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Beautiful. It reminds us of Strilky and Vipassana, like that, no? An open area, a lovely, non-stormy sky. We have a storm going on in Ljubljana, but we are 150 kilometers away, so perhaps we will have just a little bit of a shower. And now this land will not only be commercial, but it will also be holy, because we will have yagya and pūjās and Śiva temples. So many things will happen. And as Gopāl was mentioning, we have pundits from India who will perform all these pūjās and yagyas according to the Vedas and Śāstras with the Vedic mantras. So, we will have a beautiful next week. It’s always like, you know, only one day here and one day there. This time you have the whole week in this country. I am always here one day, the other day there. Now we can be together the whole week. Welcome! And then the whole week in Slovakia, and then the whole month in Strilky. So yes, let’s enjoy ourselves, let’s enjoy the coming few months. We obviously miss Gurudev with us. With Gurudev, this would be much more joyous and much more happy. But maybe not physically, yet Gurudev is within our hearts and with us everywhere. That means that one who is in every small atom, in every small thing around us—Gurudev is present in every atom, in nature, in the plants, in every heart. So it doesn’t matter where, how, or in which form. When we sing "Kṛṣṇarūpa Meṁ Nārāyaṇa," for us Nārāyaṇa is Gurudev, so we never know in which form he can give darśan. He can be in the form of another human being, he can be in the form of another animal, he can be in the form of an insect, a fly, anything. So it doesn’t matter in what form, but if we have that bhāva, if we have that feeling that He is in everything, if we have the feeling of devotion, then we will see Him in everything and us in everything. All in one, one in all. We are there, He is here and everywhere. He is there, we are here, and He is everywhere. That’s why we say omnipresent, everlasting. Not the physical body, but that Guru Tattva, that energy of the essence of Gurudeva, which is everywhere. And that energy we soak in, and then we churn it and make something much bigger because we are all together. And that united energy comes together for the health of Gurudev, for the betterment of world peace, for us, for everyone. What do we say? Viśva Kalyāṇ Ho, that means may there be world peace, may there be kalyāṇ, happiness everywhere around this world. In this world, this Kali Yuga—that’s why it’s Kali Yuga, because here everything is upside down. But it doesn’t matter how or where, wherever there is tap, wherever there is sādhanā, wherever there is satsaṅg, that energy changes and becomes positive energy, and that atmosphere changes. It’s not only Jādan, or Strilky, or our old individual āśrams, but every home, every place where there are sādhakas, that area, that home becomes an āśram. This is not only in Jādan or in Strilky, but everywhere where the feet of Gurudeva, his pādukās are present, this becomes an