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Good morning to everybody. A most welcome to all. Our sādhanā begins. It is said that one does not need to remind someone to perform their sādhanā or their duty. In every aspect of life, if you work for a company, they should not need to constantly remind you to work. You are aware of your duty; that is a kind of dharma. If you are not doing it, then you are making a karmic mistake, because the company pays you. And if the company pays you, then you should have interest, and according to your ability and your knowledge, you should work honestly. Those who do not follow these principles, that company will tell them, "We do not need your work," and they will send them home. Nowadays, there are many problems, economical and in every department; people are reducing workers. But they research which worker is honest, punctual, and disciplined. Those workers will remain, but others will be sent home. Similarly, we have our sādhanā. We have all come this weekend from far distances. Of course, to see each other, for Guru Dev Darśan—Dhan Ho—Mahāprabhujī, Devapurījī, Gurujī. We always have darśan; we are fortunate ones. But at the same time, you must have interest in your spiritual development with that discipline. And when you are here and you are not coming and attending programs, and are just worshipping outside, it means you have lost your spiritual thirst. Therefore, only when the teacher comes in and you come in, that is too little. This is the real Jijñāsu. Jijñāsu means the aspirant who truly wishes to achieve something. Jijñāsu belongs to the Śabdabhūmikā, the seven levels of consciousness, which are also Satsaṅg. Without being a jijñāsu, you cannot get anything. When you are thirsty, you are thirsty, and you seek water. When you feel cold, you seek warm clothes or make a fire to be warm. If you are hungry, then you search for food. This is jijñāsā inside; you are thirsty. We can say you are a jijñāsu for water. Search for that water, and definitely you will get it and quench your thirst. That is physical. Then there is the mental or spiritual jijñāsā: to know the truth, that one, brahma satya, jagat mithyā. To attain that ātmā jñāna, and that should grow day by day. Gurujī has written a beautiful bhajan, many of you know: Prem kā pyālā hari, kab merā bharse. Prem means love. Love means that jijñāsā. Love means searching for that knowledge. Love means God. Love means achievement. Love means to cross the ocean of ignorance. Without the fulfillment of that love, you cannot cross the ocean of ignorance. So, Prem. Prem is that which is in the whole universe. Pyālā means the bowl, a pot, a vessel, dhani sushal, pyālā, prem kā pyālā hari, kab merā bharse—Oh Lord, when will you fill my pot of love? It means that knowledge, that fulfillment, that completeness, pūrṇa jñāna. We always sing this mantra: pūrṇam adaḥ. We know the meanings, but we still do not have pūrṇatā. When a few drops come into your pot, then you think you have got everything. That is not everything. So, jijñāsu, uttam jijñāsu. Therefore, in a bhajan, Śivānanda jī said nicely: "All the holy places are complete at the presence of the Gurudev." All holy places, whatever we call them, anywhere, in any country. Why is that place holy? Because some holy saint lived there. Some holy saint walked through there, and the touch of the holy saint's feet to that soil remains ever holy, because that is called immortality, the amṛta. Like the four places where the Kumbha Melā takes place. It was that time in Satyuga; how many millions of years have gone by. But still, we believe in that particular constellation. There is that nectar, and even without the Kumbha Melā time, the nectar is still there. It does not disappear. Guru charno mein 68 tīrtha hai, wo veda purāṇa mein gāte hain. In the Vedas, Purāṇas, and other Śāstras, there is a glory, the glory of those great saints or holy persons, ṛṣis, sādhus, even householders; the ṛṣis were householders. They had a family, but they had discipline and sādhanā. Then after that, Uttam Jijñāsu āte haiṁ, who goes there to have the shelter of the Gurudev? Uttam Jijñāsu. Uttam is the best one, the best student who truly has a thirst for knowledge. Uttam Jijñāsu, the aspirant, a seeker who seeks that immortality. Uttam Jijñāsū āte haiṁ, wo jñāna Gaṅgā mein āte haiṁ. Gaṅgā is the name of the river. Gaṅgā was holy; she came from Brahmaloka for the sake of this Kali Yuga. She went to Brahmaloka, and again Brahmā told her to come back. And she said, "Why, Holy Father? I do not want to go there." But he said, "For the sake of the Kali Yuga prāṇī, the creatures, you have to come. And then I will call you back." So, according to the Mahāśivapurāṇa and many granthas, it is written that one day Gaṅgā will return. And that is what is happening. In Kālīyuga, people are blocking her flow, making