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Part 1: A Gathering of Hearts Pranam Gurudev, Hari Om, dear friends. This is my first time in America, and it is a truly nice, beautiful country. Yesterday I saw a little around Washington, but what is most important is that you have here a very nice ashram and a nice community. What is really nice to see is that all people here in the ashram are like one whole group, and I feel very, very nice and welcome here. Also, what to say? We saw one video from a few weeks ago, and everywhere we go, only one thing and one person collects all of us. We are all completely different, from different countries, cultures, and ways of living, yet we are all together. We are really like one homogeneous group because of Swāmījī and because of living yoga, which means to be together and be again with our source—and our source is truly our Gurudev. To have the opportunity to be on a retreat or at seminars with Gurudev is something that is really… Nowadays, we have the opportunity to be almost every day with our Gurudev through media, through the internet. I joke that Kali Yuga is really a good Yuga because before, it was very hard to travel around the world. It was very hard to pass such a far distance—Europe, America, India—in a few days. But now, in one minute, in one second, we are everywhere with Gurudev. For our friends who are not here physically at this seminar, at this retreat, one part is also in his house, in your home; you have a nice lecture. But one thing is missing, and that is the energy, the darśan, to be truly in the Abhāmaṇḍal, in the energy of Gurudev. But it is said, Swamiji often said, that how far we are from somebody—maybe a guru or another person—that person is far from us. But if we are in the heart… because today we heard the story about Hanumanjī, when he opened his chest and inside were Rāma and Sītā. If the divine is always present in our heart, it is never far. America, Europe—all the time our guru, our Iṣṭa Devatā is with us. We know how it is with the bees. Bees are always flying where the queen is. And our queen is our Gurudev. Everywhere the Gurudev is, immediately hundreds or thousands of bees are present. And what is nice in nature? In nature, it is very nice that in one part of the field or meadow, there are so many different kinds of flowers. If there is only one plant, it is boring. And also, what is nice in satsaṅg and seminar with Swamijī is that there are always so many different cultures, so many different kinds of people. That is the divine garden and the beauty of satsaṅg. Thank you for being here, and also thank you for the opportunity to be with Swāmījī. Now, I don’t want to spend more valuable time. Please, I will give the mic to Swamiji. How are you? Good. Must be good. Today was a nice day, sun shining, not so hot, pleasant, and we are here together. Therefore, it is said, there is one bhajan kīrtan which was sung by Swāmī Śivarānjī very often. That was like, "I am bliss. I am bliss, bliss am I." Ānandoham, Ānandoham, Ānandam, Brahmanandam… Ānandoham ānando ānandam brahmānandam, ānandoham ānando ānandam brahmānandam. Om Satchitānanda, Om Satchitānanda. There are two kinds of happiness, ānanda. Both are happiness. One happiness is for this material world. Whatever we are longing for, and we get it, we are happy. A small child getting a toy is very happy, but these kinds of happiness are temporary. That which is permanent is called bliss, divine bliss. There is a Brahmā, there is a Brahman, and there is a Brāhmaṇa. So many times… people misunderstand or wrongly pronounce what is what. So, Brahmā is that entire universal cosmic or universal consciousness. That Brahma has no form, no attributes, beyond time and elements. That represents our Ātmā, or our Ātmā represents that Brahma, because that quality of Brahma is Sat Chit Ānanda. Where there is no Sat-Chit-Ānanda, that cannot be bliss. Sat means the truth. Which kind of truth? Not that this person was doing bad, that he was stealing something, this, that. This is a saṃsārī parpañca. This is just the gossiping of this world. Brahma-satya-jagat-mithyā—Vedānta says the ultimate truth is that Brahman. This material thing is unreality. The reality is that which never changes, and unreality is that which changes. Our body is changing, our feelings are changing, our thoughts are changing, opinions are changing, nature is changing, houses are changing, seasons are changing. Days are changing, everything is changing. But what is not changing is that Brahman. That Brahman is like an ākāśa, like a space. In Alachandria city, many things changed. Sometimes there was only ice. It melted, some land, the vegetation. Someone came and occupied the land. The animals also occupied the land, not only humans. The birds and deer and other animals, it is their territory. If others come in, they fight against them. So from the animals, humans also learn to occupy territory. Animals don’t use any kind of weapons, but humans learn to use weapons. Well, many things happened, and many