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Bhagavān does more for animals than for me. That is why mankind is sad. That is why mankind is more ill. That is why there is unrest in the human brain. And the hunger of the human being is filled within the human being. Ek rājā, ek rājā ne ghoṣṭ kī, ki mere rājya mein koī bhī garīb nahīṁ rahegā, koī bhūkhā nahīṁ rahegā, mere rājya mein sabhī sukh raheṁge, khūb khānā-pīnā sab milegā. The king used to tell his ministers, “Go and see if there is anyone who is not sad, who is not hungry, who is not sleeping on such a bed.” He dispatched ten to twenty thousand workers to ensure that no one remained poor, and to give him everything. Now, the king thought in his mind that, in reality, he was such a king, and he proclaimed that there was no hunger in his kingdom, no poverty in his kingdom. So Bhagavān saw that his ego had increased. Bhagavān says, “Think in your mind that your ego should be erased a little.” He did a good job. He did a good job. But that “I” has also come. I. I do. I am going to do. What is this “I”? One day, in the morning at eight or nine o’clock, the king was roaming in his garden after coming out of the palace. Karata Purījī, Siddha Purījī, Siddha... Purī Purījī, Purījī... Rājā vicār kartā kī, “Mene 10-15 hazār sipāyoṁ ko cōṭ rakā kī kahīṁ koī dukhī na ho, bhūkā na ho.” A beggar caught his eye. “Are you from when? Since when? What time are you from, Rajan? I came to see you, and since then I have been sitting here. Sometimes I get food, but now I have grown old. I have not eaten for twenty days.” Raja said, “You will not be poor from today. What do you want now?” He said, “I want food. What should I do?” He asked for food. He said, “Rājā, just fill this bowl in my hand with this much rice, this much rotī, this much vegetables.” Purījī, Purījī... Kumbha Mela, Kumbha Mela,... Kumbha Melā Bhikṣārī kā yeh bartan kis cīz kā banā huā hai, kis vastu kā banā huā hai, kaunse dhātu kā banā huā hai, kī joko samandha alte voh gaib ho jātā hai, to voh bhikṣārī keitā hai kī rājan, yeh bhikṣārī kā bartan manuṣe ke. Man kā banā huā hai, kyā? Manuṣya ke man kā, to manuṣya kā man aisā hai ki kabhī bhartā nahīṁ hai, jitnā do to bhī kam. So, other animals, jalchar, thalchar, nabchar, they will eat according to their needs, the other will leave it. There, but the human being will eat one rotī, but will take ten rotīs with him, will eat one fruit, but will fill the bag, otherwise will put it in the pocket, will give it to the children, to the neighbors, to my wife, or to someone. He tries to break everything. But see, Bhagavān is so compassionate that he does not say, “Do not take so much,” to the beggar. That beggar is one who has the desire to take again and again; and the king, in his kingdom, is like Bhagavān Śiva and Pārvatījī. Going to the village, they were passing by the cremation ground right by the village. Mahāprabhujī was performing, Mahāprabhujī was performing... And if you do samādhi, then there should be pūjā there. If you have made a samādhi of your parents somewhere and you don’t do pūjā there daily, then either they will sit there like a father, or there will be some āsurī ātmā who will come and live there. Then there will be a mess in the house. Shri Kalesh rehne ke liye pavitratā aur pūjā honī chāhiye, tab to āp pūjā sthān banāye, nahīṁ to na banāye chāhiye. Iske jal samādhi ho jātī hai, bhū samādhi ho jātī hai, yā agni samādhi saṁskār aur havā bhī hotī hai. Pārsī log jo hai, koī martā hai to usko jaṅgal meṁ le jāke pakṣī khāte haiṁ, kuśvī jānvar khāte haiṁ. So, outside, in the crematorium, in the afternoon, at