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This week was great. You had your sādhanā, our anuṣṭhāna, and then kriyānuṣṭhāna, and we spoke about āsana and prāṇāyāma. Yes, one thing I can tell you. This time there were more theories, and it was so much work that there was little time during your Kriyā Anuṣṭhāna to give you more instructions. Gulābjī was talking, and of course we don’t want to interrupt him, but it was theory. And theory is good; everything comes from the theory further. But tons of theory cannot be compared with a gram of practice. So you had your practice, and you had good instructions or some kind of philosophy according to what Gulābjī was telling. There was more about the general human household: how to live in harmony and how to proceed towards the spiritual path. These are the principles, which come from something in the Vedas, something from the Upaniṣads, and some things from very good scholars. So, definitely, we gained good knowledge, but it will take time for you to understand. After one hour of Gulābjī talking, what percentage did you understand, and how much do you remember till now? Can someone raise their hand and stand up? What percentage do you have in your mind, in your intellect? Stand up, please. How much? Ten percent. Who are you? What’s your name? Vidyā Devī from Ljubljana. OK, thank you. Ten percent. You came through. Somebody else, please. Can you give the mic to someone? Some boys, good boys, who can jump like a rabbit—not like a rabbit, but like a ray. There is not much left in my memory, in my brain, but I have some notes in my diary. I got the knowledge of what the Vedas are approximately about and how the knowledge of the Vedas is passed forward. Because when someone says it is a Vedic teaching, we had just a very vague idea of how the teaching is written in the Vedas or in what way. So now I see more into it. Thank you very much. That is very good. It will take time. Still, you will digest it, and practice is different. You can sit down. No, I know what you want to tell. Well, Gulābjī was giving—he wanted to give us a lot of knowledge. Next time, I will tell Gulābjī about other techniques. Okay? That will be better. Yes, there was one story. Gulābjī was telling something; I forgot it. Anyhow, this needs more concentration. Nowadays, it is said that you cannot concentrate on one subject for more than five, maximum ten minutes. Then you are going down; your intellect is going down. It’s not negative, or it is your matter, which is very, very, very important for you. When you are between death and life, then maybe you can concentrate for half an hour. And at that time, you don’t know anything, only one thing: how to solve my problem, how to solve my problem. That is how the lawyers talk. Of course, lawyers are the lawyers. For them, it is counting money, not the minutes. But they count the minute. Per minute, some lawyers need $500 or $5,000. Yes? Yes. So it depends. The lawyers have good concentration on their dollars. And the pain is what you call the customer. Tell loudly something. I don’t know. Client. Client, yes, your client. So, client and between the two, there is a difference. What are you doing here? You are still not strict. How do you call that? You are not trained; you have to have a lawyer. So we have to be like Arjuna. He was saying, "I don’t see anything, neither a branch of the tree, nor a leaf of the tree, nor a bird. I see only the eye of that bird. My arrow is there." Then you are perfect. Otherwise, dhīre, dhīre, cālamanāe, okay? Therefore, you have to again and again repeat. So next time, we will have something very good. You understand me? Now, when I talk, how many percent do you think understand me? Oh yeah, of course. I mean, not because I am now Swamījī and you are disciples, but we are coming to that level. How do I make you understand it? So, what percentage do you take? I think that it depends on how we are thinking and how we are understanding. I don’t know. So how many years do you know? So, always, more or less, is my whole teaching, you know. The problem for the mind is that when you hear a speech or a talk or a story we know, then my mind says to myself, "Oh, I know this story," and then I must take care not to go away with my concentration. This is the problem. That’s why it’s called moment. What is near the villa of the big city? That’s why the Klagen fort, so Fort Klagen. Okay? And then I missed something, and at the end of your sentence, I know I missed it, and that was new. This is a problem. So, how much do you get from me? Raise your hand up or not. Okay, so now the highest are the lowest number who are there, who understand 2% or 3%. And the highest percent? I don’t know. Yes, I understand. I tell you, and you understand, but how many percent? Because you are saying such complicated things so simply. That’s why it is so easy. Can I also say one sentence? Yes, one and a half sentences. I understand very little about you because you want to give further divine consciousness, and we have no idea about it. Yes, I