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Part 1: The Inner Garden and the Lesson of the Fox Good morning, everyone. How are you, Chetan? What have you been practicing this morning? Khaṭu praṇām. Very good. That is perfect. We should do some exercises as well, as we will attend a nice music event later. There is a Unity Church or Community Church, and they will have some gospel singing. It is nice. We like to hear such music. If it were rock and roll, however, we would roll on our backs. Did you dream well last night? No one had a dream? You are dreamless. You dream? Why did you dream? Ah, that’s not good. Sometimes it is good to forget dreams, but sometimes it is good to remember… that is very good. It is always beneficial to remember the points I shared yesterday. Yesterday’s points were: I am human. What does it mean for me to be human? What makes me human? Which are the human qualities? How do we develop those qualities? And what is the mission of a human being? To cultivate these qualities, we must think of others, not only of ourselves. A human does not think only for oneself but considers the benefit and good of others too. In India, we say: if your stomach is full, it does not mean everyone’s stomach is full. They are all still hungry. You have eaten and think, "Okay, now it’s good. Let’s go." But what about others? How often do you think about others’ stomachs? If you take someone’s job away, if you cause someone to be dismissed, you harm their livelihood. We say, why do you kick someone’s stomach with your foot? These are folk sayings, but they carry very deep meanings. So, think of others and help others; do not be selfish. There is a little story about a selfish individual, who sometimes needs to learn a good lesson. This is a story about two friends. They were very good friends, but one of them, though a good friend, was selfish. These two friends lived in the wild forest. One was a camel and the other was a fox. They were good friends, always going everywhere together. One day, after a long walk, they found a corn field. Both the fox and the camel decided to go and eat the corn. But the field was guarded to prevent wild animals from destroying it. They decided to go at night. There was a fence. The fox always went under somewhere, and the camel had to go round and round to find a lower spot or a hill to get in. The fox enjoyed eating, but he had one psychic problem: after eating one or two pieces of corn, he felt compelled to scream, to yawn loudly. He went, "Oh, oh!" like that. Oh God. The guards came running, looking. The fox just ran away. But they found the camel, and the camel got many bamboo strikes on his buttocks. The camel had eaten only a few pieces. A camel needs a lot, and a fox needs little. They met again, and the camel said, "My friend, I told you, do not make noise. Look, my buttocks are red. They beat me." The fox said, "My friend, I am so sorry. Next time, I will not do it." The next night they went again and began to eat. The fox ate only two pieces and said to the camel, "My friend, you do not know what a feeling is. I have such a feeling that I must make some sounds." The camel said, "Please, can you keep your feelings for a while until my stomach is full? Then you can make noise, scream, and we will run away." The fox said, "No, you do not know, I cannot control it," and he began to go, "Oh!" The guards came with the bamboos again. The fox ran away, but the poor camel was there again, receiving bamboo strikes on his ribs and buttocks. Oh my God. The camel was angry and said, "My friend, you should not do this. Either do not go with me, go alone and eat, and then I will go alone." The fox said, "No, no, friend, I promise you, tomorrow I will not do it." The same thing happened again. It was the third time; the camel already had blue buttocks. The fourth time came. The camel said, "Please, do not do this. Wait. I have a suggestion: you wait. I will eat until my stomach is full. Then you should eat, because you eat only a little and quickly, and then we go." The fox said, "My friend, you do not know what feelings are. I am so hungry. You are eating, and I am waiting and looking. I cannot. I must also eat. Do not be so selfish." And again, he made the same noise. And again, he got beaten by the guards with long bamboos. The fifth time, they came and went to the other side of the field, near some neighbors. The camel told the fox, "Please do not do this." The fox said, "The feelings are so intense, sometimes you cannot control them. You are so dedicated to the feelings that the feelings are stronger than you." The camel said, "Yes, but be master of your feelings." The fox said, "No, it is easy to say, 'Be master of it.' Then do not go with me. I will go and eat, and then come, and then you go. Or you go first and eat, and then after two or three hours I will go." The camel said, "No, that is not nice of you. I am a friend, we go together. And I promise