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Om Namaḥ Śivāya, Om Namaḥ Śivāya, Om Namaḥ Śivāya. Oṁ Namaḥ Śivāya. Alak Puruṣa Mahādeva kī. Śrī Śrī Dev Puruṣa Bhagavān. Sadāśiva kī. Satguru Svāmī Madhavānandajī Bhagavān kī. Jai. Dīpeśvara Mahādeva kī. Jai. Blessed self, dear bhaktas and seekers, blessings to all of you from Śrī Adhaka Purī Jīsida Pīṭha. It is said in the Śāstras: Anhonī guru kāraśake, honī detā mitāī, par brahma gurudeva hai, sab kusā detā banāī. Anhonī guru karshake—what we think is impossible, the Guru's grace can make possible. Honi Deitā Mitāī—what is destined to happen, Gurudev can remove. Par Brahma Gurudev Hai—Gurudev is Parabrahma. Shab Kush Deita Banai—he can create everything. According to this, some have asked to speak about Guru Tattva and our universally worshipped Devādideva, Sadāśiva Devapurījī. Thank you for asking. You are blessed and lucky to have thought about Śrī Devapurījī. Devapurījī is the Satguru Dev of Bhagavān Dīp Nārāyaṇa Mahāprabhujī. He incarnated in Rajasthan and traveled mostly in the Himalayas and different parts of the world. Devapurījī is known as a Siddha Puruṣa who possessed all twenty-four siddhis. These siddhis did not manifest through his effort; it is said the siddhis worked through themselves: siddhis in his words, thoughts, darśan, and wherever he resided. At all times, that divine supreme power was present. Living powers and siddhis come to yogīs to serve them. Siddhis are the servants of the Siddhas, the great incarnations and saints who have received them. Devapurījī traveled through the Himalayas, staying very long in ranges like Annapūrṇa and Sumeru. He had his gufā, his cave, where he performed immense sādhanā and tapasyā to bless the world, located between Kedārnāth and Badrīnāth. This range is where Brahma, Viṣṇu, Śiva, and all other divine incarnations come together and reside for a while—in a modern sense, one could say for holidays. There are places known to the whole world, very beautiful, like Sāstradhārā, the thousand waterfalls. Seeing it once is a beautiful experience; it is like the Virāt Sarūpa of Sadāśiva, Bhagavān Śaṅkara. Like the Gaṅgā: Divine Mother Gaṅgā comes from Brahmaloka, and her energy is so strong it is said that if she landed directly on earth, it would break into pieces. All the devas, including Viṣṇu, wondered how to master this energy. They went to Bhagavān Śiva, who said, "No problem. I will tell Gaṅgā to land on my jaṭā." When Gaṅgājī came and began to flow from Śiva's hair, it became thousands of waterfalls from the hills, as if Śiva made his universal form, his virāṭ-svarūpa. There is a place called the door to heaven. From there, from svarga loka, a chariot comes to take siddhas, ṛṣis, and great pure souls, as mentioned in the Śrīmad Bhāgavatam. According to the Mahābhārata, after winning the war and taking the kingdom, the Pāṇḍavas renounced everything and went for tapasyā. They were directed to go to the Himalayas and seek the blessings of the great Siddha, Alagpurījī. At that time, the Himalayas were completely covered with snow and glaciers—now only 20% remains, the rest melted. There was a place between two hills where water flowed, making it difficult to cross. The strong Bhīma moved a massive rock and placed it between them, making a bridge called Bhīmapul or Bhīma Setu. When we move a 20-kilo stone, we have back pain for ten days because we do not practice yoga daily. The Pāṇḍavas could walk over this bridge. It is said the four Pāṇḍavas and Draupadī could not manage to go through the glaciers and froze in the cold. But the lucky one was Yudhiṣṭhira, who had the blessings of Alakā Purījī. They had with them a very loving, faithful, and obedient dog. Here a question arises: can an animal also be blessed and liberated? The dog followed Yudhiṣṭhira and was blessed by Alagpurījī. This is mentioned in the Mahāśivapurāṇa, where Ālagpurījī is referenced. Yudhiṣṭhira had darśana and followed the path further. Mythology, stories, tales, and Purāṇas tell that from nowhere in the sky, a beautiful Puṣpa Vāhan appeared—like a big balloon or a basket, but without a balloon, a beautiful chariot decorated with flowers landed. They invited Yudhiṣṭhira, saying, "From Svargaloka, this chariot has been sent for you. Please be so kind and come. It is your time now." As Yudhiṣṭhira entered the chariot, the dog jumped in too. They said, "Of course, he also has a right to come with you." And they levitated and went. There are few yogīs and great kings in India for whom such a chariot came. There is one in Gujarat, a great farmer and bhakta named Jalārāmbāpū. Gujarati people often have a photo or statue in their house of a figure with a beautiful white turban and a mālā in hand. It