would say 1-2%, please. That’s why you are Chandrapurī. It’s up and down. Yes. I think that is a completely different way of teaching and talking between somebody who wants to be a scholar, because every one of us was in school. A lot of that discussion and lecture was so boring; it was very hard to understand. Not because we are stupid, but because of the professor. But if you had such a professor who has another view and experience, she or he will give a lecture in that way, that you are all the time, you know, what Swamījī said, like honey on the elbow. And you are all the time curious, what will be next. And it is a talk on the way which is normal, not trying to be demagogic, too much talk but nothing said. You saw that mostly gurus, especially Viśva Gurujī, have such a way of giving the lecture. And the professor in the school has, you know, in one corner you see a lot of this net from the spider. You are boring and sleepy. And because of that, we understand more, Viśva Gurujī, but how much we are realized from that knowledge, that is the problem that we want to tell, I think, everybody of us. From what Swamījī tells us, then that is the problem. We probably don’t want to tell anyone how successful we are. If Swamījī allows. I can think, I can understand completely what Swamījī says. But my manas and my vijñānamaya kośa are definitely different from Viśva Gurujī’s manas and vijñānamaya kośa. So I can tell this person to drive only 10 km per hour. This man, because they are children, and that’s Rambhurī’s company. Yes, that’s why the company. It doesn’t matter, the company or no company. They should drive because they are small children, many things. Please go very slowly. So I can hope that one day I will understand Viśvagurujī, but now what I understand is limited by my capacity to understand. Do you understand one thing? What Vivek Purī said? Yes? Very good, one hundred percent. Ok, I will put a question. Some of you understood from my story, and some did not. Do you know what honey is? Raise your hand up. If you know the honey, then hands up. Okay, very good. Do you know what an elbow is? Do you know the elbow? Do you have two elbows or one? Now, what does it mean when Vivek Purī said, "Honey on the elbow"? What do you understand by that? Who understood? Hand up. 30%, you know, 18%, you know. Now, that’s why we don’t understand what lecture is given. Now I make a story. Then you will understand. So one person said, "I give you my house, free of money." How nice! My whole villa, I give you free. And if you cannot realize what I will tell you, then you have to give me your five vilās back. Five vilās. Yes, so he said, "Now I put honey on your elbow." It is not homeopathy, it’s not Ayurvedic, but honey is on your elbow. And now what I want, please, now lick the honey from your tongue, from your elbow. If you can lick from your elbow, my whole villa is yours. If you can’t, five villas bye. So, please everybody try to lick now your earphone. Yeah, with your tongue, come on. Eh? No, no,... no. So, understand? So, if you tell a story, then you understand one hundred percent. But you just tell the honey on the elbow what the professor said. What Swamījī said is the truth. You can’t lick. So this is a story. That’s it. So if you can’t understand the stories, then you will not understand the whole subject. That’s why, like yesterday we had a drama, that lion baby with the sheep. But when you realize in the water the real face, then you know that you are not a sheep, you are a lion. So it is easiest, and that’s why our grandmothers, our elder sisters and brothers, they were telling you stories. In the English language, "story" has a very good meaning. Do you know what the story means? Yes, so story means storing one after another. Where? Where do you store it? In your memory, and memory in your intellect, and intellect is from the brain subject. So, now, you have stored a lot in your school, college, university, but you failed. You didn’t get that number. So you were listening to a lot and a lot of these all theories. But you couldn’t catch everything. Therefore, every subject of your school or college or university—now, all who are the students here—I give you one very good tip, but don’t tell your professor, because he will be confused. You will be right, and he will not be right. So, every subject that you learn in your class—one hour, two hours, five hours, I don’t know how many hours you are learning there—you should type the main points of that subject. Point. For example, the professor Franz told, so you write only Franz. And then you tell there was a dog, so you just write a dog. Nothing else. Professor and dog. So you come, and like this point, you write on the different place. Now, what was between the professor and the dog? And what was between the dog and the professor and the other subject? Now, you make a story from your lesson, which was about 200 letters or two hours’ talk. So, all in all, you make it very short, and the sense of that story—you read it, you have your good story. And when you