TV Channel

Kriyā, Anuṣṭhāna. I would like to tell you something about Anuṣṭhāna. What do we understand about Anuṣṭhāna? That is a wonderful thing. Anuṣṭhāna means you make one’s saṅkalpa, a regulation, a wish for anything. We mortal beings, the humans, the worldly people, have many, many wishes. Some wishes we have are such that, without overthinking, we wish very much, and then it comes true. Then you say, "Oh God, I didn’t wish like this." So, first of all, we should know what we wish, because every wish will be fulfilled. God is our father, God is our mother, and sooner or later, our wish—whether we speak it loudly or only in thinking or in the heart—He will fulfill all. Sometimes our wishes are only temporary, without overthinking. There is one story I think I should tell you to make clear what happens when your wish awakes in you, what happens, or what you are doing: hard concentration and longing, burning desires to fulfill the wish. It doesn’t matter what kind of wish. Building a house is also a wish. Going to buy good, healthy foodstuff, nice organic vegetables, and nice fruits, and nice salad, and nice things, is also a wish. When you are traveling long in the aeroplane and hotels and eating from hotels and aeroplanes and so on, you have a wish to come home and, oh, you will eat nice home-cooked food from your husband. And the husband is waiting and waiting. And you come home, you find a piece of paper: "My dear, I’m sorry, but I found some friends and they would like to go for holidays somewhere on the beach, on some islands." Your wish is not fulfilled. You think, "I should also have spent time somewhere and then come home." The wish was not fulfilled. Or you had a good wish, and you come home, and your husband cooks something, and he never cooked before, poor man, you know. But out of love and respect for you, he tried to prepare the food. So the vegetable had a lot of salt, the rice was half-burned, the salad was very nicely prepared, but there was a lot of sand inside. I ate a very nice salad with good dressing, and it was very healthy. Inside, there were some seeds, and it was all organic, with olive oil or sesame oil or something. You would like to eat something fresh and very nicely done, but the sand inside—that you cannot eat, you cannot enjoy. Similarly, the sand is a doubt in our faith. If we have a faith so-so in between, it can be in the relationship between your dogs, your animals, your husband, your wife, your children, your colleagues, your friends. The doubt is sand in the salad. So when a wish is not fulfilled, don’t be disappointed, but sometimes it remains nothing but disappointment. Because you are in a country, Australia, where there are a lot of snakes—in many countries there are a lot of snakes—don’t be proud of Australia only. In India, we also have many, and one of them is called the King Cobra. Beautiful, beautiful animal. And there are some people we call the snake charmers. They go in the forest, and they find the snake. They catch him, they train that snake nicely. Of course, they pull out their first two big teeth where the poison comes out from the glands, in case if... they fight, bite you; it’s not poison. And then they have a flute, and the charmer is playing the flute, and the cobra stands up nicely. He’s not dancing. He looks like a king, you know. That’s why Cobra king, he has his crown on the head. And Cobra has got a triśūl under his chin, and he has got a beautiful triśūl on his head. That’s my cobra. He was very beautiful. Better to look from far, then it is more clear, you know. Don’t go near. So that snake charmer, he went to the forest and found a beautiful, nearly two-meter-long cobra, still wild, young, about five years old, full of energy, you know. But he, they know how to catch. He caught it and put it in the basket. He made a basket out of bamboo, and he had a nice cloth, so he put the cloth over it and tied the baskets so that the snake wouldn’t go out. Now he’s carrying the basket and coming back towards his village. It was the hot season, very hot in the desert. After two, three... kilometers, four kilometers, a beautiful banyan tree, big, big, nice, cool shade of the tree. He sat there to have a little rest. On the tree was sitting a very big monkey. We call it a langur. You know the langur, yes? It has a black face, long tail, so big. The monkey was thinking, "Definitely in the basket is something very