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Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlaṁ Guru Mūrti, Pūjā Mūlaṁ Guru Pādam, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Devadhī Dev Deveśvar Mahādev Kī Jai, Ārāḍe Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī Kī Jai, Satguru Svāmī Madhavānjī Bhagavān Kī Jai, Alakhpurījī Mahādev Kī Jai, Satyasanātan Dharma Kī Jai, Caurāsī Lakh Caurāsī Lakh Jīva Jūn. In that, one is the human. Each and every creature has within them the soul. This means they are living beings. And it does not matter how big or small they are; they feel pain. They do not know, just as we also do not know, how God sent us. We know that we feel, and we have many differences, which we will discuss later. But both humans and all other creatures share this: they experience pain. Tiny creatures feel pain, and we humans feel pain too. A tiny fly, when it sees us, will come near and then fly away. Why? Because it senses that these humans might kill it. So, it means they understand how to live, what to do, and they try to hide themselves. In this way, if we feel pain, even a little blood, it matters. Likewise, consider the vast ocean. We all know the great ocean, the Indian Ocean, which stretches from here in India all the way to Australia, touching Australia’s shore. You know how immense the Indian Ocean is, and others as well. The ocean is incredibly vast. Our ancestors, our parents of olden times, may not have thought as we do now. But our ancestors used to speak in metaphors, for example: consider a point. Now, all this part is water, and the whole land, everywhere, is just like that. So, water is here, where we live, and also the earth. When we travel from India to Australia, flying for a long, long distance, all that is called the Indian Ocean. How many creatures are there? I think there are more creatures in the water than on the earth. In this sense, water itself is life. In some Western countries like Germany, Czechoslovakia, Hungary, and others, they say, "Bodā a Jīvot." Water is life. Water is life, and we say, "Jal Jaha Jagdish, Jal Jaha Jagdish." Wherever there is water, there is God. And what does that mean? Life. God is living as God, even in the water. It is said that when we wake in the morning and open our eyes, we should first say, "I am a human." If you know that you are a human, then throughout the whole day you will not do things like killing animals. But those who torture and slaughter other animals—if you kill someone, then you are not a human. Therefore, if we are truly human, we should not kill. Yet we do cause harm when we walk with our shoes, with our car; but that is not purposeful killing; it happens inadvertently. And therefore we say, "God, forgive me." So, it is not simply that we are humans, but how we are humans. For example, Rākṣasas and Devas have the same form: two legs, two hands, one head, everything. But Rākṣasas have demonic qualities, while Devas know who they are and protect. Though we know that Rākṣasas are more numerous than Devas. Nevertheless, from time to time, it is said, the yugas come: Satya Yuga, Dvāpara Yuga, Tretā Yuga, Kali Yuga, and then they cycle back. What will come, Parthī Pārlā? Finally, it is that the whole earth will go up, down, or perhaps sink deep into the ocean. At that time, only those creatures will remain which live in the water. Otherwise, it is Tat Sat, but that will can be, and we are trying to protect, and we do protect. When Kali Yuga begins—Tretā Yuga, in Tretā Yuga begins what we call Dharma that is good. But "my religion, your religion, their religion" and so on. Why is it my religion, your religion, that religion? Before that, it was not like this: dharmas, my dharmas, their