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Śrī Dīp Nārāyaṇ Bhagavān Kī Jai! Śrī Śrī Dev Puruṣa Mahādeva Kī Jai! Dharm Samrāṭ Satguru Svāmī Madhavānandjī Gurudeva Kī Jai! Satya Sanātana Dharma Kī Jai! Mātāśrī Candan Devī Jī Kī Jai! Good morning to everybody, and I wish you a very nice morning and a nice day. Today is a very special constellation, a very divine day called Navarātri. It is the ninth day of the divine cosmic mother, divine Śakti. Millions of people around the world have been fasting, praying day and night in temples and shrines to the holy mother, the cosmic mother. Today, people celebrate with great joy, happiness, and the feeling of protection. The mother, as always, is a very loving mother for all creatures, not only humans. Mother and father love their children no matter how they are. The father of this planet and the mother of this planet are the cosmic Self and the cosmic energy. Every living entity is created by one creator, Brahmā, the one God. That God loves His creation, His children, and She loves Her children equally. God does not make differences; the mother does not make differences. Humans should not think they are very clever and wise and that God loves only them. This is the biggest mistake humans have made and are making. It is completely wrong thinking to believe God loves and will liberate only humans. Are animals for nothing? This is the biggest mistake. Another great mistake humans made in the last centuries is creating the word or slogan "humanitarian." Words are good; it is very clear we should support and help humans. But psychologically, it is a discrimination toward other creatures. Once a child asked me, "Svāmījī, why only humanitarian? What about my little mouse at home?" I said, "Yes, it is for that mouse too." So, does it mean my mouse is human now? How will you explain this? Now, around the whole world, we face the biggest problem of climate change, global warming, and the destruction of forests. This is because, day by day, people consume more and more meat. It is your choice; as a human, you have free choice. But you should know you have to pay for your free choice. You must suffer the consequences, face whatever you do. For humans, this is counted as karma: tan, man, bachan, or dhan—through body, mind, words, and your social position. Whatever you do, whether justice or injustice, will be counted as your karma. Therefore, it is said that not only the one who kills the animal will face all karmas. First, karmas go to the person who breeds the animal, then to he or she who sells these animals to the butchers, then to the butcher, and then to the consumer, the meat-eaters. If the whole world would think ātmā śobhī paramātmā, sabhī prāṇī merī ātmā hai—the ātmā is the God Self, all prāṇīs, all creatures, all entities are my Self—then you would give up eating meat. This is the only solution to solve the global problem and bring sustainable development. Humans must renounce their eating habits and no longer consume meat, fish, and so on. Ocean life is threatened, fish populations are getting less and less. How much fish is consumed? How many fish are killed? How many animals are kept in farms? How much soil is destroyed through their manure? This is the karma we must address. So, it is not exclusively "humanitarian." It is very nice; it is humanitarian to help suffering humans around the globe. But with this sentence, we are discriminating against other creatures, other animals. Many people have lost their relation, their love for other creatures. We, as practitioners of Yoga in Daily Life, must ask: what is the difference between yoga and daily life? Other systems may concentrate mainly on individual selfishness—only my own health, my body. But from where does your health come? Our health comes from the ocean. Our health comes from the fields where our food is grown. Our health comes from our forests, where we protect and take care of our vegetation. Your health does not come from within the four walls of your house where you sit thinking you are happy and healthy. Your health comes from outside. Of course, we want to be healthy. For that, we have three things: āsanas, prāṇāyāma, and healthy sāttvic nourishment. Healthy sāttvic nourishment cannot be compared with any other nourishment. It is the noble way of life to live a vegetarian life. It is not only that you should not eat the dead bodies of killed animals, but you should also know that this killed animal's body will not give you happiness or health, and your heart will not open for the entire world, for all creatures. The cosmic mother and father love their children; it does not matter how they are. Your duty is also to respect the holy creation of the divine will. Love them, feed them, don't eat them. That