buildings are there, and many buildings are destroyed. Many highways, roads, and bridges are there, and they will be gone one day. But what is not going is the space. Everything is a play in the space. So what is played in the space is like a picture we saw here on the screen. It was only a picture, a vision, gone. Nothing is there. Though it was very cold, we didn’t feel any cold at all. So this is saṃsāra. Saṃsāra means this world. In this saṃsāra, there is no sahāra. That’s called saṃsāra. No sense in it, but still, this is a retreat place. We call it the summit. Now we are all at the summit. We are the sum of our thoughts, feelings, and learnings. So, this is declared as a mortal world, not an immortal world. And here we come to purify, give up our karmas, or take more karmas. You go to the retreat to get more relaxed, to have energy, and to feel happy and free. But where is there such a retreat nowadays? Wherever you go, holidays, places, my God, there are so many discos, disco, disco… This music, that music, that one drunken, that one singing in the night, one bottle in the hand and singing something. Oh, many, many things, disturbances, disturbances. A rare place you go, have mauna, spiritual retreat. That recharges energy. There begins the foundation of the spiritual garden. Brahmā is the creator, what you may call the holy father. So the Swayambhū Śiva is all-almighty and the first one. All are created by someone, but not Shiva. He has no father, no mother. So the first Brahmā, first Viṣṇu was created by the Śivajyoti. So the father and mother of Brahmā and Viṣṇu is that Śivajyoti, the light. But Śivajyoti is not created by anyone, and that’s called svayaṁbhu. No one has manifested Him. It is He who Himself manifests, He appears. All is the Śiva-jyoti, and we are, what we call this Ātmā, is the Śiva-jyoti. The light of God is the Śiva-jyoti. So Brahman is the Śiva-jyoti. Brahma, whom Śiva created, Śiva creates both Viṣṇu and Brahma. And Brahmā begins to create this world. Especially in Satyugas, the Brahmā who creates the Saptarṣis, and out of that one as a Manu. In the Manu Smṛti is written all how the creation took place. It is millions, billions of years before that. So the first Puruṣa, the first human who followed Brahmā’s, the creator’s, order to create, now creation, the human, was the first man, was known as a Manu. So he was a Manu, and the second was a female. That was, I think, called Satyavatī. Manu and Satvati, these were the two. Then the human generation begins. Anyhow, then called the Brahmin, that is a human caste. So this caste is not divided as in humans, but in one man and woman. The wisdom, the intellect, is called Brahman, Brahmin. Brahmin, they are created by Brahmā. And so this is the intellect, jñāna-indriyas, the five jñāna-indriyas, the five senses of knowledge or wisdom. These five senses of knowledge are located here above the neck. All the ears, the eyes, the nose, the taste, and the skin, which are spread throughout the whole body. So visions are the color, sound, smell, taste, and touch. These are the five jñāna indriyas through which we can learn. Whatever we have learned till today, there were only five keyboards. That’s it. No sixth one. In university, anywhere, from your childhood till today, whatever you have learned is only through this one of the senses: sound, vision, smell, taste, and touch. So this is called Brahmin in our body, that learned one, the highest one, the wisdom. Then comes kṣatriya, protection, and so our bhujas, our arms, both hands, shoulders, this is called a kṣatriya, meaning protector. It protects you from everything, and it protects others also. After that comes Vaiśya, and those are the farmers, farmers or those who are manufacturing something. So farmers mean supplying the food, nourishment. So this is the trunk of the body. So, the trunk of the body, this is a Kṣatriya. So whatever we drink and eat, the values are made afterwards, and it’s converted or transferred, changed, converted into certain qualities for the different organs of the body. What quality the heart needs, which prāṇa the heart needs, the liver, the pancreas, the gallbladder, all the gland systems, the intestines, everything. From here, it is that farmer who supplies the best quality of the prāṇa, what we eat from our nourishment or from food, the best quality of that for the eyes. Only that goes for our eye protection, and this. Then another goes for our ears, for our nose, for the heart. All these qualities are divided. When we do not care about these things—about the heart, the eyes—we are slaves of our taste. We eat whatever we want to eat. Then this farmer is suffering from that kind of nutrition. What we are taking has no nutritional value inside. So the farmer is suffering. He has to supply good quality for the eyes, but you can’t. You can’t. There is nothing. Then our eyes are affected. Our ears are affected. Our heart is affected. You have one car; the engine is made for petrol, and if you put diesel inside, it will not function. You have a