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Part 1: The Value of Human Life and the Fear Rooted in All Creatures Oṁ Namoḥ Śrī Prabhu Dīp Nārāyaṇam. Oṁ Namoḥ Śrī Haṁsabhādās Prabhu Śaraṇaparāyaṇam. Oṁ Namo Śrī Prabhudīp Nārāyaṇam... Ham sab dās prabhu śaraṇ parāyaṇam, ham sab prabhu śaraṇ parāyaṇam. Om namaḥ śrī prabhu dī nārāyaṇam, om namaḥ śrī prabhu, om namaḥ siddhi prabhu dīp nārāyaṇ... Haṁsab Dās Prabhuśaraṇ Parāyaṇam Masābdhāsa Prabhu Śaraṇam Om Śrī Prabhudī Masābdhāsa Prabhu Śaraṇam Parāyaṇam Om Namah Śrī Prabhudeepa Nārāyaṇam. Om Namah Śrī Prabhudeepa Nārāyaṇam. Śrī Dīp Nārāyaṇ Bhagavān Kī Devādhidev Deveśvar Mahādev Satguru Svāmī Madhavānandjī Bhagavān Kī Satya Sanātana Dharma Hanumān Chālīsā. Thank you, very nice. Our holy Gurujī, Swāmī Madhavānanda Purījī, and also Mahāprabhujī, used to say: when people come for darśan to Mahāprabhujī or to many other saints and yogīs, how do they welcome someone? Even a great saint will welcome you. And when someone sits there, they mostly do not ask, “What can I do for you?” or “What have you come for?” But Gurujī said, “Manuṣya kā jīvan amūlya hai.” Human life is very valuable. How do we understand or know that we are valuable? The life of a human should be made complete. What does complete mean? We may have passed through the 8.4 million species of creatures, and we know how life is there. Whether Jalacara, Thalacara, Nabhacara—the creatures in the water, on the earth, and in the air—life is not easy. They may or may not know, but they all share one thing: fear, immense fear. Even a fish, if you try to go into the water and catch it, tries to swim away. Even a small mosquito, as your hand rises, flies away. Snakes, even tigers and lions, are not afraid in the same sense—a lion is not fearful, a tiger is not fearful—yet they are afraid of humans. So even birds and other animals are afraid. Now, why are they afraid? First, there is the fear that someone will kill them, eat them—and that is justified. Second, there is the fear: how will I live, where will I sleep? Animals, birds, reptiles—they do not have this life or that life, but they have fear. Similarly, humans are extremely afraid in many, many ways. Humans are very afraid, yet everyone, within their religion, does what they can: they go to prayer, they go to temples, mosques, churches, and many other places, because we have fear. And why do you have fear? So Gurujī advised: morning or any time, think about God, feel God, chant the name of God. We do not see God—who is that?—except our Gurudev, but we see that the physical Guru is the great saint. We will not say the Guru is the Prime Minister, nor that God is Prime Minister or President. We respect them greatly; they are great, they are good. And even they themselves will not claim, “No, no, I am not God.” They will not say, “I am a holy person.” No, no, no. That is their greatness. Perhaps there are some who think, “I am the best, highest, and good; I am God.” Such thoughts exist, but sooner or later they must step out of that illusion. But genuine spiritual beings, who carry that divinity in their body, have that feeling, and they will not say, “I am God.” If someone declared, “I am God,” that very statement shows he is not. Many great sādhus in India—South, North, West, everywhere—will say, “Please, worship God, remember God, take your mantra, the name of God, please.” Who said this? The saint? Or that sādhu will say, “My Gurudev is my God, not me.” And when you go to the Gurudev, he says, “My son, my child, my boy, or my girl, God is there, my dear. But I tell you, there is a God.” So every morning, offer praṇām to God. In many countries—take Yugoslavia, for instance; by Yugoslavia I mean the whole region, now seven countries (seven is good: one husband, one wife, and they have seven children and seven houses, why not?)