three or four o’clock, someone lit the chita; the fire was lit, the fire was still lit, it was shining. There are many types of fire; the fire is considered by Bhagavān, and when we see the fire, we bow to it. There is Havana Agni, Yajña Agni, Dīpak, Jathā Agni, Yoga Agni, Karma Dagdhani, Veda Agni, Vṛha Agni, Vṛha... Agni. Bhagavān Śiva kehte, “Pārvatī, tumhe pata nahīṁ hai, maiṁ deśaktā hūṁ, lekin yeh legā nahīṁ.” Pārvatī kehte, “Aisī bātoṁ meṁ mujhe mat bharo. Ho, aisā kaun mānav hogā ki Bhagavān Svayaṁ Triloķīnāth āp deṁ, to voh nahīṁ legā? Itnā abhyāsī kaun hogā?” Bhagavān Śiva kaitā hai ki Pārvatī aise hai, “Main deūṅgā to bhī nahīṅ legā.” “Ke nahīṅ Prabhu, main nahīṅ māntī hūṅ. Āp denā nahīṅ cāhte ho.” Bhagavān Śiv ne kahā ki acchā Bhakti jī, āpne hat kiyā to calo, ye jo jhāṛ hai, jhāṛ ke pīchhe khaḍā rahā nā, main jā kar ke unko kus denē kī kosis kartā hū. Om Sādhu, Om Ātmā, Gaṅgā ke kināre, jā citta jare thī, wo abhī tek agni jag rahī hai. Bābā jī baiṭhā hai, ek baṛā ṭukar banā kar ke, usko aṅgāre pe sek rahe hai. Bhagavān Śiva has appeared and is standing in front of him, but he doesn’t even look up. He is just sitting there to roast his bread. Bhagavān says, “He doesn’t even listen.” Bhagavān Śiva says, “Oṁ Namaḥ Śivāya.” He doesn’t even look up, he doesn’t even look at the feet of Bhagavān, he is just sitting there with his hand pinched, and he is roasting his bread. Bhagavān Śiva gave a voice again. He was cooking the roti. He was not looking up. He said, “Who is it? Who is here?” Bhagavān Śiva said, “I am Trilokinātha Śiva.” Still, he was not looking up. He looked at Bābājī. Babaji said, “Why did you come here? You are Trilokināth. Why did you come here?” Pārvatījī put her finger in his mouth. Bhagvān Śiva says, “Hey Yogīrāj, I am in need of your penance, and I have come to give you something.” Bhagavān Śiva says to that yogī, “When did I ask? You have come to give, but when did I ask?” “Kus bhi mangho jo icchā hai,” he says. “I don’t have any desire. Still, you ask me to ask, so I ask you to go from here.” Bholenāth Gurudev kī... Now, Pārvatījī is scared. By doing Bhagavān Śiva nivtā... Bhagavān Śiva has gone. Pārvatī is coming behind. She is speaking. Bhagavān says to Pārvatī, “See, Devī.” So he said that they don’t give it. I tried a lot, but what happened? I didn’t insult, but he is a great fakīr. That’s why Mahāprabhujī said, and another of our Mahātmas, Ācārya Rām Jī, said that Kubera is also present. Kuber Bhagavān ke kajansī hain, Kuber kī kṛpā ho jāye to mālo māl to Kuber bhī hājir jiske, phir bhī bhiḳṣā se din gujārate hain, lā parvāī ho to aisī ho bhiḳṣā māṅkar ke peṭ bharate hain, Kuber bhī hājar to rājā ke samne keṛā hain Bhagavān. Even if Kubera himself is present, still one spends the day by begging. If one is to be indifferent, be so, and if one is to be detached from worldly pleasures, be so. To Bhagavān, Tribhujanāth, Viṣṇu Bhagavān pragat hue aur kaha ki rājan, terā ahaṅkār miṭhāne ke bhi mein pragat huā hū, mein bahut khuś ho ke tere rājī mein koī dukhī nahīṁ hai, bhūkhā nahīṁ hai, lekin terā ahaṅkār baṛh gayā. Ahaṃ ke prakār kā hotā hai, paise vālā ho jātā hai, main paise vālā hoon, mere pās ye hai, vo hai, itnā dān maine kar diyā, ye kar dūngā, ye kar dūngā, ye bhī ahaṃ hai, ahaṅkār, yehī to sabse khatarnak hamārā duśhman hai, kām, krodh, mad, lobh, moh, ahaṅkār, ye magarmach hai. Jaha ki trivedi tattva mana jata hai, Gaṅgā, Yamunā, Sarasvatī kā, aur lakhon lakhon mahā īśvarīya vibhūtiyāṁ na yaha tapasyā kī hai. Ab chahe tum Gaṅgā mein snāna lagāo, lubki yā māṭ lagāo, wo to ho gayā tumhārā snāna. To yah praveśh karte hī Kāśīvijay, Gujarāt