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Aum, Aum... Śrī Rām Jayā Rām Jayā Jayā... Śrī Rām Jaya Rām Jaya Jaya Rām, Śrī Rām Jai Śrī Rām, Jaya Rām Jaya Jaya Rām, Sītā Rām Sītā Sītā Rām, Sītā Rām Sītā Rām, Sītā Rām... Sītā Rām, Sītā Rām,... Sītā Rām,... Sītā Rām, Sītā Rām. All dear ones, blessings of God Rāma, blessings of the Divine God, and blessings of our Sītā. Today is that day we worship every year, the day of God Rāma. God Rāma incarnated about three or four thousand years ago. That is also the age of Hanumānjī, whose glorious stories we know. Similarly, there was a great saint, Vālmīki. You have heard of him many times. In the beginning, he was a person who was not what we would call civilized. Later, he became a great saint. A great saint gave him the name of Rāma—not Rāma, sorry, to Vālmīki. Vālmīki began to argue with a saint. After many things, the saint told Vālmīki, "I am doing this for my parents and all." Vālmīki said, "No, you are doing your own karma. Your parents will not take your karma upon themselves." The other insisted it was not true, believing his family would share his karmas. So the ṛṣi said, "I will wait here for you. Go and ask your parents and your family." He went to his family and asked his father, his mother, and his wife, "Will you take on my karma? Whatever I am doing, if these are my karmas, will you take them?" They said, "No, we will not take your karmas. It is you. It is your deed, and whatever you are doing is your karma." He returned and told the saint that none of them was ready to take the risk. The saint then said, "Come, and I will give you a mantra." What is the mantra? It is the name of the great, great God. "Who is there? Where is there? How is there?" The saint told him about God Rāma. Vālmīki said, "I don't know." The saint said, "I give you the mantra, the name of God: Rāma." How long is the mantra? Vālmīki could not understand. The saint said only one name, very short: Rām, Rām, Rām. Vālmīki could not repeat the name 'Rām' correctly; he said "Maram." "Māraṃ" means killing. He was like a person who kills all. Still, the ṛṣi said, "Repeat as you like: 'Maram'." So he said, "Rām, Rām, ho." It remains Rām. When you repeat a word a third time, it comes from the back. He was meditating and saying, "It’s called Rām, Rām." Let us chant all together, okay? Rām, Rām. Day and night he chanted the name of God Rāma in this way: "Rām, Rām." That saint went away, and Vālmīki remained. At that time, there were mostly people in the forest. The human population was small, and there was more vegetation. He chanted, "Vālmīkī, Rām, Rām,... Rām." What happened? He went into samādhi. There are different kinds of samādhis. In this one, you are completely in the divine consciousness. Sometimes you can hear what is being said or done. Sometimes you can feel more, and so on. These are three kinds of samādhis. But it is like that. Very few people attain that real concentration and truly desire it. Many do a little here, a little there. Many people practice ten years with one master, three minutes with another, then run away and come back again. They are nowhere. But when you concentrate on oneness, you will get everything. A long time passed in the forest. Vālmīkījī sat in meditation with closed eyes for days and years. Many termites brought earth from below and built a nice heap, making many tunnels inside for air circulation. One or two snakes came and ate the termites, moving slowly to sit there. Vālmīki did not know; he was in Mahā Ānanda. His skin became very thin, his muscles became thin like bones, yet his life force and blood flowed, with a very fine heartbeat. They ran here and there in the dark. From within that space, he said, "Open your hall." Somehow, snakes came out. One day, he emerged from samādhi, opened his eyes, and attained perfection and samādhi knowledge. He was like one in Brahmaloka. He opened his eyes, slowly began to drink and eat something, and what he saw were visions. He saw the life of God Rāma. He knew the destinies of God Rāma’s father and mother, and also the parents and grandparents. So Vālmīki, using the bark of trees, wrote everything from the past lives of the parents. Then he wrote the destiny of God Rāma. He wrote when and where and what would happen exactly, day by day. He had a beautiful ashram, a little hut, and he kept writing further. He also wrote about Gautama and others. At that time, in the Sanskrit language, it was rare for general people to write something. Vālmīki attained that knowledge and wrote in Sanskrit a book called the Vālmīki Rāmāyaṇa. The