nice." That’s why he’s getting so careful. "Maybe some honey he brought from the forest, but I would like to have that." So the monkey has a desire to get that basket and enjoy eating what is inside. But he doesn’t know what is inside. He is only gazing, imagining. The monkey is making a technique which is adopted by modern psychology. Blackmailing, that comes from the monkey. That’s why I call it monkey-minded. So, monkey, or in his language, he’s thinking and saying, "Hey, man, get up, disappear, leave basket here." But, of course, man doesn’t understand his monkey language. Constantly, monkey said, "Trying and trying and..." He was resting comfortably. He stretched his leg on the nice, cool sand because of the shadow of the tree, and, of course, the basket is near him, nicely tight. It is closed; the cobra cannot come out now. He failed to go home, so he holds his basket and he set up because he was lying a little bit like this in his hand. "Leave the basket here, and you go away." The man had a feeling to go behind the bush. Because it is not nice to make urine under the tree, because other people will come and sit. So he left the basket and went 10 meters, 15 meters behind some bushes. Monkey says, "Thank you, God." Quickly, he jumped down, took the basket, and hung it in the lake. And quickly up on the top of the tree, on the tiny branch, sitting nicely, swinging. And man said, "Oh my God, poor monkey." And when man saw the monkey, the monkey said, "I have it. I will not give you." He only prayed for this monkey. Now the monkey is happy. "I have it. And now I will enjoy it," still full of expectation. Then broke the tear, that cloth, and an angry cobra came out of the cloth. Can you imagine? Within no time, the monkey was paralyzed. Monkey sees everything yellow, and the whole branch got weight. If the monkey tries to move, the cobra says, "If you try to touch the basket, the cobra will attack." Constantly, cobra is looking at monkey. Now, monkey has one wish: complete opposite. Before some minutes, before one minute, before half a minute, I had a wish to get the basket to eat some nice honey. But something very funny came out: the wish of how to get rid of this cobra basket, how to get the basket. And now his wish: how to get rid of it? So that is, my dear God Kṛṣṇa, Arjuna tells... Arjuna, Arjuna, before doing anything, you should know what you are doing. Realize the form of your karma. When you analyze the kind of action you are doing, then you will know; your Viveka will tell you what the fruits will be. Now, it depends on you, whether you do it or not. We have so many wishes. We have many, many desires, but we should not have the wish that a cobra is hanging now on your neck. Then you go to the council, lawyers, fill up the form, how to get divorce, to get rid of that cobra, or maybe different things. It can be with the money. It can be with the business. Many things, many wishes. Therefore, it is said, all these worldly wishes you should not tell God to please fulfill. These are our daily desires, our daily feelings. We are like this plant, this flower, like a tree, and like other creatures. They are also made out of five elements, and our body is also made out of five elements. We do have feelings, we do have hunger, we do have a thirst, we do feel cold, we do feel warm. We shall understand each other that, yes, our body requires these and these things. But do not make anuṣṭhāna for this. And if you do anuṣṭhāna, then do it nicely, carefully. Mostly in India, the women are doing good anuṣṭhānas. When they are small girls, they are told, "Go and give water to the banyan tree in the month of April now," and they will tie a nice red thread around the tree like this, and give a few liters of water, and make a tilaka to the tree. The whole month, we call this month Vesāk, which will begin the day after tomorrow. And that means in the middle of summer, there is very little water. So it is thought by great persons, at least in this way ladies will give water to the tree. Good idea? That is logical and scientific. Why? Second, the banyan tree gives us a lot of oxygen. And a long-lasting tree is a holy tree. It is a holy tree. In the 15th chapter of the Bhagavad Gītā, Kṛṣṇa is describing this holy tree, the banyan tree. So these girls, they go and they are nicely dressed, and you know how children would like to be bling-bling and nice, you know. And even for 10 