dharmas, religion, religion, religion. Religion is different. Realizing your relation is the religion. But now we say, "This is my religion, this is my religion." This is how it began from the Tretā Yuga. How many thousands of years? Sanātana Dharma is eternal, and it will come again like this. But it can be brought about because man begins to destroy. How? First water, vegetation, forest, animals, and slowly, slowly, killing like this in Tretā Yuga. And now the Kali Yuga is coming, and it has begun. In Kali Yuga, it is again coming; then we have to take in hand Śiva. Between there is Viṣṇu. As given to Viṣṇu, he will go, and thus, there are changes also. Viṣṇu is in the earth and in the water, which means that life is the water. Water is life. And there are Nāgas, the cobras, and he is holding the Viṣṇus, protecting the Viṣṇus and the Śeṣanāgas. So, the snakes, which are crawling creatures, now have their poison. That poison came out from the ocean when they were trying to extract the amṛta. Poison came first, and these are poisons, like the study of snakes; we see snakes and many others that are always bringing poison. But it is said, God—we don’t know who God is. There is no God in a form to which we can fly. They went to the moon and separated. They did not see God there. God said, "Hey, what are you doing?" There is no God in a form, but God is that energy, power, protection, many things, but not a form. And if God would like to come again on this earth, then it will be that. Then he will come in the Pañcāmṛta, and that is Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. In that, these five elements then appear. First was the Śiva Prakāśa. First was the Prakāśa, Prakāśa Puñja Amṛta Sāgara Śrī Dīpaharī Mahādānī. Sāre viśvame guñj rahe Prabhu kī amarā kahānī, no? Mahāprabhujī kā our Satguru, Swāmī Madhavānandajī Bhagavān, he was making this bhajan. He knew, and he knew that it would be. And before, already, Alakh Purījī, our paramparā, oh, paramparā se paramparā chaltī hai, and so Satyug se paramparā chaltī ātī hai. So, the Śiva of Satyug, at that time, Alakhpurījī, Alakhpurījī, the Alakh glaciers, the Alakhpurījīs were at a distance of nearly about 40 or 50 kilometers. These are called Alakhpurījī’s glaciers. Alakhpurījī is the kingdom of the Alakhpurījīs. That is Alakhpurījī, Alakha glaciers from where the ocean or the river is coming. And that Alakhpurījī, when this river was flowing near Badrināth and so on, at that time his disciple was Nandādevī. Nandādevī, and then Nandādevī was the disciple of the Alakhpurījīs. It was long before, when Pārvatī wanted to marry Śiva. At that time, the whole forest was known as Gaṅgā Devī, like you know, the Nandā Devī. So when Pārvatī was going to perform tapasyā, because she wanted to marry Śiva, in that forest there was a little place where Nanda was, and there Bhagavān came. Pārvatī comes and makes the tapasyā. They are looking for where she is. Then they come to Nandādevī’s forest. Before that, it is the time of Śiva’s time. So, Nandādevī was taking care of the cows. Then a tiger comes and warns, "I will kill you, I will eat you. To whom? A cow." Nanda Devi turned into a cow and came to the front, and she said, "I know that you will kill one of us. You can kill me, but two things: first, my name and my guru’s name in that river, my name will be with this river, and where you will kill me, here will be my temple, samādhi. Now you can kill me." The tiger was very big. The tiger tried to attack close, and then he turned. He became the Dharmarāja, Dharmarāja, Kāge Devī. He said, "I just wanted to know how you are," but she died there, at the Siaman Temple. The tiger did not kill her. No, no, no. In Kālidāsa, Kālī’s Kālidāsa, in one of his books there is a writing, and Kavi Kālidāsa, 2000 and more hundreds of years ago, he was killed in Sri Lanka. That was it, and there it was: one king, and that king was very great. He wanted to write one poem, and he only wrote half. And then he said, "If that one can complete this poem, then I will give my half kingdom." Many people, nobody comes. Kavi Kālidāsa was there somewhere, and he was somewhere about shepherds. And the shepherds were there, that lady, when she came home. And it said that the king said, "Who can make this poem complete? I will give him half my kingdom." Kavīdās, Kelī Kavīdās, he took this poem, and the half part he wrote it exactly as it should be. The king said, "My God, who was that lady?" The lady in the night, she killed with poison. And she went with this poem and said to the kingdom, "Here, I did it." He said, "My God, this lady? Yes, I have made it. See, it is yours." Śrī Śrī... The whole forest, many, many kilometers, this is a forest called the Nanda Devī, Nanda Devī forest. And so, Alak Nanda, then give Nanda Devī. That’s why it happened, Alaknandā River. Alakh Purījī, Alakh Nanda, I am not, I have never seen him, I have never heard of him, I have never seen him, but in the grantha, in the books, there is written about this. The talk of the Kāvīkalī Dās through the clouds. He was talking with the clouds, and that has come now. They are also begging in the clouds, bringing all our telephones, and this is going through the clouds. That is such great people. So that such great people, and it is in the Himalayas, in Bhārata, that one. Holy Gurujī, Swāmī Madhavānandajī Bhagavān, when he came the first time to Europe, I told Gurujī, please come to Europe. And then some people asked a question to Holy Gurujī, our Gurujī, Mādhavānandajī Bābājī, said, "Gurujī, we were sitting all nearby me, I was sitting down, and Holy Gurujī never let me go sit down." Because I cannot sit with my Guru in that place, or I cannot sit near my Guru on the chair or at his feet. Well, anyhow, people ask the question, Gurujī, many things. And one said, "Gurudev, what is beautiful is that India has so many gods. Why don’t we have so many gods? What is that? In India, there are gods, and now in other countries, we don’t have." Gurujī said, "Well, where the gold comes, the gold, and where the coal comes, the coal." So Gurujī said, "This is not my point." So where will coal come, gold will come, iron will come. So there is something. So, I think there are mushrooms: the mushroom which is there, it is poisonous. One little bit is eaten, Hari Om Tat Sat, Bhīṣma Pañcaka, no, rest all are Sat. Rām Nām Sat Hai, Theet Gayā Ghaṭ Hai. Rām Rām Sat Hai, Theet Gayā Ghaṭ Hai. Or, there is another mushroom, tasty, we all eat it, very good. But please don’t try to eat the mushroom until you know, otherwise, Hari Om Tat Sat. In the same way, this is different with the creatures: satyam, jalchar, tabchar, and nabchar. In all this, Śiva is that first. How? Prakāśa. Prakāśa. So the consciousness, the conscious end, the space, we don’t know what is what. And therefore, there it comes all before Śiva. It is that balance. About this, I will not take long. So, Śiva said, "Śiva, come, Prakāśa," and then all this whatever comes. Therefore, Śiva has no mother and no father, no birth and no death. That is only Śiva. All others are by birth. Śiva has brought Viṣṇu and Brahmā, and Śiva said. But we said that people said that Brahmā is born from Viṣṇu’s navel. No, wrong, no. Then Śiva comes and Śiva said, "Viṣṇu, I create you in the ocean, and Brahmā, I create it. I am the Śiva." Don’t think that, so Nābhi says, navel says, "Viṣṇu ko nahīṁ layā," but from the navel, the navel of Viṣṇu comes out above the water. There will be the seeds