āśram. Ashram, come work. We will come and work in the āśram, we will come and work in the home, we will come and work in the factory, we will come and work everywhere. Ashram means kindness. It comes and does something good, and we can do it anywhere: in the ashram, at home, anywhere. But inside, in our consciousness, when there is that chanting of our mantra, when there is a remembrance of our Gurudeva, when we see that Guru in everything, and we see everything, then we truly are living that. We search everywhere around, but the relation of the Guru and the disciple, or God and the humans, is in the same way as a tree. Gurujī is the tree, and you know this, the bale, what climbs on the creeper, or how do you call it, vines, you know, the small, small ones. Gurujī is the tree, and that vine, which is stuck on that tree and climbing up and up and up with the help and the nutrition and everything from the tree. Guru Dev is like a tree, the disciple is like a vine that winds up and, with the help of this tree, climbs up to the top. And when he disconnects or cuts that vine from the tree, and it doesn’t anymore get that nutrition, then it also dies. If we cut off the roots and it doesn’t get more nutrients, then it also dies. Gurubhinā ghora andherā, which means without the Gurudeva, it is all dark around us, all darkness. So that life energy which we get, all that jñāna, śakti, bhakti, vairāgya, everything that we get, that is because we are connected to that Guru Tattva. But when pesticides come on that vine, when it’s sprayed with kāma, krodha, madhalobha, ahaṅkāra, īrṣyā, tṛṣṇā, with all these things, then it gets infected. But we still chant our mantra, we still do our mantra, and then that is like that medicine to remove all those disqualities, bad qualities from that vine. But it has to be still connected with the tree. So the disciple has to be connected. That relation between the disciple and the Guru is so strong that it won’t let go. So, in the same way, us disciples are glued to that love, to that compassion of the Master. And nutrition is to live. Everything that we need in our spiritual growth, we get from that tree. Every form, and it just grows more and more. In the same way as a father or a parent, a mother always wishes their children to grow and become much more than themselves, in the same way, the guru always wishes for their disciples to grow and to reach the ultimate goal of self-realization. If you go to a sādhu, to a master, and that one says, "I am the best, I know everything, there is no one better than me," run. Because that’s not him, that’s his ego speaking. No one knows everything. There is so vast knowledge, which you can endlessly, tirelessly read or learn every day, but still you won’t manage. Just read and read: four Vedas, eighteen Purāṇas, hundred and eight Upaniṣads, Gītā, Mahābhārata, Rāmāyaṇa, then you have all the different mediums, then everything comes in so many parts, not easy. And even one sentence can mean something, and you just change a few words, and