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Part 1: A Joyful Return to the Spiritual Home Śrīdīp Nārāyaṇa Bhagavān Kī Jaya, Satguru Deva Kī Jaya. First of all, we have a special bhajan today. Śrīdīp Nārāyaṇa Bhagavān Kī Jaya. See you next time. Śrīdīp Nārāyaṇa Bhagavān Kī Jaya. We need a canvas. Today, Nirañjan Purī will show us many photographs from India and will also say something about them. May I speak in Czech or English? Two. Although satsaṅg will be in Hindi, serve with ease, breathe freely. First and foremost, my respectful and joyful praṇāma to the lotus feet of Śrī Mahāprabhujī, respected Mahāmaṇḍaleśvara Svāmī Jasrājpurījī, respected Gajānandjī, and dear Pārvatījī. Dear brothers and sisters. I must say, it is a beautiful moment of joy to come here to Střílky. I do not mean this as a mere rhetorical phrase, but it is a true return home. To put it in the right perspective, a Sannyāsin should be at home throughout the entire world, and all people are his family. But you see, that is the stage we reach after several lifetimes of sannyāsa. And before we get there, there are many steps leading to it. So, when I was returning now after five years from Jādan to Europe for the first time, I thought I was going to the homeland, to the place where I was born, where I come from. So my personality returned, so to speak, home already ten days ago when I arrived. But my soul, or my ātman, returned home yesterday when I arrived in Střílky. And it is not because of the place, it is not because it is in the beautiful Střílecký Castle and park. But it is because it is Svāmījī’s āśrama, which is filled with his divine vibration and Mahāprabhujī’s divine vibration. And yesterday, within just a few hours, I realized what a great difference it is compared to what is out there in the world. What a person becomes accustomed to when living long-term in an āśrama—that certain stable level of inner spirituality, that level of gurubhakti. Because that is the natural environment of the ashram. Every āśrama has a high spiritual vibration. So when we live there and harmonize ourselves with that environment, our consciousness, our aura, our being automatically rises to a spiritual level. When we leave the ashram, we must maintain a very strict discipline of sādhanā and mental self-control in order to preserve this state. And when I left Jādan, I didn’t fully pay attention to this, because suddenly there were many more social obligations. So sādhanā, even though I practiced every day, somehow became second in priority. But I was not responsible for that, because it was a very social situation, and even though I found sādhanā, it was the best thing I could do. Perhaps I did not adhere to the diet, perhaps I found myself in the bustle of advertisements, because the loss of spirituality and the slow, slow creeping towards asaṅga is a gradual process; you do not feel it immediately. But then, when you return to the āśrama and within a short time, within two hours, you suddenly go back to where you are used to living, to the level at which you are accustomed to vibrating, so one immediately becomes aware of that mirror. And I would therefore like to sincerely thank Svāmījī for what he creates for us. Because with his many decades of sevā to all Mahāprabhujī devotees, we now have such sources of pure divine energy all around the world where we can come to refresh ourselves, to return to where we were, and to draw new inspiration, new energy. And this gratitude is therefore for all those who realize it. So it is Svāmījī who is the source of our life’s happiness and our energy. And of course, I must thank Svāmījī for enduring it on my behalf for those five years in Jādan. And I must thank Svāmījī that during that time I managed to make many mistakes, which he personally had to set right. And it is incredible what a master is willing to do for a disciple when the disciple embarks on the spiritual path, surrenders, and begins to walk the path of karma yoga. I must thank my parents for supporting me, because becoming a sannyāsin from a European background is not possible without the support of family. I want to thank Mahāmaṇḍaleśvara Svāmī Jasrājpurījī for the way he fulfills his mission. I believe that the last month and a half, while he has been here with us in Europe, clearly proves that it was no coincidence that he became Mahāmaṇḍaleśvara, and that all of you can appreciate this with me. In Jñāna, we are all aware of it, we love it, it is beloved, because its qualities are always several steps ahead of what we ourselves are capable of achieving. He is always open with his mind and heart to all of us. No matter what foolish problem we come with, he will find the time for us and the right solution. The way he maintains his personal sādhanā, his morning yogic sādhanā, is simply an example of how every yoga aspirant should practice in daily life, regardless of the duties they have in the inner world. In those pictures with Jādan, you will see several images from the school. The school began in 2002 with 120 students. And today, the school has 1,400 students. Originally, it was a primary school, up to the fifth grade. Today it actually has the status of a university, offering basic higher education up to the bachelor’s level. And to a large extent, the contribution to this... to this development... A great part in this positive development, or I would say, the main