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Many greetings from Jodan, dear Guru brothers and sisters, dear friends around the world. I am Niranjan Puri from Jodan, and I wish to introduce our subject today. We had the great opportunity yesterday to visit Mount Abu. Most of you must be familiar, as Mount Abu is described, and many stories that happened there are recounted in the Līlāmṛta, the divine life of Mahāprabhujī, written by our dear Gurujī Māta Vanandājī. We saw several sites around Mount Abu. One of them is Gurushikhar, where the famous saint Dattātreya lived. We also saw Nakī Lake, where the story of a police officer insulting a Hindu man, who was then given a lesson by Devpurījī, took place. You might remember all these stories and many others. I truly wish now that Mahātmā Alakh Purījī, Jaswaj Purījī, would tell us a little more about the background of these stories and the sites we saw yesterday. I think it is good news that he is now Niranjan Purī from Jodan, but I do not know what his wife will say. We had a most beautiful trip around Mount Abu yesterday. It was a very special atmosphere; as a group, it was special for everyone. In the morning we were with Swāmījī in one village, and then at about 7:30 we left for Mount Abu. At the top of the mountain, the first thing you encounter is a toll gate where they stop everyone and you pay a toll to take your car into the area. Of course, that is when Gurujī's līlā began, because the man at the toll gate said, "Oh, you are from Jadan? Really? Gurujī stayed for two months in the house next to mine in 1983." He asked all about Gurujī and Swāmījī and the ashram, and then sent us through. We first went to Gurushikhar, where Dattātreya's dhūnī and gufā (cave) are located. It is the highest point in Rajasthan. The view is beautiful, and in the middle of summer, the temperature is much cooler than here. There, the dhūnī is burning akhaṇḍa—it has been burning continuously since the time Dattātreya performed his tapasyā there. When you enter the gufā, it is covered with ash in the daytime, but it is still smoldering underneath, and you can see smoke coming out through the middle. Every morning they perform a havan there, do pūjā, and keep the fire burning. One Mahantjī was sitting there, giving out prasād of the ash from the dhūnī. It is quite a small cave, but very beautiful and a powerful place to visit. Inside the cave, there is also a small photo of Devpurījī. I think that says something about the link that is there, the time Devpurījī spent there, and the importance he has for the area. Just nearby is another place where the Charaṇ Padukā (footprints) of Dattātreya are located in another, very small cave. That is truly the topmost point. After that, we went back down to the Abu town area. We first went to the temple where, as you know from the Līlāmṛta story, the collector stopped the pūjā, saying it was too noisy. It is called Duleshwar Mahādev Mandir. In 1999, I was lucky to spend about three weeks there with Gurujī. Immediately when we saw the Mahāprabhujī (the temple priest) there, he recognized us and said, "Oh, you come from Jadan. Gurujī stayed here." I said, "Yes, I know he was in that room there, room number 15." He remembered that time very fondly. We were there in the daytime, so the āratī was not going on, but I remember vividly from when we stayed there that I could understand which āratī caught the collector's ears, because it is so loud even now. There were about twenty young brahmachārīs when I was there, and they all had gongs, and they played for the whole prayer, which lasted a very long time. It is really beautiful and special. From there, we walked down to Nakī Lake, which is also part of that story from the Līlāmṛta, and to the Devpurījī Ghāṭ, the place where Devpurījī stayed. It is still marked. Some people call it Devpurījī Ghāṭ, some call it Mahādev Ghāṭ, but the first locals we asked said, "Yeah, yeah, that's here, that's right here." We had darśan there and put a little water on our heads, then walked around the lake. We also saw the general area of the hills where the story with the Aghorīs took place. If you remember from the Līlāmṛta, when Devpurījī appeared before them as a child. Gurujī pointed out that it was in that hill there. In that area, we also had the darśan of one of the largest cobras I have ever seen. I think it was 10 to 12 feet long. It was huge, and it just kept going along the rocks near where we were walking, accompanying us. That was our time up in Abu. It is really quite a special place, and you can truly feel the atmosphere there. To be in those places, which are part of the stories from the Līlāmṛta and also from the time of Dattātreya, really brings things to life. After that, we came back down and met Swāmījī in Rani, then had darśan in Nipal, which was also very beautiful. We had a beautiful couple of hours there, with some satsaṅg and darśan in Gurujī's room, and then came back here to Jadan. So I hope that Swāmījī will tell us a bit more about Dattātreya and Śrī Dīp Nārāyaṇ Bhagavān Kī. Śrī Dīp Nārāyaṇ Bhagavān Kī. Śrī Śrī Deveśvar Mahādev Kī. Satguru Svāmī Madhavānandajī Bhagavān Kī. Satya Sanātana Dharma Kī. Oṁ Namaḥ Śrī Prabhupādāya Nārāyaṇāya. Oṁ Namaḥ Śrī Prabhu Dīpāya Nārāyaṇāya. Haṁsabhādas Prabhu Śaraṇa Parāyaṇaṁ. Haṁsabhādas Śaraṇa Parāyaṇaṁ. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇaṁ. Haṁsabhādas Prabhu Śaraṇāparaṇaṁ. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇa. Hum sabha bhakt prabhu sharan parayanam. Oṁ namah siri prabhu diva narayanam. Śrī Dīp Nārāyaṇ Bhagavān Kī, blessed self. Dear spiritual seekers, brothers and sisters, Bhaktas and practitioners of the divine path of yoga and daily life. A very good evening, and blessings coming to you from the Holy Land India and the divine place Vishwadeep Guru Kul Jadan. Today is a very special day; it is the full moon, Pūrṇimā. It is also believed to be the anniversary of the great saint Kabīr Dās. Not only in India but around the world, wherever the devotees of Kabīr Dās are, they are celebrating the anniversary of his birth. Kabīr Dās is known as the weaver of God's name. His poems, his bhajans, and his writings are very inspirational. At the time, Sūrdās, Tulsīdās, Kabīr Dās—they were saguṇa bhakti. They were practicing saguṇa bhakti, and Kabīr Dās was a nirguṇa bhakti. Saguṇa bhakti means worshipping a personal deity or personal God. As in our prayer: "Nirguṇ sī sarguṇ banāye bhaktan ke hitkārī." From nirguṇa, from the formless, God takes form, a material body, saguṇa, for the sake of the bhaktas, for the sake of the devotees. Saguṇa means the form, all the qualities, all the senses, body, mind, thoughts, intellect, but within is that divine light. Nirguṇa is that omniscient, omnipresent reality, like space, which you cannot touch, smell, see, or hear. Arjuna asks Kṛṣṇa in the twelfth chapter, "O Lord, what is better, to worship the omniscient or to worship the omnipresent?" Kṛṣṇa's answer is, yes, both are good, but for humans, for human intellect, mind, consciousness, and understanding, saguṇa worship—worship with form—is better. Why? Because it is that form which will inspire you, that form which can answer you, that form on which you can hold, with which you can have a dialogue. Therefore, in Sanātana Dharma, which is ultimately only nirguṇa, it advises how to reach that One. Kṛṣṇa said to Arjuna, "It does not matter through which path you go, ultimately I will be there." Therefore, for the sake of seekers and devotees, Kṛṣṇa said, "Arjuna, from time to time I manifest myself through my yoga māyā, through yoga śakti." That yoga śakti is that universal power, the balancing, uniting, harmonizing force. Chetan ke toh ichchā nahīṁ, jaḍ se kush nahīṁ hoy. Only consciousness cannot do anything, and the material cannot do anything either. Chetan ke to ichchā nahī. That one has no desires. Jad se kus nahi hot. But the dead material cannot do anything. How was the world created? How did creation take place? Then it is said: icchā śakti. Icchā means willpower. Now, does God have willpower? Yes. Otherwise, He would not incarnate. When the nirguṇa appears in saguṇa, God said again, "Arjuna, in the entire universe, in the endless universe, there is nothing I cannot achieve or have or get." But still I do karma, still I work, I act, because what I will do and what I will say, the people will follow. Therefore, Saguṇa. Tulsīdās said: "Chalata phirata tīratha santa." And it is said, Kabīr Dās said: "Sant sahib mein antar nahī." In one of the bhajans of Kabīr Dās, he said: "Sant sāhib kā ghar, santon kī māī. Sant sāhib mein antar nahī." Sāhib means God. You know, in the last centuries, the beginning of the last centuries, no one was talking about Sir, Madam, Sāhib. When the Mughals came, the word was Sāhib. And when the English came, also the words were "Sāhib." You see in many documentary films where they always address Sāhib. But now I do not know why they are always saying "Sir." In Hindi, sir means the head, and this is a ḍhaḍ. This is a body, this is a head. Only the head, sir, is a Rāhu. And that is Ketu. So we divide it in two. Kabīr Dāsjī said, "Between God and saints, there is no difference." This difference can only be realized, felt, and seen by those who have achieved spiritual consciousness. The house of the saints is in the gods, and the house of the gods is in the saints. If a person is like Kabīr Dās, who can say such