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Śrī Kṛṣṇa Bhagavān Kī Jaya, Viśvaguru Mahāmaṇḍaleśvara Parama Śrī Svāmī Maheśvarānandajī Sattva Guru Deva Kī Jaya. Oṁ Bholē Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Śrī Śrī Deveśvara Mahādeva Kī Jai, Śrī Śrī Mādhava Kṛṣṇa Bhagavān Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁśrī Svāmī Maheśvarānandajī, Sattva Gurudeva Kī Jai. Thank you, Bhakti Devī. Everything gives us the giver of the givers, Mahāprabhujī Dayāl, Bhagavān Dīp Nārāyaṇa Mahāprabhujī. Welcome, everybody, and good morning. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... In this yuga, Viṣṇu comes and Śiva comes as a bhakta. It is said that 9.5 million years before, Hanumānjī was incarnated. But still, he is here. Dharmāñjī was not a monkey. The mountaineers, or the tribes of that particular range of the hills or the mountains, their family name was like Bandra. Bandar, and bandar also means monkey. But Hanumānjī was a human. They were very strong and had thick beards and were a little like monkeys. Do not think that the whole world, the shape of the body, is like we are here. This was a family that was called the Āryas. So this part of Europe, some part of the Middle East, India, all is that of the Āryas. Śrī Śrī... They are Chinese, Japanese, and Tibetan, some part of the Himalayan race, the Indians. Then come the native Australians, the Australian Aboriginals. They have different shapes of the body. Then you go far, other side islands like Fiji, Somova islands, they are three times stronger, thicker than we are, and big. One Somavī sits beside you in an aeroplane; he has to fit inside because the seats are very narrow. And from this part, the trunk of the body, fat is hanging half on your side and half on the other side, sitting like this. So you are like a little grandchild. And then we move towards South America. The North Americans are European. So, different climate, different kind of construction or structure of the body. But they are not a race, not racism. There is no more racism. There is only one, and that is human. Therefore, if you are talking about racism, then you are not the one who wants to bring peace to the world. And it is, I heard that someone said the first human race was founded, began in the Himalayas. The Himalayan range of the so-called province or district of Tibet, which is now a province of China. And before that, it was India, and there was a kingdom. And that kingdom, that king had this range of the land of the Himalayas. Some used to call him the Himalayan King. Therefore, the daughter of that king, her name was Hemavatī. Hemvati is Pārvatī. Now, Hemvati means from the Lord or the King of the Hem, Himalaya. Parvati, Parvat is also the mountains, the Himalayas. And therefore, it’s called Pārvatī. So the manifestation of Śiva and the seat of Śiva is Mount Kailāś. So also the legend of the Himalaya, there was a king who was known as Śiva. So all the kings have had the title Śiva, and the Sanātana Dharma, Sanātana Dharma. So, anyhow, it is said the first race was there, the human began. The rest of the world was either under water or ice. The earth was completely under the water. So there was one incarnation called Vārāhī Avatāra. Vārāhī Avatāra, Vārāhī is the wild pig who has the teeth outside here. It is that which brought the earth out of the water. That was the Vārāhī Avatāra. So, from the twenty-four incarnations, one of them is the Varāhī altar. Because the earth was sunk under the water. So he brought this earth as a bowl out, and now it’s above. And then the life which was in the waters began on the earth. The vegetation, the reptiles, the bacteria. Then you know more stories. It is said in the Vedas that creatures which are like reptiles, which are moving, have no strength to look up. But as the development of the creations progresses, they come slowly up and up. So finally, the human came up and now has a straight spine; otherwise, it was horizontal. According to this, what the Vedas said, also, we think that monkeys are able to stand like this and walk sometimes like this, so we give the imitation of the human body to the monkey body. As the spine became straight and vertical, the brain capacity developed, the head became bigger, and jñāna indriyas were developed. So, these are trillions of billions of years. We need not go back. But this is how the Himalayas, or some other mountain range, is where many incarnations were. And in history, it is said the Himalayas are the youngest mountains. It developed after, when it came out of the water. So, well, this is not our subject today. So, what I want to tell you is that today is the day of Hanumanjī. Hanumanjī is known as the son of the wind. And Hanumānjī, because his speed was faster than the wind, It was Hanumānjī. There was a time when he swallowed the sun. Listen, everywhere became dark, so they prayed to Hanumanjī. Then he let it out again, because Hanumanjī said, "What do you think? Who are you? I told you, don’t rise up a little, take a little time." So he just swallowed the sun. "Okay, here you are, inside." So this Hanuman is not a physical Hanuman. Hanuman is a buddhi, intellect, the viveka, the strength of the knowledge. So there are many symbolic meanings, and these are the many stories. So when we think