role, and he is an exemplary sannyāsī for us. Because modern sannyāsa is something different from the traditional sannyāsa of the past. In the traditional sannyāsa, it was always very much about self-discipline, sometimes even self-mortification, pushing personal boundaries through great tapasyā, and essentially, the person usually lived in isolation. So earlier, the sannyāsīs mostly lived on the margins of society. But the modern sannyāsa is so-called dynamic sannyāsa, which consists in the sannyāsin serving society. Because the modern sannyāsī is part of the mission of his teacher, the mission of his guru. And the renunciation of that sannyāsī lies in giving up everything personal in order to fulfill the task that is important for the teacher. And how does it actually look? Here you see it in orange. And I would like to thank Svāmī Gajānandjī for actually doing this work. That after twelve years in Jādan and five years in Veṅkūrv, during which he accumulated much theoretical knowledge and tested it through experience—which means he gained life wisdom—now this teaching, which comes from our Guru-paramparā, is now spreading throughout the world, across all of Europe. Yesterday, I was very pleased to find out that I was accommodated in Gajānandjī’s room. Because it immediately reminded me of the times when Gajānandjī was still in Jādan. And I used to go to him every month for the yoga teachers training exam. And I went to him every month; he tested me as a yoga teacher. Because at that time there was no official course for instructors in Jādan. But I was interested in the theoretical knowledge. So it wasn’t about the paper, the certificate, but about going through the experience myself. Regardless, after we had covered about a third of those questions, of which there are between 50 and 60 topics, Gajānandjī left for Vancouver, so it came to a halt. But what was important was that whenever I came for the test, Gajānandjī would say, "So, tell me." So I recited what I had learned, as I understood the topic. And then it immediately turned into satsaṅg. Because he began to speak what is not written in the textbooks. So that meeting with him in the room yesterday immediately sweetly reminded me of those beautiful experiences in Jādan. And I would like to thank Sādhvī Pārvatījī for having built this ashram over so many, many long years. Of course, we say "Nāham kartā," the one who truly acts, but you know that the master or Mahāprabhujī needs his instruments for that. And so we become his computers, his cars, his hammers, pliers, screwdrivers. And you know, being such a screwdriver is not easy. Because when you are to be tightened with 100,000 screws or a million screws, that is tapasyā. That will wear down the palm. At the end, where it narrows, that is where the magic begins to manifest. And with every tightening, an incredible, simply spiraling energy works through that instrument. So everyone who surrenders to the master, who surrenders to the service of Mahāprabhujī, must withstand that incredible pressure. That is worthy of respect. And I believe it is Svāmījī’s blessing that in these days Pārvatījī no longer has to perform this service. And the āśrama is essentially founded on what she has built over many, many years. And in any case, I would like to thank all of you who have come to the summer seminar. Because by doing so, you express your relationship to yoga in daily life and your relationship to the master. It seems to us a bit as if spirituality is suddenly more present here than in India. In India, there is still plenty of religion, but religion and spirituality are somewhat different things. In religion, it is primarily about faith. And often that faith is based on fear, on fear of God. But in spirituality, we strive for our own direct experience, for discovering the spiritual within ourselves. And that is absolutely impossible without two techniques: Sādhanā and Sevā. And here in Europe, it remains very strong among us. People practice, do their sādhanā, and attend seminars, go to their ashrams, to their yoga centers, to help, to do karma yoga. Unfortunately, India is losing this aspect. And because there is now a great import of that Western civilization. What is already normal for us, that material prosperity, is for them the Mecca they want to reach. And in the way they get entangled in it, they lose that spirituality. During Guru Pūrṇimā, our Saṅgītā from Blansko was there. And she is writing her thesis on the impact of climate change on the population of Rajasthan. I helped her with some interviews that were in English. And I was very surprised by what we learned. I myself have conducted about six interviews with her, with some older people who are truly experienced. Because they clearly stated what problems they have in agriculture with water, with food as a result of how the climate has been changing over the past twenty years. But all of them said that a far greater problem is the change taking place in society and the change occurring at the level of the family. Because twenty years ago, every Indian family was connected through several generations, three to four generations. In it, the younger ones always learn respect for the elders, respect for the teachers, and respect for the sacred scriptures. They learn to listen to the commands or recommendations of the elders and carry them out with a certain bhāva. And that is essentially