years, 20 years, those who are not married still carry a nice water pot, very nicely decorated. And a few girls go together and sing nice songs, some folk songs or bhajans. Mostly ladies, they sing spiritual songs with one imagination: that I will get healthy, beautiful, and a good husband. Their saṅkalpa, their wish is that I will get healthy, beautiful, and a good husband, vegetarian, not consuming alcohol or any drugs, not aggressive, and so on. No girl wishes to have a husband who is aggressive, who is consuming alcohol and drugs. The girls, the ladies, are the symbol of Lakṣmī, and Lakṣmī means the faithful one of Viṣṇu. Viṣṇu is the faithful one. Lakṣmī means purity. Lakṣmī means peace. Lakṣmī means the mercy. Lakṣmī means the divine love which every creature wishes to have. And Lakṣmī means the beauty, and Lakṣmī means the prosperity. And Lakṣmī means the wisdom. In whose house the Lakṣmī comes, you have everything beautiful. Money? Yes. Lakṣmī is the goddess of money. And good children, healthy children, good wife, good husband, good parents, all ṛddhi, siddhi, śānti in your house, and you have a lot of money, because Lakṣmī is money. But if Lakṣmī notices that in your house there is no purity, your earning of money was not pure, we have to make a sweat out of our blood, that is called dharma and artha, and children will be very beautiful and all. But if Lakṣmī sees impure activities, alcohol and meat and this and that, then be sure 95% of their children will not follow the parents. Children will not be happy, parents will not be happy, partners will not be happy. You live together but like neighbors, because Lakṣmī is gone. Their Lakṣmī will not stay, but that Lakṣmī will change the form. That will become māyā. So māyā means money. You will have a lot of money. You will have a house. You will have everything. Very comfortable life, but you have no inner peace, nor a happy family. Girls want to do something different. Sons want to do something different. Parents want to do differently, wife does differently, you do differently, everything is like a split māyā. Māyā goes there; there is impurity, intrigue. Therefore, the prayer for Lakṣmī to come. So every girl born is a Lakṣmī. In India we say, oh, some child is born in a house, they say, yes, in my house Lakṣmī came. Unfortunately, nowadays, it’s a different image about women. Many don’t want to have a daughter; they want to have a boy. Pity. And that Lakṣmī, which is born in a house, will bring that luck. And then Lakṣmī, when she’s grown and remarried, goes to the other house, to her husband’s family. They will also make a ceremony and welcome after the wedding. The mother-in-law will make pūjā and welcome, you see, the boss of the house, the owner of the house, and the dear Lakṣmī, please step in, this is your house. And when such a woman enters that house, she brings luck. So those girls have those Lakṣmī qualities, which bring into that house such harmony, peace, luck, and prosperity. The entire atmosphere changes in that house. Or some girls, like a Māyā coming in, I don’t like. Your mother tells her husband, "If you want, then buy me a flat. We will go out. I don’t like this. I don’t like this." And mother-in-law will say, "Don’t do this, don’t do this." Quarreling, conflict, and conflict are there where there is māyā. And therefore, from the very beginning, these Lakṣmīs, the girls, they make prayers to get a good husband. And then they are making fasting and prayers and saṅkalpa for a long life of their husband, for divine protection for their husband. Then you understand what it means, your partner, your wife or your husband. That’s it. That’s the beauty of human life. So, for example, they do one anuṣṭhāna. Every Monday they will fast. After twelve years, they will say, "Lord, thank you, Lord Śiva." Now they will celebrate a nice satsaṅg and say, "Now I will not fast." He renounced something for the world, or he renounced something for the world. Man will also do this. Then there is anuṣṭhāna, it is called Navarātri, nine nights of the Divine Mother, which comes twice a year. And also the men and women, but mostly men, they will fast and adore the Divine Mother, and they will respect and see in their wife also this Divine Śakti. At least these nine days, he will not shout at his wife. It is nine days. He will be so kind and gentle. So, saṅkalpa, anuṣṭhāna, or you will make anuṣṭhāna for some wish