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Satya, Sanātana, Dharma. Oṁ Śānti, Śānti, Śānti. Today is a very different time. Mother Earth is Mother Earth. She will not say anything. We know the earth is our mother, a mother who holds us not only above but also within. In the ocean, there are so many creatures. So many beings stand in space. In all, it is this mother who holds us. If we do not respect that mother, we will suffer, and the mother will not say anything. But now she is suffering. She is suffering. We dig out so much coal. We divert water and inject so many chemicals into the earth. This means the mother is suffering. What will we do now? Even our food—the grains, the seeds, and everything else—humans have destroyed. We have destroyed the seed. Only one seed comes and brings the next generation, but now we must constantly get new seeds. A seed can remain in our house for many, many years, and if we place it in water the next day, it will sprout and bear fruit. But they said no. How have they done this? Now we want to do everything, but we have destroyed it all. All our vegetables… How nice they were! In every country, they have destroyed them. In India, we can say Gwarphalī and others have destroyed everything. When we eat now, it is not tasteful. It is something like meat, sweet, but not like that. In all our villages, consider the amount of alcohol consumed and the substances used to destroy the fields. They took whatever they wanted and destroyed the seeds. They will give the seeds only once; after that, it will not happen again. So where will people get them? They bring seeds from somewhere, make them uniform, and keep them. Those seeds bring them money. It is very difficult and tasteless. Nowadays, our food is tasteless. Yet, those educated, good, big people have ruined everything in our whole world. Now, if we have good seeds—if we can find good seeds in the mountains—bring those seeds and tell us. We will plant them here too. I have my own village. I have never given it to anyone else. In that village of ours, after a few days, the wheat is re-cooked. The wheat we have here is good for our health… This is how a person suffers. There are so many diseases, and so many eggs. They made the eggs like this and gave them to all the people. Because of this, there are so many diseases. What does it all signify? That there are so many diseases in the body. By doing all this, we in this world are moving away from what is of the Supreme. In the world, we have plenty of food, but we know all our taste is gone. Those people began doing this nearly 50 years ago. When I went to other countries, the fruits were good, the vegetables were good, the water was good—everything was very good. Now you see, it is nothing. They are making more and more, adding chemicals, and it is all wrong. We should try to do better. In many countries, even if someone is making an effort, if they have some seeds and want to cultivate, people come and break it, burn it. Why? If you try to do it somewhere… We have some place in Australia; they have their place there. They said, "No, no… because you are all food." They bring the animals, and we don't want that. So, brother, can you take it far away? How can people be like this? But many people, many sādhus, many yogīs, and many people who are very good in their mind are now coming back again to get these right things. We all should not eat those things which bring vegetables like this. Now the vegetables, in every country, not only India… Now you see all the water they are taking from toilets, and this is going somewhere. There they are making vegetables. If you take it like this, you will get a lump. After taking it out, clean it in the same water. Then go a little further, clean it, and bring it to me. I will bring you vegetables, and you will take vegetables. But there is a danger in it. There is no taste; there is nothing. It is better that we eat fruits. There is guava, there is saungrī, there is gunda, there is this vegetable. If you have it on the trees, then it is good; at least eat that. So now, order that vegetable, make that flower, or make that leaf. You can make it inside your house. That is what we do. We are many people in the whole country, in other European countries. Many people come back again, and they are making vegetables in their garden, in their house, and more. They are coming and coming, but many others are still there. They are doing, they are burning. When something is after, then they are burning everything because there is too much there. And then they are bringing that. You know Phūlpūrījī? Yes, Ammā. Premānandjī. So you see, everything, when you see, is burning. How do they burn? They throw something, chemicals. And on the chemicals, they have all, everything on our… So that is why we are ill people, and it will be. So let us come again, come and bring the good seed, the good seed which