dams, polluting everything. In this condition, she cannot stay here. But she is the elder sister of Pārvatī; Gaṅgā is the daughter of Himālaya, the king of the Himālayas. The king of the Himalayas is known as Śiva because that holy seat is the seat of Śiva. So all that time, and that holy seat is Mount Kailāś. From there is the Śiva, Sanātana Dharma. So Uttam Jijñāsū āte haiṁ, wo jñāna Gaṅgā mein āte haiṁ. So that Gaṅgā, in which we bathe in that water, it is said that it washes away our sins. Every day we are getting polluted with our thoughts, physically, mentally, emotionally. Always, we make some mistakes, so every day we need to wash them away. Like at least once a week, you should take a shower. It does not matter how much you run and sweat, no problem. Once a month or once a week? I heard that all the time in France and in many countries people were only using perfumes and perfumes, not bathing. So it is good to take a shower twice a day, if not more. That is called self-respect. What is the difference between ego and self-respect? If you are wearing clean clothes, if you are using some little good aroma, it is not ego. You are not using it for yourself; you are using it to respect others. The one who stands beside you, or sits beside you, should not have to experience an unpleasant smell. So we have to wash ourselves. Similarly, karmic pollution is growing every day. So do not think that once you take a dip in the Gaṅgā, Yamunā, and Sarasvatī, or at Mahākumār, Malayalabad, or Haridwar, or wherever it is, that you can think, "Now I am liberated." You can think it, but it is not so. You have to go again and again, and that means purification. Similarly, the best Gaṅgā for us is satsaṅg. So the uttam jijñāsū comes in, sits in satsaṅg. And when a preacher, when a spiritual person teaches or speaks something, that is a purification of our mental, emotional, and intellectual pollution. Maybe you hear the same words every day. Yes, why not? The day is the same water with which you are washing. It is not that one day the water is green, another day red, and today it is yellow water, no. So jñāna is always pure, even if you hear the same word. To read by yourself at home from the Bible, or to go to the church and listen from the mouth of some priest with all people in that place, has another effect on you, spiritually beautiful. So you have the holy books at home. You have the Gītā, you have the Rāmāyaṇa, the Upaniṣads, and many other books. You can read, and you think you know. And that is what many, many aspirants, many seekers, do; they make a mistake. They read in the book, and then they think, "Oh, this is the best one. This is like that." You know, what Swāmījī said is okay, but this is good. Many, many miss their path; they go in the wrong direction. You can read, but you do not understand, and if you understand, it is not there anymore. It is a test. So that same holy book, or same grantha, may be the Vedas, Upaniṣads, Purāṇas, Rāmāyaṇa, Bhagavad Gītā, Qur'ān, Bible, etc. There are many, many holy saints and great holy vākyas. But when it is spoken by someone who has this energy inside, spiritual, that purifies our inner consciousness. So the best Gaṅgā is the Jñāna Gaṅgā. In Jñāna, all three are inside; where there is no Prema, there is no Jñāna. And where there is Jñāna, that is Sarasvatī. So Gaṅgā, Yamunā, and Sarasvatī, these are all three. So that Gaṅgā is that Jñāna coming out of the Sarasvatī. So all these three Nītis, Gaṅgā, Yamunā, Sarasvatī, are flowing here now in the satsaṅg. So there, Jñāna comes out of the Gaṅgā. There, the best Jijñāsu comes out of the Gaṅgā. Guru has 68 Tīrthas in his feet. And how does that Gaṅgā flow? Who brings that? Anubhav bani aate hai. Anubhav, Gurujī said, there are two kinds of knowledge or wise people. One is the lakṣārthī and one is the vācārthī. Lakṣārthī means one who has made the saṅkalpa, the aim. Lakṣmī means our aim, our destination. And then we go towards our destination. Nothing should attract us. There should be no temptations. No temptation can take you away. So lakṣati, lakṣa, the aim, the goal. So this life is a journey to our aim, to our destination. Yesterday we all went with the Straßenbahn and U-Bahn. We were in many cities. Until we came to our destination, that station, we automatically got out. If you had gotten out before, you would not have reached that place where we wanted to go. So we had our Lakṣya, our destination. We walked, we waited, we went into the train, we came to that station, we got out, and then we went there to see these beautiful 11 trees, and our dear Hemvati Liyane made it so beautiful, and it is a sign of all the planets. So you need not go somewhere to see that planet in the sky; you can see it there. So this was a Lakṣya. We saw it, we came to it, we were happy. Similarly, Lakṣārthī have ātmajñāna. And when you get ātmā jñāna, do