is the first priority in your life you should have for all poor animals. Yoga in Daily Life, and to be a Yoga in Daily Life teacher—this morning I had a yoga teacher class. What does it mean to be a Yoga in Daily Life teacher? It is not that you go for five days or ten days or one week to a seminar, pay a few hundred dollars, and come back with a certificate saying "yoga teacher." What a pity. You cannot be a yoga teacher within ten days. You do not even know what it is. A yoga teacher means you have to renounce. Everything dies and lives for the entire world. Then you are a yoga teacher. Our first principle, our first aim and goal, is the protection of water. Not only if there is rain or no rain, but how much water is polluted. Three decades ago, no one would understand if you carried your mineral water. People would look and say, "What? How arrogant is this person, carrying his own water?" Now, you do not go out the door without taking a water bottle. Before three decades, you could drink water from any river, lake, fountain, spring, creek, or well. Imagine how much our planet has been poisoned by humans in the last three or four decades, not by animals. Yes, through the mass of animals and their manure, but the cause is the human. What can we do now? We know everything. For the last two or three years, programs constantly bombard us about global warming and climate change. Already, twenty-five years ago in Austria, they were explaining acid rain. Because of this acid rain, many forests died in beautiful Austria and the Alpine mountains. Millions of trees died. But still, humans could not open their eyes and accept what really happened. So we know all, but now the question is: what to do? We know the global problem, and now we must awaken global consciousness. What can I do as an individual? What can I do as one family? What can we do as one society, one country? We have to find a solution. Again, the first best way is to limit your needs. Go to your kitchen and look at how much foodstuff you have there. How many things do you have? Do you consume all of it? Twenty-five percent you will throw away because there are moths inside, or it is spoiled and old. Go to the huts of some poor people and look in their kitchen to see how much they have. Then go to the doctor and check their blood and your blood. When the blood diagnosis comes, see how many illnesses you have and how few they have. They may have a little problem with iron or proteins, but we have over-cholesterol, kidney problems, heart problems, blood pressure problems, lack of iron, lack of this and that—though we have so many things. Can you imagine, or are you capable of doing one thing? For one week, do not buy anything. Consume whatever you have in your kitchen. First, consume completely from the rice to the pickles, the chili powder, the oil, and everything. Do not buy anything. When the bottles or jars are open, cleaned, and empty, clean them nicely with water and lemon—no washing powders, use the lemony skin—and let them dry. When the ants and mice in your kitchen begin to fast, it means even ants cannot find anything to eat. Then you have no ant problem. The ants will find their way, then think. Buy only for two days, or best for one day, because you do not know if you will be alive tomorrow. Who has seen tomorrow? Till today, no one has seen tomorrow. Indians are very clever; they write on their shop bills "cash payment tomorrow," because people say, "Tomorrow I will give you money," and tomorrow never comes. Another problem we can solve: check your garbage bag, your waste from the kitchen. How many bags per day do you deposit? Sometimes I am surprised that one person carries three big bags of garbage from the kitchen every day. When the whole family is there, there are five or six bags. You throw away more than you utilize. The biggest problem is that people have no feelings for money now and towards food. There are two ways to die: to die without eating, or to die with eating. Without eating, one is called dead; one was starving. But the other meaning of dying is not death; it is called self-murder, suicide. Suicide with knife and fork. In German, they say, Selbstmord mit Messer und Gabel. According to Sanātana Dharma, the biggest sin is suicide. This is the greatest sin. Consuming or buying and then letting food spoil and throwing it away is also a kind of sin. In Vedic culture and the Upaniṣads, much is written about anna, which means grains, food. There is also a goddess called Annapūrṇā. Between India and Nepal, there is a beautiful high mountain in the Himalayas called Annapūrṇa Mountain, with the temple of the Divine Mother Annapūrṇā, the goddess of nourishment, the goddess of food. In the Bible, it is written not to throw bread away; to