mein, Kāśīvijay se pāñch... Vichār kar, teṅgī Gaṅgājī mein jāke snāna karnā chāhiye, tāki hamārā mokṣa ho jāyegā. To pāñc Patel Kaspuj se vahāṁ se calke Rāvaṇa hue. Gaṅgājī mein āne ke liye bahut dūr hai. So someone said on the way, “Where are you going, Patel Bhai?” “That we are going to take a bath in the Ganges, okay.” “Is there only bathing in the Gaṅgā or darśana?” He said, “If there is darśan, then it is even more important.” “Okay. So do one thing, in whichever village you take rest at night or during the day, usī ke ghar kā pānī pīnā, usī ke ghar kā bhojan karan karnā, jo Gaṅgā mein jā ke snān kiyā ho uskā mein Gaṅgā jī jānā, bahut baḍā mahatva thā.” Now, sitting in an airplane from Mumbai, you’ll reach in one and a half to two and a half hours, friend. Then, to bathe in the Gaṅgā, you quickly take a taxi. Sitting in that same airplane, the father will proceed. And at that time, it used to take months, and we didn’t know if they would come back after the pilgrimage or not. Kedarnath, Badrinath, Gangotri, Yamunotri, there in the mountains of the Himalayas, they had to walk near the snowy cliffs. They were fortunate that they could come back after the darśan. Purījī, Gaṅgā Mātā kā mahal hai, 100, 500, 1000, 10,000, 20,000, 20,000,... 200. After reaching the Gaṅgā, a Bābājī’s hut was built there. The Gujaratis of Kaspujya thought that they would stay in the hut of the sādhu here. Why should we ask Bābājī whether he has gone to Gaṅgā or not? The sadhu has the same work. Gaṅgā is visible near. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... Rām Rām... I am not able to sleep. It is one o’clock in the night. And the moon of Pūrṇimā. Gujarati people are sad. There is a lot of devotion in Gujarat. What is that? In the East, the Pandit is worshipped. And Gyānī is worshipped in Punjab. In Rajasthan, Tyāgī is worshipped. And Ḍhāṅgī is worshipped in Gujarat. No one goes to Ḍhāṅg in Gujarat. Bapu, Bapu... Kali Orte Ho Gai, Jaise African Bhaiye Hoti Hai Ne Kali Kali Boti Boti. Gujarati To Vemila Bhot Hote Hai. Dar Aaya, Jor Se Kar Koi Dakan Hogi. Ashram Ki Shima Ke Andar Aayi, Shaped Orte Ho Gai. Bideshiya Ki Orte, Shaped Shaped Jaisi Shaped Kapda. Ek Ne Do Jhadu Lagaya Ashram Me. Ek ne bartan dhoyā, kitchen kā, aur ek ne maṭkī pānī ādi sāṃp bhar ke andar rakhā. Ab Gujarati to gabrā re, ab hameṃ khajāyegī. To ek būḍhā Gujarati kehte haiṃ ki, “Baino, tame kaunso? Hum yā Bāpu ne āyī raḍnā khichḍī khāyī, na āynā paisā āpī diye.” To wo ek aurat kehte hai ki, “No, no, no.” He bhi to kahi śaraṇ ho jān, hamārā bhi koī pāp dholae to ham phir kyā kī santon ke śaraṇ jāte hain to sant śaraṇ se hamāre pāp dhūb jāte hain Gaṅgā, Yamunā, Sarasvatī kehte hain bol Sadgurudev isī lie kā hai guru caraṇom yad sat tīrath hai. Deep Nārāyaṇ Bhagavān Kī Jai. Therefore, it is said, and now, there are many pilgrimage sites, all pilgrimage sites are there where the Satguru is present, where the Satguru’s court is. Santōṁ kī śaraṇ ho, ek atī kī jhīl ke andar, khoob nayā, nā kar ke jail se bār nikal ke jaṅgal kī aur jā rahā thā, to vo apnī sūṁḍ se miṭṭī le kar ke śarīr kī upar ḍāl rahā hai. Abhi to na ke aayāṛ mitti ḍāl rahā hai, to ek kehtā hai ki machchar makkhiyon se ḍartā hai, na ātī. Tishra Kehtā Hai, Iniko Pūcho Na, Kyon Dāl Rāhā Hai? So the elephant was asked, “Brother, you have just taken a bath, why are you putting mud on your body?” The elephant said, “I took a bath, I came out of my body a little bit pure, and I am putting mud on my body because I believe that someday some sage, monk, saint, guru, or deva will come out of here. So they have their feet here, they will be on my head, so my welfare