not say that you have ātmā jñāna. Do not tell that you have these experiences, and now you know everything, you know better than this one, okay? You know, but leave it. When you say that you know better than the other one, it means now you do not know. That is gone from you, that flame light, jñāna jyoti. You blow it off, jyoti is gone, jñāna jyoti. So never does a great person say, "I am great," and who will say that, "I know, and I can do, I can teach you, and that and this"? Those are empty words. Do not go. Behind that, once I was in London, I was driving with someone. In front, one car was driving, and there was written on the car, on the back window, "Do not follow me, I am also lost." So there are some people. They think they are Mahātmās, they know everything. They think they know all. With this attitude, if you are like that, then you will not speak. A diamond does not say, "I am a diamond." Milk does not say, "I am milk." So, Lakṣmī, who makes its destination to reach, to achieve the destination, now how? You can walk, you can have a bike, you can go with a horse, car, ox cart, or you can go with your car, train, or helicopter, the aeroplane. That is a different thing. That is your way, how you want to go. Some take a long time, some take a short time, but you... We got a lot of experiences on the way. There were many trees, many parks when we were sitting in the train, but we did not get off. Maybe some park is more beautiful, more nice. But we made our destination that one. So Gurujī said, Lakṣatī should make a decision like you all did. You spend your holidays, your free weekend. You told your family, "Please, can I go? Thank you, husband," or "Thank you, wife, dear one, children. I will come back." You know, you did not just say, "I am going." And the husband said, "I do not understand anymore." So you have to inform, take agreement, permissions, say, "Yes, that is good." Also, you spend your money, you create pollution through the petrol, driving, everything. But you came here because you are a jijñāsu. A good thing would be, whenever you come to the program, you should keep the mauna, the silence. And no one has Mauna. Every time I am telling, and people are talking and talking. As soon as I go out, people are talking. When I just step in the door, already they are saying, "Swāmījī is here." So, Swāmījī will be seen by everybody when they open their eyes. So, mauna, silent, and that silent is indescribable. That is peace. Do not hurry, do not hurry, slowly. So uttam jijñāsū āte haiṁ, wo jñāna gaṅgā mein āte haiṁ, vahāṁ anubhava banī āte haiṁ. So one is the lakṣya, lakṣārthī, spiritual aim. The second is vācārthī. Vācārtī means a reader. We call them bookworms in the library. Bookworms go to the library. Okay, today Swāmījī spoke about Lakṣāratī, and let us see what in the library the book tells, what that tells, what that Swāmī said, what that holy man said. If this is exactly what Swāmījī said or not, or this. So you want to make sure that what Swāmījī said is not correct. So again, doubt. Doubt is a lemon in the milk. It will give you good paneer. It will not give you good butter. That is it. Doubt is not. So Vācaratī reads the books, reads the books, and now intellectually explains everything. Lakṣaratī is the real food served to you, and now you can eat; you are hungry. This is the Lakṣaratī. And Vācaratī shows you some pictures, which food would be good, and this, and PowerPoint. And that PowerPoint is a beautiful PowerPoint, but what? How? It does not help our stomach. And that is why someone said, tons of theory are nothing compared with a gram of practice. You are very hungry, and you take one nut to eat. That also has a meaning for the stomach, something. But you show it all and take it back again. You create more appetite. The stomach is making sound. Why does the stomach make a sound? It said, "We are ready. Please bring something." There are some workers. They are working with a saw. So, uttam jijñāsu and lakṣārthī. So, where? Where is the holy shelter? Vahā, there comes Lakṣartī. Anubhava. Anubhava means experience. Anubhava means you realized, you sowed, you tasted it, what kind of fruit this is, which taste it has, everything that you have, the anubhava. A very simple example: now in the forest here in Europe, the Vienna Woods or any woods, many, many mushrooms grow. And those who have no knowledge should not touch these mushrooms. But who knows? Those who have experience can tell, yes, this is a good mushroom, you can eat. Otherwise, you eat twice, first and last. Then your anubhava is so good that you sleep forever. That is called ever-rest, ever-resting. So the sant, they are anubhāvī. It does not matter how they speak or which words they use, they are authentic words which go directly. These seeds, these words, the seeds of these vākyas of such an anubhava person, grow in the field of