throw bread away is a sin. People had respect for each grain of rice, each grain of wheat, any kind of grain. But nowadays, humans have lost these feelings. That is why you are all very ill, unsatisfied, and suffering. You still have problems with money, no matter how hard you work. The husband works, the wife works, children have part-time jobs, but still you are like a beggar, crying. The telephone bill comes, so high. How much do you talk? In reality, you only want to say, "I can't come tomorrow, sorry." That is all, but we talk for a minimum of five minutes. The ancient system was best: if it was urgent, that was it. Now the grain is left, and it creates kilos. We have so many unnecessary things in our kitchens. The problem is you do not know how to cook. Most people have lost cooking knowledge, called Pakśāstra. What do you do when you buy cauliflower? Thirty-five percent of the cauliflower you throw away. You take only the flower, boil it completely, then take it out of the boiling water. Whatever vitamins were there are washed away. Then you put some spices on it—salt, black pepper, something—and say, "Oh, it's very good." What is very good? The spices, not the cauliflower itself; there is no nutrition left. Utilize the entire plant of the cauliflower—the leaves, the flowers, everything. Then you will have the taste of the cauliflower. You will say, "Yes, today I'm eating cauliflower vegetable." We throw the best parts to the animals, and that is why animals are healthier. Now you know why your pigs, cows, and horses are healthy: because they eat the best part of your food. You buy one kilo of vegetables, then check your garbage and weigh it. How many grams are you throwing? I am sure you throw away a minimum of 35 percent. What a waste of food! How much rice do you cook, and how much do you eat? How many breads do you buy, and how much do you leave and throw away? This is unnecessary expenditure, and it is against those countries and people who have nothing to eat. Your household economy will improve if you reduce your shopping habit, and you will gain the golden benefit of very good health. So when you come home, do not buy anything. Your shopkeepers and neighbors will wonder, "What happens? You are not shopping?" You can say, "First, I have to utilize whatever I have. Nothing is left; the kitchen is cleaned and like new." Then you buy only a little nourishment. Check your garbage, which you should dispose of properly. In Austria, we have a beautiful system; I think 60% of people follow it, unfortunately not 100%. We have a special dustbin for glass—colored glass and white glass—and for recyclable and non-recyclable items. Some countries are now following this system. We should support it. This means solving global problems and creating sustainable development. Then, the forest. We come to the vegetation. Forests are destroyed again because of keeping cows and cattle for the meat industries. Millions of kilometers of forest are destroyed only because of this meat. So it is said, "No bamboo, no flute," which means no noise. If you do not consume, why should they keep these animals? To become a vegetarian is a solution to global problems. We must also be aware of the environment, air pollution. After this, the biggest problem, which we spoke about yesterday, is conflict. Conflict in the human mind, blackmailed in such a way that it is very hard to get out of it. This conflict is the conflict of religion. It is one of the biggest conflicts in the world. It does not matter who you are, but when it comes to religion, you are ready to give your life, but you do not want to accept others. The national complex and differences in caste, colors, and genders—this is nothing but conflict predicted in our subconsciousness with wrong opinions and wrong ideas. Are you able to solve these problems? Maybe not for others, but at least for yourself. It is very hard to accept. I do not know why, but it is very hard. We do not want to give up our identity. We do not want to mix. We are for global peace, but "don't touch us." That is it. "You can live happy as you are, but don't come to our country. Don't come to my family. Don't get cross-marriage. Don't do this and that." Many, many things. These are the conflicts in the world that have brought humans to the point where a human is ready to die, or to kill himself, in order to kill others. What a phobia, what aggression, what conflict, what differences—that even if I die, I do not care, but I will kill a few with me. Can we solve this problem? Yes, with only one mantra: Sarve bhavantu sukhinaḥ—all should be happy. But how? Again, the problem is we think what we do is best. This is the plus point for our ignorance. I do not think that if we act with such conflict and create