you, I will not do it." Again, the same thing happened. The poor camel had a back problem, was aching, and was completely exhausted. Meanwhile, it was raining very heavily, and there was a dry river bed. Because of the rain, the water rose about two meters, with a strong current. The farmers or guards were running behind them, so they had to cross the river. The fox said, "My friend, can I sit on your back? I cannot swim. I am too small." The camel said, "Of course, my friend, come." So the camel sat down, and the fox climbed up and sat on the camel’s back. The camel went about ten meters into the water and said, "My friend…" The fox said, "Yes, what? I believe you." The camel said, "Yes, what?" The fox said, "The feelings… you understand?" The camel said, "Yes, I believe feelings are intense." The fox said, "Yeah, that is why I told you the feelings are not easy to control." And the camel said, "You know, camels have one psychic problem." The fox asked, "What?" The camel said, "When they are in deep water, they want to sit inside and roll in the deep water and dive here and there. But not now. Bring me to the other side, and then you can do it." The fox said, "Yes, but you know, feelings are so intense, I cannot wait." The camel said, "I said, no, no." And then the camel sat in the water and went deep in. Now the fox is trying. The camel came out and said, "Hey, where are you going? My feelings are finished, come." The fox said, "Please save me, save me. I promise you, I will never do it." So then the camel swam quickly and took him out of the water. The next day, they went again to eat the corn. And the fox was so peaceful sitting, he never made a noise again. The moral is that one should never be so selfish. At least, one should think of others too. That is it. And if you do not think of others, sooner or later one day you will be the one suffering. So these qualities we should root out: selfishness, greediness, anger, hate, jealousy, and such. And we should try to cultivate the best qualities, which are the human qualities. Imagine that you are a gardener. You have a beautiful garden with many different flowers and nice plants. You take care of it. They are the beauty of your life. You like that. You feel relaxed. But you also have to give them water, fertilizer, protect them, check them. So, from time to time, go within your inner garden and take care. There is one song by Holy Gurujī. He said, "Yogīs and yattīs" — yattīs are also yogīs. And yatīs are those who practice even harder and attain certain siddhis and tantric powers. So, yogīs and yatīs, they create a beautiful garden of spirituality. But this mind is a monkey. And this monkey is sometimes so stupid that it can destroy the whole beautiful garden within no time. Therefore, observe always your feelings, and observe that your mind does not push you in the direction of your feelings, that your selfishness becomes stronger and your willpower goes down. Your intellect does not support you because intellect only shows you 'this is this,' and that is all. And therefore, observe constantly every step of your life. For that, of course, many times we make a mistake. It is easy to say 'observe,' but it is not easy to do it. Something you should not eat, what is not good for your health, but someone is serving you food and brings this little piece that you like. Now I said, "Okay, a quarter piece I can take it." A quarter is also a quarter, you know, that is it. There is our weakness, so it is very… hard to refuse or say no, but we have to learn to come to this point. So, okay, these are little, little things, but one day they can become bigger things. So what I want to tell is that we should think of others, not always only our selfishness. 'I do not like this, I do not want this.' So, what does 'like' and 'dislike' mean? What is that? What means "I"? There is also someone else. This is the story which I wanted to attach to yesterday’s lecture. So, this thinking of the human qualities, to develop the human qualities, definitely, we always get a lesson. Definitely, the camel had a desire always to eat that nice corn, yes? And he got the lesson. His buttocks were painful, but the next day again he wanted to go and eat. That was also his ambition to go there, and his desires. And the other one also. This is that. So you cannot do things without harming, without disturbing others, and you can respect others. So respect others. So love your neighbor, love your next, think of others. That is also a path to spirituality. Okay? Good? And now we will practice. We will sit in Vajrāsana. Vajrāsana, we have heard and read about many times. Vajrāsana is that āsana which influences our body, our mind, our concentration, our consciousness, our intellect, and our desires. Vajrā is the name of one of the nāḍīs, and that nāḍī is responsible for the immunity in the body, to create more energy, and to support our organs’ functions, which means also the