our heart, and we have to cultivate and take care of them with the water of love and with the care that other bugs do not come and destroy them. And that is a kuśaṅga. Kuśaṅga can be by looking somewhere, reading something, or talking to someone. So, wahāṁ anubhav banī āte haiṁ, wo satya vivek śunate haiṁ. Satya, which we spoke about, Śeṣa Nāga, day before yesterday or yesterday? Yesterday, Śeṣa Nāga. What is the Śeṣa Nāga? Śeṣa, when you count, making an accounting, then expenditures and incomes, and minus and plus, everything, what remains, that is called śeṣa. So when we see all troubles in this mortal world, and we search every trouble, and we search everything, then we find finally one, and that is the truth, satya. So our Gurujī said, "Satya patha chalana," that satya brahma, satya jagata mithyā. So that is the essence of this. To Śeṣa, now the Śeṣa Nāga, the earth is balanced on the Śeṣa Nāga's head. It means, still our world, all creatures and humans, we are surviving only with one truth, God. After this, all when we cannot anymore and no one is there who can hear and help, then we only again go to God. At that time, the prayers, requests, and callings come from that heart where the jīvātmā now tells, "I have nowhere, any help." No one is mine. Mahāprabhujī said, Sāc pakad bhajā sāyīn, duniyā mein terā koī nahī. Believe that truth is that God, and meditate and pray to that God. Saach pakad bhaja saayin, saayin is the God. Duniya mein apna koi nahi, in this saṁsāra no one is ours. So, you know the story. You have seen some of our videos and read about Mahābhārata. The time came when no one could help Draupadī. All mighty warriors were sitting there, and all were bound by some obligation or this and that. Everyone was sad, but no one could dare to stand up from their chair and say, "Stop." And they brought Draupadī there, and they wanted to pull away her dress. She knew that all who are sitting here are not anymore alive; they died. These are the dead bodies. That is the dead bodies. So you just listen, and you cannot do anything. And let the Rākṣasas do what they want. And you are afraid to get up and say no. So it means you have no more life inside. And she said, "They are all dead people." What should I ask for from a dead body? And they were all victims of death in the Mahābhārata, but she said. So finally she had only one hope, God, Kṛṣṇa. Hey Govinda, hey Gopāla, she called. And within no time, Bhagavān Kṛṣṇa supplied so much dress that Duśāsana, he was pulling and pulling, and he became completely exhausted and tired. But not one centimeter of the ṛṣi's body was without cloth. That time God comes. Do not think that God has forgotten us. God has not forgotten us. He is with us. But jijñāsya and that bhakti, that must be there. In the story of the Mahābhārata, there was Śiśupāla. He was very bad and against Viṣṇu and others. He was like a rākṣasa. You know this story, or you will know one day. So, Śiśupāla came, and he was talking in the meeting against Kṛṣṇa. Kṛṣṇa was also there, and he was shouting and saying, and others said, "Kṛṣṇa, why do not you do something?" Viṣṇu said, "Yes, I have my limitation." He said, "What? God has limitations?" He said, "Yes. Even God is bound to the law, to that law which he promised or has. He cannot take action before it does not come to that border." Here also, everywhere, when there is someone disturbing you and troubling you and you go to the police, the police say, "No, we cannot do anything. Yeah, if he or she puts a knife in your stomach or kills you, then we can do something." That is their limitation. It means, "Do not do, please." So Kṛṣṇa was counting. I am counting his sins, and few left, and he is completing this. So it was completed: his humiliating Viṣṇu and saying many bad words, and what he is, and this and that. Now, Viṣṇu said, "Okay." Now it came, and Sudarśana Cakra came. Who gave the Sudarśana Cakra to Viṣṇu? Bhagavān Viṣṇu's Sudarśana Cakra. Viṣṇu decided once to change the thousand names of Śiva with lotus flowers. And then Śiva wanted to give him something, so he took one flower away. And then Viṣṇu was so nervous, and this is it. I promised one thousand, and I was here. What happened? Viṣṇu comes, Śiva appears and says, "Viṣṇu, you are known as Kamal Nayan." Bhagavān Viṣṇu, his name is Kamal Nayan. Kamal means the lotus, Nayan means his eyes. His beautiful eyes are like a lotus bud before opening, you know, beautiful eyes. So Kṛṣṇa, or Bhagavān Viṣṇu—that time, Kṛṣṇa was still not there—Viṣṇu is known as Kamal Nayan. So Śiva said, "To fulfill your..." Your saṅkalpa, your anuṣṭhāna—now one flower is missing, your anuṣṭhāna cannot be completed. And so when you go to the summer seminar in Strilki and anywhere, you make anuṣṭhāna, kriyā anuṣṭhāna. So after two days, you just become relaxed. You do not do it properly. And that is why your Anuṣṭhān does