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Śrī Dīp Nārāyaṇ Bhagavān Kī Devpurīśā Mahādev Kī Satguru Svāmī. Madhavān Jī Bhagavān Kī Satya Sanātana Dharma Kī Jaya. You were in Nippal Ashram yesterday; you can stay there, yes? Very good. And then the rain came — water arriving, you see, which is very important. When God sends snow and rain, we humans sometimes say, “We don’t want it now; it is too cold in this space,” or “It is not raining, still not raining.” But God does not give rain and snow only for human beings; He gives it for all creatures. And not only for the creatures, but for all the trees, and not only the trees but also the grass, and not only grass but all the oceans. The ocean too needs that water, because within the ocean live so many creatures — more than humans and land animals. So God provides for all, not for one alone. But God has given something more: He has given knowledge, and He has given it especially for humans, I think. I have already told you how other creatures exist — they have limited knowledge, they live and die, they kill one another, and this cycle continues. Those who kill and harm will surely, in time, be called to account by God. God has come solely so that humans might reach the Parabrahma. And that means we can become free from the earth. “Earth” here also includes the ocean: we are endlessly coming and going, coming and going, coming and going. Yet those who wish to reach the Parabrahma — not only Hindus but others as well — can do so. But one must not have killed, nor must one drink… well, liquid is a matter for oneself, but the deeper issue concerns our very self. That is why, wherever we Hindus are, the Hindu is Parabrahma, and what we are — God has bestowed upon humans, and He gives blessings to reach God, or something beyond what we normally think. All of us are human. Daily we think and plan, “I will do this and that.” But very few people — and mostly we are like Indians, Hindus — pray in such a way that they say, “My God, my Lord.” Yet the Lord is everything, as it is written. You may have big countries or great wealth and thus consider yourself bigger, but that is not real. When we feel God within, then we become very happy, we are joy, and we sense that God. “Please,” we say, “we will abide in Your heart, God’s heart.” We want to hold God in our hearts, yet God asks to give you that very presence in your own heart. But if someone kills animals and such, then God says, “You have no heart.” What kind of heart could hear God? And what is that God? It merges again into oneness. Holy Gurujī said, “Therefore, one in all and then all in one.” And from that oneness, the saints, God Himself — the God who is there — comes forth. What we mostly call saints; others see differences and claim they cannot do this or that. But we, in Sanātana Dharma, hold three points: God’s coming, the powers to believe and receive blessings, and the return to God. So it is the three: Parabrahma, Paramātmā, or God. After that, the cycle returns for all creatures. Sometimes we do not understand, but we know many creatures are coming, and then only one is chosen. Who will be that good sādhu, that good swāmī, that good Hindu, worker, or anyone who has it in the heart that God has chosen them to bring it again here? They know troubles and difficulties will come. But God said that what we call troubles or anything is only made to show others, “I am in pain or something.” Otherwise, that is God — the very same God. Let us say God Kṛṣṇa. Do you know how much He suffered? How He came, how He had to cross rivers, how His mother suffered? And afterwards He too was not always happy. Then Rukmiṇī and Kṛṣṇa fled to the ocean near Gujarat, and later again, the manner of His death — all this. We love Kṛṣṇa because He is our God and He is very good. We say He is very good, but it was not easy; someone was killed, and there are people who do not know — they are not real humans — which is why one also has to suffer. And from this suffering, He lives on for them afterwards. He worked very hard, and then again He returned. The same is true of God Rāma, everything, all; they have gone, their bodies are gone, and we do not know. But the name, the name, remains the name we call — who is like this and who is not like that. In other countries too, God or similar figures come. Yet many people now respect no one. They say, “Jesus,” or not even that, “the Father.” And He comes again — let us say Jesus — and afterwards everyone will say only, “I am not like this.” Muslims, they have no personal God, and that is why they just speak of heaven. In heaven, whom do they call? Allah. But who is Allah? Where is He? That is Allah. Very well, they feel, and that is good. But how was it here, and where will it be here? So in the same way, many chose only one as God and no more. But in Sanātana Dharma, in Hinduism, at that time there were no separate religions like that. There was only that one. How are we experiencing this now? And how were Kṛṣṇa and the others? They came, and they come and go. After that, many came. Now then, this was God, and this and this. And now they said, “Otherwise, there is only God’s good things and