hormones and glands. In this posture, after eating, if we can sit for only five minutes, three minutes, ten minutes, it will help you very much. But it should be every day after eating, except when you are sitting in an aeroplane and the chairs are very narrow, and you have neighbors on left and right, so you cannot manage to sit like this. But people who are very slim, with few kilos, they can sit like this on the chair. A person who has a big pumpkin here, then you cannot. Otherwise, you can sit in Vajrāsana in the aeroplane seat, and that will help you so much to overcome tiredness. I would not say jet lag, but the tiredness from sitting so long. I can also try if I can be able to sit still, yes, an immense feeling of the energy in the body, stretching these shin muscles. Now, automatically, the body is straight. Our spine is normally straight, as it should be. The result is that your shoulders are relaxed. So this is also a posture to release and help pain of the shoulders or shoulder muscles. When the shoulders are relaxed, automatically the elbows are relaxed. Do not sit in meditation like this or like that. That is only good for a picture in a book. They say, "Ah, thank you, cameraman, quickly." That is not good. Sit a little bit like this. Okay, relax. When the elbows are completely relaxed and the shoulders are relaxed, automatically our neck muscles are relaxed. And when the neck muscles are relaxed, you will see the face muscles are relaxed. Now, when the spine is straight, then our diaphragm is also relaxed. The chest and lungs expand, and you take maximum oxygen into the body. When you are climbing mountains or are high up somewhere on a mountain, you have little oxygen and are tired. I would suggest that you sit in this Vajrāsana straight and then breathe. You will feel very relaxed. A lot of energy. Now the stomach muscles are relaxed, digestion is functioning properly, and your entire system is also relaxed. So it is mostly done for digestion. After eating, food is properly digested, and the body properly begins to function. It influences the glands very, very much. Often, it is said that those who cannot have a child or children should practice this posture. Remain in this, both male and female. It influences your gland system. Now, how do you like this? Good? You say, "Surprise, I am also sitting in Vajrāsana today." Why not? This was my favorite one, my favorite. I was sitting and reading a book. And it calms you down. It brings you to concentration. Anahata chakra is open, and this we can also see in Islam, when they pray in a mosque or somewhere, they are sitting in this posture. I think it is because it calms your whole body, develops concentration, imagination, and the heart chakra. It is not that they are only sitting like this and moving up and down, but they think very deeply on God and the energy of God, the divine, and that we need concentration. Many things in Islam’s prayers are very, very useful, very scientific. They mostly wash their hands like this, not like this. Washing like this helps the circulation of blood towards the heart. Someone said, "Well, because in the Sahara there was little water, so they took a little bit and they cleaned here and till here, everything." Also good. Save the water. Vajrāsana. That is very, very good. Now you go to Śaśāṅkāsana. Hands up, like this. You sit on your heels; do not raise your buttocks up. Knees a little apart, so it will be easier for you if you cannot, because your stomach needs a place. When the knees are apart, then the stomach has its place. This is also very, very good to calm down our thoughts and for concentration. If someone is depressed or nervous, this is very good, because there is also a lot of blood circulation towards the head. This is also very good for releasing tensions, cramps, or spasms during menstruation for women. Also, it is very good for males if they have prostate problems. This posture protects you from having any problems or growth of the prostate. It harmonizes the hormones in the body, and this has been proven in research work at the SPA Health Center. This is that part of the Khaṭu praṇām which improves the immunity system in the body, and the main thing is that the blood flow is better or more towards the face, eyes, ears, and the brain. Our four jñānendriyas, or almost all five jñānendriyas, are located in the head: the eyes, ears, nose, tongue, the skin, and so on. You can also do the same in the form of yoga mudrā, also hands over the back. Interlock your fingers over the back or hold one of the wrists. That will give you more concentration and more stretching in the back muscles. Slowly come up. Let your hands be over the back. Do not release your hand; leave your hands on the back and slowly come up. Inhale. Very good. We do not hear the music; it is finished. They sang too little. Next, one which is also very good for these benefits I mentioned before, also for developing and