not complete there. And hurry, hurry, because Samājī will speak. We have to go quickly. Oṁ, Oṁ,... You did not finish your anuṣṭhāna. Do one thing. So, Viṣṇu, your anuṣṭhāna is not completed. Why do not you offer your one eye, your kamal nayan, lotus eye? So, this is one of your eyes, lotus. Offer it. Who has the desires and love and longing is ready to offer anything. So Viṣṇu concentrates and prays, and one arrow comes in his hand, and he wants to take out his eyeball. And Śiva holds his hand and says, "Viṣṇu, your saṅkalpa is completed." For this one lotus, I give you the Sudarśana Cakra. You will need it, Viṣṇu, very much. And so that Sudarśana Cakra is given to Bhagavān Viṣṇu by Bhagavān Sadāśiva, Mahādev. Mahādev has given it. So when Śiśupāla humiliated everything and many, that time the border came and Viṣṇu took the Sudarśana Cakra. The Sudarśana Cakra only functions when it is correct; otherwise Viṣṇu can throw and throw and nothing will happen. Everything has its border, limitations. The Sudarśana Cakra went out of his finger, and the finger was a little bit, by God's grace, hurt. Blood came. All were sitting, and Viṣṇu said, "Oh." All were looking, oh, the God has, Kṛṣṇa has his finger. No one was thinking; they were running to find some plaster, but Draupadī was standing beside. She had a very precious dress on; she took her sari and immediately tore it and wrapped it on his finger. Kṛṣṇa looked at Draupadī and said, "Draupadī, you bound me, now I owe you, I owe you." When the time comes, each thread of this sari, I will give you a million, a billion times. That Kṛṣṇa did purposely so that blood came, and he knew that he had to help Draupadī at that time. So there must be some reason. He saw what will happen with her and where she will need. And when she called, "Hey Govinda, hey Gopāla, hey Mādhava, hey Kṛṣṇa, hey Murāri," immediately that thread came. So what promise, what blessing, what words has God given to us, our holy saints, our Gurudev? Do not say it is not full will; she told me, or he told me, and this—it is only empty words. It is not empty words, my dear. Time will come, and time will show. And so, it is said that Ānubhav Bāṇī. So those who have these experiences come and give us instructions. And we follow. Our success is there. Our success is there. We cannot cross the big ocean, maybe the Atlantic Ocean or any ocean, only with our swimming, with our arms. Bhujabala. Bhuja means the arms. You cannot swim through thousands of kilometers of ocean. But the boat can help you to cross that ocean. So Guru Nānak Sāhib said, "The name of the Gurudev is the boat." Those who will sit in will cross this ocean. If we remain and practice with that confidence, that jijñāsā, guru pāru tāran har, Gurudev will bring you to man-land. It will let you cross. So this saṅkalpa, this sādhanā, which you accepted, you began, so many years you are doing, do not neglect it. Otherwise, whatever you have done for so many years, you will lose it. For the sake of what have you lost such precious spiritual progress and development? You blocked it? You brought it? You stopped it? It will not come again in this life. As Hari Gurujī said, "Manuṣya janam amolak hīrā, bār bār nahīṁ pāī. Manuṣya janam amolak hīrā." The human life is a very precious diamond. But you will not get it again and again. So, a wise one, who is wise, who has viveka, will not miss this. And those who have the clouds of ignorance and ego, etc., will miss everything. Then, okay, you will become a horse on a very beautiful farm of the Slovakian farmers, and you have to carry the plow and everything. Yes, why not? Or you will be that cow, standing in the cowshed, give a baby, no problem, milk it again, this and that, eat grass and sit down, that is all, no luxury, no destinations. That is how to go through karmas. So this practice is what we are doing. Yoga in daily life, like Jñāneśvar told yesterday, that means in daily life, yoga in daily life, practice every day. That is it. And I think it is not my ego or proudness, but I can tell you our paramparā and our system, yoga in daily life, is so rich. We have everything, all sādhanās, all techniques, but we need someone who really wants to do it. Half-half is not possible, half-half is not possible. Either we do it, or we do not do it. Do not think, "Better than nothing." Yes, it is better than nothing. You will have good digestion, you will have good muscles, you will be relaxed, you will feel a little peaceful. But that is not our aim; that is not our aim. So you shall practice this Kriyā, Brahmavidyā Kriyā, which we learned in summer in Vaipā as well as in Strelokki, to awake and to become more conscious about the Maṇipūra Chakra, which I explained in Strelokki and in Vaipa very nicely, how the radiance goes to the different parts of the limbs of the body. So when you do the yoga nidrā or relaxation, even