—the people there, Croatian or otherwise, what do they say? They say “Vāk.” Vāk, that is God. When they get a telephone call, they say, “Hello, say, ‘Vohk.’” Yes. They greet God. The Austrians too—do not think Austrians are not spiritual; they are very spiritual. They say, “Guru Scott, Guru Scott,” meaning “I greet God.” The Germans, too, though now they have a slightly different expression. There is a little joke, but it is true. I went to Germany, to Hamburg, and I was there for many years. I was with one person, a very, very nice old lady; she died, and her house was on the second floor. When I said “Guruskot,” they did not say “Guruskot.” They said something else—I forgot. What do you say there? “Gudantak.” I said “Guruskot,” and they said “Gudantak.” Gudantak means “good day.” So they said “Gudantak.” Then I said “Untak.” Then I made a joke: they said “Tak,” and I replied “Tik.” That was it. They looked at me strangely. I said, “I don’t know what ‘Tik’ means; you say ‘Tak,’ I say ‘Tik’.” I still don’t know. But many countries, every religion, everywhere—there is a recognition of God. Now, I also want to tell you that Europeans, Americans, and others are very devoted and very close to their God. Sometimes you would hardly believe how religious they are. When they come here and see Indians, they find Indians different—some are devout, some not. Yet there is a real, good understanding of God. Of course, they, too, focus on God in the three main life events: Maraṇ, Pāraṇ, Janam, Pāraṇ, Maraṇ. That is birth, birth ceremony, wedding, wedding ceremony, and death, the death ceremony. Beyond that, not much else. So it is everywhere. That is why, when you visit their religious priest, they also say “Guru Skot” or something similar, greeting God or the Holy Mother. Thus, throughout the entire world, humans are present. In America—North America, West America, very vast—there are many things. There are the original inhabitants, whom we call Indian Americans, or they live in the mountains. In India, we say “India.” Indiana, Indian. Some are called Yellow Indians because their skin has a yellowish hue, like you applied haldi. Diversity exists everywhere, and they, too, have their religion. From those people, the Indians, I have many Indian disciples as well. They spoke and asked me about smoking the peace pipe. I said, “What is a peace pipe?” They explained: “Yes, Americans do it. The real Americans are not from this modern America; they are from the British. But those are the Indigenous.” So I said, “I want a pipe.” They brought me a very nice one. I asked, “Should I put tobacco inside?” They said, “No, no, no. It is not like that. It is not for smoking. Only white smoke rises, and it is done when everything is happy, when there is no fighting—everyone is friends. They sit, and then one head of them makes this pipe, smokes, and the smoke comes.” Yes, and there is a second part too; it is in my ashram in Vienna, very nice. People say, “Swamiji, one pipe was different.” I said, “I cannot be there.” Then another lady brought the right one, and it then belonged to one Indian woman. So they believe in God. Some years ago, we had one ceremony. There, I also received a kind of award from the United Nations. There was a bell—yes, beat the bell—and there are only four or three such bells in the whole world. I will tell you many things, but at least all our people here should know this. These bells were made from what? Someone from here might know. In Japan, there was a bomb that destroyed so much. Afterwards, people from all over the world came and threw coins there—trucks full of coins. There were different kinds of metals: gold, iron, many things. They melted all of that and made a very thick, large bell. One such bell is in America, in Los Angeles—thank you, you are a very good girl. There, in a very old and excellent library, an incident occurred: in the metro, a fire started due to smoking, and many people died. Many ceremonies were held. They invited me, and we went to that library. Near the library is a very big park, and there is the bell. Only during special ceremonies can one sound it; otherwise, no one may. It is extremely heavy, not easy to ring. But one person comes, performs the ceremony, makes the sound, and then departs. The Indigenous person was there, and the first to perform was an old couple—disciples, his wife and he—sitting, but he had come in his traditional dress. The cowboys—not cows, I meant the Indians—ride horses without saddles and wear cut-off trousers, leaving the buttocks bare. So he was sitting beside me, and then he got up to make the ceremony. I think Matajī from Prague was there. Matajī said to me, “Do not be afraid.” I said, “Why? You know he has no trousers on, they are cut.” Matajī joked. Then he went near a big tree, like a banyan or one with large leaves, stood there, and prayed to father and mother—they pray to father, you know, their ancestors. He gave something