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There is a river called the Yamunā. The Yamunā river, the Gaṅgā, the Yamunā, the Sarasvatī. There was a young boy, about twenty or twenty-five years old. It is like this: when you marry, after a few days or a month, the parents will bring the bride back home for some days. She should stay, and then she can go back again. So she came there. She is young, he is young. There is such emotion. So what? He wants to go. In the night, he wants to go to visit her and come back quickly again; otherwise, his parents will… you know what that is? Yes, parents are very strict. And also, her parents would say, "My God, but she was more humble and more spiritual." That man, at that time, there was no electricity. It is a river, so he is strong, and it was the Yamunā river. It was not monsoon. The water was not so much, and he went and he swam. Now he’s swimming, but how to go? There was a dead body which was fluttering in the river. So he caught this, and with this dead body he was swimming and came to the other shore, the bank of the river. She knows, he knows. So he went to their house. It was about ten o’clock, ten-thirty, eleven. At that time, all people were sleeping after the sunset. He knocked on the door from behind windows or something, I don’t know, but he knows where his wife, this girl, is, which room it is. He makes a knock, and she opens. She says, "Oh, my dear, my lord, at this time? And my parents, what will they say? You could have come and told, but not in this way." He said, "Don’t worry, it is this, but I love you so much." And what his wife said to him: "My dear, that much love you have for me? If you would have a little part of love for God, that would be more than my love for you." And this boy, this young boy, he was so angry. He said, "I will never see your face anymore," and he went out. He went, he didn’t come anymore, and he went away somewhere. And who was that? Tulsīdās, who composed that holy Rāmāyaṇa. That becomes so. That’s called Vairāgya. With one word, his wife said something, and he said, "No, anymore," and he went and he became Tulsīdās. Tulsīdās, that is beautiful. It is written in that book, yes. So there are many things. This is a learning. That is a proper learning. One should have the knowledge that the Master will teach you, which no scriptures can teach you. No one who just studies the scriptures or somewhere else is also not. There’s no sound, only camera. Oh, my camera. Camera is… where is the camera? In Australia is the camera. That’s very good. And so, if you want to become the master, if you become… we want that holy… when you become this, don’t look at the book, don’t look at tapasyā sitting, but sit in the front of the master. And no words, no, but there goes the knowledge in that. That’s very important. We can read, we can go to the university, we have many diplomas and this and that, but still, this knowledge is what we have learned; this is only on the surface. It means after that it is gone. Now we have only a picture somewhere or in a book, of one who has written, who has spoken, but there is nothing like this. So even it can be female or male. The master, the mother, that female, but she can be the great master. And she was a master of Tulsīdās. And how? Always giving knowledge, giving this, and do this, and then this? No, no. But one day, the word comes like an arrow. And where is the arrow? In the heart. There’s one poem: "lagī lagī sab koī kahe, lagī lagī sab koī kahe, lagī nahī̃, lagī jiske aisī lagī hogāy parampar." Everyone said, "Oh, I heard it. I heard it." Not. But that arrow went through and through the heart. That will be forever. Tulsīdāsjī, that’s called vairāgya. That’s called not anymore finished. Then you can go otherwise behind this and that. You want to go there, and you want to go there. You don’t want to do this. I don’t want me in there. No one. You got your path, and now you will be. And Tulsīdās, till now, such a holy book he wrote. But that Rāmāyaṇa which Tulsīdās has wrote, then, but did not write the Tulsīdās. So there was one person who was in the forest, like here among the Maoris. And the person of the Maori is there, and he was getting the people, killing them, taking away everything, and this, and his parents are looking after them, and his wife, and he doesn’t know anything, no. Study nothing. It’s very big, with beautiful video filming, that this is the reality, what I’m telling you. And he had his friends; it was like a gang, waiting if who is coming somewhere, and we will take everything from this person. But he said… "You are not giving me as a donation. I will take from you, and if I take your life, otherwise always you will say, 'I gave him something, and I went.'" No, so they were killing the humans. So then it comes. Comes to Tulsīdās? Not Tulsīdās, but some other one, name I have that is somewhere. No, no. And so, and so, it is that one day Bhagavān came, Nārada, Nārada Ṛṣi, Nārada. Nārada is many times from Brahmaloka. So, that’s called saṃskāra. That’s called saṃskāra. When they