is said the chariot came for him too. Above Badrināth and Kedarnāth, there is also Nīlkaṇṭha, Śiva's temple on the mountain called Nīlakaṇṭha, where Śiva drank the poison to neutralize it for the sake of the planet after the churning of the ocean. His throat became blue, so he is called Blue-throated. Nothing is impossible. But one must see how these bhaktas, great souls, and saints kept to their spiritual path and how many difficulties they endured: titikṣā—hunger, thirst, heat, cold, comfort, discomfort, respect, no respect. They endured many difficulties but kept to one God. What do we do? We change the next day immediately, and on the fourth day we change again. This has become a world of use and throw. We use our sādhanā for some time, then say, "That is not for me, I go somewhere else." We need that power. There are many sacred caves at very high altitudes. Our dear Sādhvī Śāntījī, Dr. Śāntījī, for the last few years has constantly been going there and researching all of this. She found the cave of Ālakpurījī and the cave of Devapurījī. Shantiji said, "This is amazing. How beautiful and strong the spiritual vibration is there." It is very great. Alak Purījī lives from the Satyuga time, from when Śiva was. From time to time, he gives darśan to very rare souls. We can feel his energy, but we are not worthy enough for him to appear to us. He lives in a kāraṇa śarīra, a light body, very light. Alak Purījī gave darśan to Śrī Devpurījī, and that is why we call Devpurījī Śiva-svarūpa, because Alak Purījī is a part of Śiva. All the divine light energy Devapurījī had comes from Alak Purījī. It is like one beautiful river. There is a river called Saraswati, a small one. From the Śāstradhārā, from the thousands of Śiva's Jaṭā flowing, you could say, the Śāstradhārā becomes a river. Up there is also a village named after Alakpurījī, called Alakāpurī. When you go there, people talk about who Alakpurījī was. But only those with a good heart—meaning good physical condition—can go there; otherwise, no chariot will come, and even an ambulance cannot reach. You know Mount Everest? It is very high. Many try to climb, and some remain there. Everest is on the top. No rescue people can reach that point. But there was a great mountaineer, Mr. Hillary from New Zealand, and Tenzin, who was with him. Hillary described that when he came to the peak, he was full of tears in his eyes from the energy he felt. He said, "Something..." Recently, when I flew from Kathmandu to India, on the right side was Mount Everest. Beautiful. It is like a second Kailāśa Mountain. After that, nobody climbs up there. On the other side is Annapurna. In respect to Annapurna, there is a mountain called Bagbheru. English tourists gave it the name Fishtail. That is also very holy for Nepalese and Indians, and tourists respect it very much. No one climbs it. The people who climb, the mountaineers—do not think they are not spiritual. They are very spiritual people with special feelings. Suddenly they say, "Oh, this must be a beautiful spiritual place." As high as you go in the hills, purity comes. There are many wonderful places. There is a village called Alakāpurī, and from there a river begins. Then the Saraswati joins that river. This river is named in honor of Śrī Alakpurījī and is called Alaknanda, which flows from Badrinath down to Devaprayag near Haridwar. On the other side, the Gaṅgā comes from Gaṅgotrī and is called Bhāgīrathī, after the great Ṛṣi Bhāgīrathī who performed tapasyā and called the Gaṅgā. When the Bhagīrathī River and Alaknandā River meet at Devaprayāg—Dev means goddess, Prayāg means meeting or union—they become the complete Gaṅgā. We were flying over during the Kumbh Mela in a helicopter. The company took me and said, "Please, Swāmījī, come, we want to show you." I researched everything. We went till Badrinath and Kedarnath, but the helicopter could not go over that hill where Ālagpurījī and Devpurījī's cave is. Ālagpurījī is in a light body. Maybe Shanti did not tell us her personal experiences, but it is something like this: you are sitting, and suddenly, like a cloud, four clouds come together in a light body, par-darśī, transparent. But of course, you must have done very great sādhanā to see such great souls. The Himalayas are full of Siddhas; therefore, it is called Siddha Puruṣa, Siddha Avatāra. There is even Bābājī, who is also called Siddha Avatāra. The Himalayas and the whole world are still surviving because of their presence and blessing. For thousands of years, they performed tapasyā and purified their physical body and all these bodies: annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa. They cleaned until only that energy body remained, something transparent. I