it’s a completely different meaning. Rāmasya Īśvara, Rām Īśvara, Rāmā Īśvara Sa, Rām Īśvara So. The one who worships Rāma is Śiva. So there was a confusion between the devatās. They went to Lord Viṣṇu and they said, "Who is the boss?" He says the one which Rāma worships. And then they say, "Okay, maybe because it’s his modesty, he doesn’t want to show himself as big, so he’s saying Śiva is bigger." So they go to Śiva. Shiva says, the one who is Rām’s God, who is being worshipped—no wait, Rām’s God is Shiva, but Shiva says the one who I worship is Rāmeśvara, and Rām says the one who is worshipped by Rāma is Rāmeśvara. So Rāmeśvara can mean also Rāma, Rāmeśvara can also mean Śiva, because both are saying that we are each other’s gods. So, that’s why that tattva is the same. And one thing which is common to all of them is, they all had gurus, and so do we. He is not the whole and sole, but the guru is the one, the medium, who helps us, who guides us to go on that path. Without seeing the right path, without walking on the right path, we won’t manage to achieve that. That’s why it’s very important. Now Panditji and I will sing some mantras. You can close your eyes and enjoy the vibration. Then Mahāmaṇḍaleśvar Swāmī Vivekpurījī Mahārāj will speak a little bit, and then Senior Paṇḍitjī will also. Now Avatārpuri and Pandit will chant Vedic mantras. You can listen to them. Śrī Gurubhyo Namaḥa, Hari Om. Gajānanaṁ bhūta gaṇādi sevitaṁ, kapittha jambū phalacāru bhakṣaṇam, Umā sutaṁ śoka vināśa kārakam, Namāmi Vighneśvara pādapaṅkajam. Om sahasra śīrṣā puruṣaḥ, sahasrākṣaḥ sahasrapāt. Sabho Megham Sarvatā Spratvatyā Tiṣṭha Daśāṅgolam. Jaya asya purukha padosya viśva bhūtāni tripadasya amṛtandevī tripadurdva uday purukha padosyeha bhavad bona tato viśvam vyakra matsa śana na śane abhi tato viraj jaya tavirajo adhipuruka sajato atyariśchad paśchad bhūmi matho puraha. Purukam Bhajumma, Jajnena Jajnamaya Jantadeva, Sthani Dharmane Pradhama, Nyasanna Teha Nakam Mahimanaha, Sachanta Yatra Purve Sadyaha. Namaḥ Śivāya Adha Rudrāṣṭa Kamma Tulasī Dāsa Krataha. Om Nama Misha Misha Nanirvāṇa Rūpam Vibhum Vyāpakam Brahma Veda Svarūpam. Vibhaṃ Vyāpakam Brahma Veda Svarūpam. Nirākāra mokāra mūlaṃ turīyaṃ girākhyān gauti tamīśaṃ giriśaṃ. karālaṃ mahākāla kālaṃ kṛpālaṃ guṇāgāra saṃsāra pāraṃ. duṣṭārāj saṅkāśa gauraṃ gambhīraṃ manohut koṭi prabhāśre śarīram. Chalat kuṇḍalam rosū netraṁ viśad prasannānanam nīl kaṇṭham dayālam. adhīśa charmāmbaram muṇḍam alam śaṅkaram sarvanātham bhajam. pracaṇḍam prakṛṣṭham pragalbham. pareśam akhaṇḍam ajambhānukoṭi prakāśam. trayah śol nirmolanam śol pāṇim bhajeham atimbhāvagam. Kālātīt Kalyāṇ Kalpānt Kārī. Sadā Śiv Chinānand Dātā. Purārī Chidānand. Sandohamoha Prasīda Prasīda Prabhum Nāyavad Umānāth Padārvin. Nāthavat sukhaṁ śānti santāpa nāśaṁ prasiddha prabhu sarva bhūtādhivāsa. najānaṁ yogaṁ japaṁ naiva pūjā nāthohaṁ sadā sarva daśāṁ bhūtopi. Prabhupāhyāya Namaḥ. Śaṃbho Namaḥ Śaṃbho Śaṃbho Nirvāṇarūpaṃ Bhīmaṃ Vyāpakaṃ Brahma Veda Svarūpaṃ. Rudrāṣṭakam Idaṃ Puṇyaṃ Vipreṇa Haratoṣaye