to come true. Lord, in that many days I will repeat my mantra, for example, savalāk. It means 125,000 times. Within this period, and within this period of the Anuṣṭhāna, tan se, man se, vachan se, you will be pure. Your body, every day you will clean properly. After every time you go to the bathroom, you will wash your hands and feet and then go inside the temple. Every day you will have positive thoughts, and every day you will speak truth, positivity, and divinity—no criticizing, no angry words, and so on. And you sit down and repeat your mantra. One mālā, when you complete 108 beads, that becomes 100. Nine is for aṣṭaprakṛti, and that’s also for eight chakras to purify, which you have now in your anuṣṭhāna, kriyānuṣṭhāna. What a beautiful technique. Chakraśodhanaṁ, on each chakra you are repeating your mantras eleven times, or twenty-one times, or twenty-seven times, or fifty-one times, or one mālā, one hundred and nine times. At that time, you dedicate your entire being because there is a divine Śakti, there is. There is a divine mother, there is a divine Kuṇḍalinī. Kuṇḍalinī is the Brahmāṇḍīya Śakti, the universal power, the universal Śakti. That is existing in you. We should be very respectful, very careful, and very devoted to the Śakti. When you come to India, you will see every driver, doesn’t matter if it’s a car driver or a tractor driver or a truck driver or a bus driver or a train driver, has their altar. And before he comes and joins his duty, or the first time in the morning when he takes the key and opens the gate or the door of the car or the bus, he will greet. Then he will sit on his seat and he will make agarbatī, incense. Some have Kṛṣṇa, some have Rāma, some have Hanumāna, some have Śakti, some have Gurudev, some have Buddha, some have Jesus. All of them, by Indian culture, now they become Christians, they are all Hindus. All Hindus, because Hinduism is one of the most ancient religions, so it doesn’t matter if they are Muslim, or Hindu, or Christian, they will, thanks to their belief, have God. And you will see every Hindu or every driver, before starting the key, they will greet the altar. And when the motor starts, they will greet the steering wheel like this or like that. And then he goes, "What does it mean?" The engine of that vehicle is immense, śakti, energy, power inside. And this śakti should be guided with very gentleness and care. And so the steering of this car or vehicle, life, now your life is depending on this vehicle. Even the rickshaw, three-wheeler, four-wheeler, they have a nicer top. See the human’s feeling, you see. Some people may think, "How stupid one is." And mostly when the European tourist comes, the Westerner, then they, what, he’s making me like this? And now he’s making like this? What is there? What is there? But this is in our culture. Means not realism. Spirituality is respecting that Śakti. When you come home, you will bow down to your mother, you will touch her feet, and mother will tell you, "I bless you, my child." Even if you are 50 years or 70, 80 years old, still mother is there, you are that naughty small child. Don’t think that you are president of some countries and say, "Mom, what do you think?" She will say, "I think you are my child." That’s it. Blessings of the mother come really from the heart. And they will touch the feet of the father. So now in Western culture, at least you give a hug. You give the hug, you kiss here and here. This is also a kind of blessing. Your mother doesn’t hug you in different thinking. She hugs you, my child, and you hug your mom. In that way, when you were small and were afraid, Mommy, you caught her, you know. "Oh, I’m scared." Beautiful feelings. Yes, that’s it. So they make anuṣṭhāna, śava lāk, 125,000 times repetition of the particular or your guru mantra, and this time you will have akhaṇḍa jyoti, the eternal light burning. Best is with oil or ghee. Candles are mostly from chemicals; it is not recommended. Ghee or pure oil. And you do your anuṣṭhāna mantra. Now, how many days will it take? That depends. Now you should know how many mālās you can repeat per day. One round of the mala, how many minutes does it take? Part 2: The Practice of Anuṣṭhāna and Spiritual Living How many hours can you sit without changing your position or standing up from your āsana? This sitting itself is the āsana. Then, you make an interval, place the mālā down respectfully, bow, and give