more restlessness, we are a plus point. We have a plus point in a negative way: purify thyself. Then we think of our health and long life and pray to God: "Thank you, merciful Lord. You sent me on this planet as your instrument. Bless me, guide me, and protect me, that I can serve Thy holy creation for a long, long time. May I bring love, peace, and harmony where people are suffering. May I bring this divine light for understanding." Divine light means knowledge; when the sun rises, all darkness disappears. We heard recently at our World Peace Summit, Her Excellency the Ambassador of India from Slovakia said, as Gandhijī said, you cannot remove darkness with darkness. You cannot fight against darkness with darkness. Only you can remove darkness with light. That light means mutual understanding, love, and harmony. Then shall come what we call our spiritual development. If you follow these principles—from eating habits, shopping habits, to your way of dressing and everything you consume for your external form, external life—try to limit this. I am sure we will help the globe. With this kind of thinking, our Yoga in Daily Life teachers should learn to love each other. They shall try to love each and everyone. If you cannot love your guru brother and guru sisters, I am 100 percent sure you cannot love anyone. If you want to become a real yogī and yoga instructor, you have to die in order to live. It means you must have a new birth, throw away all your old dress and old coat—the means of your wrong predictions in your subconsciousness. Nothing will go with you forever. What you are fighting, nothing goes with you. Support everyday thing, my Lord. The happiness of others is my happiness, that is all. If you pray only for your happiness, what about others? For whom should I pray? My prayers, my being here, my Lord, my life is a ceremony to you. My life is a prayer for you. My life is an instrument for your divine will. Then whom should I put out? Among yoga teachers, there is so much disharmony, so much competition. There is one company producing some things, with many branches in different countries, and many within a country itself. One customer came and said, "I want to buy this." They said, "Unfortunately, we don't have it, but please wait. I will look in the computer. Unfortunately, it is not possible in Austria, but the moment I go to the international website and find out where it is available—okay, it is available in Moscow. I will order it at the company price, and you will get it, or you can go and find it there." Why do I give this example? That company is a global company, Yoga in Daily Life. If you do not have time for a yoga class, are you capable of sending your student to another class? When it must be. But perhaps I do have time. Ich kann aus anderen Klärerstunden keine Privatstunde geben. Komm doch zu mir. So ist das, wie man sagt. I am not capable of sending my student to other my guru brother's or guru sister's course. I will change my timetable and even be ready to give a private lesson, but I do not want my sheep to go out of my yard. That is what, after so many years, I understood when the new pope came into the Catholic room with the "stick in hand." I did not know what this stick means. Now it is called the shepherd's stick. I said, "What? A shepherd?" A shepherd has many sheep. They said, "Yes." So, is this okay? Now it is very clear: all who follow this, they are the sheep. In reality, yes. I was thinking Mahāmaṇḍaleśvara also has a stick, as a Mahāmaṇḍalī Śrī must always go with this stick. But this stick had another name: Dharma Daṇḍa. I was thinking also, what the Catholic priests have in their hands, this stick is the Dharma Daṇḍa. But then the name was disturbing me in my ear again and again. I thought I heard wrong. For them it is okay; I am not saying they should not do it. It is their problem, not my problem. It is their decision, their choice; they are right for them. But when I heard "shepherd's stick," I asked, "Hey, Mahāprabhujī, do you understand?" He said, "What? You know the stick?" I said, "No, but there's a word called shepherd. Who is the shepherd? The owner of the sheep, aha. This stick is for the sheep, okay? Clear?" Dharma Daṇḍa, I said, but they also have Mahāmaṇḍaleśvara stick and all. Two sons have their sticks. Normal people also have a stick. Kṛiyānanda is now above 80 years old, and he also has a stick when walking sometimes. That is called a walking stick. Dharma Daṇḍa—there was a king who gave very strict rules, paragraph this, paragraph that, the law. After giving the rules, the king said, "But I am the king. All these rules and this law are not valid for me." The master was sitting there. The news went to the master. The next day, the master came with his daṇḍa, his