car with a diesel engine, and if you put water inside, it will not function. So this motor, this engine, the human engine, is designed for nice, clean, pure water and milk. When you put alcohol, then it is struggling; the whole system is struggling. From alcohol, you cannot get the milk quality. Therefore, this human body is a wonderful body, is a very wonderful, is a wondrous. Sadamai, this bungalow, let’s call it a bungalow, a building, this body is very wondrous, in which Nārāyaṇa bole, in which God himself speaks. But without Gurudev, who can tell us the very secrets of this body? This building is ajab. Ajab means very wondrous. In which Nārāyaṇa himself is talking. But who can tell about this? So it is said, in every heart God is dwelling. But my adoration is to that heart in which Narāyaṇa himself comes and begins to speak. And that’s called guru. That’s called guruvākya. So, kṣatriya, vaiśya, this is the part that is called the farmer, the workers. Then, called śūdra, is our legs, our feet. They never refuse to let you go somewhere. Even dark night, even the thorny things, maybe a dirty way, but you want to go, your feet will not say, "I don’t want to go today, I am tired, I will sleep, you can go." No? They are ever ready to carry you wherever you want. They don’t care about thorns, stones, dirty or not dirty, dark, light, anything. They are ready to walk for you. That’s called a servant. Previously, he used to call them slaves, but now the word slave is not accepted. So, servant, this is a forecast which is called Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra. It’s in one body, not somebody else. When a small toe has a very big pain, you hurt somewhere, your whole body is restless. And you go to the doctor, and the doctor will say, "I am sorry, but we have to chip off or cut off your toe, amputate it." So, doctor, is there any way to keep it? No, it’s not. So you see, when one small limb of the body is suffering, the whole, all five kośas are suffering. The mind is suffering, the intellect is suffering, the body is suffering, everything. We are one with this all. Therefore, there is no caste division. The caste division so strictly began when the first time the Englishmen entered India and began to divide in such a way. Before, in the Bhagavad Gītā, it is very clearly written about Brāhmaṇa, Kṣatriya, Vaiśya and Śūdra in this one body, where you read the Bhagavad Gītā. So that is Brahman, the Brahm, Brahmā and Brāhmaṇa. And now, who is the Brahmin? Brahma jānate brāhmaṇa. Those who have got Self-realization, who know what is Brahman, that one is a Brahmin, who knows. Who doesn’t know this is a fool. It’s not anymore. That’s what Guru Nānak Sāhib said in his bhajan, "Teri vṛtti umar hari nām binā." There he tells at the end, "Jaise paṇḍit ved vyehinā." Paṇḍit means Brahmin. But Nānak Sāhib said, we call this person a paṇḍit, but he doesn’t know anything about knowledge, about Vedas and scriptures. All he is born in that family, that’s all. No. Knowledge. So that’s very important. It is said that now the scientists have explained, declared, and said there is only one race, and that’s human, so no racism. And the first human was created, or was in Tibet. This is their research, what they are saying. But we are saying without research, because the first Vyambhu Śiva appeared on Mount Kailāś. Okay? So that is now the science and this ancient wisdom coming together. So we have the beauty of our body within us. Swami Sivanandaji said, within you is the ocean of bliss, mahā-ānanda. Within you is an ocean of bliss. Ocean means endless. And within you is a fountain of joy. What happiness, ānanda, you want to search, that’s in you. It’s like a fountain. But you can’t realize this because you have the ego. Therefore, kill this little "I." Ego is very little but powerful. Kill this little eye, lead divine life. And so, Holy Gurujī said in his beautiful bhajan, O my brothers, this mind is a very foolish, an unlearned, an uneducated one. I explained many times to him, my mind, don’t do this, don’t do this, but he doesn’t understand. Or such a foolish one, such a fool, he always goes down, down, down. He never tries to uplift himself. Yogīs and yatīs. Yatīs are also human, not some kind of bear, okay? Someone says it’s a bear. He says, "Stupid, no." Yatī comes from one Sanskrit word called yatna. And yatna means try, try, hard trying, hard work, try, try... yatna. When you do some yatnā, try something, you can create something. So yattīs are those kinds of yogīs who try the kriyās, mantras, meditations, and sādhanās, tapasyās; they are trying to get God’s realization. Yogi, you know who is the yogī. Like all of you, I am a beginner; you are advanced yogīs. Yogī yatī koi mehnat karke, with great efforts, bove bhajanki badi, they create a beautiful spiritual garden. That’s called bhajan. Bhajan means spirituality, singing the bhajans, kīrtans, satsaṅgs, all spiritual atmosphere, that is bhajan. Beautiful garden, but this mind monkey is so cruel. Within no time, destroy the whole garden. Many, many