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That anuṣṭhāna was for people who, long ago, truly desired to undertake it. You have a designated place; on that same spot you will sleep, practice, and everything is done on a single mattress. Everyone should maintain a distance from each other, at least one meter or one and a half meters. This is because your energy and another's energy are different. There should be no touching. Nourishment is also very limited. However, one must be mindful; if someone has diabetes, they must eat more frequently. If someone has constipation, diarrhea, or epilepsy—certain conditions—one should disclose these physical ailments so that different techniques can be given. When going to the bathroom, washing, and so on, it is not done together. This is called kāyākalāpa. The first days, until midday, are fine. The next day, the whole day feels less balanced. On the third day, one thinks, "I will not manage." On the fourth day, one thinks of going home. I have told this story before, haven't I? When you come for your anuṣṭhāna, you should prepare yourself six months in advance. It doesn't matter if you are working; you continue with everything, but concentrate on the fact that this sādhanā will happen. There are people doing this technique who have been on a waiting list for three years. It is very systematic. Of course, many leave quickly. But this is only for rich people. What do you call it in American dollars? Five thousand for one week, and you need three to four weeks. Then we say, "No, for us, yoga is the best thing in our life." Yes, we have something. In India, some people from America, Indians, are doing it. One week costs about 10,000 to 15,000 euros. They have a swimming pool, massage, and eat many times. What kind of eating? Some soup with only two or three tulsī leaves in hot water, and then something different. You are always getting something, yet your stomach remains empty. There are people taking care of them, but they ask for money. It has become commercial, and I don't know if they have attained mokṣa. On the bank of the Gaṅgā, what we have designed are our Gurujī's techniques, and that is the best path, the best technique. Our Gurujī practiced his sādhanā, mālā, and mantra. His concentration was always on his master, Mahāprabhujī, and Mahāprabhujī on Devapurījī, and Devapurījī on Alakpurījī. Now, again, this Dr. Śāntī, you know, she is a very... how do you call it... imbalanced person. She can't trust me, and she can't get rid of me. She thinks Swāmījī is only telling her, okay. But now again, she was telling somebody else, "Is there Alak Purījī in those old scriptures?" She asked someone, "Please search that book, let's call it the Bhāgavatam." This book, the Śrīmad Bhāgavatam, which was written by the ṛṣi Bhagavata—I think no one in the world has done such work—contains 18,000 ślokas without repetition, written in Sanskrit. That ṛṣi spoke of many other ṛṣis, and Alakpurījī is also there, and Gragācārya is there. But there are people like Dr. Śāntī, and she is listening now in the webcast. It's very good that now she knows that yes, Swamijī is talking about it somewhere. That is when the Guru said, "This is only this, that's all." But you should also know and understand. Otherwise, you go empty. This is a pot, you know? And that is the second one, and this we make for our pūjā. Now, is this yes? Do you see that? Nobody sees; you are blind. Yeah, they say yes and no. Now, Gurujī gave the disciple one rupee, or one cent. Gurujī said, "Go and buy oil." So with just one cent—which was worth a lot at that time—he went to the shop. The merchant was there, and the disciple said, "Please give Gurujī oil for cooking. Here is one cent." The merchant was very honest, so he poured the oil into the pot. But half the money's worth of oil remained because there was no more space in the pot. The merchant, like Vivek Purī, said to the disciple, "Please, half a cent's worth remains." The pot is full of oil. What more do you want? Your pot is too small. The disciple said, "No problem. Okay, you can pour it on this side." All the oil spilled out, and he filled it completely. The merchant understood a little. He said, "I think he does not understand Gurujī's Vākya (word/command)." He came and brought the oil. Gurujī said, "Did you bring the oil?" He said, "Yes, sir." Gurujī asked, "Only this much oil for one cent?" "No, no, Gurujī, this side also." "But it is empty." "No, no, Gurujī, here there is nothing else, empty." So, one must always take care. If the disciple does not understand, we try to do left and right. Then, definitely, you will always be in doubt. Like Dr. Śāntī. She is very devoted and humble, and she trusts me, but sometimes she completely disbelieves. So the oil is neither on this side nor on the other side. Then Gurujī said, "Make the chapati. Make it nice, good fried." He was making it well and was told, "Make good and good," and he brought it, but the chapati was half-burned. The other side was not done through. He said, "Okay, I will do it." He put it underneath and burned it too. So both sides of the chapati were burned. Gurujī said, "What have you done?" He said, "Nicely fried on both sides, and you said it should be fried very nicely. Then it must burn, Gurujī. Either you eat it or not." So, by both sides, the chapati was burned. These are the disciples. We, especially in this modern time, have a lot and lot of knowledge. Long ago, nobody knew what Croatia was. Only a few people who traveled might have said, "There is a Croatia." Sometimes they said Hungary. And some people said, "Hungarians, they are still hungry. Why don't they have anything to eat?" 