the foundation of spirituality, and it is what is being lost today. And that is what the problem is now. You see for yourselves, we have material abundance, and yet we are on the path of spirituality. We have new students, we have people here who are waiting for the mantra, until they can see Svāmījī. So, in fact, our family is constantly growing and blossoming. And how it is here, you all feel. So this is the beauty that is here in Střílky, and likewise, that which is in Jādan. And now we will look at it. When I... most of those photographs are new. And when I was going to Europe, I asked Svāmī Yogeśpurījī for advice. And when I show photos in Europe and talk about Jādan, what should I say? How should I briefly define Jādan? And please listen to what he answered. He said, "Jādan is the spiritual heaven. In Jādan, nothing is lacking and there is no problem. The only problem there is, is ourselves." And that is an absolutely concise definition. Because in Jādan there is certainly not the same comfort as here in Europe. But it has everything we need for life, just as we are accustomed to it. As Svāmījī recently said at a satsaṅg, "You will not get what you wish for, but you will certainly receive what you need." So let us take a walk into that heaven. So, we will actually take a look at the sacred places of the ashram. Here, every morning and evening, a small pūjā takes place. Svāmījī usually, whenever he passes by, Hanumanjī always greets him. When Hanumanjī was at the jhāṅkī in Dubno, Svāmījī called us to have an all-night satsaṅg there. Right opposite the gate is Gaṇeśjī’s mandir. You know that Gaṇeśjī should be placed either above the door or opposite the door. But it is such that if you place Gaṇeśjī on the door, then Riddhis and Siddhis come before him. So in that case, you should place Gaṇeśa on both sides. And if you place it opposite the door, it resolves everything. And every morning and evening we have a small prayer to Gaṇeśa. And this is behind Gaṇeśa’s gate, Śiva’s garden. It is mostly used by the group during the morning sādhanā. And there are also various celebrations there; occasionally Svāmījī sits there or holds a satsaṅg. This is Śivamandir. During the past month, the month of Śrāvaṇ, there was pūjā and abhiṣeka every day. So we have worshipped Śiva. This is the new sacred place of the Āśrama. And here in the middle is the sacred tree called Paras-pīpal. That Svāmījī did for our Indian bhakti. Because they often use trees for their worship. Because the tree is a symbol of the same as the saint, as the master. And this is exactly the principle of our school. In the morning, during his daily ritual with his disciples. Right next to it is a small gośālā. A tiny gośālā. And it has the same purpose, so that the Indian bhaktas can come and worship Gōmātā. Here you see the little cows; it is right next to the Śivamandir. The samādhi of the mother, Svāmījī Puṇyānand Bhāratījī Mahārāj, as he is now properly named. I believe Gāyatrī wrote us a letter about Mātājī, so hopefully we will be able to hear it at one of the upcoming satsaṅgs. Certainly, at some point in the future, a temple will be built here on this site, but for now, it looks like this. This is the view from Omāśram to the mountain and Talāb. These are actually both sacred places as well. That mountain is called Kailāśa. The pond is actually called Svāmī Madhavānandajī Sarovar, that is, the lake of Svāmī Madhavānanda. This is an illustrative photo from the year 2005. Every year the monsoon gets worse and worse, and obtaining water is a great problem. So if it rains a lot here, please think of us and send us some water. This is from 2010. You see, last year it barely rained, maybe half a katalāb. Here is Gāyatrījī. By the way, these are photos from the woodworkshop, but I didn’t want to show that. However, this is karma yoga, as our Moravians are building doors and windows for Omāśram there. And the āśrama is not only a home for us, for the Bhaktas, but for all living beings. Here are our horses, mares, which mostly belong to the ancient stock of the Marwari horse. We would probably get better information from Svāmī Jasrājpurījī, who is somehow personally involved in this. And perhaps Svāmī Jasrājpurījī would provide us with more details, because he is somehow involved in it. In our āśrama, this type of horse behavior also takes place. Of course, a great activity of the āśrama is the gośālā. Gośālā is not just a cowshed, as we might imagine in the European sense of the word. Because there, it is more about having economic significance. In Europe, that means we try to derive only pleasure from those animals. So, a step back—our horses are somewhat spiritual, as you can see. Sometimes it happens that they walk around the mandir for so long until they receive prasāda. Here you see them working together on the abhiṣeka during the month of Śrāvaṇa. So we arrive at the gośālā. Jādan has about 550 cows, which are divided into three different places. And yet there are barely 50 head of dairy cattle. And the other five hundred, because there is truly home. So gośālā, that is simply the mission. This is not some economic nonsense. This is the New Gośālā complex, photographed from the Āśrama. This line here is actually the main road on which Omāśram is located. And this is what it looks like in the New Gośālā; it is still under construction for now. It will be a beautiful sanctuary, and