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Now I must translate the bhajan. Give me the text, please. These are the words of Śrī Mahāprabhujī. Mahāprabhujī is for us our iṣṭadevatā, our Lord, our Liberator, the Saviour. And his words are the holy and ultimate truth. Mahāprabhujī said, "Mera Satguru Diyo Isaro," my Gurudev gave me indication. My Gurudev gave me the hint to know your true form. My Gurudev gave me the indication, or the hint, that I should realize my true self, my real self. And that reality of myself is only one reality, like it is hidden everywhere: the invisible becomes visible, oil in the seeds, fragrance in the blossoms, the blueness in the sky, fire in the alcohol, and a weapon in the iron, you understand? The weapon is hidden in iron. The weapon is created out of iron. The blueness is equal everywhere in the sky, and the fragrance is in the blossoms, fire in the alcohol, oil in the seeds. I am that reality. The temple is the temple. I am the temple. I am the deity of the temple. I am both the temple and the deity. I am the priest. I am the path. In India, we have some holy places. It is known as Kāśī, where Lord Rāma was born; Mathurā, where Lord Kṛṣṇa was born; Gaṅgā, the holy river; and Kedārnāth, Lord Śiva’s. And he said, "I am the Kāśī, I am the Mathurā, I am the Holy River, and I am the Kedāra." It means that reality is everywhere equal, and that reality you are. So you are that reality, and that reality is you. So’ham, I am that, that I am. Śaṅkarācārya said, "The first realization takes place, the first self-realization takes place when you see yourself in all creatures." And similarly, God Kṛṣṇa said in the Bhagavad Gītā, "Arjuna, I am in everyone equally, in the dog, in the cow, in the common man, and in the yogī." I am equal in everyone. Only their realization is not equal. And when we realize this reality, there will be no fighting, no wars, and no quarreling. So it has nothing to do with the outer world, but with reality. What is the reality? That is the essence. I am the Mālā. I am this holy spot on the forehead. I am the repetition. I am the repetition. I am the Mālā. I am the holy symbol. I am the repetition. What you are repeating is me. I am the mantra. The nine kinds of Bhakti according to Nārada. My glory only I know, and I am singing my glory. We are all singing our own glory. When we are singing about reality, God, when we are praying to God, we are praying to that reality, and that reality we are. So we are glorifying ourself, and I am the listener. Nobody else is listening. I sing my... I am the glory, and I am the listener. I am the reality, I am the bhakta, and I am the God. I am the sevak, and I am the swāmī. I am the servant, and I am the boss. I am the sun, and I am the radiance of that. I am the sun, I am all the stars, and I am the lightning in the clouds. I am the light in everyone. All lightning everywhere, visible or invisible light, I am that one. Who is saying this? Your ātmā. "I am" means you are saying this. But these are the realization and bhajan from Mahāprabhujī for us to change. Tum so main hi, main hi so tum. You are in me, and I am in you. You are not apart from me. As long as you believe that you are apart from me, you will be suffering. Swāmī Deep Kaiś Svāmihimā, Mahāprabhujī said, "The glory of the self," Gītā Gṛnt Pukāro, even if the Gītā and all holy literatures are saying this. That is the reality. And when this reality is realized, then you are called Jīvan Mukta, you are truly Paramahaṁsa, you are Avadhūta. These are the titles of a dhūt. You are the liberated one. You are the liberator. You are one. You are divine. There is no difference between any divine incarnation and you. But this realization must take place. Theoretically, it is not so. From speaking, eating, eating... The stomach will not be full. It has to prepare food and eat the food. So practice and realize, and these experiences come when you meditate, when you move. Wherever you see, whatever you touch, you feel unity, you feel unity. Shri Dīp Nārāyaṇ Bhagavān kī. There are two questions. Should we bring instruments in the afternoon in the lecture in the town? I don’t think so. What do you have against women? If you have good luck, then you will get an opportunity. So, such things are not so important. In reality, there is no attribute. The male and female attribute is only in the form, not in the ātmā, not in reality. Some people do say, I don’t know, some culture or some said the ladies have no soul, and the animals are just animals. But now, after