will come to the examination, the dog and professor, but if you have a story about this, you will remember the main, main point, and you will say it. That we call uparvari. This is a neighbor, and this is you, and you say to your neighbor, "Please open your door, I want to give you chocolate, so please raise your hand up." So you need not go through both doors. You give above, over your wall. Or, more than you understand, this you may not understand. Then I tell you the best driver and the best co-driver, or sitting outside or back side. So, who is the best driver? The question: who is a good driver? The best driver is that he will talk with you about everything, but he will not look like that, you see? Don’t trust that driver, and you know how it is in there. You can speak anything, everything, but you should not keep your eyes to that side. You know, in driving, we said someone has an accident, and what is that called? It’s called micro-sleep, just a little Hari Om. That is one technique. In some way, it is the best technique. Very quickly, we come to some lokas. Hari Om. That destination was too close. We go to the Pambhloka. So that awareness. And so the uparvari, again I am telling you, uparvari, and uparvari is so perfect learning and knowledge, your computer cannot make, how do you call it, the computation. So we said, "I’ll hurry over, come on." You must make a photo. But this is that aeroplane which is bringing these chemicals, yeah? Yeah, this is a helicopter, okay. All right, I hope. And so, the uparvādī mathematics, you cannot compare with all computers. And your computer is only this. Counting like this, only one, and then everything is there. So, very quickly, you have to learn this technique. That’s perfect, and your computer has no, what you call, there is no battery, so everything is finished. But this battery is as long as your heart is beating, it’s okay. So, learning from the Master, that’s what we call Upaniṣad, and Upaniṣad is that "up" means close, and "ṣad" means the disciple, the disciple who sits near the Master, and learning this is called Upaniṣad. So we have to get one very clear path where nothing can be crossed. Everyone will come to that right point. And then you can make your computer tilt there, only in only these two, not even the whole finger, only these two points. Billion, trillion coconuts, you can count them in one. That’s it. But that you have to learn, that’s called uparvadī. If you want to learn this, very good. You have to learn the whole yoga in life, then I will give you this video. That’s a very easy video, very easy. But you can try everything. You can try everything. To know how, there is one gate, an entry gate in one village, a very small village. This is the story of my birthplace. So it is about, that time was about 80 or 80 houses, now it may be more, but there was one gate, very nice, made of stone. But Gulābjī still didn’t come? No, no. Can somebody look? Yes, I will call him. We are waiting for Gulābjī’s goodbye, so that day was made with two hands, one hammer and one scissor. Now it is very old, and some stones are broken and falling down, so they want to make a new one. And for two months they were trying. It’s only a few pillars, and that’s all. But they don’t want to break, so they want to... So they couldn’t dismantle. They couldn’t dismantle. So then they called somebody, and yes, and who was making this gate? So, it was said that there was one Muslim, who was, where he was. Then they went to that family, because the one who made it had died long ago. Two or three hundred years, but they found a family, and they all have the same kind of work, working in building, so there was that one, his great-great-grandson, he said, "OK, I will come and see." He came there and he took one hammer, and there is one, not stone, not iron, but one piece of wood. There is a wood which is very strong. We have Jādaṅ, right? And it was made as what we call a key. And he said, "Behind the fourth stone, look, there will be one wooden key." Key, and they opened, and he went and he took the hair, took it out, and everything fell down. So to know how, we have everything, but we have an accident here of our spine. We are completely... Similarly, you have to get that inner key from the master. And when you get a key from the master, that’s called a master key. That’s it. And to make a master key, it has a law. You cannot get anyone that key unless you have permission, please, and that and that. That’s it. And that’s also, again, if you get a master key, then you have to become a disciple. And now, who is a disciple? In every room, there is a disciple. They get a key, but they have only a key for their room. He will not get the master key. But one who is chosen, who can have this master key, is getting the master key. Similarly, we have so many disciples. We are all disciples, and we all have a key. We all have rights. We are sitting here, we are all disciples. We all have rights to come to get a prasāda, sit beside, ask the questions. We care about each other. But even