the cows there will be happy. But for now, it is still bare land. So the cows come to the āśrama in the morning, graze there, and in the evening they go back to their shelter. Part 2: Life in the Āśrama These are our two oxen, who also have the opportunity for Karma Yoga. These dogs also have their duties; they are not there merely for decoration. Those guard around the White House, and these guard in the Omāśrama. This was Jogējī’s mother, who was here when she was 77 years old. Here is the kitchen area, but the main building is here. This is Kaśyap Purī. That is the name Swāmījī gave. We actually have two turtles there. We do not distinguish them perfectly, so we call both 'Kaśyap'. There was a spring there behind that mountain, behind that Kailāśa in our farm, and we brought it into the garden. He found the second turtle somewhere along the way when he was traveling, and suddenly a turtle began to cross the road. Fearing it might lose its life, he brought her to the āśrama. One of those Kaśyapas goes to the kitchen every evening for inspection. He comes sometimes, usually around five o’clock. That turtle is a vegetarian, so everything in the garden suffices for it. But it will still come and check if there are any remnants of potatoes or beets here. If no one takes her back to the garden by evening, she guards it there until morning. We have many parrots there, and in many places we feed them. Here you see how these little animals are able to live in peace: squirrels, parrots, doves. Right next to it is an old well, where the weaver birds always make their nests during the monsoon. These ducks also always stroll through the āśrama during the monsoon and stop there for a month to feed themselves. It is the same with these storks, who appear there for about a month during the monsoon. So, in short, the āśrama becomes a home for all the animals. This spring, we found two small fledglings. After a few days, when we saw them again, they were very distressed because their mother had abandoned them. So Swāmījī assigned Svāmī Phul Purījī the task of taking care of them. After about two months of care, they were released back into nature. They still needed a little nurturing, but it was successful, and now they live on the mountain and have become part of the āśrama. The Hospital This is a hospital, as you surely know from pictures on the internet. The hospital, like everything built in Jñāna, is intended to serve all living beings. It potentially has a capacity of about 110 beds. But so far, as we have discovered, it is a greater challenge to build the institution than it was to construct the building. Because it is in the countryside, it is difficult to find quality doctors there who would work for a reasonable price. The resources of the āśrama are limited. The vast majority come from the contributions of disciples—us disciples. I believe most of you also contributed to the construction and operation. So consider it your hospital. It is quite possible that one day in the future, our doctors will indeed be there as well, to ensure the operation is properly maintained. During Guru Pūrṇimā, Svāmī Jījī ceremoniously inaugurated a branch of the State Bank of India in the hospital building. You might say it has nothing to do with the hospital, but it is another great advantage for our region. This is the entrance hall, the atrium, of the hospital. This is one of our few permanent doctors, Doctor Abhiśek, the dentist. He takes care of everything, but he is a specialist in root procedures. Thanks to that, he also treats patients from Jodhpur, from Jaipur, from big cities, so it is clear that it can work. This is some random, content mother who had her children there for treatment. This is another permanent doctor, a general practitioner. He is on duty during the day but sleeps in the hospital, so whenever there is something urgent, or we have an accident at the construction site, we now have help. It is a great advantage. A well-stocked pharmacy is also a great boon for the local community. The School We come to the school. I have already mentioned that the school now has 1,400 students. That success is due to the fact that the school is a gurukula. Children there, besides the regular education like in any other state or approved private school, receive spiritual education. It has the strongest effect on the boys who live in the dormitory. There are now more than a hundred of them. Every morning they rise at five o’clock. After personal hygiene, they are divided into groups. These were two groups that in the morning learn Sanskrit and chant mantras. This is another group practicing āsanas; you see the sixth part of the Cakrāsana. Others assist during the pūjā, and some perform physical exercises. But also all the other children who arrive by buses—there are eight buses—everyone will come into contact with that spirituality. The system of transporting those students is quite sophisticated, and within ten minutes all those buses arrive. Those children will begin to flow into the school. They begin with a collective gathering that lasts 30 to 40 minutes. Sometimes they don’t even fit there, because it’s actually in two parts—their 700 and 700. Here you see that they are sitting outside as well. And yet they have singing, mantras. They sing the Indian hymn, they sing the tune of our prayer. They can even manage a few āsanas. There are always several of them