influencing all the gland systems and the lower part of the body, also the kidneys, pancreas, and the gallbladder. Especially very, very good for the prostate. That posture is very beautiful and very good, and it is also for women or girls who, before giving birth to a child, if they have strong cramps during menstruation, that will help like miracles to release the tensions. That is called Garuḍāsana. Who knows what Garuḍāsana is? I only remember the name, I do not know what it is. So, today Garuḍāsana will be performed, demonstrated by Keśarpurī from Paris. Keśarpurī, come here, and you know the Garuḍāsana, yes? Your yoga name is forgotten. Śaṅkapurī, you come here. Now, they do not need a blanket. For Garuḍāsana, no bed. So first they will show how it is done. You can explain what you are doing. Go a little back, a little bit. Okay. Not so far, do not fall down. Okay. Yes, you explain what you are going to do, how you are going to do it. Tell them. So, Garuḍāsana is the eagle pose, and it is performed in a standing position. It is a balance pose. First, I will feel my body balance between both feet. Then I will put my body weight on the right and concentrate on the front. Then I will slightly bend my right knee and wrap my legs around and balance while speaking. Concentrate, okay? And support your elbows on your knees so that the body gets more balance, and you must concentrate on one point. Now you see the whole balance in the body, and many, many glands are influenced by this posture. The organs are also very, very good for you, especially for your kidneys, very, very good. Liver, gallbladder. It activates our gallbladder process. So, slowly come up, and then you can do the other side. Yes, it looks beautiful, it looks very easy, but when one does it oneself, then we will see how easy it is. So, please stand up. It will be easier if you concentrate on one fixed point, a point which will not move, and then you observe the point, and immediately your body will be steady. And of course, I will not count one and two. You try yourself: one time with the left leg, one time with the right leg, okay? Try it. Chaitanya, I do not see what you are doing. You do like this, like that, then like this. Hold, yes, that is it. No, no, still have to… Look, that is my hands, okay? And now cross, that is it, and hold one. Yes, very good. Remain there, both elbows. Are you locked in balance with one leg, and then go down? You are a beginner, so you… and now concentrate very well. Wow, much better. Go ahead, perfect, and come up. Also, it looks like a kingfisher. After, I will tell you the story of Garuḍa. Should I tell you a story? Okay, so then, but do both sides five times. Both sides, do it slowly. Take your time, five times. Okay, five times. I must go and read the story. Go ahead, do it. I will control, or I will read the story. I am reading all of the stories. Shall we stay here? You will stay there. You will stay there. We will control them. You will stay there all night. Thank you. Then, sit down, please. After that, we will reach some small rooms. Okay? So you have ten minutes for that. There is a little room, about one and a half square meters, that will help you to release things, tensions. Okay? Okay? So, ten minutes break. Are there any yoga teachers here? Today is the examination. Is there some practice? Ānandī, you know, yes? Pādāṅguṣṭhāsana. Answer, my friend. You know when I will tell you, but you do not know the name. It is very pleasant and very good. It develops a lot of concentration and is especially very good for the calf muscles, to make your ankle joints strong, and for these muscles from the ankle joints and concentration. It is also very good against back aching here, when you have pain here on the lower back. So, and at the same time, influencing our digestive system and developing concentration. Many, many good things. You should find out what good is for. And this is that you sit on both toes, both legs, yes, very good. And now Madhuram will demonstrate here, the study of the thumb. And now you find your own balance, sit on one of the heels, keep one of the heels between your buttocks. And slowly, with concentration, with one hand you can support, other hand on the floor, and bring one foot on that thigh or the knee, which is balancing between the buttocks or on one of the buttocks, as you like. Balance nicely, both hands, fingers are touching ground, and now concentrate on one point in front of you, anywhere up or down, but you can concentrate on the corner of your mat or any spot on the floor or on the wall or anything, and lean a little bit forward, a little bit forward to find the balance, and now hands sidewards, balance. When you have one point, then you can bring your hands together, fold your hands at the chest, concentrate on one point. Yes, your body has to lean a little forward. The backside is the flower of Mahāprabhujī. Do not worry, so you have to be careful. There is