is there in other places, anywhere you have. In other parts here, Rajasthan, Gujarat, and many, many sections, if there is anything you want to say, please say it. Śrī Deepānanda Bhagavān. Oṁ Namaḥ Śrī Prabodhipānanda Namaḥ Samaḥ Śrī Prabodhipānanda. Ayanam hamasabhadas prabhu śaraṇapa. Ayanam hamasabhadas prabhu ayanam yoma namo śiri prabodhi. Siddhi Upanārāyaṇa Bhagavānkī. So, Avatāra Purījī will speak today something. Okay, will you speak in Hindi or English? Mix, okay, mix is very good. We need to see him, then come this side, okay? Because he cannot on the Mahāprabhujī's suttal. No, no… that's fine. Sada Śiva Samarambhaṁ Śaṅkarāchārya Madhyamam. Asmadāchārya Paryantaṁ Vande Guru Paramparām. Sarva pratham mere samane virajman pūjya Gurudev ke charaṇoṁ mera śashtāṅg namana. Mere samane virajman dharma premī sajjan aura mātā śakti ko mera namana. Āj ke is sansār meṁ jahāṁ hamāre pās sāre ādhunik tattvoṁ kī uplabdhi hai, but even then, we all are very sad these days. We are very worried. In our home, in our family, we are all sad. In some worry, we are all worried. Who is the one who can remove us from that worry and anxiety? He is our Sadguru Dev, who removes us from this mess. My grandfather used to say that Lord Viṣṇu had kept Seva on one side and Mokṣa on the other side. Seva's side was heavy, and Mokṣa's side was light. What does this mean? Seva is more than Mokṣa. That is why Lord Viṣṇu took 24 avatars on this earth and served the great men, saints, the poor, and all of us. When there is more sin in this world and everyone is sad, when God is not able to get rid of it, then God sends great men like our Gurudev. Who are saints and great men? They are like clouds. They are bound in the clouds with the foundation of knowledge. And then that same Gaṅgā rains with rain, and that knowledge and nectar reaches all of us. Holy Gurujī used to say that Bhagavān Viṣṇu put seva and mokṣa in a scale. And the scale of seva was much heavier than mokṣa. That's why Bhagavān Viṣṇu took 24 avatars and came to this universe to do sevā of Mahāpuruṣa and all the holy sages and the poor people. And the great saints like Viśva Gurujī are born once in a time. They are like a cloud full of rain, and they are full of knowledge. When the cloud rains, the whole knowledge comes and flows upon us. When we take kāma, krodha, mada, lobha, moha, ahaṅkāra, cintā out of this all, moha is the most heaviest one, which is stopping us from attaining self-realization, which is stopping us from getting mokṣa. Moha is attachment towards things, attachment towards materialistic stuff, attachment towards your partner, attachment towards your parents, attachment to anything, absolutely anything and everything we are attached to. We need to… it is very hard. And how to get rid of this attachment is by attending satsaṅg and by attaining the knowledge of a guru. Holy Gurujī, I heard this from Swāmijī. Holy Gurujī once narrated a beautiful story in 1968 in Jaipur. At that time, there was no Jaipur ashram. At that time, Viśwagurujī and Holy Gurujī were visiting an ashram called Amrapura in Jaipur. And there, in this ashram, there were very strict rules. And where Gurudev and Holy Gurujī both were residing, there were rules that you could only stay for three days. And there used to be, like in our ashram, we have a bell system. There used to be bells. They used to ring the bell, and you have to come for chai or for milk or juices. Or they used to ring the bell, you come for lunch, dinner. And if you want to stay more than three days, you have to talk to the authorities there in the ashram that you want to stay three days longer. And if you wanted to go out, you have to also inform them that we are going out and we will not be there, because there used to be a rule that whoever lives in the ashram had to attend the satsaṅg, and if you don't attend the satsaṅg, then, if you go somewhere and you don't inform them and you don't show up for satsaṅg, then the next day when you show back, the doors used to be locked and your things are already outside, so that you can go. Patañjali used to say, "Yogaḥ karmasu kauśalam," that means where yoga… there was one sūtra where it's about discipline, and this is we need to have discipline in our life, in everything what we do we should have discipline. So one day the āśram people told Holy Gurujī that today, Holy Gurujī, please enlighten us all and give us all satsaṅg in that ashram. So Viśwagurujī was sitting there, and Holy Gurujī was giving a lecture, and the topic was about moha, attachment. So Holy Gurujī narrated one beautiful story about a king, Nirmohī Rājā, a Nirmohī king. Many, many, maybe in the last yuga or many, many ages ago, there was one king. He was called the Nirmohī king because moha, nirmoha. Nirmoha is the person who is who renounced all, everything, and who doesn't have attachment towards anything. So that Nirmohī Rājā, he used to live there