Rāmāyaṇa is the glory of God Rāma, written by Vālmīki. He gave this great book, one of the greatest, containing one hundred thousand or one hundred and fifty thousand verses. At that time, there were no other scriptures like it. That is the Rāmāyaṇa you have. The second is the Rāmāyaṇa from Tulsīdās. Tulsīdās did not write it as an original composition; he said, "It is from Vālmīki, but I am writing in the local language." He wrote in different dialects. The Rāmāyaṇa is also in dialect, and it is written that when God Rāma was born in his palace, there were both Sanskrit and other slightly different languages. Tulsīdās was great; he wrote many poems and works about God Rāma. All the time, he was completely devoted to God Rāma. You know all the stories about Sītā and Lakṣmaṇa and all his brothers; that is about the Rāmāyaṇa. The Rāmāyaṇa is one of the most complete scriptures. After about, we can say, seven thousand years or so, there was Vedavyāsa. The great saint guru Vedavyāsa lived in the times of the Mahābhārata. Vedavyāsa wrote many works in his meditations. One of the greatest calls is the Śrīmad Bhāgavatam, which he wrote with eighteen thousand ślokas, each of two lines. Who could write something like this without repeating? That was the brain of humans. Those were their great thoughts. At that time, they had that spirituality. Also, Vedavyāsa Bhagavān—we call him Bhagavān—wrote all four Vedas. The Vedas are not easy to write, and they are pure in Sanskrit. Though the Vedas are still here, people have lost them. Very rarely will you find someone who can truly recite or explain the pure Vedas. Every great scholar of the Vedas and Sanskrit will talk, but again they come to one point. Still, they have lost the knowledge. A little remains now in South India, but they also do not understand the language. They write translations from Sanskrit into South Indian languages, which is more complicated than Sanskrit itself. I am lost there. But if you want to know, if you want to meditate, you have to dedicate four, five, or eight years only to chanting, nothing more. When disciples are chanting and ask, "What does this mean?" the master says, "I don’t know." I was there in that school, and Avatthapurīs was there. I asked, "What does it mean?" The teacher said, "We don’t know." It is very good. I said, "Very good, I can teach Sanskrit further with us." They said, "Yes, of course." I made them sit in a kind of presence. They said, "It is different; it understands." There is one very good song in Sanskrit, very good, Tansui, Tansui. They said, "Oh, what Sanskrit!" Yes. They all said, "Yes, from the Vedas." They said, "Swāmījī is very advanced." I said, "Yes, of course." We were sitting under the trees, Katharina was singing, Radha, can you say, yes? This is because German and Sanskrit are very close. They are chanting; people in South India are composing in Sanskrit, and I am chanting in German. There is something. Good night and good, and they say, yeah, yeah,... yeah. That is when we do not understand. They said first it has to come to your brain to understand: both brain hemispheres should be clear and one. Then they brought what they call the grammar. Yes, that’s very good, like the German language. Grammar, grammar, grammar. We are again here, no? That’s why German and English are very close to Sanskrit grammatically. Anyhow, the grammar comes, and then comes reading and listening, and then they say, "Oh God, now we understand." Similarly, the language Vālmīki gave, and then Vedavyāsa gave, is the greatest thing. Now, many people say Ayurveda is five thousand years old, and yoga is five thousand years old. I said, why don’t you say five days or five months? They said, "In five months, you know how babies are in the stomach." So how can they speak of the Rāmāyaṇa, Mahābhārata, and Vālmīki’s works as being only this old? This is a problem. Humans are that kind of people now. They are educated and knowledgeable, but what have we destroyed? This globe. Yes, what is that science? Science, science... what is the science? It should have a sense. You don’t understand the sense, that’s why we call it science. It means we are going to try to repeat and repeat again. We say this is science, but it was already there. No, you don’t know. I said, of course, I don’t know what you don’t know. And what I know, you don’t know. How? You know only physical, material things about the body and thoughts, nothing else. But we are getting something from this somehow. That science is God’s consciousness and all in oneness. It will be done in oneness and good