a lot of movement inside. There should not be movement, mukti little. Lean forward, yeah, a little more, yes. And now you see, the good things are always interesting. Things I have not done a long time, so I think the camera I have to go one side from me because internationally they will sit. And then they will laugh at the Swamiji, which is not bad. Laughing is better than crying. I am not done. A long, long time ago, so I cannot, and I have both the ligaments torn from walking. So first is like this, okay? First, concentration is like when you are balancing, but my both toes are down, you know? It is not on one, and I do not know which. My ligaments are still strong to come here, then bring the knee a little down, and then you help that one foot comes up, so I am… not able to do anymore, my kilos are too much, my ligament will not allow ankle joints. But these both I can do, I promise you that I will sit so long as long as you are sitting, okay? With both legs, okay? That is it, and I will be very long. That is really very good, you know. This is a baby Garuḍa, baby Garuḍa, just born and trying to do the… wing flag Pādāṅguṣṭhāsana, anyhow the tiredness is gone, and now I will tell a story of Garuḍa. Should I do it? It is a long story, but good, okay. You remain in Garuḍāsana. So this story is about Garuḍa. Garuḍa is an eagle, the king of the eagles, the supreme. And among the birds, Garuḍa, it is said that he is one of the quickest, the fastest one, who can also fly high. And according to Indian mythology, Garuḍa is the carrier, the vehicle of God Viṣṇu. There is a whole book, a big book, written about Garuḍa. That is called Garuḍa Purāṇa. There are 18 Purāṇas: Śiva Purāṇa, Viṣṇu Purāṇa, Garuḍa Purāṇa, and so on. So one of them is the Garuḍa Purāṇa. The story, life, and specialties are the glory of that Garuḍa, who is a carrier of God Viṣṇu. Anywhere God Viṣṇu had to go, he used to take his van, his flight as Garuḍa. And whenever Viṣṇu incarnates on this planet, he leaves his Garuḍa in Veṅkuṇḍa or somewhere, and tells Garuḍa, "Now, until I come back, you have a holiday." Good idea, no? But after how many yugas does he have holidays? So when the god Rāma incarnates, Rāma is also an incarnation of Viṣṇu. God Rāma traveled through all of Asia and many, many countries. All the islands like Sri Lanka, Singapore, Malaysia, Taiwan, these all, everything. And even those islands in Indonesia, it is called Sumatra Island. So Sumitrā is the mother of God Rāma, the stepmother. Their airplanes’ name is Garuda Airlines, and there are a lot of stories and plays, theaters and such about God Rāma. So when God Rāma incarnated, Garuḍa was free in the heaven somewhere in a Brahmaloka. And then the whole Rāmāyaṇa story, you know what happens. God Rāma had to go into the forest for 14 years. The story is that because of his stepmother, she had some wish. Part 2: The Promise of the Raghu Dynasty In a past life, King Daśaratha, the father of Rāma, gave a promise to his queen Kaikeyī: "I will fulfill your wish." She kept two wishes in reserve, saying she would ask when she needed them. As it is said in the Rāmāyaṇa: "Raghukula rīti sadā chalī ā’ī, prāṇa jāye, para vachana na jāye." The glory of the Raghu dynasty is this: even if they must give their life, they will not break their promise. They keep their word. King Daśaratha had three queens but no children. An astrologer advised him to go to a ṛṣi, who told him to perform a yajña. In that era, yajña was the main practice; now, in Kali Yuga, it is Bhakti. The king performed the yajña, and from the fire emerged the Yajña Puruṣa. He gave the king a pot of milk rice and instructed him to give it to his queens. The king divided it among his three queens, and all three conceived. Thus were born Rāma, Bharata, Lakṣmaṇa, and Śatrughna. Rāma was the son of Kauśalyā, Lakṣmaṇa of Sumitrā, and Bharata of Kaikeyī. The children grew happily. When the time came for the king to retire, he consulted astrologers about the best constellation for crowning his successor. They advised him that the next day was auspicious. According to tradition, the eldest son inherits the throne, which is why Rāma was to be crowned. This hereditary rule was the reason democracy later emerged, allowing anyone to become a leader. Thanks to God, we found a good system called democracy, though sometimes it is not properly followed, and democracy can become "demon crazy." The announcement was made that Rāma would receive the abhiṣeka, tilaka, and crown. Kaikeyī had a maid, a woman with a bent body and similarly crooked thoughts. She felt unpleasant that her mistress would become a step-queen rather than the primary queen if Rāma were king. She went to Kaikeyī and said, "Are you stupid? When Rāma becomes king, you will be a slave, not a queen. Your son should be king." Kaikeyī asked how that was possible, as Bharata was not the eldest. The maid said it was possible and instructed her on a plan. She told