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Mahāprabhujī karatā he kevalam, Mahāprabhujī karatā he kevalam… You know that I was outside Europe for about seven months, and now I have been here for two months—nearly ten months. It is beautiful here in our country. Here in our ashram, it is beautiful, and everyone enjoys it a lot. In everything we do, first we offer praṇām to our Gurudev. We offer praṇām to our Gurujī, Mahāprabhujī, Devpurījī, Alakhpurījī, Brahmanandjī, Śivanandjī, and all our paramparā—and I am with you. So, for this, we say: first we receive the blessing from Gurudeva, and we know this blessing, and we are asking for the blessing. How are we doing? We all know. So today we will again have a new program, and before this, we receive the blessing from our Guru Paramparā. And this is what we will chant now. It is the glory of Bhagavān Dīp Nārāyaṇ Mahāprabhujī and the other Gurus. And we are all together, your devotees. So that means we are together, with our Gurudev. And we are all brothers and sisters—all. So this is how it is, as many of you know. Oṃ Namaḥ Śrī Prabhudīpa Nārāyaṇa… Haṃ sab dās Prabhu śaraṇa parāyaṇam… Oṃ Namo Śrī Prabhudīpa Nārāyaṇa… Haṃ sab dās Prabhu śaraṇa parāyaṇam. Oṃ Namo Śrī Dīpa Nārāyaṇa. Oṃ Namo Śrī Prabhudīpa. Haṃ sab dās Prabhu śaraṇa parāyaṇam… Oṃ Namo Prabhudīpa, Oṃ Śrī Prabhudīpa Nārāyaṇa, Śrī Dīpa Nārāyaṇa Bhagavān kī. Oṃ Namo Śrī Prabhudīpa Nārāyaṇam Nārāyaṇam. Our Gurudev, our Bhagavān, Mahāprabhujī—we adore, oh my Gurudev, Mahāprabhujī and Viṣṇu Bhagavān Viṣṇu. And now it means with one name. We all—śaraṇā parāyaṇam—we came to Thee at Thy holy feet, and we ask Thee to give us Thy blessing. Oṃ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Haṃ sab dās Prabhu śaraṇa parāyaṇam. So, whatever we do, we shall always come to this divine place. Just look at the atmosphere in this park. Look at all the trees, the beautiful sky, the very nice green basket—this is the first time I see all this greenery here. From time to time, Indra, Bhagavān Indra, gives us rain. Indra is from the heaven, and he gives this rain. Indra speaks to the oceans: “Please bring the water to the people, because you are too far. In some places, how will they get the water? And where is the ocean?” In some countries, Indra—Indra is the God of water, the God of the taking of water—Indra is the god of the taking of water. All protection—and so he comes. And when his water comes, there is lightning and sounds. All that comes upon this earth, but not only for human beings, but for each and every entity, including the grass—all. And that is Indra. So we also very often pray to Indra. And Indra has in his hand a strong weapon, a vajra—very strong. And every creature is so happy when the cloud comes. Do not think that only we say, “Oh, clouds come and good rain is coming”—no. It is for all. So in that atmosphere where you are here now, that is called the heavenly life. This is life. There are many, many planets. We talk about many things about that. We travel to satellites, we look at everything, but our Earth—this is not what we call the other planets. We should not say “planet Earth”; this is Mother, Father. Mother, Father—so first it is called Mother, and Mother is the Earth. We came from the Earth, and we will go with the Earth. She is our Mother. Mostly, we call the Earth Mother. And what do we call that? Mother Earth. Yes, Mother Earth. So everything is purity; everything is with the Mother. We are born here, we live here. So understand, we should understand this Earth. And this Mother Earth—all these trees, all the grass, and also all other creatures on this Earth—it is the Mother. If we respect our mother, and if we know who our mother is, then we will all be very happy. But we humans are giving poison to our mother. What we are eating is a lot of poison now—only humans. But still, Mother takes care; she will not tell us anything bad. But how long will this mother live here? So, my dears, all five elements are here, and they give us life. When we were born, we were very, very clean, pure. And now, after that, what we are doing—many things are not good. The result comes. Mother Earth tries very hard to give purification to her children. In the Mahābhārata, there were two here and one there. The kings—they were only thinking about their power and fighting. I am telling this not because of the Mahābhārata, but because it is everywhere. You know how many wars were here, and who was mostly involved? The men. But still, Mother forgives. So at least now, in this place where we are, you should think, “I am at the Mother’s lap.” Everything we have. And now we are going to practice something