stick. There was an audience, and the king said, "No one can punish me because I am the king. But you all have to follow, otherwise you will be punished; you are the sinners." Then the master stood up, took his stick, and beat three times on the head of the king: "Dharma daṇḍa, dharma daṇḍa... Oh king, the dharma will punish you. Do not think you are free from this dharma. What you said is adharma." Then the king realized, "Yes, dharma done. Dharma done justice." The truth will punish you. The Mahāmuni's verse learned: "Stick became in hand, dharma done." So, it does not matter what you have, but you should know that as a teacher of Yoga in Daily Life, you must learn to love first your yoga brothers and sisters, and your yoga teachers, and then all humans and other creatures. Otherwise, the theater you are playing is senseless. Your spirituality cannot develop this way. Many times people are angry with me. They telephone me: "Śramījī, this person is not good. Why do you do this and say to this person, 'Do this and this,' if this person never comes to Darśanam?" I said, "Yes, I hear, I listen carefully, and I feel it is not against that person, it is against me, because it is not that person, it is me." That is it. There is a long, very painful story, but a very beautiful story. It awakens the eyes of our heart. Should I tell you this story? Say a little bit loudly, yes or no? Yes. Thank you. The story is very painful. Yesterday I told you one story. Do you know which one it was? Yes, a king. A silly king? No, no, he was not a silly king. He was a clever king. That is it. Now you see how the right hand does not know what the left hand is doing, so the disciple does not know what the master is doing. So it is very good to hear the commentary about King Harichandra, a great devotee of God and a great man, whose name is mentioned in the śāstras even till now because God appeared to him, and he went through all difficult examinations. That is it. I forgot what I should tell you next. Oh God, I have so many stories which are very painful, but that one wounded heart... To know an open heart means a wounded, open wound. That is it. So, let's see one bhajan: Guru Dev, Śaraṇa Tumhārī. Chinta meri mitaade, kar ke daya ho dayalu, beda tum par lagaade, Gurudev. Sharan tumari, chinta meri mitaade. What can ignorance do? How many problems can be created through ignorance? And what can love do? How many problems can love solve? Even if you have been practicing for years and years—your meditations, kriyās, and mantras, hundreds of years of sādhanā, tapasyā—ignorance is still inside. That is it, you know? In modern times, in allopathic medicine with immense development and progress, they discovered the illness called cancer. It is not that cancer disease is new; it existed in old times, but there was no such diagnosis called cancer, or maybe in Āyurveda it was—I do not know, please excuse me. For cancer treatment, doctors try very hard, and pharmacies try to find medicine. After a successful operation, the doctor still gives chemotherapy, pumping chemicals into the body where good and bad cells both die, with the hope that no germs of cancer remain. After six months of control, again the doctor is surprised: there are germs of cancer, metastasis. Similarly, this conflict is a cancer. You are surprised that suddenly you have conflict. You think you are a holy man. You think you are a spiritual person. You think you practice every day, meditate, and pray to God. Yes, only that you do not think. I also think for you that you are like this, but sometimes again I am surprised. Though I gave you the chemotherapy of my words, you still behave like that? This story is from long, long ago, about the time when Lord Rāma lived, some ten thousand years ago. There was a forest where many holy saints, ṛṣis, were doing tapasyā. There came one lady; physically she was not so pretty—kurupa shaurupa rūpa means beauty, kurupa means I would not say ugly, but physically not so attractive. Okay? Geh mal direkt. Und wenn das nicht so attraktiv ist, dann macht man ein bisschen Schmier. Schminken sagt man, und das ist das. Jeder, die denken, dass ich nicht so schön genug bin, dann fängt an zu make up. And so is that. Her name was Śabarī Bhīlanī. She was the child of mountain people, Ādivāsīs, Bhīla tribes. No one wanted to marry her. It does not matter how beautiful or ugly your body is; your feelings are not ugly. Everyone is hungry; it does not matter what kind of creature. Everyone has feelings of love, pain, and happiness. But she had to psychologically satisfy herself that no one would marry her; the only way for her was God. So she dedicated her love to God and went to the forest. No one accepted her because she was from a lower caste, Bhīla. All