thanks. After that, you may go and attend to your various tasks. Later, you return and resume the mālā. Your wish will be fulfilled, and great spiritual energy will arise. Anuṣṭhāna means you make a wish or a vow and then begin your sādhanā. You might say, "Lord, I do not wish for any material things, only for your divine grace." The duration of an anuṣṭhāna, such as a Navarātri anuṣṭhāna or one spanning different days, depends on your wish. That is what is called anuṣṭhāna. During that anuṣṭhāna, you will sleep separately. You will not touch others. No one else will sit on your meditation āsana. Before you leave and re-enter your room, you will clean your feet. You will not do your practice with chewing gum in your mouth. No chewing gum. When you come inside, you must clean your mouth and your hands. You should enter any holy place with clean hands, mouth, and feet. Wherever you go in the world, in front of a mosque there is water to clean your hands, like this and like that, before you go for prayer, for the namāz, because it is holy. You have been touching many things. Similarly, when you go to a temple, you should wash your hands, feet, and mouth. When you go to a church—I don't know, I did not see water for washing—but there is holy water, a little, with which you can make a tilak. Purity—that is anuṣṭhā. When someone touches you, all your spiritual energy can be gone. It is like a battery; we put bulbs in it, we take the energy, and it is already empty. This empty battery we recharge with our spiritual anuṣṭhāna, with spiritual thinking. Suppose you undertake an anuṣṭhāna for one year, because repeating a mantra 125,000 times takes a long time. So you make a saṅkalpa: every day I will repeat five mālās—five mālās in the morning and five in the evening. Or you make a saṅkalpa: every day I will give a handful of rice or some corn to feed the birds. This is also anuṣṭhāna, an anuṣṭhāna lasting many years. So when some people have to fly to other countries, they give strict instructions at home: "Please don't forget to feed the birds." If there is no one at home, they request the neighbors, "Please, here are two kilos of feed for the birds; every morning, please feed them." That is it. It is beautiful. Humans have beautiful lives. Similarly, you are doing an anuṣṭhāna here in Uṣṭān for only three days. Two days are gone; the last day remains. In the morning, after breakfast, you will very carefully check your sleeping bags and your things and pack them, because you never know—when you get out of your sleeping bag, someone might go in. It is a worm, no? It can happen, yes. And then, when you open the sleeping bag in some city and smell the city air, this creature will say, "Where am I now, no? My beautiful home, Dungong, beautiful nature, beautiful things, and so on." Kriyā Anuṣṭhā. Successful mānasā-vācā-karmaṇā. Mānasā-vācā-karmaṇā pavitram. Through the mind, through words, and through physical actions—pure, pure thinking. Did you observe your thoughts here? How you have been thinking, sometimes good and sometimes bad, and sometimes looking at someone with different thinking and different deeds. And, "My God, why is he still so young and strong, and I am so old already?" Yes? You know, many people's problem is this. That is why in my yoga classes, mostly young people come, because older ones feel jealous when they see the young people. It is. It is. You can ask if there is someone already sitting. They will not tell you. But they are doing like this, you know. So, anuṣṭhāna. In the morning, you can do and understand at home. In the evening, but not exactly these techniques are given. For that, you have to be with the group, with the master or instructors. But some of these techniques, like Maṇipūra Śuddhi... Maṇipūra is called the city of jewels. It is the seat of sound, the seat of fire. Digestion depends on it; whatever we eat, all the valuable nutrition is sent into the body and supplied. According to Hinduism, all the Vedas and Upaniṣads, and also in the Bhagavad Gītā, there is a caste system. But later, this caste system was manipulated by different powers who came and ruled India. So, the caste: the Brahmin, the highest, means knowledge. That is from here, from the neck to the whole head. Because the Jñānendriyas—eyes, ears, nose, tasting, touching, and the brain—are here and here. So you are a Brahmin from here; you are the highest one. Then the arms are called