of them, we get energy. So today is a day where you eat more fruits and oil seeds. Etc. And you know, this you will understand, you and me both. And we will come there one day to understand what it means that he swallowed the sun. It has to do also with perhaps some nāḍīs. Sajra Vajranāḍī was of Hanumanjī, who was very strong. When the god Rāma went back to Veṅkuṇḍa, he took all with him, all his friends, armies from the forest, monkeys, bears, all, and his brothers and so on. Hanumanjī came, and Bhagavān Rāma said, "Hanuman, you will stay here on the earth. I give you the duty to take care of the bhaktas. Remove the suffering of all spiritual people. You will be known as a Saṅkaṭa Mocana Hanumān." Saṅkaṭ means difficulties. Mocan means to remove. That one is Hanumanjī. So we have our Hanumanjī temple in Jadan, in Jaipur. In Kailash and Kathu, it is called Sankatmochan Hanumanjī. I think in Kathu we have Icchāpūraṇ Hanumānjī. Ichchāpūraṇ means whatever you wish, he should fulfill it. But when I last time I was there in Kathu, I greeted Hanumanjī. I met Hanumanjī, and he looked and said, "What happened to you, my dear Hanumanjī?" He said, "Look how thin my arms are, and I am getting weaker and weaker." "Why did you close me in this temple? I said, ’What do you mean?’" They give me food only on Tuesdays. I am used to having three meals. You know the Hanuman chapati? So I said I will tell the people who are in the Kathu Ashram. Eating means not only solid food. Doing pūjā, one incense is enough for the Goddess, because the Goddess is vāsanā bhūke, the Divine One, they just want the aroma, that’s all. So all the aroma in the flowers and everywhere, the fruits and the forest, are created for the Devas. On this planet, and all the stink created for Asuras, because Asuras don’t like this sandalwood, because where the sandalwood is, there is God, and the flowers, so they are afraid of this; their food is something stink. They want to bite the bones and flesh and anything else. So, these are the two, and both have one father. Deva and Asura are the children of one father. But that father had thirteen wives, officially. So you cannot say it was not. He introduces everyone. From them, two were very great, but one had an āsurī śakti. Negative fighting, but she was the first one. Dominating. When she comes, then all move aside. And if someone didn’t give them sight, she was walking, she said, yes, she was walking like a turbo engine. And the other one is very humble, like a mother. With all very pure love, relation, kindness, attention, and care. So her children became the devas, the king of the heaven in the heart, and the others became the rākṣasas, Yama. So, what happens in them? So, from one father, the same, but they have other qualities. Aroma as the spirituality and devas, angels, God. When you go to the church also, there is the Āgirbāṭī. We call this Google, this gum of some trees. In German they say Weihrauch. This has a beautiful energy. Actually, this smoke from that gum makes you relaxed. All vṛttis become peaceful. It makes you spiritually high. It awakens concentration, devotion, and love. And in other places, there is a different offering. So these are two qualities. So, all goddesses, they like this fine energy. The rest is for us. We offer the prasāda to Mahāprabhujī. Did you ever see him eating after his mahāsamādhi? Maybe he has a great appetite. You offer him nice chocolate. He takes all, and nothing remains. You bring more. He eats all. The next time, you will bring only half. How will we keep it for us? So, God’s vāsanā means devotion, love. There was one story, a real story. Not a fairy tale. In a small village, there was a small temple of Kṛṣṇa, and one priest, one paṇḍit, pujārī. He was everyday making pūjā, and when he gave the food for Kṛṣṇa to eat, then he had a nice curtain, so that Kṛṣṇa could peacefully eat. After he took the food, many people were coming for this prayer, and they were getting prasāda. Children are more pure in their heart. They believe, they believe that yes, God is eating after he gives us prasāda. So when the time of prayer comes, they run to the temple. For a prasad, because God ate. Well, there was a small girl, about 12 to 15 years, or 10 years. And that pandit, he said, "I have to go somewhere for two or three days. Can someone do the pūjā for Kṛṣṇa?" So, this girl said, "I will do." Well, her parents were angry. "Always, I will do, I will do." You have to work in the field, she said after pūjā. Now, the next day, she brought food. Farmer’s food. Healthy food. Pundit, you have to make something nice, sweet. We have in India, purīs and halvās, and this and that. But Kṛṣṇa doesn’t eat. He was eating. Now she brought what? She brought some dahlia, some millet. And on the top, she brought about a quarter kilo of ghee in one cup on it. And she came and said, "Krishna, eat." And all he said to her was, "It’s a stone." She said, "Eat." And again she said, "Eat. I don’t want to be the guilty one. And you give everything, and my parents are angry. I have to go to work. Eat it. There’s no one sitting there who will eat it. It’s the only statue." She said, "I will not go home until you eat. And you know, my parents will beat me. I will have a hard life, but please eat. I know you don’t like women