come, the Śiva, Praṇām, everything. You are protected here, yes? Good. So Nārada Ṛṣi came. Nārada Ṛṣi said, "I want to give him knowledge." So whatever he had, he said, "This is mine." He said, "Okay, you can take, but why did you kill me?" He said, "Because you are not giving me a donation, I will fight with you. I will kill you." He said, "Please, why would you kill it? For what?" He said, for my family, for my wife, my father, for them. He said, "This is a sin." This story is completely there, you can read it many times. Go to the temple, and he will give you this story, what I am telling you. So, Nārada Ṛṣi said, it is a sin to kill someone. He said, "Why? I am not taking, but I will kill you." He said, "Why? Your parents, you’re this." He said, "I am bringing the food and this for my family." So, what I said, when you kill someone, what do you call it? Pāp. Pāp ko kyā kahā hai? Sin. Thank you. He said, "No, no… Your parents, your wife, they will not take you, save you, serve you, share with you. All sin will be with you." He said, "No." He said, "Go and ask your parents." He said, "You will go and ask them, then you will run away." He said, "You can tie me with the trunk of the tree." So he tied it completely, and he… He had his friends, they were there. So he went, midday he went home, and his parents and his wife said, "You come so quickly here, what?" He said, "No, but I want to ask a question." And meanwhile, his friends there disappeared, because he will kill them too. Now he said, "Father, will you share this, my sins?" He said, "My dear son, I will not. It is your karma. You are the son, and I am your father, so you have to feed me. But how you feed, that is good or bad, it is yours." Then he went to the mother. The mother… He also said, then he went to his wife. His wife said, "Why should I take the sin on me? You are doing your duty." So what he said, he went, and all friends were gone. But Nārada ṛṣi was still tied in the trunk of the tree. He said, "What did they say to your parents?" He was so sad. No one shares my sin. How will I become now? Then, where are friends? He said, "I don’t know. They were just going away." He called them, called them, but they are not there; they run away somewhere. That thief, Bāla Mīkī. Okay. So he said, "Now what can I do for my sin?" Then, I have said that Nārada Ṛṣi talked mantra of the gods. He said, "Which god and what? I don’t know anything." Then I give you one mantra, and this mantra is your Rāma. What does the name of the god Rāma mean? But a sinner cannot have the mind to speak about God’s name, and the tongue does not go the right way. So he said, "Rām." And he said, "Maram. Maram." You said, "Ram, Maram." After Rām, second pronunciation like Māram. Māram means kill. And your tongue said, "Killing, killing." He said, "But I’m killing." So, Nārada Muni said, he said, "Doesn’t matter, just say the name of the God, two letters only. There is not His Highness, God, this, that, nothing. Only Rām." Therefore, we call only Śiva, we call only Brahma, we only get Viṣṇu, not his higher nature, God, and this and that. And God, Rāma, is only Rāma. And Krishna, only Krishna. And Jesus, only Jesus. All the gods and this, they don’t want any title, just only that name. So you should make mantra, this is your mantra. Sit down, "Rām, Rām, Rām." And he said, "Now you will know what you want." I go, Nārada Droṇa went away. So it is like the people who are some gurus or anything, sometimes they get such a knowledge or something, it turns everything. A drinker will one day get, or give up any drug quickly, something otherwise it goes. You have to get a proper injection of the world, so said Rām, Rām. And look, how the resonance is with Rām, it is so beautiful. Sit all. Straight, everybody sit with straight, okay? And we will see now, you chant with me, and you will see the resonance. What? Like a bell in the church, the bell in the temple, bell in the heart, bell in the… Love, boy, the God only. This one resonance from the body till the cosmic self now. Did you, did you feel something on this one name: Nābhi, Maṇipūra Chakra, and Rāma, the "R," that mantra? So, that Vālmīki, he sat like this, and he went into samādhi. He went into samādhi, no hunger, no thirst, no heat, no cold, everything. And what happened? The termites, the termites took the earth and put on his body completely through and through. It’s like all, he was sitting under the, from this of the, what we call the termites. And what is happening? There was a hole underneath, and the cobra is going in and up. But he doesn’t know only one, Pādaryo, only that one reason, resonance, Rām, Rām, Rām. Go ahead, Mahārāj. Many years and years, that ṛṣi was sitting. God takes care of that. Everything, the prāṇas coming in the body, but it’s just like bones only, skin and everything. After a while, then he woke up. He was, that’s called Vālmīki, Vālmīki. And then he wrote the Rāmāyaṇa. And the Rāmāyaṇa, he begins to write for God Rāma before his birth or incarnation, before his parents. Vālmīki became what we call the Trikāla