things, but we are destroying now. If we had a proper science, we would preserve reality. But we have no knowledge of that. So it’s called science, and then it’s called research. Very good. It’s very clear. Research. It was, but now we should search again. That science which you have, and you are making research—what kind of racing? Of course, you are racing very, very well, and you are always with that. So we have to come back, we have to come back a little. When you are driving your car at 205 kilometers per hour, we know your car is good, but now please come down slowly to 90 or 105 kilometers. That is why now everyone did sādhanā, pūjā. In every house we have pūjā. I have Kapil, and Kapil performed the pūjā. Yes, I tell you, now he finished the cover, and first he came to the Gurudeva to offer praṇām. That’s science. That is understanding. When the master is talking here and the disciple understands and says, "Gurudeva, I have now completed the pūjā. Thank you. All the best." So, say again, Śrī Rām Jaya Rām Jaya Rām Śrī Rām Bolo Kapil Śrī Rām Rām. Deep Nārāyaṇ Bhagavān. So, Kapil, please tell everybody, blessings to you all. We wish you a happy, happy Diwali and a happy New Year. Hari Om. Thank you. Hari Om. This is how we come. Now, there are the Vedas, and before the Vedas, we do not know. But it is said there are three or four lokas: Satya-loka, Dvāpara-loka, Tretā-loka, and Kali-yuga. These are the four yugas. This is for yoga, but there is a Kalpa, many, many things. This you should take from Sanskrit, from what they call Manasādevī or Rādhā, to see the ages, yugas and yugas and again yugas. Anyhow, until the Kali Yuga, there was only one Satya. What? Satya. Sanātan. Sanātan means one all and all in one. Love for all, including trees, animals, air, water, humans, all in harmony, peace, and oneness. That’s called Sanātana. Now, when the Kali Yuga comes, many religions arise. I do not want to say other religions are not good. They are very good, much better, everything. But why is there fighting over this? That is the ego of the people. Finally, it is said it does not matter from which religion you are talking or speaking, but when you give up your body, your soul will go only through one gate. There is only one gate, and that is where the prāṇa leaves your body. Then, where are you? We do not know. Therefore, Gurujī said very nicely: "Kāṃsī phūṭī jānkar kahā gayī?" Brass. The brass, and we have a very nice brass bell, yes? It has a very nice sound. Rarely, but you can say, one of the very big and heavy bells on the tower of a church. How many pounds or thousands in the Austrian Vienna, in the middle of Vienna? Yes, this is very interesting. Yogīs know how to bring this up, I do not know. So first, how many bells? It is one bell, and that one bell, when the church rings many times, beautiful, what resonance. Many Europeans, when they are a long time in India or Africa or Australia, say, "I am missing my Austria, London, what? The clock." Yes. So, yes, Radha, more than twenty tons. How high is the tower? How did they bring such a big bell to the top? How is it balanced? Still it did not break down, thanks to God. If there is a crack in this brass, there will be no such sound. It will be something: bum-bum, bum-bum, rum-bum, bum-bum. Or it will go beautifully nice. Yes, that is it. Like in Australia, they have this, no? Oh, beautiful. Yes, something like that. Tell at least ten percent, yes. Anyhow, you can take this one. This is only a body that is still. When this brick cracks, now it has a good sound. Oh, this is not the right one. They didn’t give us a proper one. This is wrong. It’s India. Made in India. Not India. Maybe somewhere else. Anyhow. Pain, pain, pain. Why not? It’s our own. No, that’s not. This one. Yes? When you go to the lynx, or in Vienna, and when it’s broken, it’s like this. It’s the same. Come on. Please. Okay, thank you. When the brass is cracked, there is no more sound. When the milk is spoiled with a lemon or something, it’s good. You like it, okay? But then there is no more butter. That is a chemical. Research. Why are they researching again? So, you put one drop of milk, even five or ten or more, one drop will spoil everything. So, where has the butter gone? Where is the butter gone? So, Gurujī said, "Kānsī phūṭī jānkar kahā gayī, dūdh phaṭā kahā gayā ghṛt." And finally, the light is gone; where has the flame disappeared? Now it is here. And we said, "Where is that? Where has it gone?" And it was. It was. I will say it was. And she said, "No, it was not." And the wife said, "It was." And the husband