will be done.” Isi liye kahā hai ki guru caraṇam me 68 tīrath hai, jo Ved Purāṇa gāte hain. Therefore, you are the blessed one. There are many things in life which we can do. We do have an obligation towards our parents, partner, children, and family; an obligation towards society; and also an obligation towards nature and animals. We work day and night. We do many things. Therefore, we think, “I have no time. I can’t go there. I can’t go there.” But you are the luckiest and most fortunate one, that on this special constellation now, this year, the Mahākumbha Melā in Tīrāṭ Rāj, Prayāg, Prayāg Tīrāṭ Rāj, this is called the holy place, which is now the holy place of the king of the holy places. The guru of all the holy places is Pushkar in Rajasthan. And the king is here where the Trivenī, Gaṅgā, Yamunā, Sarasvatī. From the time of Satyuga, Śiva, Viṣṇu, Brahmā, and great saints like Maharṣi, the great Ṛṣi Bharadvāja—the Bharadvāja Āśrama is here—great Ṛṣi Yājñavalkya, many, many, Śiva, and Bhagavān Rāma, Kṛṣṇa, all the holy incarnations, they have been here. The facilities were not there, comforts were not there, but these people did not care about physical comfort. The inner comfort where they are solved is feeling the divine peace, the divine bliss. Divine bliss one cannot feel through materialism, but it is only the bhaktas who can feel this; others cannot feel it. And this special constellation now in these two months, and especially in these four nights, that came after 140 years. So lucky are they, blessed are they, that they have the opportunity to come to this divine place. This place is not connected; it is divided only for the Hindus. Because at that time, in the Satyuga, there were no Hindus, no Muslims, no Christians, no Jews, only humankind and Sanātana Dharma. Therefore, this divine Gaṅgā, Yamunā, and all these holy places, ancient, they are not designed for a particular religion, Purījī, Purījī... Ambition to have position, power, money, and wealth, and through their cleverness and through negative intellect, they try to divide human feelings and make humans enemies to each other. Now, religion became a very hot potato. Religion became a question: should we follow religion or not? And then, which religion should we follow? If you accept and adopt this religion, others will fight against you. If you are this one, the other one will fight against you. The young generation, this young generation in this century, the 2000s, this century, the 21st century, the youth, the learned people, they have learned, they have studied, and thanks to the electronic media, they have information throughout the whole world. They know all about all religions, their activities, their feelings, their dogmas, and therefore the youth is confused: which religion should we follow? And that is what this Kumbha Mela is attracting, that whole India is attracting again the youth and all the world here. They don’t want the dogmas; they want the practical knowledge. The ton of theory is nothing compared to the gram of practice. Now you will see many, many young people here in the Kumbh Melā. There are millions. In these two days, 127 million people will have a dip here. No one has invited them. No, Gaṅgā didn’t write them an invitation. Ganga did not send invitations to Japan, to America, to Africa, to Europe, to Asia. But all the world is gathered here. That is the specialty of the spirituality of Holy Bhārat. The ṛṣis, the Guru, the Guru Tattva, and all who come here, the mother, do not make differences between the children. She gives everyone equal love. Father and mother do not make the