you have all that you have learned, you have the Kriyā. But until the master will not give the key, okay, you can have your Kriyā, you should do. And if you give your limited sādhanā, your key, and you use it, give it to another door, then either the door will be locked, you can’t open it anymore, or your key will break, or something happens to your key so that you can’t open your... Door. So everything has its clear knowledge. Now you understand what the master key means. So, how many of you are sitting here? I am trying to give you everyone a key, and you have the key for everyone, but still the holy Gurujī has to give the key. And that key is not physical, that’s it. And it is also not even a combination lock. And you can try. The number is 108. And now, from this 108, when will be our, our, this party where people are in Austria? I don’t know if they, no, no... In Austria, they have everyone getting money, that it will be my number coming, Lotto, and how many people have lost the money? Every week, 10 euros or 3 euros. So if you have 10 euros for 365 days, how many euros? But that you don’t feel. You always want to have that money. Similarly, now who will sit on that money? Who will be the successor? Who will be on the Siddhapīṭha? We don’t know who it can be. I have never, and never thought, that I am not on the Siddhapīṭha, but at least I have a responsibility. Everyone, we have knowledge, we are perfect, we follow these rules, we are vegetarian. They are making mantras, kriyās, anuṣṭhāni. But who is that? In whole Europe, in the whole world, wherever there are Catholics, and every bishop, the old bishops, they hope to become the Pope. And we think, "Who will be?" But we will see the white smoke. And there is something; there was one story. You know, I told you many times. Many of you don’t know. So about 2,000 or 5,000 people went to the Pope’s house, what do you call that? Vatican. Vatican. And it has a little room, a space like ours. And in the morning, at 10 or 12 or 11, or like 10 or 10:30, like I am coming here. And the Pope is standing on the balcony, so that everyone can see why I have my chair so high, not that I sit here. But you take the back side; a person can see me, and I see them. There is a boy sitting in the sun, holding his elbows, and you see now he puts his legs out, down. Yes? Yes or no? Did you correct your hands? Stand up. Thank you. Thank you, thank you. You are the best disciple. So when you are in the view, then you have a view looking at everybody. And waiting and waiting. The Pope will come, waiting, like today. You came exactly at 10:15, and I came at 11. Oh, you were singing bhajans, nice bhajans. So it was ten o’clock, eleven o’clock, twelve o’clock, one o’clock, and people are in the hot sun, singing, with some little children, and waiting for the Pope to come. Then one messenger came and said, "All dear brothers and sisters, unfortunately, the Pope is not healthy, so maybe he will come a little later." So they were waiting and they were waiting. Then again he came and he said, "The Pope has a heart problem and we need surgery." So someone had a heart need. Without any wait, second. Everyone said, "My heart for the father." So he said, "Wait a moment. I cannot take your heart." I have to ask the Pope. Then he came back. So what did the Pope say? He said, "Who am I to choose someone?" To get the heart of the other one, the Pope said, "Who am I?" So what to do? Ask him. So he went in, and then he gave him one nice feather. From a beautiful white swan. And he said, "Father said, ’This feather we will leave it down.’" On whom this feather will land, that he chooses. And if Father didn’t come over us, then it means the Father is gone. They said, "My heart, my heart," and women’s mostly, women is mother, mother heart. And he dropped the feather, and the feather was flying, coming down, and the feather came close. He said, "My heart," it went to another. He said, "My heart," that’s it. So, how should we choose? Something in our subconscious, in our heart, or anywhere—we are uncertain. Yes, my life is dear to me. Who can give life? But Mahāprabhujī comes, I will say, "Oh, Mahāprabhujī, yes, but you know, please let my heart be strong, that I can work for you more." So, don’t do that. We don’t need such bhakti. Yes. When the right time comes, then you say, "Yes." But look, go to the other side. In the Rāmāyaṇa, it is said that when a very critical situation comes, the poem is very nice, but I have forgotten, it will come. And that is called dharma, dhīraja, mitra, or nārī, apatkāl parkhā yuncārī. That is in Rāmāyaṇa written: dharma, dhīraja, mitra, arunārī, cāro parkhye cārī. So dharma, your dharma. Dharma means your principles, your words. You adopt that, and that is your dharma. Religion is also dharma, but your real dharma is what you have given your promise. In normal things, it is okay; you can be angry and this and that, but when a very critical situation is for you, then you can test these four persons. Dharma, first is Dharma. The second is dhīrāj. Dhīrāj means get