Ye Paṭhanti Narā Bhaktyā Te Śaṃbhu Prasīdati Dṛṣṭvā Siddhasakṛta Rudrāṣṭakam Samāptam. Na putro, na putrī, na vṛttyo, na vārtā, na jāyā, na vidyā, na vaitīr, na maivam, gatistvam, gatistvam, tvameikā Bhavānī. Nājānāmi pūjāṃ naca nyāsa yogam, gatistvaṃ gatistvaṃ tvamekā Bhavānī. Nājānāmi puṇyaṃ nājānāmi tīrthaṃ, nājānāmi muktiṃ layaṃ vā kadācit. Nājānāmi bhaktiṃ rataṃ vāpi mātā, gatistvaṃ gatistvaṃ tvamekā Bhavānī. Kukarmī, kusaṅgī, kubuddhi, kudāsa, Kulācāra Hīna, Kadācāra Līna, Kudṛṣṭi, Ku Vākya, Prabandha Sadā. Prajeśaṁ Rameśaṁ Maheśaṁ Sureśaṁ Dineśaṁ Niśītheśvaraṁ Vakadachit. Vivāde Viṣāde Pramāde Pravāse Jale Chalane Parvate Śatru Madhye Araṇyeṣvadama Prapāhi Gatestvaṃ Gatestvaṃ Tamekabhāvani. Anātho Daridro Jarāro Gayukto Mahākṣī Nadīnā. Sadā Jaḍya Vastra Vipatto Praviṣṭaḥ Pravāśa Sadāham. Nityānandakarī Varābhayakarī Saundarya Ratnākarī Nirdhūtakhila Pāvanapratrī Pratyakṣa Māheśvarī. Nandākārī bhāvabhayākārī pratyakṣa māheśvarī. nānāratna vicitrabhūṣaṇākārī hemāmbarāḍambarī. muktāhāravilambanamanākārī dvakṣohakumbhātarī. kāśmīrā guruvāsitā rucikārī, kāśī purādhīśvarī, bhikṣāṃ dekhrapavālamanākārī, mātānna pūrṇeśvarī. Yoga Nandāripu Kṣaya Karī, Dharmārtha Niṣṭhā Karī, Chandrārka Nalabhāsana Nala Hari, Trilokya Rakṣākarī Sarveśvarya Samantavañchita Karī, Kāśī Purādhīśvarī Bhikṣāṃ Dehi Kṛpāvalambana Karī, Mātā Annapūrṇeśvarī. Kailāsa Chalakāndarālaya Kari, Gaurī Umā Śaṅkarī, Kaumārī Nigamārthagocarākārī, Oṃ Kārābhijākṣarī, Mokṣa Dvārakā Pāṭa Pāṭa Nakarī, Kāśī Purādhiśvarī, Bhikṣāṃ Dekhrāpā Valambanā Kārī, Mātā Anna Pūrṇeśvarī. Kāśī Purādhiśvarī, Bhikṣāṃ Dehi Kṛpāvalambanakarī, Mātānnapūrṇeśvarī. Urvī Sarvajaneśvarī Bhagavatī, Mātānnapūrṇeśvarī Veṇī Nīla Samāna Kuntalā Harī Nityānanda Neśvarī. Sarvānanda Karī Śraddhā Śubha Karī Kāśī Purādhiśvarī Bhikṣāṃ Dehi Kṛpāvalambanakarī Mātānnapūrṇeśvarī. Ādi Śānta Samasta Varṇa Dharai, Saṅghoṣṭrī Bhava Kārī, Kāśmī Rātrī Jaleśvarī Trilāhārī, Nityāṅkurā Śarvarī. Kāma Kaṃśa Kārī Janodaya Kārī, Kāśī Purādheśvarī, Bhikṣāṃ Dehi Kṛpāvalambana Kārī, Mātā Annapūrṇeśvarī. Devī Sarva Vicitra Ratna Racita Dākṣāyaṇī Sundarī Vāmana Svādupāyodharā Priyakārī Saubhāgya Māheśvarī Bhakta Bhīṣṭakarī. Part 2: Sadāśubhakarī Kāśī Pura Dhīśvarī, Bhikṣāṃ Dehi Kṛpāvalambanakarī, Mātānnapūrṇeśvarī Candrārka Nalakoti Koṭi Sadṛśī, Chandrārkābhayadhārī, chandrārkāgnisamānakuṇṭalā hārī, chandrārkavarṇeśvarī mālā pustaka pāśa saṅkoca karī, kāśī puradeśvarī. Mātā Nampur Neśvarī Chatra Trāṇa Karī Mahābhaya Karī Sākṣānmokṣakarī Sadāśivakarī Viśveśvarī Śrīdharī Dakṣakrandakarī Nirāmayakarī Kāśīpurādhīśvarī Bhikṣāṃ dehī kṛpāvalambanakarī Vanakarī Mātā Annapūrṇā Īśvarī Annapūrṇā Sadāpūrṇā Śaṅkara Prāṇavallabhe Jñānavairāgya Siddhyarthaṃ Bhikṣāṃ dehī ca Pārvatī Mātā Cha Pārvatī Devī Pitā Devo Maheśvaraḥ Bāndhavāḥ Śiva Bhaktāścha Svadeśo Bhuvanatrayam Vāsaptadhātur Navapañcakośa Navagpāṇipādo Nacopastapayo Namay Dveṣarāgau Namay Lobhamoho Namay Donanevay Vāmatsaryabhāva Na puṇyaṁ, na pāpaṁ, na saukhyaṁ, na duḥkham, na mantro, na tīrthaṁ, na vedo, na yajñaḥ, ahaṁ bhojanaṁ naiva bhojyaṁ na bhoktā. Name Mṛtyuśaṅkanāme Jāti Bheda Navaṁdorna mitraṁ gururneva śiṣya Ahaṃ Nirvikalpo Nirākāra Rūpo Vibhutvāccha Sarvatra Sarvendriyāṇām Bhagavān Kī Jai Ho Sakala Guṇa Nidhānaṁ Vānarāṇām Adhīśaṁ Raghupati Priya Bhaktaṁ Vāta Jātaṁ Namāmi Baranaü raghuvara vimala jasu, jo dāyaka phala cāri. Jai Śrī Arām Bolo Jai Śrī Arām Jai Śrī Arām Bolo Jai Śrī Arām... Maraṇa hura gubara vimala jasu jo dāyaka phalacāra Jai Hanumān, jñāna guṇa sāgara, jai Kapīśa, tīhu loka ujāgara Kāñcana Varaṇa Viraja Subheṣa Kanana Kuṇḍala Kuñjita Geśa Hatha Vajra Ardha Javiraje Kandhe Mujha Jane Usaje Vidyāvān guṇī ati chatur, rāma kāja karibe ko ātur. Prabhu charitra sunibe ko rasya, Rāma Lakhaṇa Sītā mana basya. Sūkṣma rūpa dhari siyahi dikhāvā, vikaṭa rūpa dhari laṅkā jarāvā. Bhīma rūpa dhari asura saṅghāre, Rāma Chandrajī ke kāja savāre. Lāya sañjīvana Lakhaṇa jī āyī, Śrī Raghuvīra haraṣyur lāyī. Raghupati kīnī bahuta baḍaī, tuma mama priya baḍaī sama bhāī, sahasa baḍana tumaro jasa gāve, asa kahi śrīpati kaṇṭha lagāve. Jama Kuvera Digpāla Jahate, Kavi Kovid Kahi Sakhe Kahate Tumaro mantra vibhīṣaṇa mānā, laṅkeśvara bhāī saba jag janā. Prabhu mudrikā merī mukhamāhī jalatī lāṅgī gaye acaraj nahī. Rāma tuvare tuma rakhavāre, khoṭana āgyā binu paisāre, saba sukhalāhe tumārī śaraṇā, tuma rakṣaka kāhū ko ḍaranā, āpana teja samāro ābe, dhīnno lokā hāka te kabe, bhūta abhiṣaja nikaṭa nai āve, mahāvīrā jaba nāma sunāve, nāse rogahare saba pīrā, japatā nirantara hanumānā pīrā. Saṅkaṭ Te Hanumāna Chuḍāve, Mana Krama Vacana Dhyāna Jo Lāve | Saba Para Rāma Tapasvī Rājā, Tina Ke Kāja Sakala Tuma Sājā || Aura Manoratha Jo Koī Lāve, Soī Amita Jīvana Phala Pāve | Cāro Yuga Paratāpa Tumhārā, Hai Parasiddha Jagata Ujiyārā || Sādhu Santa Ke Tumha Rakhavāre, Asura Nikandana Rāma Dulāre || Aṣṭasiddhi Navanidhi Ke Dātā, Asa Varadīna Jānakī Mātā, Nāma Rasāyana Tumhāre Pāsā, Sadā Raho Raghupati Ke Dāsā, Tumhare Vajana Rāmati Kopave, Janama Janama Ke Dukha Visarāve, Antakāla Raghubara Pura Jāī, Jahā Janma Hari Bhakta Kahāī, Aura Devatā Cittana Dharāī, Hanumata Se Sarva Sukha Karahī, Saṅkaṭa Kaṭe Miṭe Saba Pīṛā Jo Sumire Hanumata Balavīra Jai Jai... Hanumāna Gosāī Kṛpā Karo Guru Deva Ghinai Jo Sadbar Pāṭ Kar Koi Chota Hī Bandhi Mahāsukha Hoī Jo Yah Paḍe Hanumāna Chālīsā Hoya Siddhi Sākhi Gaurīsā, Tulasī Dāsa Sadā Hari Cherā, Kī Jai Nātha Dayā Mahādeva Pavana Tanaya Saṅkaṭa Haraṇa Maṅgala Mūrati Rūpa Rāmalakha Nasi Tā Sahitare, Haryamāsahusura Bhuvasi Āpāra, Rāmachandra Pajjai Śaraṇam Maṅgal Bhavana Maṅgal Hari, Drāva Usuda Śarata Ajira Bihārī, Dhin Dayā Alverda Samhārī, Harahunatamam Saṅgatbhārī Śāntam Śāśvadam Aprameyamanagham Nirvāṇa Śānti Pradam Brahmā Śambhu Phanīndra Sevya Manīṣaṃ Vedānta Vedyaṃ Vibhum Mahākhyaṃ Nāruṇaiśvaraṃ Suraguruṃ Māyā Manośyaṃ Harim One of the bhajans that you were singing, which one is that? Har fīr Mahāmaṇḍaleśvar, Gopāl Jī Mahārāj will sing it. Kailāś ke nivāsinam o bāra bāra ho, āyo śaraṇ te hara śambho pāra pāra cho. Āyo śaraṇ tihāra śambho pāra pāra cho. Kailāś ke nivāsī namo bāra bāra ho. Āyo śaraṇ tihāra bhole tāra tāra tum. Āyo śaraṇ tihāra śambho tāra tāra tum. Bakhān kyā karū maiṅ rākho ke ḍher kā. Tapati bhabhūt meṁ khajānā kuber kā, He Gaṅgādhar Mukti Dvār, Oṁkār Tum Āyo Śaraṇ Tihār, Śambho Tar Tar, Tum Bhagatoṁ ko kabhī Śiv tū ne nirāś na kiyā, Maṅgājī ne jo chāhā vardān de diyā. Āyōṁ Śaraṇ Tihār Śambhō Tār Tār Tum Kyā Kyā Nahīṁ Diyā Haiṁ, Hum Kyā Pramāṇ Haiṁ Dē Tērī Kr̥pā Kē Āsārē, Yeh Jahān Haiṁ Jāhar Piya Jīvan Diyā Āyo śaraṇa tihār śambho tār tār tum terī kṛpā binā nahīṅ lete ek bhī aṇu lete śvās terī dayā se tanu tanu karde thāṭ ek bār niha mujh ko nihār tum āyo śaraṇa tihār śambho tār tār tum āyo śaraṇa tihār bhole tār tār tum Āyoh Śaraṇ Tihār Guru Tār Tār Tum Āyośaraṇ Tihār Devpurījī Tār Tār Tum Āyośaraṇ Tihār Dīp Prabhujī Tum Āyośaraṇ Tihār Mādhavjī Tum Āyośaraṇ Tihār Maheśvarānandajī Tum Kailāś Ke Nivāsī Namo Bār Bār Ho Kailāś Ke Nivāsī Namo Bār Bār Ho Āyoyaraṇ Dihārī Prabhu Tārtār Ho Āyoyaraṇ Dihārī Rambhu Tārtār Gaṅgā Dharai Śiva Gaṅgā Dharai Har Har Bhole Nama Śivā Bolī Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Devādhi Dev Dev Viśvar Mahādev Kī Jai, Hindū Dharam Samrāj Śrī Mādhav Kṛṣṇa Bhagavān Kī Jai, Viśvaguru Mahāmaṇḍaleśvar Paramahaṃsa Svāmī Śrī Maheśvarānandajī Sadgurudev Bhagavān Kī Jai, Mahāmaṇḍaleśvar Svāmī Avatārpurījī Mahārāj Kī Jai. Mahāmaṇḍaleśvara Swāmī Vivekpurījī Mahārāja Kī Jai. Āj Ke Ānand Kī Jai. And we here have also Dhyānānandjī and Amṛt Bindu, who were with me up in the Himalayas. So just stand up and say hi, you have a chance. Now I will give you the talk in Strilky, because it’s getting dark. As soon as I said, they got shocked that now they will have to speak because they will, but maybe not now, some other day. But how was it? Survived? Obviously, you see, they survived, so it was good. Do you miss the Himālaya? Huh? Do you miss the Himālaya? Yeah, yeah. Now, I think, huh? My wife will not say it. I’d ask Mahāmaṇḍaleśvarānanda Purī Jī Mahārāj to speak now. Om Namaḥ Nārāyaṇa, Mahārājī, Avatārpurī Jī, dear Paṇḍitjī, brothers and sisters. I’m so happy that we are all together here. Yes, you translate. Okay, I’m so happy that we are all here, and also I’m so happy that we will have here a big program with our Pāṇḍījīs, with Alvatapurī Jī, with all of us here to make some beautiful light, beautiful svetionik, lighthouse. And it is important because here in Europe, it is not so often that we will have a cornerstone, putting the cornerstone and yagyas and pūjās, and all this is important for all of us. Because we must know what is satsaṅga and dharma. Satsaṅga and dharma are our old tradition. It is not Hinduism, it is not some other religion, but satsaṅga and dharma is a real connection: human with the nature, human with the whole universe, and human with the human. This is the true, real connection of man with nature and with the whole universe. And origin is Sanātana Dharma. That is the origin of all humans. And after that comes separation, come different religions. And we will not say that here we will put something Hindu, but we will