and sent the message. Truly, beautiful large leaves fell from the tree onto his head. He said, “Thank you, I will ring the bell.” Then he went up and, with the drum-like object from the peep side, he struck it: boom! Then others went, and then it was my turn; they said, “You too,” so I also did it. Thus, there are different traditions, but they all lead toward God. They feel that their ancestors are like God—mother, father. They still pray very much to their ancestors. Now, among Christians, once a year there is the ceremony that coincides with what we call Pitṛ Pūjā. First the priest comes, then the holy man, then all the other priests, and the people gather. They come, perform pūjā, and place flowers and so on. If they did not believe that their deceased father is not simply finished and gone, why would they go there, perform pūjā, offer candles and flowers? We are in tears, we feel we are dying, remembering our father who died about 20 years ago, our grandfather who died about 60 years ago. When we go to the graveyard, we become emotional. And similarly, these people in Croatia and many other places all hold onto that peace. Part 2: The Farmer’s Many Births and the Guru’s Unwavering Promise Now, you can say that all the Muslims—the Muslims are so strict in their religion and their God; they know that Allah is there and He will do nothing else. Similarly, we all have very positive and very nice qualities. We are doing everything; others are killing animals and this and that. Of course, Hindus are also many. They are eating fish and chickens and pickles and tickles and that. We don’t want to come into that. But when it comes to Gurudev and all, we have a relation. The son is worshipping Hanumānjī, and his daughter is worshipping Pārvatī. And the husband is worshipping Kṛṣṇa, or Rāma, and the wife is worshipping Kṛṣṇa. In one house, there are four, five—some this, some that—but at home, they are all one. So for Krishna’s ceremony, the whole family will also come. Rama’s family will come; Hanumanji’s family will come. So it is one day, one in all and all in one. And so Mahāprabhujī and Gurujī said: Remember ancestors, remember all holy saints. And send your Gurudev—Guru Brahmā, Guru Viṣṇu, Gurudevo Maheśvaraḥ, Guru Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. So these are giving instruction. A human gives such instruction. Many animals are doing laukik. When one monkey, baby or bigger, dies, then in the evening, or at any time, immediately all the monkeys come around. You will see one has died, and they are sitting peacefully like this. Yes, they have love, they have understanding. But now, there are some people who say, “I don’t know, and I can’t know.” Therefore, it is like this. And if one thinks, “I am a spiritual seeker, and I want to come to God, and I am searching for that.” Are you searching from the heart or not? And that was the story of Goli Gurujī, which I wanted to tell yesterday. It will be long, and it is such a long story. So tomorrow I will definitely do it. Yes. I will see my time, how the time is. Oh my God. So I will make it very joyful, this story. Okay. So there was one farmer, and he had one little son, and he had no wife—his wife died. One day, one sādhu, Mahārāj, great—whatever you can say—at that time there were not so many vehicles, no, not even a bike. And when the bike was there, there was only sand. So, really, how will you roll this bike? Near Kedās, near Khāṭū, we cannot; why is that time? Now we have the roads. Anyhow, sādhus were coming, and there was one farmhouse and there was land, and it was about 11 o’clock. So Mahārājī, the sādhu or Gurujī, he goes to that farmer’s house, and the farmer came quickly. He was running, “Mahārāj, Mahārāj, oh my God, today my life is great. I did not see sādhus for so long. Please come, please come.” And he said, “Yes, I want to drink water.” He said, “Please, you will get the water, and now you will eat.” And Prabhu, he bought a nice bed to sit down on, and nice water. And then he brought, he said, milk. He was very happy under the nice tree, on which he was sitting. He had a little hut. A hut means a two-room house. Now, Mahārājjī, Swāmījī said, “Thank you, and now I am going on my path.” That sādhu, paṇḍita, and farmer said, “Gurudev, you cannot go. My heart is burning. Please don’t go. You have to stay here.” Swamiji said, “Okay, don’t cry, please.” He