things, such a realized great personality, who are we to judge, to say yes or no? We can say yes and no, but what the holy saint says is the eternal truth, and we cannot change that truth with our judgment. Mostly, many saints are incarnated on particular days, like a full moon. The coming full moon is called Guru Pūrṇimā, the anniversary of the great Vedavyāsa, Bhagavān Vedavyāsa. So today is a very significant day. The last Pūrṇimā was about Mahāvīra, who started the movement of the Jainas. And before that was Buddha Pūrṇimā, also the Buddha. So there is something on this planet, the moon, and its connection to our earth. When the moon is completely illuminated, it has a special energy radiating on our planet. So on this day, I wish you all the best and blessings of all great incarnations on this globe. Many, many saints. Our duty, our dharma, and our benefit is that we adore them. Do not say only my God, and only my days. God is not incarnated only for one; the sense does not come. For only one, the tree does not leave. For only one, the lake does not carry water. For only one, rain does not rain. Similarly, the saints do not incarnate and live only for one. In the heart, the heart of the saint is like an ocean, and all have a place in the ocean. But to know this, we have to open our spiritual eyes, we have to open our consciousness and purify it. The great Mīrā was of that time also, as was Rāyadājī Mahārāj, a very great saint. Kabīr Dāsjī, a very great saint. You know the story of Mīrā; she also did not have an easy life. No saint in this world has had an easy life. You may take examples from the West; I do not know many saints from the West, but the friend from Assisi (St. Francis), he did not have an easy life; people even began to throw stones. Or Jesus did not have an easy life. His mother did not have an easy life. And many others. This is called Ādi and Ādi Kālī. Asuras and Devas. The negative and positive energy. Āsurī Śakti, Devīk Śakti. These two śaktis are continually fighting. But Satyameva Jayate, because He said, "For the sake of the bhaktas and dharma, I incarnate," Kṛṣṇa said. Well, Mīrābāī had a hard life. Her brother did not accept her coming back to his house, and so on. Her bhajans are beautiful; we adore her, everything, but the time when she lived was unbelievable. She was completely one with divine consciousness, adoring Kṛṣṇa, and her husband was in doubt. Some were gossiping and saying that she was in love with somebody else. Mīrā had a separate room; she had her altar and meditation. Her husband had his room beside hers. But negative talk and gossip can create doubts. Her husband supported Mīrā very much, and he respected her. He had a lot of understanding, a mutual understanding, that she go on her path. But her family members did not like her. When they realized that her husband was supporting her and he gave her tolerance, then some told that Mīrā is in love with someone. Then, of course, her husband got in doubt, and they said, "Every night, or every full moon day, or on a certain day, someone is visiting her." Again his ear became like this, and his eyes. Then he put guards around her room, and every hour he changed the guard and told them strictly that any time they realized Mīrā was with someone in her room, they should immediately inform him. One day, around 2:30 or 3 o'clock, Mīrā was laughing and talking. The guard listened. Yes, now she is talking to someone. He silently went and told the prince, "Mīrā is talking to someone." Dispirited, jealous, and angry, a person is capable of doing anything. He woke up, took his sword. And, of course, there was no question of knocking on the door. With his sword, he broke the door and entered. Mīrā got up from her bed and said, "You are here at this time?" He said, "Yes, Mīrā, I came to kill you." She said, "Why?" Because you have someone whom you love. She said, "Yes, that's true." "With whom were you talking?" "Sitting with my beloved." "Who is that one?" "You know, Kṛṣṇa." "Where is he?" "He was sitting just now here, but my dear, you cannot see him with these physical eyes. To see my beloved one, you must open the inner eyes, the spiritual eyes." He thought she was now completely schizophrenic, completely mad, and he said, "I have had enough from you; I will chop your head off. Stand up in front of me." She said, "No problem. You cannot chop me; it is only my head." She stood in front of him, and he took his sword, cut her neck, and what did he see? Four Mīrās standing in front of him. Same dress, same color, a true copy, a ditto copy. And someone was holding his sword and said, "Rāṇā, careful. Only cut the head of that Mīrā which belongs to you." Now, how should he know which one is