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Once more, with the blessings of our Gurudevjī, Alakpurījī, Devpurījīs, Mahāprabhujī, and Holī Gurujīs. We have these four saints, or ṛṣis, or gurus. I do not know about others. Of course, Gurujī had many disciples in India, but some have gone, some have returned to the grace of the Samāj. A solid disciple is rare. I have said this many times: Alakpurījī belongs to Satya Yuga. That time is Śiva’s time. So the roots of this are in Śiva. Then came Brahmā, Viṣṇu, both Rāma, and many other ṛṣis. There is Alakpurījī, and stories about him are found in many scriptures. There is the Śiva Purāṇa. Purāṇa is that holy book. The Śiva Purāṇa is first. You can find it in Sanskrit, Hindi, many other languages, and in English too, like the Bhagavad Gītā. But the Bhagavad Gītā is from very long ago, about five or six thousand years or something—of Gaṇeśa, Kṛṣṇa. After all this knowledge was received, they began to compose the holy books. There are four Vedas. This is from the Śiva Sattva time, the Satyugas and Dvāparayugas. At that time, in the Satyuga, the giving of all these literatures began. Mostly at that time, only those people learned Sanskrit, meditation, and spirituality. They were all like Brahmins. Those who penetrated into meditation, knew Sanskrit, and dedicated themselves to it were all Brahmins. There was no killing of animals, no meat, no alcohol, and they followed all the Vedas perfectly. It was the greatest time. But slowly, slowly, people lost the knowledge because they did not study. Otherwise, they all knew the Vedas in their mind. Later, before Kṛṣṇa’s time, they said, "Now I will write the scriptures." So the four Vedas were made. We know the stories and how, at that time again, Gaṇeśajī would come. The thought was that if we do not write something down, we will lose everything. It is said the body does not last very long; our voice also cannot last long. Therefore, we should put it in writing. So all the Vedas are there. But now, even with the Vedas, people are lost. That is the coming of the Kaliyuga. I was thinking: people like all of you, we should learn the Vedas. Our Jñāna Gyaṇeśwar Purī, Mahāmaṇḍaleśwar in the Jaipur Ashram, is learning these Vedas. I think we have to, if you like, study all the Vedas in our ashram. What do you think? Definitely, we will bring great scholars of Sanskrit and all. It is the four Vedas; it is not easy to learn them all. If you get bored, you will be about 80 or 90 years learning. Writing comes afterward. They are only singing, and they ask the teacher, "What is that?" This I do not know—only the rhythm. After two, three, five years, then comes another ṛṣi, and he will go further. I was only for one day in that school. I did not go to learn. I went there, and they were all very happy, inviting me, very nice. "Nice to meet you," very nice. They were asking me many things. He spoke about the Vedas and this and that. So I said, "You don’t know?" They said, "Yes, we know." I said, "Yes, then don’t ask me." They all laughed. They are mostly in South India—great, great. From all of you, if four or five persons can be [students], it can be great. But if you do more, it is like going to the university, you know, studying as you study. We will think about this. So from Śiva, Alakpurījīs, and then slowly, slowly all came: Brahmā, Viṣṇu. After Śiva was Rāma, then was Viṣṇu, etc. Now this is Kali Yuga, and there are people who do not want to learn anything. Many people are learning, progressing further and further, but that knowledge is going further and further, and they do not take the other, what it was. So please, do not rush. Leave it. First, leave it, then do not make it. The Vedas, Sanskrit, and all that are very spiritual, very high. But also, our science is very great. I do not say this science is not good. Science is very great. But science is going further and further, and others, they just forget it. Nothing. Let us say the first science was people taking animals, the bull. With them, they were doing work in the forest, in the field. They knew how to go with this. And now, what are we doing? Very big machines are finished. So how they did it, our science people also do not know how to do now. And they say, "Why? We do not know. It is nothing." But that is like from the mother’s womb when the child came. That is the science also. Yes. That is why the father and mother had knees; otherwise, it does not go. And when it is like that, they should know that, yes, this should be all the time on this part. And now we make it all inside. It means that these people, these countries, these people are good; others are like in China, others are in Africa, different things. So we should respect them, we love them, everything. But this quality, we should keep it, and that is not anymore. And that is why we are suffering. That is it. For example, we have very nice milk. We make warm milk, and this milk is very good. But we can destroy milk very quickly. How? You have warm, hot milk, and if you put only two drops from a lemon into the milk, in very few minutes there is no milk—but what we call yogurt. There is no butter; it is all, that is it. So, lemon in the milk spoils it, but we also like this. Okay. They are making something, cooking, you know. They make a little difference, I do not know. So many things are destroyed. This has to go into that which God, in the beginning, gave us. What kind of knowledge can it be? We are learning, learning, but now people are coming back from the very past years. Is it given, written, that this was received? They were also doing something for the body, operations or something? They had their knife, and for one hair, they could cut it into two parts. It is all there in India, from ancient times. But