said, “But not one day. Two, three days I have to.” He said, “Okay, Mahārājī was okay.” And after one day, two days, it was nearly one month. Then he said, “Now I have to go. There are some other sādhus waiting for me.” Then he said, “Please, you gave me mantras, and please, you should live here.” He said, “I will come. Come, please.” He said, “I will come.” And it gave him the mantras, and you will come to the Brahmaloka. Gurudev, that is all I need, nothing else. After two years, Swamiji came again, and he was so happy, so happy. He said, “Come with me.” Maharaj, he said, yes, Gurudev, that was my biggest, biggest desire. He said, “Then let’s go.” But Gurudev, my young boy, he is not a good worker at this and that. So I will come when my son is married. Then I am free. Hurry home. Gurujī went away. After three years, Mahārāj Jī came again, and there was a very nice, beautiful wife, his son, and Gurujī. Gurujī, I, Gurujī, gave the blessings and so on. And then Gurujī said, “Now we can go. You have to give your son and this.” He said, “Gurudev, great, great desire. I want to go with you, my Guru. But you know, for the wedding ceremony of my son, it was so much money. All my properties, I sold them because I made beautiful ceremonies. So, please, I need a while to pay back the money.” Okay, he went. Then what happened? After two years, three years, Mahārājī came again to the farmhouse. And he was sitting, his āsana there all the time, and then the sun came, and Gurujī said, “Where is your father?” He said, “Gurudev, when you went, one day my father died.” My father died? Well, Mahārājī was sitting under the tree, meditating. Where is my disciple, my bhakta, that farmer? He was so longing to go to Mokṣa Loka. So Mahārājī meditated under the tree, and there was a little cow that gave a little calf. The soul of the farmer left because of attachment. So he got a calf. And the calf will be two years, three years, will be strong enough and will work for my son. And I will work very quickly so that I can get the money to pay him back. So, Gurujī said, “Oh farmer,” he said, “Yes, Gurudev, you are the best, my Gurudev, I know that you will never give me up, but you know, my son needs a lot of money to pay back, so I will help him.” I will die. I will, Gurudev. I will come with you. Don’t worry. Gurujī, go. Well, the car became about three years old, and he was working, carrying things from the farmers, anything. One day, this car, he was so looking forward to taking more money back. So one day he was running, and he died. He fell down from the bull cart. Swamiji came and said, “Ramu,” because the boy’s name was Ramu, Guruji’s was Ramu, “where is your beautiful car?” Gurujī said, “Gurujī, my father, my bull was so...” So nice. And he was not eating. He was working and running and this. And one day, he was walking too quickly, and he fell down and died. Gurujī said, “Sit in meditation about where the car has gone.” And then open, he said, “Little dog and the tail, nice beautiful little tail, car, doggy, like a doggy of the para.” Santosh, Pushpa, well, he said they are talking, Gurujī talking with the mentally. So, said the farmer, “Bhakta, now you can go. You have enough money, everything.” And the dog said, “Gurudev, you are my Gurudev.” Such a guru, no one can be in the whole universe. But I am in the dog’s life, but Gurudev, you can always bring me. I know I will get everything. Well, I will tell something, Gurujī ke kya. My Ramu and Ramu’s wife, they sleep like a buffalo, and people are coming and taking something. So, Gurudev, I am sitting awake the whole night and making sounds, wow, wow... the whole night. And I carry it home, so I said, okay. Gurujī chale gaye. The Gurujī went. Guruji is also getting food up, black and all, you know, year by year. One day, what happens is that Ramu and his wife went somewhere for a wedding ceremony in another village. And they know that this dog will take care of our house. Two thieves came. And these two thieves said, “This dog is barking all the time, and overall, we cannot sleep.” Or, with thieves, if we go, he awakes everybody. So one of the thieves took the pistol, and the dog was finished. Rambhu and his wife came in the morning about sunrise, and they saw the dog was alive. Fall down, died. Oh my Rāmu, what happened to this? After about ten months, Gurujī came. Hey Ramu, bring the water and eat