that? He threw his sword and went away, saying, "I am crazy. I cannot understand." There is one bhajan: "Māri sevā mein sāl garam, Rāṇā jī maro kai kar sī. Vishka pyaala Rana bhejiya di jo mira keha. Vishka pyaala Rana bhejiya di ya mira keha." What can Rāṇā do to me when my protector is Raghunāth, God Rāma, the Kṛṣṇa Raghunāth, the lord of the dynasty, Raghu? They sent a snake in a basket and gave it to Mīrā. Mīrā opened it, and it became a beautiful necklace out of the snake. Similarly, the bhajan goes further. Mīrā is standing for Char or Ana. "Kill that Mīrā which belongs to you." Finally, he has to surrender to her. So we have to develop our spirituality. We have to develop spiritual consciousness. When you do not practice every day, you have to practice with devotion. Maharishi Patañjali said, "For a practitioner, for a sādhaka, a yoga practitioner, he or she should adore their techniques as you adore God." Then your sādhanās will be successful. You are making mālās, and you are in doubt. You are meditating, and you are somewhere swimming and thinking to go to a beach. Go there, go there. Where are you? Where is our thinking? What kind of energy is created? One negative thought creates a new fire, and one positive thought creates calmness, tranquilizing happiness. The mind is mighty, the mind is mighty. What we call the Rāvaṇa has ten heads. That Rāvaṇa is our mind, and this mind is connected with the ten indriyas. And these ten indriyas are that mighty Airāvata, mighty elephants. Therefore, practice, then you will realize, yes, but now my consciousness is showing me the reality, the beauty. So all great saints, all the incarnations, they come to this planet only for the sake of the bhaktas. Because God said, our beloved Devpurījī said, God takes upon Himself the destiny of the devotees. Gurudev takes the destiny of the devotees. Gurudev has to suffer. When you give the mantras, you give the blessings, you take the karmas. You know what Jesus said, "I die and I am on the cross because of your sins. I came to take away your sins." Therefore, we have to understand those great souls and prayers. Today is the Pūrṇimā, beautiful Pūrṇimā. And how many millions of devotees are fasting, praying, and happy. Not only in India, but around the world too. You know, when the moon is shining, in all the ancient cultures—maybe you call the Australian Aborigines, or the Maoris, or the Hawaiians, or the Indians, or the Inca people, or all these, or the Africans, or the Indians—this beautiful energy is received from the full moon. That is a great light. So today I wish you all the best and blessings of Mahāprabhujī, Devpurījī, and Gurujī. Bhagavān Dattātreya, you may know, many do not know. Bhagavān Dattātreya was the nephew of Bhagavān Kapila Muni. Dattātreya's sister, Anuśrīyā, she was the sister of Kapila Muni. It is a beautiful story, and I will have an extra satsaṅg to tell you about Anuśrīyā. Oh, very great, Anuśrīyā. She changed Brahmā, Viṣṇu, and Śiva into little babies—three little babies—and that is why in Dattātreya's picture you see all three in one: Brahmā, Viṣṇu, and Śiva. And he loved animals. Always, you will see dogs all together. The dog is a symbol of hiṁsā, and the cow is a symbol of ahiṁsā. So he could bring the hiṁsā and ahiṁsā beings together. Where a tiger and a goat can drink milk together from one vessel, what more do you want? But that comes when you develop love. And that comes through practice. If you cannot practice in such a way as to change your consciousness and your feelings, then you can do sādhanā your whole life, but you will always be in doubt, and you are far from where Brahma Jñāna is. There was a fox searching for his food. The fox has a very good nose, and he smelled something very nice. He found a coconut. Good. He tried to bite it, but you know, it is a hard nut to open. Sometimes when you cannot understand someone, you say, "Ah, this person is a hard nut to crack." The fox gave up and wanted to go away. He went ten meters far, but his senses, the indriyas of smell, again brought him back. Again he tried to bite, but he could not open the coconut. Again he went, again he came, but he could not open it. So it is said: "Rām nām nārel hai, man siyār guḍāyon le jāt, phoḍiyā to phūṭe nahī̃, girī kān se khāī." Rām nām nārel hai—the name of God, spirituality, that is the coconut. And the mind is that fox, and tries to roll this coconut but cannot open it. It tries to open but cannot. It cannot taste, it cannot enjoy that nut, that real nut which is inside. So our head, our ego, our ignorance is such a hard nut. If you can, through your daily practice—nyāsa, prāṇāyāma, and mantras—you may be able to open that nut, and then you will enjoy