we are talking, myself, that our science—what we call spirituality—is where religion is different. Religion and all that is not like science. But it is said that when we have holy men, like you see Paul in your pope, or other parts of the hip, or yogīs and sādhus, their science is different. Both are good, but we are very far now, too much. But still, it will end; it is finished. But others, spiritualities, gods, etc., even if you have not studied very much, your spirituality goes towards God. That is the difference. So we cannot say this science is not good. No, science is great. But also, this spirituality is very great. So finally, our brain and our heart should go to the spiritualities. Sometimes people say that this science is not good. I will say no. Our Gurujī Madhavānandajī Bhagavān said that next to God is the doctor. Next to God. Next to God is the doctor. Now, an accident happens, and this person will die now. The ambulance comes immediately, comes to the hospital, and they cannot hold his soul down inside, I think. Yes, yes, this is great, very great. So never say that medicine and doctors are not good. They are great. So we should not neglect this or that. But again, we said we are going towards what? If you believe in God. God is also making tests. It is not that God will always say, "Okay." God will say, "No, no, no." God gave to the humans, and God is making tests of the humans, and humans are testing God. So then, who will be the knower? There are many great, good persons, very humble persons. They will help you. They will build for you a house without money. They will go to have something to do on the farm and help out. But they said, "We do not believe in God." They are very good, helping everybody, but no God. What do we say to them? Atheists—they are very good persons, very good. But no God, not this and that. And we say, "We are very spiritually advised, but this person is not good. He does not believe in God," and like this. God gave to the humans, and God said, "I have given everything, everything." So I give you all. So they give us. We humans, we are very clever also. So then they said, "Everything good you gave me, yes. Then we attack you, we kill you. We are God." So God said, "What happened now? How can I do?" So God disappeared. He cannot come close anymore. And He made some technique, but we made a lock. And now we made a lock, which is a number lock. And then God said, "God gave this lock." So they said, "God, how many numbers?" So what should God think now? So God said, "This is the lock." So in this lock, you should know how to get it open. So, day and night, we do not open anything. Finally, at last, God will open. Others are going through. There was a person who was climbing. He liked very much being in the clouds—not clouds, mountains. He was climbing a great mountain. He came onto a rock, and somehow he lost his rope. Now he is hanging. He tries to put his leg somewhere, but it is a little bit less cold, and he is holding a rock with his fingers, and it is painful, very painful. Then he said, "If there is a God, then I will believe that there is a God. God, if you can protect me now—" Immediately, God was very close to him on the rock. He said, "Who are you?" "I am God." "Oh, you are God. Are you?" He said, "Yes." "I do not believe in you," God said, "but I believe in you." Then, "Okay, if you can save me." God said, "Okay, I will do it." "Oh, very good, please, please." Then God said, "Will you believe me?" "I will believe, believe..." he said. "I see, but tell me, what will you do? What will you do?" He said, "If you will save me, then I will come to the village, and it is everywhere on the earth. God is there, God is there. I will walk all over the world and everywhere I will proclaim that God is, God exists. And all my property, I will give it to all spiritual people. God, please do it quickly." "Okay," God said. "So, will you believe me?" "I believe I have no time. I am in great pain. God, please, quickly." God said, "Very quickly?" He said, "Very quickly." "Then, put your hand loose." The atheist said, "I am not spiritual, and I am not stupid. I will be held, then you will lose down. I will die." Then God said, "Do your techniques. I go." So he said, "Please, please, God, please, please." "Then leave the hand." "That I will not do." "My son, if you leave my hand, you will fall down. There, I will be in my arms with you. There is a rock with stones," and this God said, "That is my duty." So he goes like this, and God was not there. "Where are you?" He said, "Come on down, I am holding you. Thank you, God." So that person said, "God, I believe you." And now I do tell everyone, God is there. But when you will not, then God will not do. How should He? So we have to believe. Belief is great. Even if people tell negative things, I will be the spiritual one. I believe, so that is how we have to go. Otherwise, sometimes you said, "Very good," other times, "No, it was not good." I even said, "Swāmījī, you are very good," and the Swāmījī said one thing, "Ah, Swāmījī was telling you, 'Not good,' and this is not good." I said, "Okay, Swāmījī, I have here on my right side, in my stomach, you know." Because you said, "Not good, you said not Swamiji, that is not, you are not good, Swamiji." I said, "Yes, you put me in my right side here, and this too." "Okay, okay, oh, sorry." Then this side, I say, "Okay, here I am cleaning out everything." So, people should not make two things. Be like a mother and child. You know, the child will cry, and then laugh, and then cry, and then fall on the mother, and I can say, "Good, la, ya, ya." The child is in one second laughing. So this is between mother and child, that we have to do like this. Tomorrow we will continue. Jaya Nara and Bhagavān.