Darśī. He became Trikāla Darśī. Trikāla. Tri means three. Kal means past, present, and future. That yogī becomes like this, that he could know what happened in the past, how it is happening now, and what will be in the future. That was Vālmīki. That was Vālmīki who was a person who was like a thief, a killer, etc. But sādhanā, guru kṛpāhi kevalam. Śiṣyaka ānandamaṅgalam. Guru kṛpāhi kevalam, the blessing of Gurudev, that everything can happen. Only sitting with your meditation, reading the many books, this is just surface. Go deep inside. That many people were working in the field, but they got that knowledge that one day becomes like that. So Vālmīkījī wrote about God Rāma, the king Daśaratha, and not, yeah, Daśaratha, and… Daśaratha and all the story—that whole story was written before. And why was Daśaratha suffering like this? Because what was that? Kalabalmikis said everything, and God Rāma, no. But he wrote in the Sanskrit language. It is about 100, nearly 50,000 years, that time written. So if you say it, that’s why we call Hindu dharma, dharma. Dharma, if you protect your dharma, the dharma will protect you. What is dharma? Dharma is not a religion in that way, but we are taking now, or any temple, or the church, or… Anything, dharma. What is now your dharma? When you marry, your wife now is your dharma, to take care of everything for her. And she also will keep her dharma for her husband, that is his protection. Till now, there are many. Many, that’s called one day you don’t eat, you don’t drink, and once a year, 24 hours, your wife will not eat and not drink. For whom? For the husband. But the husband is protecting her. That is called, these are both one. And that’s called Śiva Śakti. That becomes the Śiva Śakti. Others is now, where is the where? So that, everything. Sanskrit was written, so Hindu dharma, ādi, anādi, how long is that Hindu dharma? When? Dharma is for ages and ages, not for one. But in Kali Yuga, in this Kali Yuga now, many, many religions have appeared. Everyone can make this my dharma, this my religion, this my religion. But at that time, there was only Sanātana Dharma. That Sanātana Dharma means not only for humans, but also for the plants, for the earth, protection of the mountains, the ocean, all five elements. That is Dharma. Dharma rakṣita rakṣitaḥ. So it means that. If you protect the dharma, then it will protect you also. But if you are not protecting, and you are trying to get others to give this and that, you will not… Now, one has the big shop, much money, and an officer comes, and he is jealous, and he says, "No, you… Have too much money, this, that, this finish, this finish, and close everything." Why? That is not a dharma. You can say what was wrong, this, this, everything, but not to cut off. That is not a dharma. And this dharma, so, therefore, Hindu dharma, Ādi and Ādi. Adi and Adi means endless, from beginning till now. When did this earth begin? The earth was not here, only the water. And which god came? Which was the first god? Who brought the earth out from the ocean? No. Ah, Viṣṇu was yesterday. You must know, yeah, the Vishnu is love. Last Vishnu story is beautiful, very good. But who was that first who brought the, and that was Varāhā, the Varāhā. And he came out, Bhagavān Viṣṇu as a Varāhā, and he brought on his, what, siṅgha, and he brought the earth out of the… Ocean, and he made it in such a way, such a balance, that it is fluttering in the water, on the water. Who is that god? From that time, we are before that also, and now the humans, what they are doing? One day, very soon, it will come. That’s… Called parley. Parley means that all will be finished, and how? You cannot run away. You can have a big villa or anything. You can go in the aeroplane, but that whole, the whole earth, what we are doing, we have here. And there are mountains, there are rivers, there are forests, etc., etc. Everything has been balanced very nicely, so the earth will always be in the water above. And that, but not what we do now. We dig the coal, gold, this, that. We are digging from the earth and the petrol. How much are we digging out, and we are putting water inside? Now we are breaking all the mountains to make the road. But the balance is going on. So what are we humans doing? Very soon, it should come now. That the earth and this were always balanced like this. But now we let the balance is gone. Soon coming, this is Kali Yuga, so the whole earth will go down. Your child is here, your mother is here, your uncle is here, and everyone is just going down, how? Duck, duck,… all in the ocean, finished. That, and we hope that’s why in Hindu Dharma we are saying so many ceremonies, so many prasādas, the poor, and many, many things. On that, it is still there; that only otherwise will go quickly down. And so, Sanātana Dharma, all one and one in all. But how cruel you are, killing the animals. How are these cows standing? Their legs, and they cannot sit. They cannot walk because the auto is so big. They are walking like this cow. She cannot sit, and if she sits, she can sit