with his family. And he had a prince, he had a son who was a prince of that place. That prince liked to go to the forest or to do horse riding and to go around and see the nature and enjoy his life. So one day, the prince and his friends, they went horseback riding in the nature, in the forest, and they somehow got lost and they all got split. The horse sensed that there was a waterfall or a pond or a talāb somewhere around, so he sensed that there was water, and he was very thirsty, so he pulled the prince with him towards that waterfall, towards the pond. Then they both got… I mean, the prince got off, and they both drank the water. That time it wasn't like this now. As Viśwagurujī was saying, this whole world is full of pollution and full of dirt and everything. First, to keep the world clean, our mind should be clean: manasuddhi, tanasuddhi. Then you can make the whole planet… so at that time it was not so polluted. It was natural filtered water coming from the waterfall into the pond, so they could drink that water without buying a Bisleri water. So they, the prince and the horse, they stopped and they drank water. Then it was very hot, so they both had a bath in the pond. The pond was near a cave. From the cave—I mean, the cave—from the cave, there was a mahāpuruṣa, a sādhu doing tapasyā in the cave. When he heard that someone is outside, and he heard the horse making sounds and everything, then that mahāpuruṣa, that sādhu who was doing tapasyā in there, came out and he asked the boy, "From where did you come?" So then that prince said, "I came from the neighboring city, from the neighboring kingdom, and I am the son of Nirmohī Rājā, the Nirmohī king." Then the Mahāpuruṣa was also shocked. Like Nirmohī, nowadays in this world, who is Nirmohī? Everyone is attached. Everyone wants more and more. Everyone needs things. So how can you say that your father is Nirmohī? He said, "No, he is Nirmohī, and he teaches us all, our whole family, to become Nirmohī." Then the sādhu said, "Okay, I don't believe you. I want to test." He said, "Sure, Mahārājī, you're most welcome. Please take my horse, and you can go and test my father." Then the Mahāpuruṣa said, "No, no, I will not take your horse, but I will need your t-shirt. I want your kurta or shirt, whatever the prince was wearing. Give me that shirt." So the prince said, "Yes, whatever you say, I will do." He gave the shirt off, and the sādhu took the shirt. He ripped it into a few parts and painted it with a dark red color, so that it looks like it's full of blood. And the sādhu told the prince, "You stay here, don't go anywhere until I come back." The prince said, "As you say, your ājñā is on my head. I will not go anywhere, I will stay here." So the sādhu takes that shirt, ripped apart, full of fake blood, and goes to the kingdom. The king sees that some mahāpuruṣa sādhu is coming, so he gets up, he goes to greet him, to welcome him, and he goes barefoot. Our Indian culture says whenever there is a mahāpuruṣa, a saint, a yogī, some great person coming, we should always take off our shoes to welcome them. That's why, you know, we all, when we go and make praṇām to Gurudev, whenever we see him, we take off our shoes. Nowadays, the culture is slowly, slowly fading off, so we should try to keep that culture and save that culture. So that Nirmohī Rāja, he took off his shoes, he made praṇām, and he welcomed the sādhu and said, "Mahārāj, how come you came to the kingdom? Why did you do that? You should have told me; I would have come to you. You didn't need to come all the way so far here." He said, "No problem, I didn't. I wanted to give you… it's very sad news which I wanted to give you. Nowadays, when you want to see how deep the water is, you need to play some drama. You need to create a drama to know the depth of the truth to… see how real the person is. You need to sometimes lie." So it wasn't lying, it was his līlā. So that mahāpuruṣa then told the king, "I have sad news for you, and I have sad news for the whole kingdom." He said, "Yes, what is it?" Then he said, the sādhu said, "I'm very sorry, but I was meditating in my cave, and then I heard some noises, and I went out, and I saw that the tiger attacked the prince, and I went to save him, but till then he was already dead, so I kept the body aside, that you can do the kriyā and the last rites." Then after that, the Mahārāj said, "Everyone, we all come. God writes a destiny for us, and we all come with a written date, an expiration date, when we all are supposed to die. So we all have to pass, so what to do? I am happy that now he is in a better place with God, no problem. So how can I do your seva?" He said, "Something is wrong with you. I want to meet your wife. I want to meet the mother of the prince." He said, "Yes, sure, sure she would be delighted to see that a great Mahāpuruṣa came to grace us with his presence." So then he goes and meets the