Kaikeyī to go to the room of sadness, a place for punishment, and create a theatrical scene: to throw her jewelry, refuse to see the king, and threaten suicide. When the king came, she should demand he fulfill her two reserved wishes before speaking further. The wishes were: first, that Bharata should be king; second, that Rāma be exiled to the forest for fourteen years, not entering any village. A third wish was kept in reserve. The king came to Kaikeyī, deeply concerned. She reminded him of his past-life promise, when she saved him on a battlefield and he vowed to fulfill her wishes. She demanded the fulfillment of two wishes now. The king, bound by his word, agreed. The first wish, that Bharata be king, made him unconscious. The second, that Rāma be exiled for fourteen years, broke his heart completely, destroying him physically, psychically, and emotionally. News spread. Rāma heard of his father's distress and went straight to Kaikeyī. He found her in a bad state and said, "Mother, what happened? I would give my life for you. Tell me what disturbs you, and I will destroy it." She told him his father's promise: that Bharata should be king and Rāma must go into exile. Rāma responded with joy: "How happy I am! That is the greatest joy of my life. I will be proud to call my brother king. And to go to the forest is a great blessing—I will visit saints and have satsaṅg. Who could be luckier than me?" Lakṣmaṇa insisted on accompanying him, and his mother Sumitrā pleaded with Rāma to take him. Rāma promised Sumitrā, "I will bring Lakṣmaṇa back healthy and happy. His life will be more dear to me than my own." Sītā also insisted on going. So the three—Rāma, Lakṣmaṇa, and Sītā—went into exile. Later, Sītā was kidnapped by Rāvaṇa from Laṅkā. In Rāvaṇa's time, there was an aeroplane called Puṣpabhāna, the flower vehicle. Its special quality was that it could expand or contract according to desire, becoming a one-seater or a ten-thousand-seater. Rāvaṇa flew from Śrī Laṅkā to India and kidnapped Sītā. A great battle ensued. Rāma demanded Sītā's return, but Rāvaṇa refused, insulting Rāma as a forest beggar. In the battle, they fought with arrows empowered by mental power and mantras. An arrow called Nāg Phās was shot at Lakṣmaṇa. It turned into a snake, coiled around his body, poisoned him, and he fell unconscious. Hanumānjī and Rāma were distraught. An Āyurvedic doctor was called—Āyurveda is ancient, dating back to Satyuga. The doctor said there was no hope unless a herb called Sañjīvanī, which grows only on a particular Himalayan hill, could be brought before sunrise. Hanumānjī flew to the Himalayas, retrieved the herb, and saved Lakṣmaṇa. In a later battle, Rāma was struck by the Nāg Phās arrow and was similarly bound by snakes. No power could free him. Lakṣmaṇa sought a solution and was told only Garuḍa, the eagle enemy of snakes, could help. Hanumānjī flew to fetch Garuḍa, who was meditating: "Oṁ Namo Bhagavate Vāsudevāya. Oṁ Namo Bhagavate Vāsudevāya. Śrīmān Nārāyaṇa, Nārāyaṇa, Nārāyaṇa." Hanumānjī urgently brought Garuḍa back. Garuḍa freed Rāma, but a doubt arose in his mind: "Is this God? If he is Viṣṇu, how could he need my help? He was lying helpless. Is he truly God?" This doubt destroyed Garuḍa's bhakti, devotion, and love. He became mentally disturbed, unable to meditate or rest, constantly questioning the truth. Garuḍa sought help. He met the Ṛṣi Nārada, who said he could not help but that Lord Śiva might. Garuḍa went to Mount Kailāś. Śiva said, "This disease is a bad infection. I cannot help you; your fixed doubts about your Lord cannot be removed by me. But I know who can help. In the Himalayas lives a great saint named Kāg Bhūṣaṇḍī. He was born under a curse in the form of a crow, but he is a great, wise person. Within a five-kilometer radius of where he sits, a radiance destroys all doubts and restores pure heart, love, and clarity. Even I go to listen to his satsaṅg." Garuḍa went to Kāg Bhūṣaṇḍī. As he entered the five-kilometer radius, his doubts began to shed like a snake's skin. He saw God Rāma clearly, and love, devotion, and confidence returned. Kāg Bhūṣaṇḍī blessed him. Pārvatī had been angry with Śiva for not helping Garuḍa himself. Śiva explained: "Garuḍa is an eagle, the king of birds and chariot of Viṣṇu. Kāg Bhūṣaṇḍī is a crow. An eagle would never normally beg from a crow. Garuḍa's ego needed to melt by going to the crow. Secondly, people must learn that satsaṅg is the only way to remove all doubts and negativity. Even if you see with your own eyes, do not lose your confidence in love." Pārvatī then asked if they could also go to Kāg Bhūṣaṇḍī. Śiva looked at her and said, "Not now, next weekend." That is the story of Garuḍa's lesson. Deep Nārāyaṇa Bhagavānakī, Deveśvara Mahādevakī, Mādhav Kṛṣṇa Bhagavānakī, Sanātana Dharma. I wish you a very nice lunch and a good afternoon. Evening satsaṅg will be in the ashram. For those traveling, I wish you a safe journey. God bless you.