dulled, patience, wait, don’t attack immediately. So, she said, "Yeah!" The husband said, "No, this is not dharma." Wait. If your wife kicks you, your husband should sit up and wait. She will say, "I am so sorry." Dhiraj. Wait, wait, wait. Even if someone comes with a gun and is targeting you, you can say, "I am here." Not like this. No, no. That is dhiraj. Dharma, dirge mitra, mitra is the friend. If you have a friend, that friend is more than your mother, father, your wife, or your husband, or your son, or your daughter. In the Mahābhārata, Karṇa came to know that he was a brother of the Pāṇḍavas. But Karṇa promised Duryodhana. That I am your friend, and I will be on your side. So, till the end of his life, he was fighting for the Pāṇḍavas. Four Pāṇḍavas. You know that Mahābhārata? Because a friend, so friend is friend. So you must carefully choose and be the friend. And that’s why the Rakṣabandhan. Dharmadhīrāja-mitra, so friend. Your best friend is ready to give his neck. And how long have you had this friendship? After some days. I’m sorry, but I found another boy. Now, what will this Chandrapurī do? Again, he is hanging, you know. And then somebody came, and again he comes up. And that friend again goes away from you. That is not a friend. Even that will not give a drop of water in the wrong direction. Dharma, dhīraja, mitra, or nārī, and your wife—means also your husband—doesn’t matter what happened. In a critical situation, you should stand shoulder to shoulder with your partner. Means the truth. It is written in the Rāmāyaṇa. When the critical situation comes, then you can see, aha, is he really my friend or not? So, similarly, with your inner and outer promises, you got mantra, you got blessings, you got kriyā, you promised the Lord, and then what happened? They think, "Now I am the master." And so, whoever thinks that I am the master, that master will fail. But if you are good, have vivekā, you will wake up again. Swami Vivekananda, after traveling all over India, and maybe America and so on, was always worshipping his Guru, like we have our Gurujī. So Paramahansa Ramakrishna, he came after one year or two years to come to Kolkata to his Gurujī, and like a beautiful park, and it was some winter cold, so Paramahansa Ramakrishna was lying in the sun, and he had here cancer. And a peep was coming out, and he was just lying in the sun; no one was there. And Vivekānandjī came with a few disciples with him, young, bold, very proud, everywhere victories. His name was different, but in Rajasthan he got a name, Vivekānanda. He was called Purī, but he got Sarasvatī. Paramahamsa Ramakrishna was a Purī, but he became Sarasvatī. He took... okay, no problem. It’s the same. We are from Śaṅkarācārya. About ten meters distance, and Vivekananda lost his confidence. I thought that my guru is my God. And he is lying here alone, helpless, and in so much pain from the cancer. So Vivekananda Gurujī Paramahaṁsa Rāmakṛṣṇa, he opened his eyes and he was only thinking, Vivekananda. And Rāma Kṛṣṇa said, "Vivek, that’s all." You don’t know. If I want, I put my hand here, the cancer will go away. But you don’t know, and if I will cure the cancer, next life, again I have to come to go through the rest of the pain. So Vivek, still you don’t know who I am. So there are many things. Ego comes very quickly. Vivek, even very deep in the subconscious, do not judge anyone, and especially your master. Come. And he stands up and he hugs Vivekānanda. So, there are many things to achieve still. So stories are good, lectures are good, literature is good, reading is good, talking can be very nice, but what is within? There is a coconut, and it is very nice. Inside is water, but still you don’t know what is the condition of the coconut inside. It’s big and nice. You buy it with your money, come to your shop, you sell it to others, so it goes through many, many hands. One coconut, which was bought for one dollar, slowly, slowly went to five hundred dollars. And one person said, "I will open my coconut." And inside, the coconut was already spoiled. So it smelled. He said, "Oh, throw it away." You don’t know what is inside of that person. That is that. How much you are talking about bed, about someone, bed about other one. Bad about talking about your husband, or your wife, all this. So where is your mind? Gulābjī said, "Where is your mana?" Sometimes it’s pointed. Very easily, you just get your inner stink. So it takes time. Yes, today is Thursday. Oh God, then again, I wish you a very, very good appetite and a very good journey. Take care, come home safely, love to the whole family, neighbors, and your country. And please drive with your eyes wide open. And don’t look and talk. It was nice, a good journey, no? And also, don’t look with completely open eyes, so always be alert. You must be, you must be. You should never look at the road all the time. Just look a little there. If there is a bird, there is a ray, there is a deer, from time to time, the eyeballs should move a little bit. I know that your professor didn’t tell you this subject.