years they were trying to make a beautiful garden, a beautiful garden. And then the stupid monkey comes and destroys this garden within no time. Part 2: The Spiritual Garden Within That is called a negative, devilish energy which destroys both oneself and others. What we see nowadays are people committing self-murder with suicide bombs—they kill others and themselves as well. A hurricane comes, causes suffering, destroys many things, and then disappears. So, be careful of such black energy, these black mails, black talk, and many, many black things. Be protected. It is said that as long as you are under the light, no darkness can come to you. But if your monkey mind becomes wild, you will jump away from the light. Then, of course, darkness is there, and suffering is there. Sādhava yeman baḍa anādi, samjhāyon samjhat nahī, aisā murak nī chalawāḍī. Yogī yatī kohī mainat karke bove bhajan kī badī, yeman bandar badā harāmī, palme badī bigaḍī. So, yogīs and yatīs try very hard to make a spiritual garden—this is our spiritual garden—but some stupid monkey comes and acts in such a way that it destroys everything again. However, that one will be destroyed, and this beautiful garden will again begin to blossom. That is within ourselves. If you try to harm someone, you do not know you are harming yourself. Every word, every action will come back to you; every thought will come back to you. Somewhere, Yukteśvar wrote to Paramahaṃsa Yogānanda that each and every thought which goes out of the human mind, the brain, will come back to that one. So, if you have negative thinking, get up and say, "Lord, please free me from this thinking." This mind has two elephants. This mind has two female elephants; it has two. This is called saṅkalpa and vikalpa. This is called tṛṣṇā and āśā—hope and longing. There are two: Pārchīs Vāchya Pīsarī—and it has 25 children, mighty. These are the elements; this is the subject of the Vedānta: five Jñānendriyas, five Karmendriyas, five Prāṇas, five Upa-Prāṇas, then the Manas, Buddhi, Citta and Ahaṅkāra. But this mind, again, is so mighty strong—vinmukha-cāro-care-rata-dhin. This mind is eating without a mouth. The mind has no mouth. Did you see the mouth of your mind? It has no hands, no legs. But day and night, this mind is eating. Still, night and day it is eating, yet it is not satisfied. Its hunger grows day by day, more and more. This means the desires in the mind can never be fulfilled. The mind will let us die, but it will be all the time the same. Oh my mind, what can I say to you? Should I call you a buffalo or the calf of the buffalo, day and night eating and eating and eating? A mighty buffalo, a mighty elephant, a mighty stupid monkey. And this mind sometimes becomes a very strong ox, pulling the cords of the whole world. It means saṃsāra—your families: my family, my children, my husband, my wife, my parents, my property, my company. So this mind is pulling all these burdens, running with closed eyes, quickly going somewhere to get something. But finally, what happens? It falls into the deep hole of desires, where you will never be able to fulfill your desires. O my brothers, this mind is a fool. I explain to my mind, but it does not understand. It is like reading a holy book the whole night in front of a goat or a buffalo, and in the morning you ask, "Goat, did you understand?" And the goat will say, "I want to eat. I didn’t understand anything." So, the whole night we occupied ourselves with our mind, but the mind does not understand. Therefore, we have to go above the mind. Someone told Gandhijī, an American lady, "Gandhijī, why are there so many gods in America, in India? There are so many gods and beliefs and this and that?" So Gandhijī said, "Yes, ma’am, where is your house?" She said, "My house is in America. Have you just a small house?" He said, "No, I have a big, beautiful garden. And what is inside?" She said, "Oh, I have sunflowers, rose flowers, pink rose, red rose, this rose, and then I have some other flower and this. Beautiful, Gandhijī, so beautiful." And Gandhijī said, "Can you imagine if you have only one red rose everywhere and nothing else? It is good, but it’s not that beautiful. It is colorful." So you see, we have different flowers. Even one flower—why did God give it so many different colors and different shapes inside? To make it more beautiful. So Gandhijī said India is that park, that garden of spirituality, where there is beauty and beauty. Wherever you see, something is blossoming; some petal of the blossom is opening. That is called the unfoldment of the petals of beauty in that divine garden within you when you sit in meditation. One after another, chakra opens. One after another, vṛtti comes. One after another, divine thoughts come: I am Brahman. I am Saccidānanda Svarūpa. Each part of the body, each cell of the human body, contains the entire universe. What is in the universe is in the human body. And what is not in the universe is not in this body. All the nine planets are within us. All the different levels of the universe