differences. Guru doesn’t make differences between the disciples. The Guru has equal love for all. Bhagavān, God has equal love for all. But it is that one who has the duality in the mind of the people, in the mind of the disciples. If we remove this, suddenly there will be waves of the Divine blaze of God. But humans are greedy. I was telling a story to Indians about a poor man’s begging pot. The beggar’s pot is made out of the human mind. And humans have no limit. Women want more and more and more. Animals are much better, and animals follow the rules of nature in living and in creating children. Animals have their time and their principles, but humans have no time. Any time the humans are ready to do anything, and therefore humans are suffering. A human goes to the tree, and there are a few good apples on it. He will not take only one. Take one in this pocket, second in this pocket, third in the jeans. And then a few pockets will look in the small bag. Pull up the bag, pull up the pocket, and one in the mouth. And the human is walking, and the birds are looking and saying. That’s why when the human comes into the fruit garden, into the orchard garden, the birds look and think, “Oh God, the greedy one has come.” He will not leave anyone. When the cherry is ripe, the cherry tree has thousands, millions of cherries on it. Birds will come and eat only one or two and fly away. Purījī, Purījī... No, no, no. And therefore, we are the happy ones, blessed ones, that we sit here. The aura, the radiance, the energy—with each and every breath, with each and every touch of the air on our skin, we are recharging the divine energy, and we feel, we feel the cleanness, the cleansing. And recharging the energy and spirituality. Therefore, we can sing that Guru Charaṇam Yatsar Tīrat. Those were the great saints, as was our Guru. Means who gave us the spirituality, who gave us the knowledge. And therefore we feel here. So when you are here and you meditate and look within thyself, the self-enquiry meditation, then you will feel the divine bliss. Otherwise, you enjoy maybe the outer atmosphere of the Kumbha Melā, millions of people, and so on. But can you imagine, the government of India made such a perfect arrangement, no one is suffering. Everywhere there are bridges, electricity, water, cleanliness, security, everything. So I think we should give thanks to the Government of India and the Mela Prasāśan, the authority of the Melas; we thank them too. Of course, you can’t fulfill the wishes of millions; there are about 150 million people, but they do their best and everything. So I want to tell you that still there is a chance to come and make it deep in the Gaṅgā. Those who are listening through the webcast around the world, we wish you all the best and invite you to come to the Gaṅgā. We are still here for ten more days, and then we are going, or not even ten days, one week we are, so buy the ticket to India and come quickly to have the next bath. The holy bath with us will be on the 15th of February, but you must enter this area on the 12th or 13th of February; otherwise, it will be so crowded that you could hardly come in. My dear brothers and sisters, all the spiritual seekers, the blessed ones, the Guru Bhaktas around the world, the blessing is coming to you from holy Bhārat and the divine place, the king of all the holy places, Prayāg, Prayāg Rāj, the holy place, they call it Ilāhābād also. So welcome, and bless you, and God bless you with happiness and good health. Deep Nārāyaṇa Bhagavān, Deveśvara Mahādeva, Mādhava Kṛṣṇa Bhagavān, Sanātana Dharma, Har Har Gaṅgā, Bāl Gaṅgā, Jaya, very good.