'Hungry' means you are hungry. What is the name of this country, Hungary? They have nothing to eat. At that time, only my religion existed; other religions did not. But now everyone knows. That's good. Every religion knows, and everyone knows how different religions are. So there should be no fanaticism. Nobody wrote any documents. I told you, what is fanaticism? You should present both opposites to the fanatic, and this is proper thought. It means that if one does not trust, then it is not good. It doesn't matter if it is wrong, but it is not your problem. The Gurujī will lead you. It doesn't matter if it's good or not good. Concentrate on Brahmaloka. Don't concentrate somewhere else. In books like the Śrīmad Bhāgavatam, that is the great, great scripture. Many people cannot read it. 18,000 ślokas. A śloka is like a poem. Who was writing? 18,000. How many days would we spend reading it? The knowledge is that great, but we cannot digest it. People who read the Śrīmad Bhāgavatam finish it in seven days, but how much? They read only a few pages in Hari Om, then they are just singing and dancing in Hari Om. There are very few who can truly read the Śrīmad Bhāgavatam. Great and great. Trust. If you don't trust your master, then the mistake is within us. Doubt is in us, and no one can take it out; only we ourselves can get rid of this doubt. Otherwise, your whole life you will be in doubt, and you will be off our path. If we want to go on the path, there are thorns, stones, very difficult paths, many different creatures. There is no one like your little baby, needing care all the time, what you call always needy. You are going alone through the forest. You make in the nappy; there is no second nappy there. So if you have confidence, it doesn't matter. There is one nice bhajan. Dr. Śāntī sings her favorite bhajan very much, but according to that, she shows no trust. When she sings, she is completely full of devotion, but it is not always so. She will listen... She is a very nice person, everything is nice, but very nice milk with one drop of lemon becomes different. So, this bhajan which Dr. Śāntī sings, how is that bhajan? Do you sing it a lot? Yes. Okay, so we should all sing for our dear Śāntī. And she will sing now, I hope, through this webcast. And someone should sing properly, not like crying. These girls were singing as if someone had died. It should be like Dr. Śāntī's voice, otherwise she will tell me that you are telling them they are singing wrong. Yes, so who is going to sing there? Some boy, yes, okay. And you will not sing, only play the harmony, okay? And after, you can sing slowly. But do you know what it means? You know the meaning? You see how a thousand times this lady from... what is it called, Kasselsburg? And she said, "No, I don't know." A thousand times in Salzburg, that's salt. But you know, bitter olives only become sweet with salt. So, the salt must be there. And now they don't lynch people. Do you know this bhajan? Okay, nobody. So now today you must know that this song, this bhajan, which is a favorite of Gurujī, and from Gurujī she gave it to Dr. Śāntī, and Dr. Śāntī gave it to many others, and others listened more, and they gave it back to Śāntī also, nice. So, now you should know what it means. So, Vivek Purījī, now translate this bhajan, yes. Just so, not for one hour, but just what does this meaning mean, okay? Okay, now he has heard it 2,000 times. That's my disciples. Oh God. Is there anybody? Yeah. That's why Śānti is always going to the mountains, the Himālaya. So. So. Jai Swami Madhavānandjī Gurudeva kī, Jai Swami Maheśvarānandjī Viśva Gurudeva kī, Jai Nīla Tāhe, Sacchā Sukh, Sacchā Sukh, Keval Āpke Caraṇom Me. Āpke Caraṇom Tāhe Sacchā Sukh Keval Sacchā Sukh Keval. So this bhajan. I don't know who wrote it, but the one who did in his meditation, it is his inner ātmā giving instruction to your jīvātmā. So jīva, jīvātmā, ātmā, and paramātmā. This jīvātmā is involved in us, and it is attacked constantly. The jīvā doesn't want to go out of the body because, in many lives, it has experienced good or bad circumstances, happiness, joy, or different cultures, slaughter, many things. But the jīvā is now in a human body, and it says, "I don't want to go out." Because I give up this one, and then there is another again. But the ātmā said to this jīvātmā, which is a jīvātmā. And that is talking, not the master. Like, let's say, I'm not a master, but you can call me master. Or I tell you, tell me, Master, and I am. So our vṛttis we have in that jīva, and around the jīva is ātmā. So the ātmā is trying to bring us into safety. And the jīva cannot; it doesn't want to. It is afraid. Sometimes it is afraid of the situation in which the elements of this body don't want to go out. We are afraid of an operation, afraid of disease, or an accident, or someone killing. This is that Jīva. Jīva said, and so Jīvātmā said, "Take your path, inner