the Dampuri, name of his wife. Eat, Dampurī, make a good meal, and Gurujī is doing the prayer. But Gurujī said to the Rāmadā, “Where is your dog?” And they said, “Oh, Gurudev, we never saw such a dog. We could sleep, we could go anywhere, but he was very nice, taking care of our house. He is a beautiful God.” So, Gurujī, thinking in meditation, where has the soul gone? And what? In the house of Ramu, they had something nice, like a pot. They were storing grains, and under there, a dog, by a very dangerous cobra snake, was sitting under their tongue like this. And Gurujī said, “Don’t show me the tongue.” And, “Āre Rāmo kahā hai,”ki Gurudev, patā nahīṁ. Gurujī said from his telecom, “Āre Ḍokrā, Buddha, āp to cal, now you can go.” How many lives will you suffer here? He said, “Gurudev, I will still take care of my children to see my grandchild.” And now I have got a grandchild, and the grandchild is only three months old. And Ramu and Ramu’s wife, they are working in the field. And this little child is under the tree, nobody taking care. So I am taking care of this, Gurujī said. Now he went into the Narakaloka. Now he went into the life of a leper. Gurujī was sitting, making a mālā. Rama’s wife, when Gurujī came, she ran quickly and came and made praṇāms, and she wanted to make food, and Ramu is working in the field. And then what happens? Rāma’s wife went to the water well. So she got nice water on her head, a water pot, and there was sun shining. And the child of this woman is in a little cradle and was crying a little because the moonlight or sunlight was so strong. The cobra comes slowly enough and puts his head like this. And comes the Dāpulī, Pāpulī. And she said, “Ah, my child.” She threw the water pot, and she was crying. Ramu came, what happened? Snake, snake. He brought a big stick, like my, you know, walking stick today. And on the stick, one or two, Gurujī said, “Moment, moment, moment. I will give him mokṣa.” So Ramu said, “Gurujī, two, three daṇḍa, yājayī mokṣa jāyegā.” He said, “No, no, better.” Then what Gurujī said again mentally, Farmer, now you want to go with me. What do you see? What is your situation? How are you? Cobra said, “Mahārāj Jī, why are you running behind me? Once I got there, and good food and this, and all the times you are coming, why are you behind me? Let me be here.” Then Gurujī said, “You will go to the Naraka.” So he goes to the Naraka. But still, the Gurujī said, because it is my disciple. So see, in so many lives, some are disciples. They think from the thinking that my Guru, and this and that. But in reality, you have no complete oneness. But still, Gurujī said, “I gave the promise. If he did not give the promise, then he did not reveal it, but I will bring him into the Brahmaloka.” So that becomes one worm. What becomes? Then Gurujī came as one very nice wasp and took the worm and put it on the lotus flower. It was evening, and that worm was in the water, which became like a lotus. He opened like a bee, and it was inside the lotus. And inside he was closed, but still he said, “Gurujī said, ‘Don’t worry, I will wake you.’” Now, the Gurujī and they are doing. And early morning, that’s called, we call the heavens, heavens, girls, but we don’t say that, not the girls. Apsarās. So one, not Apsarā, the other one. And so, she took that flower, which was still close, and brought it to Bhagavān Viṣṇu. Puja opened, and when that bee looked to God, it became Mokṣa. So it means that, don’t think that the Guru is nothing. When you have it, then it will be, not in this life, but in the next life. Not in the next life, you will become an elephant, you will become a buffalo, you will become a tiger, you will become a gorilla, and anything. But sooner or later, your Guru will bring you into Mokṣa, into the Brahmaloka. That was a story which Gurujī said. So, my dear Gurujī said, “When once you promised to one bhakta, and you accepted as a disciple with your whole heart and your whole soul and with your whole knowledge and all your powers, you take care of your bhaktas and take.” But some are gurus who only come for one satsaṅg, and there are some gurus who only collect people by the hundreds and thousands together, and then go home; they never come anymore. They are not a Guru. It is Guru Paramparā. So there should be Guru Paramparā. Therefore, Guru, Guru... Guru Caraṇam Yad Sat Tīrat He Vodh Veda Spūraṇa Gāthā.