at the front, singing and playing, or they have prepared some short performances: news from the world, from sports, or some poem or Sanskrit śloka. In this way, the children are well prepared to function in society, in public places. They use that during school academies, which take place roughly three times a year. There they have long and wonderful performances. It is a much richer program than our usual school academies. The children enjoy it; they take it as a game. But in reality, it brings about their spiritual upbringing. The results of the school are now visible at the national level. But the greatest result is when the children, after a year in our school, behave completely differently and think in a completely different way than when they first arrived. Omāśrama: The Main Project Now we come to Omāśrama, the main project. I heard indirectly that Swāmījī had the vision of the āśrama as early as the 1970s, but had to wait 20 years before he actually began to realize that vision, before the land in Jādanu was purchased, and in 1991 the āśrama was established. The Omāśrama itself has been under construction since the summer of 1999, so it has actually been eleven years now. We will immediately see to what extent it is established. Just for orientation: this is called the small arm. Here is the large shoulder, the lower one. The part that extends backward is called the tail. At the back stands the tower of the Sūrya temple. Here. And what is in the center is the main temple. So let us take a look at how it appears when we stand in front of the main temple. Here on the side, you can see the large crane, thanks to which the main temple is being constructed. This is the entrance to the Holigurujī Samādhi, which is actually on the ground floor of the main temple. The samādhi itself is made of marble. It is a wonderful work. This place has incredible spiritual energy. When you go there, you will automatically become completely calm. This is about a single story. So these are the pillars of the so-called Darśana Hall, which will be on the ground floor of the main temple. Here we see it from the top view, so this is actually the central core of the main temple. Here is the part where the tower, the śikhara, will be. So here in the center will be the Śivaliṅga, actually one level above. Here you see a small beam, which is already connected to the roof. And that large building at its end, which is only half finished, is called Gurujī’s residence, because it was planned for Holi Gurujī. Here we are at the center, where the small and large arm meet at the place of the main temple. We continue to the right, where the recess meets the large arm; that place is called Amṛtasāgara. Now we continue down along the main branch. If anyone has not yet been to the Jñāna, here you can see the position of that structure in relation to the other buildings in the āśrama. This is the end of the great arm. That big hole at the end is the only missing structure; it will be the conference center. There will be a thousand chairs in that conference hall. You have seen that the residential part of the āśrama, the place where you will be living, is already completely finished. This is the Sūrya temple before the concrete flooring of the fifth floor. The concreting was planned for 8 hours. It was actually just the concreting of the main beams, not even the floor of the fifth story yet. During the concreting, some complications arose; in short, it was much more difficult. Here you see what our technology looks like. The electric mixer is a great convenience. It is, of course, thirty years behind Europe. But there, we are simply at the pinnacle. In the end, the concreting took 21 hours. But since we had prepared only one shift, the workers of that one shift had to manage all three shifts. So, with a sufficient supply of tea and a certain bhāva towards the āśrama, the work was successful. Now quickly in reverse order, looking from that Sūrya temple: this small arm. Here we are in the center, the main temple, the great arm and tail. Here we go along the tail to Swāmījī’s residence. Here we have it in several details. The whole structure is a kind of hybrid of Western technology and Indian tradition and beauty. It is measured for seven on the Richter scale of earthquakes, for 150 meters per second of gusting wind. So you see, it is a combination of reinforced concrete, but that is then hidden within the walls, not visible; it forms the solid framework, and the beauty is given by the stone elements. Swāmī Yogeśapurī says that building something like this in India is absolutely impossible without Guru Kṛpā. He says that in Europe this would be a very serious project, and certainly 50 engineers and architects would be working on it. But in our office, there are only three professionals. And there is Swāmījī, who occasionally turns it into a Gurulīlā. But in the end, whenever things are at their worst, it is Swāmījī who saves the situation. Swāmījī said that once this is built, once it is completed, it will become part of the world heritage and people will talk about it, write about it, and turn the pages of books about it. Swāmījī and His Work So, to conclude, here are a few more pictures of Swāmījī with Jadan. Because Jadana is nothing other than the embodiment of Swāmījī’s tattva. Tattva. In Swāmījī’s tattva, if we simplify it greatly, it is primarily His grace and its dynamic