to understand. Our practice means we strive to understand. And what does “understand” mean? It means to go on the right path. And do not torture even a tree. That will be peace, peace, and peace. It is the Mother who will bring us to that cosmic Self. But still, her child will be in her lap—the prāṇas, the jīva. So we think of the mothers as Earth. And after that, what we said—that prāṇa or soul—that is not like that. So that jīvātmā is also, let’s say, the Father, God. And the Mother. In this sādhanā we will do, it is very simple and good. We have here five different kinds of practice. And the first is: some of our parents have these children. So we have little children. This is the first class here. Let them feel the good air here. We have very nice children playing, and everyone loves them. And children—children are feeling together with each other. And we take care of the children. This is the first training. And we were children also, and one day we will be like a little child—but this is a little different body. After this, in the Bhagavad Gītā, there is what is called karma yoga: “yogaḥ karmasu kauśalam.” Yogaḥ karmasu kauśalam—yog sādhanā. Sādhanā means the purification and the attainment of perfection. And that perfection of the karma, or karmas. What is karma? But what is karma? We all say karma, karma… and definitely we have karma. There are many, many karmas. “Yogaḥ karmasu kauśalam”—through karma, we will reach the end of that cosmic light. In this, every creature is also doing karma. Their karma is different, but it is jīva jīva bhakṣate. Jīv jīv bhakṣate—life eats life. And that is every animal; one creature eats the others. The big animal eats the little one. So, jīva jīva bhakṣate—bhakṣate means eating. For example, an ant. So, how are they? Like this, there are 8.4 million different creatures. And now, what is that? That jīva bhakṣate—so animals eat animals. They don’t know; they are not feeling that “I should not kill someone.” So every animal eats everyone. So when the creation began—that is what God is, which we did not see anyhow. You may have seen that God is not here in the sky, from the sky to here on the earth. You also have flown in an airplane. For 52 years now I am constantly flying in the sky. Sometimes I think, “Please, pilot, can you go to the sky?” And sometimes I say, if the pilot could look a little higher, if God were already there, He would already be seen there. So the pilot once said, “Swamijī, you are the God in this airplane.” And we are all inside—don’t you see that? Further, you can tell us. I said, I don’t know. So, that jīva beyond—may be, may not be. But we humans, all, more or less, feel there is a God. Many people cannot believe, but mostly we are worshipping or believing, “Oh my God.” There are many people who do not say, “Oh, God.” But when something happens—an accident or something—like Mahatma Gandhi, he was talking about everything, but you know, when they shot Gandhi, his prāṇa was going, and he said only, “He Rām, Śrī Rām, Bhagavān Rām, Bhagavān Rām.” So when he fell down, and where he was, it is that his body… And there is only written one thing: “He Rāma,” and many, many from many governments, from different countries, came to give respect to Gandhi. So it ends. At the last we say, “He Rām, He God.” O God. And here they say, “Jesus,” for which I, God, we say, “Jesus Maria”—so, Maria, not Jesus, yes, and then after, yes, yes… But we have something, so even if one doesn’t believe in God anyhow, at a certain time he will say, “Oh God.” You know that when God Rāma and Rāvaṇa—Rāvaṇa was all the time saying only “Rām” and “Rām” and this and that. Sooner or later, a human will say one word of God. In the cosmic parliament, they decided to make a creation. First was Śiva. There was nothing, then only five principles, and from the first is prakāśa—the light. So Holy Gurujī said, because some said, “It’s Holy Gurujī,” people say. To Holy Gurujī—your Gurujī is Mahāprabhujī, here in Kathu, Balagudha, and this, and Mādhāvānandjī—you are only in some places, around India, but Holy Gurujī said, “You did not understand.” Holy Gurujī’s prakāśa, Holy Gurujī’s knowledge. The body is a body. We will learn the body. One day, we will eat ice cream. Tomorrow we will eat fruit. Another day we will do nothing. Like this. But what is inside that body? So it is said, when someone gives you a banana, nobody will say, “Why did you give me a banana?” But we are happy we get the banana, and we peel the banana. That is inside the fruit, and we can give this out. So, inside, therefore, don’t look at this. And so, Holī Gurujī gives a beautiful, beautiful answer: prakāśa puñja