are within us. In the human body, a yogī can approach or reach fourteen worlds above that. A yogī can go to 2,100 universes or these sun systems and come back if he or she creates that beauty of the inner park, the inner garden. Otherwise, our negative thoughts, our jealousy, our hate, our doubts, our ego, our greed—this is a stink within us. So even the healthy flower will die and fall down. There will now come the bee—Vivek Purī was saying, "No, when Swāmījī goes, all bees go there." Why? The bee comes where the beautiful flower is. Try one day: in half of your garden, bring beautiful plastic flowers and put them there nicely, with water and everything on them. And then, the other part, four meters away, make it beautiful with real flowers. Now, take a butterfly on your hand and say, "Just fly." The butterflies will fly, and you will see their wings turning towards the real flowers, not the plastic. Because of that, the bee and honey bee will come, will research, and will go and sit there. So there is a beautiful poem: "Chandan makhi par hare, aur durgandhi vahan udh jai. Aise agyani satsaṅg nahi sune, oṅgi ke udh jai." Chandan is the sandalwood. When you make a sandalwood paste for tilak, and suddenly one fly comes and sits on the sandalwood paste, then your child or grandchild comes and makes dirt somewhere, makes a toilet just two or three meters away. Now, look: this fly which was sitting on the sandalwood pestle flies onto the dirt. Why? Because the nature of that fly is like that dirt. Like that, a foolish person, a stupid person, doesn’t go to satsaṅg, doesn’t listen to satsaṅg. And in case one goes to satsaṅg, then one begins to gush up, or will sleep, or get up and say, "Go, I have to do work, I am going." Because that is inner karma from many, many past lives—layers after other layers; it is a seed. Another poem: "Kyā tākat hai jīv kī? Rām nām le, karam de thāp kī, or muh phir de." Understand? Clear. Everything is very clear. Kyā tākat hai jīv kī? What strength does the soul have? How much strength is there where the karma is? Kyā tākat hai jīv kī jo Rām nām le? This soul has no strength to sit and meditate, let’s say. I will tell everyone: eight hours—because eight hours is a working day—everyone, please come tomorrow and meditate for eight hours and make your mantra. I will give you one hundred dollars per day. One day, maybe you survive. Another day you say, "Anuṣṭhān, I can’t. Oh, God!" It is not possible that you sit and say God’s name for eight hours, so it is karma. This jīvātmā, this soul, doesn’t have that strength. Rāma nāma le—that can meditate and pray. The karma comes and gives a slap on the face and moves you here and there. It turns your face towards the unreality, towards the darkness, towards the stink of the saṃsāra. So, a beautiful spiritual garden is your beautiful thoughts. Each thought you send is lightning. Each word you speak is like a blasphemy. Each breath you exhale is a fragrance, like that which comes from flowers. Your every look and movement is admired by everyone for how great you are. And each movement you come and go, you leave steps, a sign there, something ever and ever humans and others will remember. That is a spiritual garden, and so where you go and sit is a garden. Many would like to come and walk in that garden, to see and feel. Like all of you are sitting, you have beautiful, different flowers. Everyone is coming. Someone comes and goes and sits near the Amṛtsāgar, and someone comes and goes and sits near Madhurām, you know, and someone goes and sits with Rāmānanda, and then Madhurām is jealous: "Why did she go and sit near Rāmānanda?" Again, this quality comes in. Don’t let it come in. Ānandoham, ānandoham, ānandam, brahmānandam. Therefore, a spiritual garden means creating a positive atmosphere. Work for harmony, work for peace, work for love, work for environmental protection. If you cannot protect, at least you should not destroy. If you cannot create, at least you should not dismantle it. So this is a spiritual garden, spiritual steps, our spiritual sādhanās, our special going. So Satguru Devī is there, where spontaneously Nārāyaṇa speaks from and speaks. Of course, we sometimes need a piece of paper and look inside, but not only constantly looking into this; that’s called a protocol letter. Even the president of the country gives a protocol: what the president should not speak and what they should speak. He or she, the president, may tell some joke or something like this, but the main points are written there. Do not go behind this or above this. So that means this is not your knowledge. It is a service to you to give it further. But that’s the inner knowledge which awakens. That only awakes in the heart and consciousness of the Satguru Dev. So there is a spiritual park, a beautiful spiritual park. It smells beautiful. There are bees, honey bees. So we are all bees, going to that park of the satsaṅg to get that nectar of immortality. And the quality of the bee is this: even from bloodsuckers and poisonous plants, it will take