and so on, but on that was sitting Brahmā. He was not created from that, but Śiva said, "I give you āsana. Vyatne kā āśram honā cāhiye, na? Brahmā, creation." You will be creators now, so I give you this āśram. And that is the flower. What is that? Lotus, lotus. And now, Nābhi se āgayā, vṛkṣa agardhayā ki nādī nikliyore thūbhā. It is not there. Therefore, in that way, come and see. Yes, we have in our brain difference. We have more of everything. That’s why we are human. But it does not mean that we will kill all and do this. That is a very important thing. So, yes, today is a very nice day, and thanks to Mahāprabhujī and Madhavananjī Bhagavān, Devpurījī Bhagavān, sometimes they give me some thinking, you know. I’m not a good thinker at all. But when I sit, then Gurujī, Prakāś, Prakāś Punjāī Amrit, who will sing the bhajan? Come on, quickly. Hey, Paras, Paras, Pūrṇam, Pūrṇam. Who is that? Pushpa, Pushpa, quickly, quickly. Prakāś Puñjā Amṛt, Sāgar Śrī Dīpaharī Mahādhānī, Sāre Viśvame Goñjarāhīye Prabhu Kī Amarā Kahānī. So in that way, Gurujī was saying, but people said, "How?" Madhavananjī, Bābājī, kate the videshaṁ java na ke prakāś karo na yu karo Gurujī ne kā prakāś hai, aur hogā, aur rahegā, ab kare ke hān. So, first for, look in new nice child born, they will give first, and then will come the Prakāś phone. Come, beta, come, speak, they will speak, after that you will, okay? Come, āo, bolo, yedrā ājāo, yahāṁ kade ho jāo, yes, yes. Dīp Nārāyaṇa Bhagavān Kī Jaya, bolo. Dīp Nārāyaṇa Bhagavān Kī Jaya. Gajananam Bhūt Gharādi Sevitham Kapetth Jambu Phalchāru Bhaksharam Umasutam Shokha Vināsh Karakam Namāme Vighneshwar Pād Pankajam Sarva Mangal Mangal Iye, Shivaē Sarvārtha Sādhike, Sharaniye Trayam, Bhagye Gauri, Nārāyani, Namostu Te Karpur Gauram, Karudāvatāram, Sansāra Sāram, Bhujagendraharam, Sadā Vasantam, Hṛdayārabhinde, Bhāvam Bhāvanī, Saitam Namāmi Śāntākaram Bhujakṣahenam Tadmanābham Sureśam Viśvadhāram Gagan Sadṛśam Megavarṇam Subhaṅgam Lakṣmīkāntam Kamala Nainam Yoga Virdhyān Gamyam Vande Viṣṇubhāvayāganam Sarvalokai Kanātham Manojavam māruta tulya vēgam jitēndriyam buddhimatām variṣṭham vāta ātmā hanumata jambavān uttamam śrī rāma dūtam śaraṇam prapadyē Paramahaṁsa Yakṣaru Japam: Namāmi Rāmam Raghuvaṁśanātham. Oṁ Bhūr Bhuvaḥ Svaḥ, Tat Savitur Vareṇyaṁ Bhargo Devasya Dhīmahi, Dhiyo Yo Naḥ Pracodayāt. Oṁ Gurur Brahmā, Gurur Viṣṇuḥ, Gurur Devo Maheśvaraḥ, Guruḥ Sākṣāt Paraṁ Brahma, Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlam Guru Mūrti, Pūjā Mūlam Guru Padam, Mantra Mūlam Guru Vākyam, Mokṣa Mūlam Guru Kṛpā. Akhaṇḍa Maṇḍalākāram Vyāptam Yena Cāracaram, Tat Padam Darśitam Yena Tasmai Śrī Gurave Namaḥ. Tvaṁ Eva Mātā Ca Pitā Tvaṁ Eva, Tvaṁ Eva Bandhuś Ca Sakhā Tvaṁ Eva, Tvaṁ Eva Vidyā Draviṇaṁ Tvaṁ Eva, Tvaṁ Eva Sarvaṁ Mama Deva Deva. Tomeva Vidyā Dravidaṁ Tomeva Tomeva Sarvaṁ Mamadeva Deva Jāṭāṭavīgalajjalapravāgapāvitasthale Galevalambyalambitaṁ Bhujaṅgatungamālikāṁ Jataḥ Kaṭāhasam Brahma, Brahman Nelempa Nerjari, Vilolavichi Vallari, Virajāmanam Udhani. Dharadharendra Nandini Vilas Bandhu Bandhuras Uraddhiganta Santati Pramodamana Manase Krapakataksh Dhoradi Niruddha Dvedarapati Kvachitvigambare Mano Vinodhametu Vastuni. Sahasra Locanaprabhūt Śeṣa Lekha Śekhara Prasunadholi Dorāḍi Vidhusāraṅgī Pīṭha Bhuvujaṅgarāja Malaya Nibaddha Jāṭā Jūṭaka Śrī Aicirāya Jayatām Cakorabandhu Śekhara Lalāṭ Caṭṭavāracala Dhananjaya Sphuliṅgabā Nipīṭha Pañcasāyakam Namanne Limpanāyakam Smaracchidam Purachchidam Bhavacchidam Kacchidam Gajacchidam Kacchidam Tamant Kacchidam Bhaje Smarantakam Purantakam Bhavantakam Makantakam Gajantakandakantakam Tamantakantakam Bhaji Dhanyavād, Har Har Mahādev. An kī chal, dīvā kī chal, kī chal. Hari Om. Finished. That’s right. Om Śānti. Vishvagurū Mahāmaṇḍala kī jaya.