amṛta ke sāgara, śrī dīpa harī mahala, sāre viśvame goñja rahe, prabhu kī amar kahānī… Dīpa Nārāyaṇa Bhagavān kī jai, Satguru Svāmī Madhavānandajī Bhagavān kī jai. Very good. Blessing āgai in our pūjā plate. This was going there, and I was looking and looking, and really, it came to us. Thank you. This was the prasād for us all—divine. So, it is very, very… It was first only Śiva. And Shiva was not like this body, like this, but comes slowly, slowly. And through this, all elements—ākāśa, then after ākāśa, prakāśa; prakāśa means the light, fire; and after that, the air; and then what we call water and earth. All these five elements, that is what has been. Now, on this our Earth, round and round, everywhere. So, for example, water is very heavy, and water is down, but it is said that Indra brought this water above into the air, and it goes from there to there—so this is māyā. Māyā means these things which we cannot understand. And so it is said, “Jīva jīva bhakṣate.” Life eats life. Before, it was said that we create and come, but there are only stones. There is life in the stone too, but what will it do? They will do nothing. But we have to continue further, so it is said we shall do something. So tell Viśvakarmā—also God, Viśvakarmā—and Viśvakarmā is now creating this whole our earth. “I will create hunger,” he said, and what is the hunger for a stone to do the thing? The rock doesn’t matter, so hunger. So hunger, but what to eat? And how will you eat, and where is the hunger? Then he said, “In your stomach, there will be burning.” What is that? Something you want to have inside. But what? And how? etc. So, first, what will they give and what will they eat? Then he said, “Each other, they will eat.” Bhakṣu—eating, eating. What will they eat? Jīv jīv bhakṣati—the life will eat the life. Well, the Cosmic Prime Minister said, “Yes, we are further.” So, when they all will eat, then what will remain? Therefore, again it is said, it will be the desire. Oh, that is a creation. And therefore, you know, we should have the children. And that’s why, and how, the children have been created. Not only telling about the male and female, but there is insight in the whole being of our inner organs. But not only the organs—all elements in the body, I see. So everybody will kill each other, but they will also create each other. But then what will be the future? We are only rolling here. We want to go up, then give the human. One human. It doesn’t matter where you are. And it is said in Tibet: the first human in a magazine was a scientist. There was a human beginning. Animals, not humans. And that was Śiva. So it goes further and further. But of course, they did not know yet. They are eating each other also. Yes, they will eat. And therefore, it was the time when humans were eating humans. It was the forest, with many different creatures, so the humans were hiding. And they are also killing others, slowly, slowly developing this knowledge. And that mother and father. This is a long, long, long… We are very highly developed now. Our brain is bigger now; otherwise it was very little, like a monkey. So, I don’t know, but I’m telling you what many saints and sādhus have said in their lectures, which I was also listening to at the time. I don’t know. I am telling you what I have heard, what other sages, other sādhus have spoken about, and I am listening to them. Holī Gurujī many times composed bhajans and everything. And so it is said that humans should not kill humans, and humans should not kill other animals. Jīv jīv bhakṣate—animals eat animals, but humans should not eat animals, anything. But before we knew, they were killing all animals. Ahiṃsā—ahiṃsā paramo dharma. And this word, who said this word from the Mahābhārata? And who? Bhīṣma said it when he was lying on the arrows. Then the Pāṇḍavas all came—all—and said, “Grand, grand, grand. Parents, father, uncle, we have done this now. What can we do? What has all happened here?” Then he said this word: Dharma is dharma, ahiṃsā paramo dharma. Ahiṃsā means do not kill, don’t take them away, don’t torture them, only be humble. I knew, he said, but now I understand. So dharmo, dharma, rakṣati—that’s it. So similarly, as humans, we have developed a lot. But now we have turned in the other direction. We had a nice road, but then we turned into the forest, and we are just killing everyone. But still, there are some more. So this is how we come there further. We will continue, but this was what Holy Gurujī, Mahāprabhujī, Devpurījī—he could go through the rock, and now they make tunnels; maybe they took it from Devpurījī. Or he could walk in the air. He could ride his horse in space.