path." Then this Ātmā will merge into the Jīvātmā. And then it will become pure Ātmā, like from a cow we get milk. From milk, it becomes butter. From butter, we get pure ghee. So this is that ghee. Not sorry, milk. So we are in this body as that milk. And in this body, there is a pure jīvātmā together. Often we are offended, often we are fearful of many things. But those who have viveka, when something happens, of course often someone will help us, but it is our jīvā that should go into our heart. Then you will get the light again. It is light in our self. We can only do something. It is said when we take a dead body to the funeral. Now this dead body wants everyone to come into the grave with us. So all people said, "We came only till there, but we are not going with you into the grave." So, who is going with the funeral? This is the outer world. They love you, respect you. They are unhappy, but you cannot be grieved with you. And so, this body and jīva—the jīva thinks the body will go with me everywhere. Therefore, the Ātmā said, "My dear, this body was only for supporting you in this life, to grow further." In that way, this bhajan is very nice. So it is not that you will do, feel this and that. Of course, words are like that. But you will go, you will do, and your Ātmā, which is with you, gives you instructions again and again: the jīvā and ātmā. Jīvā and ātmā. So ātmā, anātmā is jīvātmā. So it will take time to listen, learn again. So it is not that. Why do I want to tell you this bhajan like this? But it is awakening in our heart when I am listening. It is not somewhere else. Is my heart jumping? So when you meditate, what are you doing? Don't look at me and say, "Oh, this tree is beautiful. Oh, nice lake. Nice mountains. Oh, the ocean." It means we are running out, we run away from our self always. When you meditate, try to come to your ātmā, your jīvātmā, and be with you inside. Bring that happiness, beauties in you. Yes, the trees are here, good air, good oxygen. God has made such nice colors of the trees, different colors, and it is pleasant to our eyes. If we go and paint something in our house, still our eyes are not so pleased. And this tree said, "As happy I am, you should also be happy, my friend. These leaves will fly. It will become cold. Snow will come. Strong wind will come. I will fall down, break." The body will go, but I am my Jīvātmā, my Jīvātmā. So meditate, and you have your mantra. Then you will feel your heart relax. You are crying like a little child, and the mother or father is holding and petting you like this, and the child is happy again. So that jīvātmā said, "Whole day you are there, and there, and... there." And God gave you time to meditate. And in meditation, you are again running, running somewhere. The sun is rising, but I have nothing to do with the sunrise. I will rise in me. You are the sun. You are that. Everything is within our self. Someone is helping us, supporting us. That's all. Finally, you have to walk. God will not come and say, "Okay, I take you with me." Then your ātmā will say, "Okay, God, great, great God, thank you, but how long will you take me with you?" How many yugas? Then you will drop me again, so God, what will you do with me? Then God said, "My son, you will merge like this one flower of this tree, the all-beautiful smell, what you call the aroma, aroma,... aroma. The aroma was the other one, no?" Roma, aroma, that's a different thing, Roma. So, how nice. So one flower becomes endless, and there's no doubt. The smell. The flower will die, but that smell will not die. It will go and go and go and go and go in the ātmā. So become that flower. As long as you are, give good thoughts, good thinking. And if you cannot, leave it. Don't open out. Otherwise, there are some flowers; this is not good. In Vancouver, in a beautiful park—what is the name? Stanley Park—and now at this time there is some flower, very nice, yellow, big. We Europeans, we are made of the flowers, so we said, "Okay," and we took three or four flowers. There are guards; no one should take a flower away. But that flower, they smile. They don't take it, and I put it in the hotel in my room. I have no smell, so for me it doesn't matter. After one hour, only two or three bhaktas came to take me to the program. And they said, "Oh God, Swamiji, is this a stinky flower?" I said, "Flowers are not stinky." He said, "Please, please." They took it in the water, and in the... so that is that flower which has inside not good vichāra, not good thoughts. Outside it looks good, but inside it is not. We have life. Enjoy life in a good way and give everyone love. Don't harm anything, stupid. And so this bhajan, or you say song, it's our ātmā talking to our jīva, talking to our ātmā. I know you are going now. Many are going, many will stay. Those who are not going, they should go and do your practice, sādhanā. And in the evening, we will have a program. Our evening program will be in the hall because our Gurudevs are at the altar, and that everything, and then we will be here. Those who are going home, I wish you a good journey and take care. Drive peacefully, and many, many blessings to your old friends, your friends and families, everybody, from my jīvātmā. I pray to Mahāprabhujī to give you blessings. Hari Om. Dīp Nābhāgavatī.