long, long years of research work, spending billions of dollars or marks, the modern expert scientists declared and accepted that animals are also living beings. So, you can understand where we are. So women have a big soul and a big heart, and there are certain qualities which men do not have, but women do, and these are good ones. Very few men have these qualities, and this is, for example, a general love. If you go into some house as a guest, and if... Host, there is only men, then you will see what is missing on the table and what is not missing, and what is this and what is that. And when host Mahāprabhujī Karatā, Mahāprabhujī Karatā... Mahāprabhujī. So, without them, there will be no perfect organization in the world. All will be cow and cow. Durkaranda. So that’s very important. So, like this, there are certain things, and the love for the child, love for life, to let life live, to let life grow. The mother’s protection, that’s great. So, give position higher. Where there is Brahmā, there is Sarasvatī. Where there is Viṣṇu, there is Lakṣmī. Where there is Śiva, there is Pārvatī. Always there, both principles. On the altar, on the highest place, so that is recognition. Deśa, and women means the Śakti power, and men means consciousness. The consciousness can’t do anything without Śakti. When there is no life in the body, no Śakti, what does this consciousness do? Unconscious and without consciousness, the Śakti can’t do anything. So it is said, "Brahmā ke to icchā nahī." The Brahm, not Brahmā, has no desires, or Māyā se kuch nahī ho, and she can’t do anything. How did it come then? There’s a long story about it. Therefore, the yogī said, the Veda said, the Upaniṣad said, each and every living being has ātmā, and not only humans. And equal. And in this, living beings, ladies are also included. Ladies are also included. It’s for her, Ma. So, no duality. We had a very nice bhajan before. All the answers were in it. Next, please. I don’t understand. The skin of an animal, of an antelope, of a sparrow. But this, this doesn’t agree with me. Yes, you’re saying I am not supposed to read the whole question? No. There are some people whose energies have never been on the moon. What? No, no, the first question you must read. Check this. You didn’t read. This was about the man and woman, not about this antelope. You see, there was a time when civilization was not so far developed, and many people used to live in the forest. When they found some skin of an antelope or tiger, they used it for sitting. Meditation, meditation... Some warm mats down, and also it’s nearly like a waterproof. Second, where there is the skin of a lion, tiger, or leopard, or something similar, no scorpions, no snakes, and no dangerous animals come near. These are all dangerous animals; from only the smell, they run away. So that was the reason, so now we don’t need it. But if some animal naturally died, and the skin is heavy and cleaned, you can use it. Prasim, I think you should go and speak to them. Yeah, it’s true. Because I don’t know them, I didn’t speak with them. So, this question you should write down. And to the people who say this, that they didn’t visit. About consciousness, it is written very clearly, very much in the Path of Consciousness book. And when you meditate and some faces appear, why not? Just observe them. See in them yourself. Be the witness, harmonize. If you can get the spices, why not? And after some time, the child will change. It has nothing to do with whether life is already developing inside the embryo or not. But it is, after all, the whole content of the hormones, everything that is. Somewhere I read, and I also read somewhere. Not me, but someone read and told me. They made an experiment. If you eat one egg, you cannot meditate properly for ten days. And I didn’t make experiences because I didn’t eat. Names have, consciously and unconsciously, a reflection on oneself and others. If you tell someone, "Oh, I am so happy." The other one is also happy, and you are also happy. If you tell someone, let us say, we have a name called Kṛṣṇa, Śrī Śrī... To you, their sin should be washed away; their doubt should be washed away. So, not only to have the name Gaṅgā, but you have to realize this. Like this, every name has some meanings, and it is a duty for you to realize this. And telepathy is very interesting, and nowadays it is very easy. Everyone can do this with anyone. Just dial the number of that person, and you have the telephone. Very clear, why not? Thanks to our engineers and scientists