properly. Her one leg is like this, and she cannot stand up. Oh man, oh human, that will come again. Therefore, we have to come again, so that Bhagavān, so that Rāma, what he did and is doing, all so from that Ādi and Ādi. Called, say, asking, "Which are your holy scriptures?" Which are your holy scriptures? Some say the Quran, some say the Bible, some say this. These are the school booklets. These are in the school’s booklets. Doesn’t matter how many, maybe 10,000, 1,000, 20,000 maximum. But that is anādi. And that is called Vālmīki, that great Vālmīki. And Vālmīki wrote this Rāmāyaṇa in Sanskrit and told everything that happened with God Rāma, what happened to his father. Everything Vālmīki has written inside, that’s called Trikāl Darśī. Trikāl darśī means that saint who can see the past, present, and future. But we people cannot understand Sanskrit. Therefore Tulsidājī, Tulsidājī he came and he wrote in normal Hindi language the Rāmāyaṇa. Therefore, Tulsīdās did not say that he writes; he is only writing in such normal, common language that everyone can write. Therefore, it is said that Tulsī, Tulsīkrat nahī̃ hai, Tulsībhāṣā jo hai, vo isko karne ke liye. Tulsi Dājī, but you know what happened with the Tulsi Dājī? Where was the beginning from there to here? That, my dear, so many sit and say, "Rām, Rām… Nāma Nārāyaṇa, Gurudev," this, I will become consciousness, very happy. This is just a choice of the children. Finally, you have to come. Gurudev, śaraṇ tumhārī, cintā merī mitā. Gurudev, śaraṇ tumhārī, cintā merī mitā. Karke dayā dayālu, bedā tum par lagā. Thank you for watching. Finally, finally, we can do anything: many sādhanās, samādhis, this, that. But still, finally, it is not. Then it is said, "Gurudeva, śaraṇa tumārī," now I came to die on your shelter, in your shelter. And that, now only you have nothing, otherwise, no anyway. Way. So there he will not give you sādhanā this, tajña this, āsanas that, prāṇāyāma this, agnisār kriyā this. That’s all. Kriya is finished. Guru kṛpāhi kevalam. Śiṣyaki ānanda maṅgalam. But again, don’t run away. There’s a very, very timid person coming, and this… yes. So Gurudev, śaraṇ tumhārī, cintā merī kavkade. Gurudev, śaraṇ tumhārī, jahārī cetum. Prabhu kīrpā kāṃ nāyā pacchaṃ vī. Prabhu kīrpā kāṃ dū pār kāṃ cāṃ śaraṇaṃ tū, Ṛitā rē śaraṇaṃ tū. Harkē dāyā dāyā lū pērāṃ tū, harkē dāyā dāyā lū pērāṃ śaraṇaṃ Shrī Rām Rāzā Maṅgīlāl kī śaraṇāth ke, ke dayā. Sīrā and Bhagavān kī Moya lagi lagan ku charan naki. Moya lagi lagan. charan naki. Don’t run in front of me, okay? Yes, you. Are you a good singer? I am not like that, okay? Once more, yes, and then one will sing first, and then you will, but you are running like it, you know, where? Like a hockey player? Cricket, cricket, my God, it’s cricket. Okay. Ek charan bina mo, ek ve charan bina, Jag mayā sab sapnan kī. Moya lagi lagi… lag. My concentration, my feelings, everything is at the holy feet of my Gurudev. Charan binamoy kasu nahi bhave, and without this Gurudev’s holy feet, nothing and nothing is for me. I don’t like anything more. Jag māyā sab sapne kī. Why? Because this māyā, māyā means material world and everything. All your desires, how many desires, everything. Again you are there, again you are there. This is a māyā, your money, this, that, everything. Maybe you are great, but within no time, all is gone. How? You know, you have here now the technology, what we call the computer. Computer, but in our language, "come" means lace, and then everything is hanging, doesn’t go here and there, so that’s called computer. So don’t put in too much, but if you put that more into that, then be careful, otherwise. Otherwise, one little mistake with your ten fingers, and suddenly you touch like this one, all is gone. All is gone. Therefore, you should save this. And so, in this saṃsāra, in this world, whatever you have, everything you have, is good. But suddenly, when this life is gone, nothing, nothing will be with us. All is gone, and therefore Mirabai said, "Please, let me be in the holy feet of the Gurudev." It means you must not sit there day and night, but it means that devotion, the bhakti, that one. Now, let’s say you have ice cream, or you have sugar, or you have lāḍū sweet, or honey, but it is only in the mouth, where you swallow down to the stomach, doesn’t say, "What is it here? Nothing? No taste? Is that anything?" So this is temporary in this world. Till we are there, while we die, it has nothing anymore there. That’s why it is said, all whatever… I have this one day, just like this, like this. You don’t know what will happen. You are sitting on your house, a beautiful bird, but you don’t know which direction the bird will fly. Similarly, our life will go well. And therefore, we are coming to Gurudev. Therefore, this is called the science of the humans. That is, when we come there, other āsanas, prāṇas, and this side, and also cobra is making, that’s it, it’s okay, we are doing something somehow. But that time, and then, if it all is what you have, this is a confusion. All will be wrong. Therefore, get up. Prayer, that’s it.