaniṣṭhaṁ, Ācārya. Ācārya Vān Puruṣao Veda. The student who has a realized master and sits before him to learn and listen, only then gets the realization of that Supreme Truth. The system is, again, to find out and sit before the realized one, who is perfect. Listened perfectly about Vedānta, then experienced Vedānta, then realized the Supreme Self. That kind of master is called a Śrotriya Brahmaniṣṭha Guru, an Ācārya, the master. So the system is that whosoever has to experience and realize the supreme truth, it is better not to wander here and there, and not to waste one’s lifetime and energy anywhere else, but straightway one should come to the master of the realized Vedānta experiences and supreme truths. Okay? So, for your information, Vedānta is the Upaniṣads. The Upaniṣads are the sayings about the Supreme Truth, and that Supreme Truth has been expressed and realized by the previous realized Supreme Masters. Okay? So, when you have the company, the association of such a master, then he will kindly, gracefully, when pleased, and if you are so devoted, truthfully, and sincerely towards him, then he can disclose the secret of truth. Because the ultimate truth is always everywhere, omnipotent, omniscient, omnipresent. Truth is always there, but one does not have that kind of vision, the eye of knowledge, to realize that, to understand that. Most people are generally ignorant about that Supreme Truth, but it is there. So he makes the disciple learn and listen that, as the only life, as the seeker, and this closes to him that your true self is not the so-called body, the so-called name of the body, the so-called caste of the body, the so-called religion of whatsoever is accepted by the embodiment, right? Mind and body and everything. So you are not this. This is nothing but clothes you have to get, the body. And these are three bodies, maybe: the sthūla, the sūkṣma, and the kāraṇa. This means the physical body, then the subtle body, then the causal body. These are the bodies. These are nothing but clothes. Some clothes are unbuttoned. Then the shirt, then the coat. There are three to make you understand as these are. So you are to put off the coat first, then the shirt, and then what is so-called, we say buniyan, whatever you say. So it is nothing but to listen from the realized master, "Who am I?" You are already there. You say, "I am, I am, I am." Everybody knows, "I am, I am, I am." But who am I? Here lies the ignorance. Everybody had been introduced, as I was telling that day, that the mothers, so-called mothers, they introduce the child according to the body, according to the father and the mother and the family system, and whatsoever the caste they have. Whatsoever the religion they have, whatsoever the family system they have, they introduce that child according to that. But they cannot introduce that one to the truth of what he is. Only the mother, like Mūḍalasyā, I was telling, can disclose the sacred and the master, right? So the real truth, that is the self, that is the consciousness, that is saccidānanda, means the existence, knowledge, and bliss. That is to be discerned and learned by introducing through the master, through the disciple. One knows that me, me not this name and form and shape and caste and creed and color, even not the senses, not the prāṇas, not the mind, not the... Intellect, but I am witness to these arts. As you better know, the witness is enlightenment. The witness is not any individual, nor an individual soul, nor an individual of any kind of religion. No. The witness is the enlightenment. That enlightenment through which the mind is being observed. Being observed, the intellectual hearts being observed, the ego being observed, the sorrows and miseries being observed, whatsoever we have, the conceptions about the senses and sense objects, and the luxuries and all, whatsoever, being observed. Observed by whom? That is the light, enlightenment. That is knowledge itself. Okay? So this way, if you have done many sittings, and regularly if you try to learn from the master, then one day you will have the realization beyond the mind, beyond the intellect, beyond the senses, beyond the sense objects, beyond all these names and shapes and forms. All these are dreamlike, so you will to be established means realizing that very self-consciousness. So Vedānta describes how to realize that self-consciousness. Okay? I hope, and I am sure, that you will pick up and understand what I have said to you. This is a very simple way I have described all the ālāpas and sensualization. Good luck. It is quite possible anytime in these circumstances too, because when you are sincerely a seeker of the truth, then you can very well understand that these circumstances are the changes, and they come and go, and they appear and disappear. These are the only circumstances, meaning the happenings. You are not to go after the happenings. You are not to remain bothered about the happenings. Happenings are only happenings. Happenings and circumstances are passers-by. When we are sitting here, so many people are coming and going, passing by. So we are not supposed to be worried about who is passing. And it is not supposed to be very careful about who is passing by. No, no. We should not be bothered about what is passing by. We should take care of oneself, as you understand. Similarly, it is true that the circumstances are of a different kind. Sometimes it is summer, sometimes it is winter, sometimes it is morning, sometimes it is afternoon, sometimes it is evening, sometimes it is midnight. This is the change of life. The change is the order of the day. You can’t control and make this stable, right? You are only going to understand at any time that these circumstances and these atmospheres are subject to change by nature. Even the body is changing. So, from a young age to an old age, how can you hold on? Okay? Okay, good luck. Who is this one? Who is this one? You. Are you? Are you technically a musician?