who found this technique. So many things became practical today. Telepathy we call Dūr Śravaṇ, which means listening from a far distance, and then it is called Dūr Darśan, and television. So, many, many things, all siddhis came so much, but sometimes these people don’t like this siddhi; it disturbs you so much. Again, the telephone is ringing, again the telephone is ringing, and sometimes it costs so much money, so people don’t like this telepathy. So, can you imagine, even if you are fed up with the telephone, how would it be if you could make telepathy with everyone, and everyone with you? You would not rest for one minute. You can turn off this telephone, but you cannot turn off that telepathy telephone. That’s why what God did is best, so don’t run behind telepathy. This camera is always in front of me. I can’t relax. I’m always thinking about what Swamījī is doing. When I do like this, it’s also in the camera. When I do like this, it’s also in the camera. It happens the same way as it does to other souls. And praying is always best. You see, there are many things we can’t be careful enough about. When we walk, may we not kill the animals. When we wash our laundry and let it flow, all the soap and water may also kill some fish in the garden. On the plants, there are some kinds of insects. When we drive the car, many insects come in the front. Many things unfortunately happen, and prayer is the only way to free ourselves. Yes. No fasting. If it is due to fasting, then no fasting. And then there is one technique. It’s called Knaip Kuru. So, put your hands in hot water and cold water and hot water. And also, put your feet in hot water and cold water. And then dry them and rub them with oil. And put the socks on and wear the house shoes. Where you feel comfortable. Either you can keep your hand here, or you can have it on your knee. It should be comfortable, or you can have it like this. Yes. If there is some... Some yogīs have a wooden stand here. Yes, it’s very relaxed. You can see some pictures of Shiva like this. The main thing is that one is practicing, and the second thing is that one is comfortable and relaxed. Of course, you should not put your mala on your dirty feet or on your shoes. So, I don’t know now, I’m confused. Do you practice yoga in daily life, or Sahaja Yoga, or the Tibetan, or the Lamaism? So, all is best. Do what your inner self tells you. And the differences are only a few. The way of thinking, the way of culture, whether you say Bhikṣuk or Lama, is only a difference of name. Bhikshuk. The Buddhist monks are known as Bhikshuk or Lama. Or Bodhisattva, or Bodh, or Sādhu. So these are the names in different traditions. And according to the culture, they have developed like this. Buddha never ate fish and meat, but some Buddhists eat meat and fish. Once I was in some Chinese restaurant, and there is one menu called the Buddha menu. And so I said, "Oh, Buddha menu." Then let’s have what Buddha was eating. And he said, "Give a fish and rice." So I said, "This Buddha didn’t eat. That’s not a Buddha menu." But this is another method. Buddha taught one very specific Mauna system, called Udāśī Mauna. The Mauna system developed from there. And it means walking so carefully, observing everything, and you are not even stepping on the end. Buddha went for alms to only five houses. And he just stood in front of the house, they said, for five minutes. If they gave, he accepted. If they didn’t come in five minutes, he went to the other. And whatever he got, he brought to his place, to his hut, and divided it again into five portions. One for the animals, one for the ants, one for the fish, one for the birds, one for the dog or a guest, and the fifth for him, and not keeping. After eating, he cleaned his pot and put it like this. On the tree or on the roof of a hut, and no house, the sky was his roof, and he meditated under the tree where he got this realization. That’s called Bodhi Paum, Bodhi, Bodhi... Bodhi. The Bodhi tree is in Bodh Gaya, and there is a big temple now, and the tree is still there. I was there too. You see how disciples are developing techniques, it depends on the disciples. Some say Swamījī said to teach like this, and others say no, he said to teach like that, and so it depends on how the disciples are carrying it and what kind of spices they are missing inside. Through fasting and mantra anuṣṭhāna, it means one week do one meditation anuṣṭhāna, only repeating mantra, and praying only for pure, clean thoughts, and fasting. Fasting is good, but I wish you happiness.