that time. You will say, at that time, your inner self will say: "Abham mast huve rām. Raspe ke Rām, raspe ke moye lāge. Duniya kis abhīr so pīkī? Of a hummer must have I a rahmah recipe k? Rahmah recipe k-mo a lucky. Duniya kis abhīr so pīkī?" Now I became divine when I drink that nectar of God's name. Then all the other nectars of worldly things are a test. At that time, Vairāgya appears. At that time the third eye will open, and then you will see: Ekobrahma Duttanasthi—the one truth reality is the Brahman, and the other is the duality. So, my dear ones, all the best. I wish you all the best. Tonight is also, they said, Chandragraha (lunar eclipse), and it is believed in Āyurveda that you should not look at the moon during an eclipse because it is very harmful for your eyesight. Now, many people do not care, so they put it in a spiritual way, and you do not know how many creatures, very fine living life, will die during this period when the moon is in eclipse. Therefore they change their dress, they wash their dress, they wash the curtains, they clean the house. Like in an operation theater, when a doctor or patient goes out of the room, they clean and spray the whole room. This is scientifically proven that within this period, how much negative energy develops, and that also harms your eyesight. And the next day, they are making puṇya, puce. Puṇya means to give something. Feed other creatures, feed the birds, feed the dogs, feed the animals, the cows, the buffaloes, the deer, the rabbits, the ants, everything. Feed. Punya, punya means doing good; pāpa, punya. Punya is a virtue, pāpa is a sin. So when you can do some punya, then your pāpas are less, and your good qualities come to the plus. It is said on the full moon day you should never be angry, and the next day you should not be angry, and the third day you should take care that you are not angry, and the fourth day absolutely calm, and the fifth day happy, and the sixth day sat-sampatti. Brahma-lokatā-bhogācāra, teja-sādhana-satsampati-kāye, jinse hove ānandapara, śraddhā-vīrya-smṛti-samādhi-prajñā, karipuram samādhāna-vicāra. So this is the sādhanā. Seventh day, all seven chakras are illuminating. On the 8th, it is not so late. Oh my God! The sahasrāra chakra is open. You know, on the 9th it is verified. Then, on the 10th, no more life anymore, because you are in Brahmaloka. 11th: Oh, you are only one, because "ekobrahman duttay nasti." And 12th: Okay, live well, I am going. And 13th: It means no fighting. And 14th: Oh my God, all the poor life living is behind you. Again, the full moon will come, the new moon will come. So everything has its definitions. But if you are, from the full moon till again the amāvasyā and new moon, angry, jealous, and hateful, then all that you have done is again in pollution. Because after the full moon day, you enter into the dark, dark phase. And in darkness, you have to create the light. And when the light faces that, you have the opportunity to look at everything and clean it out. So he said: "Sūraj ko chalta na dekhā, Aur baḍatī dekī na vel, Yogī ko tū bhajtā na dekhā, Yahī kudrat kā khel." Sūraj ko chalta na dekhā—you look at the sun, you will not see that the sun is moving like this. But still it is going. The vine which grows, the plant, we do not see, oh, it is coming up, coming up like this. But next morning we see, oh, two new leaves are there. Similarly, you do not see a yogī if he is meditating or what he is doing. But for 24 hours, he or she is active in sādhanā. Mukh me Rām, hāth me kām. In your mouth you have mantra, the name of God; in your hands you have work, karma, karma, karma yoga, karma yoga, yoga, karma kauśalam. O Arjuna, your yoga sādhanā will be successful through karma yoga, yoga, karma śukauśalam. Today is enough. I wish you all the best. Tomorrow, again, at the same time, will be the webcast. I hope I will also be here. I have to go to Jodhpur, and good news: all Māṭājī is coming tomorrow out of the hospital, and we will accommodate her in our Śrī Svāmī Mādhāvan and Austria Hospital because she still needs a little medical help. So she can be there, and you will have all the time to have Māṭājī's darśan and sit, and like this. And many bhaktas who came from different countries, tomorrow they are traveling. After tomorrow, they are going. I wish you all the best and a very... good journey, take care. Much love and blessings to all the brothers and sisters and Bhaktas of Mahāprabhujī, wherever you are. Wish you all the best, good health, long life, and spiritual development. Oṁ Tryambhakaṁ Yajāmahe. Sugandhim pustivardhanam varvarukam yavandhanat mṛtyurmukṣirmām mṛtāt. Oṁ śānti śānti... Dīp Nārāyaṇ Bhagavān Devī Īśvara Mahādeva Mādhava Kṛṣṇa Bhagavān.