Kṣatriya. Kṣatriya means the warriors, helpers, protectors. So hands are given by God to help, to protect, and to defeat. So these are the Kṣatriyas, the warriors, the two Bhujas. Your brother is your right bhuja. Your next brother is your left bhuja. That is it. And your sister is the heart. Isn't that beautiful? These Bhujās have to protect the sisters. It is the prime duty, the dharma of men, to always protect women. It does not matter who is who. In olden times, there were also wars, and in the wars, ladies were not allowed to come. And when one woman came into the middle of the battle, all would throw away their weapons and stand. So it means they are actually peacemakers. That is what they must respect. As soon as the sun set, there was no more fighting. The war had its law, its principle, and no enemy would come and kill the woman's protector. That much protection is described for the woman, to protect and respect. So the heart means mercy, dayā, the love—the love of the mother; protection is in the woman's heart. Even if the enemy comes home, the woman will not make a difference. If he or she is hungry, she will give food. If he has a pain, she will give some remedy or something. That is mother nature, my dear. Oh, every female who is sitting here should learn today to act in that way. The trunk of the body is known as the Vaiśya. Vaiśyā means farmer, and farmer means the supplier. The farmer supplies the food, and so this part of the body, which preserves the heart and all the important organs, supplies the nutrition from what you eat and drink. Therefore, the Maṇipūra Cakra is at the center of the jewels. We call it Nābhi Kamala. Nābhi is the navel, and Kamala is the lotus. Those who adored the Buddha—Buddha was a Hindu, born Hindu, and he was a prince. When he attained self-realization, that knowledge, the buddhi, the intellect of the Buddha, became enlightened. From the buddhi becomes the Buddha. Otherwise, he is the Buddha; he is Siddhārtha. There is a mantra in Buddhism: "Oṃ maṇi padme hūṃ." So, I bow down to the lotus feet. Padam means lotus feet, and padam means the lotus. Hūṃ means "I bow down." Maṇi means that which dwells in knowledge, wisdom, light, mercy, clarity, and so on. In the morning when you get up, concentrate on the Maṇipūra Cakra and purify all negative energies. Give thanks to God for protection, that you do not have food poisoning. It does not matter—from water, from spoiled food, or something, who knows. We are not aware; we are only aware of one thing: how to put it in the mouth and how tasteful it is, that is all. But how it will be accepted by the digestive system is difficult. So God gives pure, sāttvika nourishment. It is not what you take in the mouth that makes you dirty. Not only can it make you dirty, but it can also kill you. Therefore, we should eat consciously, and we should know what we are eating. In all monastic orders, there is silence when you are eating. But we—how people are talking, "Yeah, and you know, how was it? And did you see that, you know? And yeah..."—and someone puts something inside you, and you do not know. So, respect this nourishment. Anādevatā, anapūrṇe, sadāpūrṇe, śaṅkara prāṇa, valabhe. Then, with thankfulness. In Christianity they say, "Holy Father, we thank you for this food which you have given us." But if he said, "We thank you for this bread..." Does it say, "Thank you for the chicken"? Or, "Thank you for this"? So, do not manipulate; do not try to make it say, "God, thank you for this bread and for this eating and this," when there is no bread—there is chicken, or beef, or something like this. Prayer means acknowledgement, thankfulness. Though everything is given by God, still we offer: "Lord, please take." And then, "Give me, blessed one, food." Where is the blessing? That is prasād. Imagine mentally that you are offering, and God takes and eats from your plate. He leaves for you mahāprasād. Everyone who prays before eating, even for half a minute, has offered it to God. That is mahā-prasād you are eating. This is how the human tries to develop spirituality. In time, try to live the spiritual life, and try to respect nature and all creatures, and respect others, neighbors, and all people. That yuga has to come again. Enough. In the last two centuries, a few centuries, the human's roots are more or less like a rotten family system, destroyed. There are other families. Who is guilty for