said, "No." Now here I am. Here is cancer again. Though they called themselves ṛṣis and holy in a great sense, they still had this in their brain: the conflict of differences of human levels, caste, colors, and genders. Finally, she found one master who accepted her. He said, "My daughter, you are at home. Here is a hut for you. Meditate, do prayers, clean our āśram, make pūjās and flowers, and so on." Can you imagine how happy she was to be accepted by someone? Even her parents did not accept her. No one accepted her. Wherever she went, she was disappointed, but suddenly she found someone who took her in. Her joy and happiness were indescribable. But again, the great saint had to suffer and face problems. The entire community of ṛṣis was against him, blaming him for accepting a lady in his āśram, number one; number two, from a lower caste; and number three, no one would go there and communicate with him anymore. Hari Om Tat Sat. This is the cancer again, the brain cancer, making differences between humans. Your meditations, pūjā, prayers—all are zero because there is no life inside. We need a life. Life is there where you have love and forgiveness, without form, without making a difference of gender, color, or nationality. You love that ātmā. How beautiful is the ātmā. Especially, you have to give love to that person you do not like. That is it. But it is not easy because we have this metastasis inside still. Well, one day the master passed away. She was alone. There was a beautiful lake; the forest was called Champā Nagarī. She took her water pot—like yesterday you remember, the water pot of Mahāraṇī Tārā. So do not think that in India all was always very high, spiritual, and supreme—no, no. There were many things we cannot accept, but many things we do not know. There is both. Everywhere, one hand has five fingers: no finger is equal to another. So in every country, there are many people, many thoughts, many ideas. This is it. But there is one consciousness that can bring these five fingers together and make a power unity, right? If you try to kick with one finger, can you do it? It will go this side or that side. But when all fingers come together, it becomes a force. That we want; we would like to make it the union, yoga. Life union, say something. Yeah, you are sitting all like dead bodies, otherwise I will stop this. No, okay. That is called fishing compliment. She went to that lake to get water and put her water pot in the water to fill it. At that time, all lakes, rivers, and water were pure, drinking quality. You could just dig a few meters and find water to drink. Very nice. As the water filled the pot, it made a sound. There was a great saint meditating, doing morning prāṇāyāma at sunrise, called Gāyatrī Prāṇāyāma. Do you know Gāyatrī Prāṇāyāma? Only three said yes. How many do not know? Say yes. You do not know. They will say, "No, that's it. You have to become a good yoga teacher." Okay, Gāyatrī prāṇāyāma is a very powerful prāṇāyāma. It means inhalation, pūrak, with the Gāyatrī mantra, inhaling for two mantras, exhaling for one or two mantras. Ratios depend individually; that is called Gāyatrī Prāṇāyāma. The ṛṣi was doing his prāṇāyāma. What time? Morning at sunrise, after the Brahma Muhūrta. What did he hear? The sound of a beautiful pot filling with water in the lake: duck, duck... The ṛṣi felt disturbed and looked to the left side. The symptoms of that cancer, the conflict of caste, lower and higher, and these differences—that is it. Which problem do we have everywhere around the world? Still not changed, because it is still in the subconscious of people a lot. He saw that Bhīlanī was taking water from the lake, with her knees in the water. "Oh God, she spoiled our lake. Our lake became impure." While doing Gāyatrī Prāṇāyāma, he got angry, took a stone, and threw it at her head. "Get out, you villain. You have impurified our lake. We ṛṣis cannot drink any more water. You went in." Blood came. Blood fell into the lake. Her water pot broke. Very sad. She went empty-handed, no water, and felt such pain of humiliation that someone could do such a thing to her, though the person was called a great ṛṣi. But what happened? With a few drops of her blood, the whole lake became blood, dark red. Again, this man had proof: "Look, the blood of the lower-caste person made the whole lake impure." This is proof, and people like us said, "Yes, that is true." You know how you support people's emotional feelings. They did the Gāyatrī mantra all together; all ṛṣis sat around chanting the Gāyatrī mantra, but the water did not change. "Let's do yajña, svāhā, blah, blah." That is it. If you have differences in your mind, your yajña will not be accepted by God. That is reality. Svāhā means, "I offer everything in this fire to purify," but you did not offer anything except a few grains of rice. It is very hard to be that one flower I want to offer to thee, oh my Lord. I could not find that flower, and that flower is your heart. Do not take it easy. There is no compromise in quality, true, no compromise. They went to the holy Gaṅgā, brought water, and put it into the lake with mantras so it would become pure. It did not become pure. They did their best, but the lake was still full of blood; all water was only blood. Next, when the Bhīlanī came to her master and he accepted her, the master told her, "Now I will go; I will renounce my body." She asked, "What will I do, my Lord Gurudev?" He said, "I will call you, you will come to me, and I tell you that God Rāma will come here to bless you. Do not worry." "Oh, Rāma himself will come to me? Nobody wants to see me, my Gurudev. I am ugly and terrible." He said, "No, you are most beautiful in this world. God loves you more than you could think. God Rāma himself will come to see you." That was her only hope in life, nothing else. But poor one, what will I offer him? There is nothing. Every day, she went to the forest and collected fruits. Before saving them, she tasted them to see if they were sweet or not. If sweet, she put them in the basket. If sour or bitter, she ate them herself—not throwing away, no wasting. For a long time, every day she got flowers and put them on the path, thinking, "My Lord Rāma will come with his gentle footfalls—he will step his lotus feet here. The path is too stony, so my Lord will walk on the flowers." Since that time, people throw flowers on the way when you are coming. It is a technique of Bhīlanī. Every day, new waiting: "Will thou come? Will thou come? Just for once, come to me. Will thou come? Will thou come? Just for once, come to my heart. Open wide, I give for thee the door of my heart. Open wide, I give for thee. Wilt thou come, wilt thou come? Just for once, come. My days fly away, away without seeing my Rām. Night and day, night and day. I look for the night, night and day. Night and day, will thou come? Will thou come?" Śrī Dīp Nārāyaṇ Bhagavān, Śyāmara Rāmacandra Bhagavān kī Jaya. Day by day passed; she could not sleep, her eyes always looking. "My Lord, God Rāma will come." Waiting for something, you forget all pain. Only one, when that will come, two cannot sleep: yogī and rogī. A yogī is constantly aware of the Lord; if he goes to sleep, it is yoga nidrā. In Yoga in Daily Life, what do we say? When I find you sleeping, say, "No, I was just doing yoga nidrā." That is it. A very good excuse, you know. And a rogī means the ill person, waiting for morning when the doctor comes and gives medicine. Every day, collecting fruits and sweets, standing near the door of her heart, Rāma will come—but did not come. On the other side, all ṛṣis were very sad. What to do? There is no water to drink. Water is life. "What a pity, we have to go away from this jungle, this forest, our holy land where we did austerity. We heard that Rāma, Sītā, and Lakṣmaṇa are for 14 years in the forest nearby somewhere. Rāma, God Rāma, said, 'Yes, we must go. Call.' He will bless it, and our lake will become pure again." They searched for days and found Rāma. God Rāma came with them. God knows everything, but He did not want to tell anything. He asked, "What happened?" They said, "Nothing, Lord, but this is..." He said, "Please bless it." God blessed it. Nothing changed. "Please, Lord, put your holy lotus feet inside. This is charaṇāmṛta. All will be amṛta." He put His feet in the water. Nothing changed. He took His feet out; they were beautifully red. At first, He put them in very little, so His nails became red. That is why I think ladies put red on their nails. Oh, now I see. From that time, villainous blood—that is it. They said, "Lord, please go deep in it for the sake of bhakta." The Lord is ready to do anything, but they have to be a bhakta; He will do everything. It is said God runs behind the bhakta; the bhakta does not run behind God. Whose content? Money runs behind that person, but who runs behind money? Money goes away. That is why, Kṛiyānanda, you have so much money because you do not run behind money, okay? I do not tell them, okay? "Well, Lord, we ṛṣis, tapasvīs, have no more hope. Last hope, Lord: can you take a sip of this water in your mouth and spit it again? Mahā prasāda, it will become pure." For the sake of the bhaktas and to open their eyes, even God took this water in His mouth, made a sip, and spit it back. No change. Gandhijī said, "Darkness cannot be removed with darkness, so hate cannot be removed with hate; it needs love." After this, Rāma asked, "Can you tell me how this lake became blood?" One great ṛṣi with a long beard like Kṛiyānanda's said