only the beautiful nectar, and they know how to make nectar. Now, in this Kali Yuga, in this pesticide Yuga, the plastic Yuga, the pollution Yuga, even our bees are suffering. If we continue to destroy our nature, then we will see that our next generations will see the bees only in videos or in books in the schools. "There were these bees, and they were making honey like this." They are dying out. Many butterflies are dying out. Many, many other wildlife have disappeared. Humans are so greedy. If they see something moving in the forest, they only think of their gun to shoot it and eat it. Have you nothing to eat? Beautiful cats, big cats, tigers, lions, in big, big resorts somewhere. And they go just for fun, to shoot one tiger. And they pay for that, fifteen thousand, two hundred thousand dollars, just for fun. They could give this money for some project for the protection of the environment, for the trees, for the rivers, for the poor children, for the animals, and so on. But we do not think like that. Where do we want to leave this world and this planet? How would we like to leave this planet empty? Afterwards, nothing will remain. Then the human will only suit the humans, which they are doing already, because there is no spiritual garden. There are only thorny bushes, and whoever is stuck in them will get poisonous thorns. So lucky are they who can come to the satsaṅg; fortunate ones are they; blessed ones are they; God’s light is in them who can go to the satsaṅg. And unfortunately, unlucky are they whose foot doesn’t move steps towards the satsaṅg and begins to think about kuśaṅg. So the spiritual garden is in your hands, my dear, in no one else’s hands. You know the story about the bird. A student comes to the master, hiding the bird in his hand behind his back, and said, "Master, I am so proud of you because you know all the questions. Whatever I ask, you are great. I am proud of you. You are great. You are divine. You know all." But the Master said, "What is it?" "But Master, I know that you know everything, but how stupid I am that still I am asking you, and I know what answer you will give. But still I ask." Master said, "Come on, don’t make the Bible too long." "Yes, Master, can you tell me what I have in my hands?" And the Master said, "Yes, in your hands you have one bird." "How does he know? I just caught a bird somewhere, and no one has seen it." And he said, "No, I have a bird in my hand." Inside, he was so angry and jealous. Outside, he said, "Oh, Master, I love you. You are my great divine master. I know you know everything, and how stupid I am that I think you don’t know. Great, great. Yes, Master, you are right. I have a bird in my hand, but my master..." So the master said again, "What is it?" "But, yes, master, I know that you know and you will answer correctly. And I know what you will answer, but still I want to ask. Say, come on, don’t waste the time. Ask, my dear master: the bird which I have in my hands, is it a dead bird or alive?" And he was thinking inside, "If the master will tell the bird is dead, I will let it fly and tell you, Master, you don’t know. And if he will say the bird is living, I will squeeze it. And then, so it masters the dead bird, not the living bird. At least one chance I have to tell my master that you are wrong." Like these disciples are there, Felicity, you know. They are searching with a magnified glass, you know, to see somewhere a spot of the master. But the master’s magnified glass is so strong that their eye doesn’t reach till that point. Master said, "My dear son, this I cannot answer you." "Why not? Why not, master? You know everything. Why don’t you want to answer? You always answer my questions. It’s very simple. Is the bird your life or death?" Master said, "That’s what I’m telling you. I can’t answer you." "Why?" "Because, my son, the life of the bird depends on your hands. If she will be still, life or die, dead." So he let it fly, the bird, and said, "Sorry, Master, for my stupidity. That still, I was thinking that I will defeat you." Therefore, this spiritual garden, to make it beautiful, is in your hands. No one else’s hands. That becomes your life, a beautiful blossom, a beautiful flower in that spiritual garden of the Gurudev, the satsaṅg. With this, I wish you all the best, and give this beautiful garden the water of bhakti. Yes? So there is one bhajan from Mā Prabhujī. In this bhajan comes spiritual guidance. The glory of that spiritual garden is great, and there opens the beautiful bhajans, Guljārī. The bees are singing there. You can hear the nāda, the sound of the different bees—bees, bees and vegetables, and all this. Beautiful. Then you are, then many, many bees will come, many creatures will come. But if you spray some artificial perfumes, then bees will not come there. So, this is artificial perfume. It means don’t play the wrong game. Don’t have artificial spirituality. Thank you. Wish you good night, all the best, and bless you. Deep Nārāyaṇ Bhagavān Devīśvar Mahādev Mādhava Kṛṣṇa Bhagavān Sanātana Dharma.