wife, the mother of the prince, and he says, "Mahārāṇī, your husband is in a shock after I told him this bad news. Your husband is in a great shock, and he's not making any sense when he's talking. But you, you are a mother, and you are the woman who held the child for nine months, and you have… you would be much more, you would feel the pain more." So he told the same story, the sad story, to her. She said, "Who comes has to go. And I'm just happy that he didn't need to suffer so much, and he went. And you did something very wrong." So the sādhu said, "What?" The mahārāṇī said, "You took away the food from the tiger, because the tiger was hungry and he was eating, and you snatched away his meal? So you go back now and give that body back to him, if he's somewhere around, that he can finish his meal." The sādhu was again shocked, and he said, "Something is wrong. I want to meet your daughter-in-law. I want to meet his wife. Maybe she will understand." She said, "Sure." Then they called the wife of the prince. The sādhu mahārāj told the same story to the wife, and the wife said, "It is okay, no problem, what to do? But he is in a better place." They all were saying the same thing; they all didn't really feel so sad, or cry, or anything that they lost their son or the husband. So she was saying, "Okay, Mahārāj." Then they said, then the Mahārāj said, "I want to meet you all together in one room." They said, "Sure." Then they all came together. They said, "Mahārāj, how can we do your seva? Can we bring you food, water, something?" Mahārāj said, "No, I just wanted to test you. Your son is fine. He is there within, near my cave, and he is well. Nothing happened to him. But when I asked him, 'Who are you?' then he said, 'I am the son of Nirmohī Rājā,' so I didn't believe that in this world, who can be not attached? So I wanted to see with my own eyes and test that you are, and I see that you truly are Nirmohī, without moha." So if we want to attain self-realization, by the grace of Gurudev, by the grace of our Guru Paramparā, we all have to try to slowly, slowly detach ourselves from those worldly things and go more towards spirituality, as Gurudev has been traveling all across the world for the past 52 years and spreading the message of Sanātana Hindu Dharma, of our Guru lineage. We should all try to take in this knowledge and be in his seva, and do his seva, and attend satsaṅgs, and focus ourselves more towards this. This is it. Have a great evening. Aum Śaṅkar Jī Mahādeva kī jai. … Umma Puri, little English, but the German, okay, very good. Dvameva Mahatācāpitā Dvameva Dvameva Bāhandhu Jasaka Dvameva Dvameva Vidyā Draviṇam Dvameva. Oṁ Śānti, Śānti, Śānti. Hari Om. Dear sisters and brothers, Praṇām Gurudev. This speech of our beloved Avatārapurījī… What was very great about the Nirmohī Rājā? It's a great, great story, and it's the truth. How to get detachment is not easy. Always, Swāmījī says, Gurudev says, the karma. The karma is that which we should bow in front of, in front of our karma. We should respect our karma. Doesn't matter if it's good karma or negative, not-so-good karma. Here, Swāmījī told also one story. For example, there is a fire burning where the cows are inside in the stable, and the cows very much try to come out from this stable, but they are chained with a chain. They can't go out, and it doesn't matter if the chain is from iron or from gold; both chains are binding. And this is the karma. It doesn't matter if we have good karma or negative karma; both are binding us. And this is what makes this attachment. Swāmījī always gives the example: like the cheese on the pizza, you can't get rid of this cheese. It's getting longer and longer when you eat it. So this is the attachment. And what is this attachment? These are our indriyas, our jñāna indriyas. They are so active: we see, we hear, we smell, we taste, we feel. And these indriyas give all this information to our mind. And is our mind just a duty to bring everything back in and want to have and have and… have? There's no end. There's no end. Still, we keep our indriyas under control. The mind we cannot control. Mind is as strong as the wind, but we can give our mind a direction. Like the river, we can't stop the flow of the water, but we can give it a direction. And this is why we have the satsaṅg of our Gurudev, of the saints, of the holy men. Satsaṅg to read good books. We can have satsaṅg alone also, with some good thoughts. And we have satsaṅg with our good thoughts, with our beautiful thoughts, because the thoughts can bring us in other directions. And this is what our Avatārapurījī said about the moha, the attachment, how to get rid of it. Attachment will always be as long as we have this physical body, as long as the indriyas are active. There will always be. But we should know this: that we wake our wisdom to know and to decide, and to say yes or say no to oneself. Thank you.