everything.” So our people in India may endure some suffering, but we are in a good place. We are in a good place and will be healed by that. Sometimes troubles arise, but they are not real trouble. Look at how Jesus was, how He suffered. Yet He had, He was, and He knew. He wanted to show them, “Your heart is in my heart.” Likewise, we love Hanumānjī. When Bhagavān Rāma left and all were gone, He said, “Hanumānjī, you too must go.” But then Bhagavān Rāma said, “Hanumānjī, you stay here. Stay here and protect all the humans there. I will be everything for you.” And still we feel Hanumānjī’s presence. Many people — most people — read something about Hanumānjī, the Hanuman Chālīsā. Hanuman Chalisa: so many Indians and others now learn it, because the whole world has become open. Otherwise one could not go anywhere; now anyone can go. And when they all came and were free, everyone could think and learn, yet still many people — other religions — do not allow it toward others. Still, it is said that we cannot tell them there is nothing there, and this is not good. We have everything already here. If you ask nothing of any country, any religion — we have it here, in our hearts. So the Father said to the child, or the son, “Don’t worry. You have it, if not here in the brain, you have it inside.” Earlier people said, “Don’t go there, don’t go in — that is this and that.” And you know, some have tortured the Indians — not Hindus alone, but humans, like in Africa. The Africans were very nice, very good, beautiful. But do we think we are beautiful? They said they are beautiful. And God said, “Both are beautiful. When you die, you will see it differently: it will burn, it will go.” So that too is in God. We should abide in God — we are in God — and that was the word given by God. And God gave further, and from that came different things. Very good. Now everyone says, “My religion, your religion, their religion.” Very good, no problem. And they are now free. So in recent years, people have discovered spirituality through meditation, yoga, and reading the holy books — those very, very old books. You know the Muslims burned how many books, for how many days — I don’t know, six months, so many — in Takṣaśilā. They don’t know; they have only one little book, that’s all. Yet still it remains in the minds of all who come from that region. Perhaps some humans are not good, but Earth is good. Once when Holy Gurujī was in other countries with me, someone asked, “Swāmījī, why do you have more gods or more of God in India? And why do we not have gods?” Gurujī replied, “Where there is coal, there is coal; where there is gold, there is gold.” That is how it is said. We should not think that only India is good and everything else is not. The whole earth is there, and all have the same essence. But some do not give that knowledge to them, or do not let them have such things. Many, many people — I can tell you now — in India, many people live having lost everything. They eat meat, they do this, they do that. And outside India, in other countries, many people are very good. They did not know why we do not eat meat, but now we have been teaching them Sanātana Dharma and yogas, and they say, “Oh, my God,” and now they are so pure. They are pure — always pure — in Europe and other countries. They love each other very much. Yet when they come, they ask, “Oh my God, can I do something now?” Many times, when I speak with them or give knowledge about how to treat animals and not kill them, I realize: please, Indian people, do not tell me what is not good. See how animals are suffering in India now. In other countries, they take very good care of animals, like children. But then there are problems: they care for them, they are good, and then they kill them. That is how it is. Now in India too they are following other countries. Things are going from India to other countries, and all yogas and all good things are coming and going. Country does not matter — yogī or not. It must not only be through yoga or through sannyāsīs or Indians. Other countries have understood and are great now. They are nice, they drink clean water and eat pure food, they look after animals and everything very well. So this is always shifting. How? The sun sets and darkness comes, but from darkness the sunrise comes again. Like this, it is always moving in the world. We have many good things. I would not say India is not good. But you will see when you go to any country and board a bus: we stand in the bus in one lane — everywhere people stay in one line. Here, people try to rush in quickly, “inside, inside.” Yet on the other side they do not rush; they know that everyone will get in. And on the train — how is it? When the train stops, people rush so quickly, this way and that. Otherwise they could all go very nicely, one by one, up the steps. That is the difference. Others will even say, “Okay, please, you can go first.” That is the difference between India and Europe or other countries. That is the heart of many problems. That is why I love so many countries — many, many countries — and my Indian country, and everything is very good. We have a beautiful house in India too. We make everything