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Om Namah Śrī Prabhudeepanārāya Namah Śrī Deepanārāya Namah Śrī Deepanārāya Namah Śrī Prabhudeepanārāya Namah. Good evening, all dear sisters and brothers. It is very nice to see you again, and our many friends and devotees. For more than two months, people have come from different parts of Europe and also from America. Our numbers here were limited; the government initially said 130 to 150 people could gather. When the days were very nice and the environment clear, the government permitted 150 more. So the numbers varied at different times. After our programs, others came only for the evenings, so around 300, 400, or 500 people were present. Even though I was away from Europe for seven months—traveling to Australia, New Zealand, Fiji, Canada, and London—and was planning to go to America, I returned here due to the coronavirus situation. I spent nearly three to four months in India at our ashram, which is also very large, and now we are here. Throughout this time, there have been lectures and satsaṅgs, mostly concerning the paramparā, the tradition passed from generation to generation. This tradition extends from the Satyuga, through the Dvāpar Yuga and Tretā Yuga, into the Kali Yuga. Throughout these ages, from time to time, there have been great, great holy saints, and they are also still present. That is why, you know, there are equally two things. Their incarnation is twofold. One is as God, what we call, appearing once in that time. But how will we manage? How will they live? Therefore, the second is called the saint, known as the Guru Bhagat. So there is one who comes once, and there is another who is forever coming. I am not talking about myself; I am just like you are. I do not say that I am the holy highest, etc. On the last day of my life, perhaps we will see, and I may say that yes, I am something. But all that we call a guru, and there are many, many, many. And that is the best; that is good. Not only one. Every saint, every guru, exists in every world, in every village. And even more, in one village, that is also called God-sent. It is like this: We have one God, and the second God we have is the mother and father. God brings these humans to each mother, each father. So it cannot be only one. In one village, as many as the mothers and fathers, so are their sons, and they are a part of God. So your parents respect their children. The neighbors, my mother’s father—they also have children. So in India, we tell any child we see, we call them like my child. It means we respect everyone as our own children—brother, sister, mother, father, etc. So one parent has their mother. And we all call that child, "My child, come here." But only one mother is that. We respect that mother. Similarly, there are many gods, and they are always there. That is why it is called Sanātana Dharma. That is the living God. Always living in God, don’t worry. And that is from the paramparā, yuga after yuga. So, your father is your father. But we all respect that man as if he were our father. That is very important. Mother, yes, they are all mothers. But your child is born from you, is from one mother. So it is said, one, all are one. Ātmā is one. The soul is one, but we have different forms. Therefore, other religions are also very good, but they have no God—not a living God. Once they have a God, and that’s all. But who can give us then? We have a child; the mother died. Who will give mother love? No one. And also, Father, this is something which we have to understand. And we should not have duality. Everywhere is God. So tomorrow we will begin again. Vítejte. Všeho božstva. Žehnám vám. Oṁ Śānti.