that? No one. We are. So let us begin again to do something good for ourselves, our fellow humans, other creatures, vegetation, and all. Respect, tolerance, every belief. Do not think that your God is the best and another God is not good. Who are you to judge God? Did you speak to Him? Or did He write a letter to you? Show me. SMS? No, SMS. Yes, my God. Talk to God directly. Oh, my God. That is it. So, thanks to God. And we said, "What do you do? Are you okay? Do you have money and everything?" Things like this. Bhagavān dāl rotī dete hain. In India, kyā khāte hain? Batāo. Khāte ke nahī? Thoṛā loud bolo. Did you eat today? What does that mean? So, anyone you ask, "How are you?" Then wise men from villages, the ignorant ones—you know, ignorant men from the cities, so-called highly educated ones—they will not say. The simple people will say, "Bhagavān dāl rotī." It is said, God gives us dāl and chapātī, meaning food, or "Āp kī kṛpā hai," and your mercy. That is humbleness. If you ask someone, "What is your name?" Then we will say, "My name? Name has God." But you people, what gave me name? I am so and so. So always humbleness, kindness, divine. And it does not matter where you go in the world, still the farmers and countryside people are more with the heart and humbleness. So in the morning, concentrate on the Viṣṇu Śakti, fire, Agni, and the Anāhata Cakra, and the whole day you will feel very nice, protected, and creative. Anāhata śuddhi: that in my heart should come only pure love. And Viśuddhi śuddhi: God may give you the strength, if there is something negative, that I can swallow it, I can digest it. I will not blame anyone, I will not attack anyone, I will not be angry with anyone. So these three cakras: Maṇipūra śuddhi, Anāhata śuddhi, Viśuddhi śuddhi. There is such a beautiful meditation technique in Kriyā, which they are doing in the morning, and next time you will also do. After that, Viśuddhi, Maṇipūra, Anāhata, then they have beautiful techniques. They told me, "Please don't talk, Swamijī, on the internet," but I will do it. Do not probe with me, because I am talking for everyone. Oh, God! Breakfast! Surprised? What a wonderful kriyā. We break our fasting. That is very important. Yes, nourishment, pure nourishment. In the morning, after all your sādhanās and prayers, you come to breakfast, or you prepare yourself breakfast, and you see the fresh fruits, fresh-made yogurt, our very nice organic honey which is not heated, and fresh cereals. Maybe someone has fresh-made bread, or chapatis, or āloo parāṭhā. You know about aloo paratha? Some know, many do not know. If we make aloo paratha here, next time you will all get an application: "Please, aloo paratha for breakfast." It depends where you are. But fruits, yogurt, a little honey, and some cereals, healthy things. Or milk. Some do not like milk, some do not take dairy products—okay, no problem. Take cereal with water, or with soya milk, or with a little honey and nice fruits inside and a little water. Good, tasty, digestible. A good breakfast that gives you pure energy towards your brain and the whole body. If you eat eggs, sauces, and what they call the worst, and this and that in the morning, you are already feeding yourself with such energy. Sāttvika nara, sāttvika nara. May you take little or take more. Have a good breakfast. At lunchtime, you need not too much because you have to work in the office for your office or for someone. If someone does not like that while working you are tired, the boss will say, "Hey, in one month you have holidays, sāryo, go for it." So they should become happy. They should begin divine. They should be with spiritual thoughts and with beautiful feelings. And then do the karma yoga. Do not work because you are paid. Do not work because you are getting money. The world, how it looks now, is because people are working only for the money. All the time, people were working for money or something, but they were putting their talents. All old buildings, all old furniture, all old sculptures—how beautiful they are! Because the men put inside their love, their talents. And now, what do we have? Use and throw. Use and throw, but where to throw? On this planet, destroying. So, karma yoga. Even if you are getting payment, it is still called work. We call it kāma, meaning karma. And Bhagavān Kṛṣṇa said, "Your yoga sādhanā will be successful when you do the karmas." You see, in all our