after every āsana or every third, fourth āsana, where you lie down and your teacher says, "Relax the whole body," try this. Go to Maṇipūra, to the navel. Immediately, relaxation will become deeper and best. But as a yoga teacher, you should not tell this. You should only tell, or if you have heard from me and have learned it, then you should do it, but not others. So the yoga teacher, without thinking, like the dharma, the dayā, begins to speak without thinking. So please do not give the instruction of that technique to any students like that. That is what I am telling, is very personal, individual for you, because when you get it in your hand and you say, "Oh, it is very nice, I give you, I give you," do not give this snake to anyone's hand. It is a cobra, a very angry cobra. You caught it, and now it is very angry. And you say, "Look, I give you, take it, very nice." So many of our teachers, yoga in their life, teachers make the mistakes. They make all these experiments, follow the divine system of yoga in their life, all the techniques, very concentrated. We have rewritten it, we renewed, we modified, our dear Rādhā and our dear Himālaya Harriet and a few others. We were five years preparing this again. It is not that you think, oh, let us search for something. It is not like that. You should know what you have. You should know what values you have. You have the amṛta. So prevaka, pyālā is filled with this amṛta, with this wisdom, the knowledge of the yoga and the science of yoga and daily life, for body, mind and soul. Further we will do. The problem is with many of you, you cannot digest. Immediately, you will tell after them what Swamiji was talking about. Maybe they are looking at the webcast and sitting. But that is a preserved sweet skin in the sum or pepperoni in the acid. So they can see that, okay, better than nothing, they listen. But the real is, you are getting now. And do not spoil what I am telling you and go outside and do this. Keep it with you. Digest. I told you yesterday, knowledge and truth are one of the most hard things to digest. That is Jñāna Gaja. Gaja is a special preparation of food for people who want to build their body, and also for brain capacity, good concentration, and spiritual energy. So that gaja, that is a very rich food. You can hardly, you can eat more than like one apricot. If you would like a big apple, three days you will be there. I am so tired, I cannot. Something heavy is lying in this stomach. But if you are working the whole day with wood or something, then you can eat two apples like that. Jñāna gaja, that is knowledge, is also very hard to digest. And if you can digest, then you are proceeding toward your destination. So, every yoga teacher who is listening through the webcast and who is sitting here, do not make experiments always with your students. What you learn here and you go and teach there, then you have lost. First, you should master, you should have anubhav. Anubhav bani aate hai. Experience this first, and then give further more. Like in medical science, they are making experiments for how many years, with how many people, maybe with hundreds of thousands of people, and they collect all kinds of benefits and side effects. Yes, similarly, you should first experience yourself. Get this. Then in your class, people will feel good. Otherwise, tomorrow in your class, you will tell something different. And they say, "Well, she was teaching something different last week, and now what happened to my teacher? Always changing." When you are always changing, what do you expect? How will your students progress? So all theories and practice are given in our holy Yoga in Daily Life, the Rāmāyaṇa, or Bible, called Yoga in Daily Life, yes? And the Upaniṣad, the hidden powers in humans, and the divine, holy, our Lilāmṛt. Look, first digest this, and then if you are still hungry, then tell me, I will supply you something more. But first you do it, you become. It is said, when a hundred people are sleeping in this hall and a fire breaks out, and they do not realize it, they will all die. But if one is awakened, this one can warn and awaken all the hundreds. So you are that one, but first you should wake up inwardly, and not to do this and that. So this weekend was great. All that I am telling is the kṛpā, the blessings, the mercy of our paramparā, our Gurudev. We are all students; I am also a student like you. Always I tell Mahāprabhujī, "Please give me a little more, so I can give further." Mahāprabhujī supplies everything to us; we are consuming. We are consumers, but consume in a proper way. Wish you all the best and a very nice weekend further, and God bless you. And I think the next program will be in Hungary somewhere, that is it, and then India. So, all the best, Siddhi. Prāṇāyām Bhagavān Dev Puruṣa Mahādeva Mādhava Kṛṣṇa Bhagavān Satya Sanātana Oṁ Śānti Śānti... Hari Oṁ