said, "No, it was not." They bring a problem with this. Now, the last one. After that, similarly, when your mind has become somewhat confused, or when you do not want it, when in your mind there is no more harmony between both, then where is your love? Love is gone. When love is gone, sometimes it goes in such a way. Even good people separate. They love their children, but still they lose their love for each other, and the children sit and suffer. Therefore, meditations, concentrations, oneness—all religions are good. But why, then, are we not in harmony? Have you seen God? Please, did you see God? Jesus said, "I am not a God. I am the son of God." He didn’t say, "I am God," and we don’t say Jesus is a god. Yes? Yes, the Muslims who wrote the Bible, or something, said—not the Bible, the Torah—and who wrote this? Muhammad. Muhammad wrote, but Muhammad did not say that I am a God. Therefore, Nirakāra. So he said only Allah, but where is Allah? We just call it Brahman, and they said Allah, that’s all. Similarly, everything, Buddha. Buddha was not an incarnation; he was God. Buddha never said, "I am the God." Now we are putting him in that way. So there is a problem, but it doesn’t matter if there is a God or not. We accepted this religion. Now, why should we not live together at one dining room table? There are five people sitting, all friends, different mentalities, different colors, different faces, different dress, all eating happily at one dinner. Why do we not take this? If you can, we will understand, but that is not because of God, but because of the ego, and because of the ego, and because of the ego. He said, "I am the best, you are not the best. I am the best, you are the best." So, what are we doing? There is even a saw. You know what I saw? So we are holding both. Saw. So I am pulling this side, and on the other side, we are cutting the wood. But nothing is happening. Then you are cutting only like this. So when will we bring oneness? Jesus is talking, and they are singing about God, Jesus, and this and this. Muslims said, "Allah, Allah," very good. Hindus said, "Brahma, Brahman, Brahman, Brahman." And other Jews said... Different. Now, why are the Jews looking and touching the wall? Because there was water on that side; there was a waterfall, nice. So they want to break the wall to drink the water. The water is that God. But why not do? Try, do try. It will be, it will be, and not then it will be again. But why are we fighting? That is a big problem, and the problem is ego, and ego is the, therefore. These festival days may not be like this, but we are bringing people together to sit and celebrate. This is just the point. Now, the farmers and all others are harvesting all the crops, that’s all. You see, we cut our different kinds of crops, and then we have this Diwali, okay? In the month of April or February, we have our second harvest, and there’s a call after Holi, yes? And then there’s... So why? Why is Christmas then? Because there was nothing to do, and the snow was there, and people would go and drink alcohol; they came together to have harmony. Europeans are seeking to have more snow, more. When I went to Australia long ago, I said, "There you don’t have snow. How do you worship in church?" They said, "How do you wish?" They said, "We wish to have very hot days so we can go to the beach and lie down." Huh? Who’s not getting it? So they like snow, and they like heat. Why not? And everything, so these festivals are mostly in those times so one can be happy and heavenly. So, I will call you. I wish you all the best for Diwali. Okay? Now, we said, "Good, happy Diwali." What? Happy Diwali. We said at Christmas time, also Christmas. But the next day, what we said, "Ram Ram," and what we said, Christianity, but we say in the morning, "Merry Christmas," before Christmas, and "Merry Christmas" is the same thing. We are following one after the other, how nice. We are walking one after the other side. Why? All festivals are in such a... Time for this, otherwise people will do nonsense things. Therefore, God, our people, made that kind of happiness and joy for all. Siddhiprāṇaṁ Bhagavān kī. I wish you all, and all people on this whole earth, and those who are in airplanes, and those who wish them all the best, and good, good... wish them good, happy Diwali. Tomorrow we will be there. All my bhaktas who are listening, I wish you all the best. Give the message further to all your friends around the whole world. Śrī Deep Nārāyaṇ Bhagavān kī Dev Puruṣa Mahādeva kī Satguru Svāmī Madhavānandajī Bhagavān kī Satya Sanātana Dharma kī.