very nice. But once you step out of your house, you don’t know what things you are spitting, still all papers, everything. Abhi tak dekhe, kitni baar — how many times it has been said, please do not throw these papers and plastics; take them and we will dispose of them. But no. Near the rivers and houses, we still have to address that in India; we have to learn more. Yet in some parts of India there is great cleanliness, while in some countries there is no dust, nothing. Somewhere you can see it. And in other countries too, of course, they throw so many papers and things into the ocean — lots and lots — and this will become a very big problem. When I was little, in my country India, when I went out there was not any dirt. Only paper, and that paper was something we wanted to keep, because we could use it. Now it is plastic and this and that, introduced by some people in some countries. “Use and draw,” they say. And those things come from someone, I don’t know. In those days, all over India people ate properly, nicely — Prathana or Kusbi — and now they stand with shoes on, eating and throwing things down. It means sometimes other creatures eat better. Yes, in London, in America, people eat on the go but at least they put waste in a bin. Yet how much dirt is flowing into the ocean? So we must try to help ourselves and tell our brothers, our friends, everyone: let us try to make it nice and clear. There is one city, Indore, and Indore is so clean — cleaner than some places in Austria, I’m sorry to say. They are very nice, but a little outside, again dirt is everywhere. Yet they are doing so much. In our āśram — our yoga āśram, our Aum āśram — you can see as you enter, you don’t see any dirt. When people come and leave things, our staff collect and remove it. Wherever you look in the ashram, it is very peaceful, very harmonious, and very pure. And people who come here appreciate it. Then there is another place: in Nagore country, Nagore city, at Badīkhāṭū. And Birikhatu has an ashram — Mahāprabhujī’s Śivbāgh, Mahāprabhujī’s, and Alakhpurījī’s — and there, who is there? Nārāyaṇ Siṅgh Jī. You cannot imagine how clean, how pure, how big — a very big ashram. And only one man and his one wife, that’s all. Everything is so clean. Just outside the neighborhood, everything is clean too. So if everyone can do what Nārāyaṇ Siṅgh does, if our Chandrapurīs and all can do it, the whole place will again be very clean and very good. Cleaning outside means inner cleaning. It means, “Yes, I am inwardly clean, so let me now act.” It will come; we are very good. Many people have nice, clean homes, but they are filled with plastic. And then it’s about what goes where. Many write books, sing bhajanas, do everything, but while doing that they talk again, and it will not work. In the whole world something is happening now with dust, too much paper and plastic. Let us come to save our earth, to make peace. Very good. But now the problem is very big. It is not just a little paper and dust; it is all the chemicals inside. Once I was traveling in my car with a driver and another person. We passed a very nice farm where they grew fruits and vegetables — many different kinds, very nicely. I wondered why I felt uneasy, and then I saw: all the water from the city was being drained right onto the land where they were growing our vegetables. And that same water, not cleaned water — the clean water is treated and given to us separately. So, Mr. Thakur and Mr. Pandit, Mr. Pandit, Brahmin — are you eating my vegetables? He will eat them, not knowing. kān se kaise kyā āyā hai — so much purity is different. Yes, clean water seeps into the earth and filters itself naturally. But here it is not only on the ground; it is on everything, over everything — your beautiful, nice vegetables. All right, at least this is good water. Good water means no chemicals. But this too is chemicals, everything going into this water twig. And it goes in. Can we not do something ourselves? In our village, many people — in many countries — have small rooms, little houses, yet they grow vegetables in those rooms. Really, very good and very pure. Many people are learning; they grow food in their rooms. But big cities, with their long supply chains … when they transport goods, everything turns black. That is what many countries have allowed. Some countries, though, are very nice: Austria’s capital Vienna is very good; Canada and New Zealand are always clean and good. So this is what we inhale again — what we gave out, we inhale back inside. It enters our body. And what does it mean for this body now? For so long we never heard of this medicine — not medicine, this cancer. So much cancer; earlier we could not even understand what cancer was. Now it is in every house, everywhere, in all countries. Where does it come from? Chemicals, mostly chemicals. And things like factory-farmed eggs and many other substances — that is why we are suffering. Let us come back. You know how much food we have, we have everything, yet they keep producing more and more, and it all sits there. So much food is in India and elsewhere, and they throw it away. That is not good, because it is all grown with chemicals.