sitting, perhaps. But I know, Kṛṣṇa, you have so many gopīs, so you eat also. Please eat." Nothing. She said, "Oh, I’m sorry, it’s my mistake. The Panditjī always has this cloth, making a curtain so you can eat peacefully. I have no cloth, I have only my rock, so please, I put my rock towards you, and now you eat." You know how innocent girls are, or children, so she took her rock and held it like this, "Eat." And there is a beautiful bhajan in Marwari, Rajasthani language. Thālī bharne lairā khichro upargī kī vāṭkī, jimmū marā Śyāmdhānī jimmave beṭī jāṭkī. Beautiful bhajan. She said, "I brought a lot of food, full on the plate, and pure ghee on the top, full of the bowl. I seek my Divine Lord, offering you the daughter of the farmer, and she hears something. I hope this is not a cat, and she looked. All was finished, little left. She didn’t see Kṛṣṇa, but she saw on his mouth. She said, "Now I have to go bring her, washing your mouth. I cannot leave you without washing your mouth and hands." So it happened. It is a very, very famous story. And there is a temple existing in her name. In Punjab, in many parts of India, it’s called Karmabai Temple. Like in Mīrābāī, the Karmabāī, so God appears. God comes. He doesn’t need anything, only pure love, devotion. And not for temporary. I found many, many people very selfish. It’s very hard for them to stay longer. There are many gosains. They are gossiping, talking against this one, against that one, against themselves, against their situation, against maybe Swamījī, against this. Devpurījī said, "I can’t take prasād from them; it’s a stink." So you have to clean yourself. Clean means pure devotion forever. I will be dying. Oh, my Lord, I will be dying. Believe me. Devotees may come and devotees may go, but my Lord, I will be Thine. Who comes, who goes is their problem, not my problem. I know that I am Yours, and I will be Yours. It may happen that I have to go somewhere far away. I am far, farther than the stars. But still, my Lord, I will be Thine. There is no mood, there is no liking and disliking. I will be Thāy, and my Seva is Thāy Seva. It can happen that I die somewhere far. So even if I die, look into my eyes, because my heart is not active anymore, you can’t see my heart, but look into my eyes, they will tell you mutely, I will be thine, even in death, I am yours. That is the way directly to Brahma Loka, Brahma Jñāna. But we are coming for a trial, this and that and that and this. And we go, disappearing people, and searching for something different. Yesterday I spoke about Trikārdarśī. Navaratri, Navaratri thing. Past, present, and future. We don’t know the past. We know only the present, and we don’t know the future. God Kṛṣṇa said to Arjuna, "Arjuna, the difference between you and me is this: I know the past, present, and future." And you don’t know. So what I know, you don’t know. Because I know the entire universe. Each heartbeat of the universe is in my palms. So that is the difference between us as disciples. So don’t change your mood, don’t make gush-ups, and if then you should give knowledge, your dialogue, your talking should be that you inspire someone, the lost confidence, lost love, lost path. You are that one who again brings to the divine path. So become a guide, not a misguider. But you can only guide if you have inside that spiritual side. Then your prāṇa is flowing. So, my dear, I wish you all the best. And it is not a one-weekend go game. It is a lifelong, or lives and lives. You know, this is all one story, but I will tell you. You know this very well, I think. One day, Nārada was going to Vaikuṇṭha to Bhagavān Viṣṇu. And one yogī was sitting under a very beautiful, big, big tree. And he said, "Oh, where are you going, Nārada Bhagavān?" I’m going to see the God, Viṣṇu. He calls some emergency meeting. Oh, how nice. Can you ask Vishnu how long a life I have? And how many lives do I still have before I will get realization? No problem, I will ask him. So, after so many years, he came back. He said, "This is too long. Tell him to make it shorter." Again, Nārada came and said, "God said, ’No, fix is fix.’ With me, there is no bargain, no negotiation." Then tell God how many lives I have to do my spiritual sādhanā until I will go to Brahmajñāna. Nārada asked Viṣṇu and came back. Yogī said, "Did you ask Viṣṇu?" He said, "Yes." "What did he say?" He said, "You have still so many lives, as many leaves as this tree." And he looked at the tree, a big tree with many, many leaves. He stood up and began to dance, happy. He had lived only so little. You see? And what about you, my dear? You want to get everything here and with the other. Either this or no. God said, "You can go, it’s not my problem." So we need that. We need those spiritual decisions, and we don’t change. Mahāprabhujī kī jaya! Mahāprabhujī kī jaya... Mahāprabhujī kī jaya. Every morning, saving, you know, and so I don’t want to save, I leave it long. So this is change. So you cannot say, "No, I don’t like this life. I had such nice, soft cheeks, and now it’s growing here. I don’t like this." You don’t like it, but you can’t run away. To run away from those, your saṅkalpas and your sevās and devotions, you are the coward. Therefore, we will practice, and we will do our sādhanā, helping all creatures to the last drop of our blood.