creative potential. The intersection of that is an āśrama like Jadan. On a bare plain, which was nothing but a semi-desert with growing bushes, He builds a monument to humanity and spirituality, which will serve dozens of future generations. Besides those objects, He also cultivates His disciples. So Swāmījī Yogeśapurjī holds one of the many plans, which he will then put back into the drawer and create new ones. Swāmī Jogaśpur makes one copy of many plans that we will create and develop new plans. Swāmījī Yogāśpur makes one copy of the plans and creates new plans. I remember, in 2002 he had the entire inner wall of the large wing demolished. At that time, we had huge giant excavators working in the Talāb, and they were doing it. It took them one week to demolish that wall because it was incredibly strong and immense. But Swāmījī built a new wall there and is satisfied with it. This is plaster made from cow dung. This is a kind of Swāmījī’s experiment that he often shows to all VIP guests. But it is actually a very traditional method in India. Swāmījī is duly proud of it, and everyone appreciates it. Sometimes it happens that Swāmījī not only assigns us Karma Yoga but also works with us. So we have the opportunity to understand how it is possible for him to accomplish so many things in a single day. Even though we tried our best, Swāmījī took four times more mortar. This is another monument of Swāmījī about Gurulīlā. This is the back side of the new school building. Yogājī created about eight executive plans. Some were square, round, elliptical. Swāmījī always appreciated it and said, "That is very beautiful, that is very beautiful, and what if we did it this way." And so Yogājī always just said "Jihokam" and made a new plan. In the end, it turned out that Swāmījī once decided that the school would indeed be established here. So he came there and said, "Alright, let’s begin in this corner." And then he just guided, "Go with that rope over there to that peg, no, no, wait, we’ll add one more class, go to that other tree." This is how it happened, so in the end, even though the building is perfectly square, it is asymmetrical. So in the end, Yogājī had to measure it all, enter it into the computer, and then additionally plan where each classroom will be, where the storage rooms will be, where the restrooms will be, and so on. Swāmījī always takes care of the horses, animals, birds, dogs, and all the inhabitants of the āśrama. It’s not just about asking whether they have enough water and food. But he comes to them, gives them his darśana, and in fact serves them himself. Of course, it is impossible to imagine Swāmījī without our school children. Indian children are much livelier and, we would say, naughtier than ours. But when they come into Swāmījī’s presence, they automatically quiet down and direct all their attention to Swāmījī. Is it partly upbringing, because they know that Swāmījī is something extraordinary? But they do feel it. Swāmījī always has plenty of space, wit, and an incredible way to plant the Guru Vākyam in their minds. Many times throughout the year, we have various celebrations in Jadan. This is from a Rakṣābandhan celebration a few years ago. This is Dīvali, you can see it near the Śivamandira, which is in the background. Here it is during Holī at Gurujī’s Mahāsamādhi. Every such celebration is a completely unique experience, and even if you have seen it five or ten times before, this year it will always be new. Swāmījī understands everyone and has something to give to each one. You see here, these are Jesuit nuns. For them, Swāmījī is also something very precious and respected. That is why they come for his darśana. Because Swāmījī’s teaching is not based on any external concepts, but on the essence of spirituality. And the essence of spiritual teaching is the same for all paths. This is one of Swāmījī’s new projects, a recent one. In the Pālī district, most sādhus and saṃnyāsīs live each on their own. Swāmījī decided to unify them and, as it were, revive their spiritual movement. So he created this Pālī Saṃnyās Maṇḍala. They regularly meet once every one to two months. It simply leads to a kind of cooperation, and thus they have their voice in society. This is from the recent celebration of Guru Pūrṇimā in Jadan. Swāmījī had some meetings already at half past six in the morning, and at seven o’clock he came down to us. So we had about an hour to receive his Darśana, and everyone could bow to him and greet him. Then Swāmījī moved under that hangar hall of ours, where thousands of people were waiting for him. That was, surely you have seen on the internet, there was a constant stream of the entire Swāmījī darśana. For Swāmījī, it means that as a guru, he has the duty to greet everyone and give them his blessing. He cannot give just a symbolic blessing, but a real one, because many of the bhaktas come to him only once a year. And yet Swāmījī is still working, organizing; you see, he is in the midst of something that needs to be arranged. When some VIP guests arrive, Swāmījī must fulfill his duty to the āśrama and go with them somewhere private for half an hour. Because he does it not for himself, but for the future of the Āśrama and all of us. So this is our master and his most typical mudrā. This is the blessing of grace. Those were a few photographs from Jadan. If there happen to be any questions... Thank you for your attention.