put something that is much older than any religion, much older than any idea of religion. That is the yoga, that is the satsaṅgata and dharma. And once I read that when you start to satsaṅg and dharma, it is not that you are taking something new, but you are coming to your real roots. And that is the beauty. That is the beauty of what will be here, and what will be soon in the future, but very soon, also 70 kilometers from here. And our duty, what we got message from Mahāprabhujī through our Gurujī, through Viśvagurujī, Viśvagurujī, that message we need to keep alive and protect. And Viśvagurujī gave to us a key to understand Sanātana Dharma. Because if we don’t know, if we don’t understand the Sanātana Dharma, if we don’t have a key to understand all these pictures, stories, we are just in the religion. And Viśvagurujī gave to us that key to understand each sculpture, each mūrti, each picture, to understand through yoga and to come to our real self. And especially now in the Kali Yuga, it’s very important to keep that knowledge. We will have International Day of Yoga. But sometimes International Day of Yoga is popularizing yoga, but in the wrong way. And you have now the international championship in the āsanas. We have an international championship in Jalaneti. And we know what Viśvagurujī teaches us: āsanas without knowing yama and niyama is just a physical exercise. It is just a wellness farm. No, no, farm. It is a wellness farm. You come to the wellness farm. But who is from Wellness Farm? Sheep. And when you have sheep, you have the wool. And from sheep, in that way you get only money, not spiritual development. And what we want to, we want to keep that pure knowledge from Mahāprabhujī, Devpurījī, Śrī Alakhpurījī, to keep that knowledge to transform ourselves. And that is the main idea, Nara se Nārāyaṇa, from the human to the God. And that is the next step in evolution, that is the aim of yoga: to reunion with our real self, reunion with the Paramātmā. The important thing is to preserve the primordial knowledge of Devpurījī and Mahāprabhujī and to come back into contact with ourselves, to separate between Nar and Nārāyaṇ, from man to the universal consciousness of God. And temple here, Śiva temple, Śiva, conscience, and that is important, that is what we need to develop. Awareness, conscience, and come again to our real source, and that is the Ātmā, so Paramātmā. And these few days will be very important for us. Through International Day of Yoga, but to keep real knowledge of yoga, not just physical exercise. And after that, we will have here the cornerstone for the temple. And on that way, we will say yoga is satsaṅga and dharma, much older than anything, and that is the real, real way to self-realization. And all the time, be aware of our Gurudev. I know that we will not be on the right path, and we will mostly be lost in the wellness, in the āsanas, in the physical, and we will be lost to connect with the real knowledge. And what is the real yoga? Śrī Dīp Nārāyaṇ Bhagavān, kī jai.