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Yāna Śrīman Nārāyaṇa Nārāyaṇa Na Bhajman Nārāyaṇa Nārāyaṇa... Lakṣmī Nārāyaṇ Nārāyaṇa Saccidānanda Bhagavān Kī Devādhi Dev Deveśvara Mahādev Kī Śrī Dīp Nārāyaṇa Bhagavān Kī Hindu Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān Kī Satya Sanātana Dharma Kī Gaṅgā Māiyā Kī Jaya Ho Mahāpuruṣa has said that the house where there is no devotee and no saint is like a crematorium. The house where there is no devotee and no saint is like a crematorium even though it is alive. A king thinks to himself that his ministers can meet him at any time, but the common people cannot meet him at any time. The security guards stop them; they do not even send a message. So the king thinks in his mind and says, "I will set aside a time when my subjects, the citizens of my kingdom, can meet me." In the same way, Param Pitā Parātmā, Bhagavān, thinks that saints, mahātmās, and yogīs can meet Him anytime. But if He gives time for His other devotees to meet Him, they can meet Him. That time is called Sandhyā—Sandhyā Kāla. Sandhyā means to join, to meet. At the time of Brahmamūhurta, the day and night are connected. At that time, when everyone wakes up in Brahmamūhurta and remembers God, they are directly connected to God. Then in the afternoon, it is also called evening. And when the day ends in the evening, the day and night meet. God has set aside that time for everyone, whether human or animal. Any animal can meet me. So a Mahātma says: "Japaṭ paśu aura pakṣī pyāre subha ruṣyam." He manav, paśu pakṣī bhī, śubha śyām, apnī apnī bhāṣā mein, apnī apnī cetnā ke anuśar, wo Bhagavān ko yād karte hai, hā. It is possible that their consciousness, their thoughts—meaning animals, birds, insects, flies, etc., and even the gardener. In the morning, the gardener, the flowers bloom, and the consciousness of the whole gardener is awakened. As the lotus flower takes back its petals in the evening, the nature of the gardener also goes into a blissful state. So their consciousness, their thoughts, their experience, what they feel—it is possible that the form of God is different. We humans, first of all, consider God to be formless. He is omnipresent. He is in all forms. Even then, we want to see Him. So the form of God is said to be of nirguṇa and saguṇa. In the form of saguṇa, like our 24 avatars, which are called nimit avatars, and our Mahāpuruṣa, Cālata, Phirata, Ṭirata, are the avatars of Bhagavān. They are considered to be nitya avatāras. So there are many names of Bhagavān, but there is no name of Bhagavān. We give the name of Bhagavān according to our intellect, and we give the name of Bhagavān according to our consciousness, our imagination, our thoughts. We start meditating. So the other beings, not human beings but other beings, they consider God as their pain, happiness, and sorrow. Beloved, only the beings, from the letter to Brahmā, want one thing: to attain happiness and to get rid of sorrow. That happiness and sorrow are tied to pain—fear. Because of that pain, every living being, and even trees and plants, start to feel pain. They also feel pain. If you take a stick, there is a hole in the tree. And if someone goes to give water, there is happiness. That is why it is said that a saint says: "Bans uga bhūmi par, ānch uga bhūmi par, dukhī huī ban rahī, ek din aisā āyegā sab ko degā jalāī." Bans uga, to sabhi ban rai dukhi ho gayi, jangal dukhi ho gaya. Kyō? Ki bans kabine kabhi to aag lagāyī degā, hawā se do bans āpas mein ṭakrate haiṁ, ghisate haiṁ, to wahāṁ agni kī āg kī cingāriyāṁ paidā ho jātī haiṁ. To bāṅs rūpī vyakti jo hota hai, wo apne kubuddhi dwara, apne śabda rūpī aise tīra chalātā hai, aise agni bhakta hai wo, aur agni thūktā hai. Jisse ki aag lagti hai, yani aśānti ho jāti hai. In this society, like today’s politicians set fire to each other by speaking against each other. In our end, the fire that is hidden inside us, which is an angry fire—there are many types of fire: fire of lust, fire of anger, fire of lust, fire of anger, fire of anger... The fire is empty inside; it is blowing. So whatever we try to say, it does not stay inside; it goes back.