ashrams—Sydney, Melbourne, Brisbane, Perth, and so on—people from the heart do karmas, praying. Yogis are praying, "Lord, my body, mind, senses, and intellect, I surrender. Give me the opportunity, the chance to do the seva." Seva religion, seva dharma, is the highest dharma. Do not say, "I work for the ashram." No, you work for yourself. This is your seva, lifelong. "O Lord, give me such a seva through which only human beings can be served. God, give me such a work through which I can help all humans, all of humanity." Working in a spiritual place, or some humanitarian place, or in a veterinary place—it does not matter, humans or animals, all need help from us. So are our many, many bhaktas in Australia. They are helping in the ashram, and they will continue. Many come to India, and they are working. Our dear Sukhdev Purī served for nine years, working in an ashram in Jardhan, you know. That is why he has a beautiful long beard and long hair. Nice gray hair he got in Jardhan, yes. Or, like our dear Pushpa. Or you see our Chandra, and they all work for the Sydney ashram, you know. They are fortunate ones. There is one story someone told me. There were two ladies, and Jesus was sitting there. One lady was sitting beside Jesus, and one was working in the kitchen. This lady asked something of Jesus. And he said, you know, she chose the best way. She said, "But I am with you, Lord." He said, "Yes, but she is more with me," because she was working in the kitchen and doing seva. So seva is very important, and where you do the seva, have no expectations. Do not count. Ke hue dān par tumhārā adhikār nahīṃ hai. What you gave, the donation, now is not—you have no power over it. So donation means not only money, but also your help, your support. So maybe in Gold Coast or in Sunshine Coast or any coast, everywhere, priority in yoga and in life is seva, because our beloved Satguru Dev, Hindu Dharm Samrāṭ, Swami Madhavānandjī, always said, "Sevā Dharma, Sabse Mahān Hai." And we will see that in every religion. For Śiva, there are many, many organizations. It is said once God would like to know, even God Himself, what is better: Śiva or Mokṣa. So He put in one plate Śiva, in the other Mokṣa, on the scale. Seva was more than mokṣa. For the sake of the Seva, then, God, with 24 times from the happiness and joy and comfort of His heaven or Vaikuṇṭha, came on this earth to help, to do Seva. "Lord, whenever I come on this earth, give me one Seva. Bhakti. O Giver, Lord, bless me with bhakti." If you want to give me something, God, give me bhakti. Without bhakti, you cannot do the sevā. Without bhakti, your seva is dry, selfish, and merely filling obligations. That is not your seva; it is not so. "Oh, Lord of my Lord, in any life when I am born and come back, I should not be separated from you. Always, I should be one with you, my Lord." And that is your seva, your bhakti. And what we see here, sitting in the forest, in the nest of the spiders and snakes, and jumping around here and there, koalas and kangaroos, but we feel so protected, safe, nice roof over our head—the tent, nice kitchen, nice tent, nice toilet, bathrooms, water, generators running, everything. If we had to pay, we could not afford it. But everything is done through Seva. Many of our brothers and sisters are listening to our program and my talk. All our dear brothers, the technicians, they are doing only Seva. None of them is paid. Only we have to pay for our webcast, the Internet. And that we also do not charge. We put it on the Internet. Those who are looking, if they want to help so that we continue the webcast, then there is a Gaṇeśjī sitting there. If you give some donation, Gaṇeśjī will go a little higher. So whenever you see the webcast, please do not forget to see on which level Gaṇeśa is sitting. So this seminar, this retreat, is through Seva. So thank you, wish you all the best, and very good evening. The anuṣṭhān kriyās—there are many, which in the next program we will discuss. Tomorrow morning, the program begins at 7, as usual, and at 9, when it is finished, will be breakfast. After breakfast, do the seva—meaning clean your tent, clean your sleeping bags, your things, nicely check and pack them, and put them in your cars. Then we will meet and say hello, bye-bye, see you. We will see again; we will see you. We will not go away; we will be here. The body is going out. So thank you and bless you. Dīp Nārāyaṇ Bhagavān.