believe, hope, trust, and feel that Alak Purījī gave all twenty-four siddhis to Śrī Dev Purījī. So Devapurījī is coming. Our grandmaster, our Satguru Dev, is Swami Madhavānandjī Bhagavān, and our grand-grandmaster is Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, whom we adore as a Viṣṇu Avatāra. Devapurījī is Śiva Svarūpaha, the embodiment of Śiva. When a yogī is at such a high level of consciousness, all siddhis surround them, meaning they serve them. Without their wish or asking, everything functions automatically. Like when the American president or a big country's leader comes, automatically all guards and security move around. The president does not say, "You go there and stand." He only orders for others. Devpurījī had that siddhi, that perfection. Devpurījī could go through rock. You would see him walking towards a rock and suddenly disappear, then appear walking on the other side. That was Devapurīṣis. It means mastery over the tattvas. Rock is an earth tattva; mastery over earth tattva. Fire could go through, or he could take his whole big fire dhūni in one cloth, make a knot, put it like that, and walk. If we put a little chunk of fire on cloth, it burns a hole. Wherever he liked—a good tree, a hill of sand, hot sun—he would open it, put his dhūni there, and sit. We are not capable of even carrying a little agarbattī or candlelight; we hold our hands like this, we cannot hold them like that. It is very easy for us to speak. Very easy. Some say, "I don't believe this." Someone came to Mahāprabhujī and said, "Mahāprabhujī, it doesn't matter what you speak, but I don't believe in God." Mahāprabhujī said, "And? And? What does God lose if you don't believe? It's a pity for you. You're lost." If you believe in God or not, it does not change anything. He is there. God is there. So feel the presence. Devapurījī could walk on a lake, cross a river while walking on it. In Līlā Amṛt, when you read, suddenly there was strong wind—like here in Wellington, it's very windy. Then appeared some white light and a horse. The horse was running round and round, but nobody was there, only the horse. After a few times, you see something reflecting: a Bhāla, the sword of Mahāprabhujī or Devpurījī. Suddenly, you see he is sitting on that horse, and in no time, the horse disappeared, everything disappeared. He comes like a sādhu, Devapurījī. He had a very thin body, just one paḍlungī and kurta, or shāl and jaṭā. He had many disciples, friends, cobras, green snakes, and other snakes. Some went through his jaṭā, some through there. Sometimes he said, "Don't disturb me. Go and find your food and come after one hour." They all disappeared. Devapurījī said, "Don't go farther than 50 meters." All the animals could come to him and sit. He could talk to birds, to peacocks. He said to peacocks, "Sit down." When he sat near his dhūni, many birds came around and sat. They felt the love. Animals feel love. When many birds are sitting and we come, what happens? They fly away. Though we bring a nice feeder with love, water, and food, they fly away. We can put it and go, but they are still in doubt. They think, "If humans put some poison inside." It takes a long time for them to come. One bird comes, takes one piece, and flies away. Then it comes again and makes a sound, calling, "Yes, you can come." Animals are very intelligent. They feel love and energy. So, aṅhonī guru kar sāke. There is one story you have heard many times. For me and for you, it is still a matter of belief or not, but we have living proof. There was a man who could not get children. He and his wife were nearly 50 or 52 years old. They consulted Āyurvedic doctors, astrologers, magic men, and many others, wishing for a child. Everyone said, "Well, in your kishmat, in your horoscope, there are no children." One morning, Devapurījī—even though he was such a great siddha and avadhūta—went for alms, bhikṣā, for his own eating. He did not cook his own chapāṭī or buy vegetables. If not, then not. From nowhere, he could have something. He had a small bag hanging on his arm. Some hungry people came; it did not matter how many. He said, "Bring this bag." Oh, not bring. Take it out, everything, and eat. A small bag, this size. That's all. Fifty or sixty people could take many, many laddus—two handfuls each, one more, one more. Everybody ate. Where? Who had eaten everything? They were curious: "How many laddus inside?" They went to open the bag. Inside, a cobra, Nāgarāja, was sitting. The cobra said, "No, no, there's not any. You were greedy, yeah? Gurudev's māyā." That is a miracle of the Gurudev. Devpurījī went for bhikṣā from Kelās to Dīṅgpur Gaon village, about 800 meters or one kilometer away—a little farmer house village. It was morning, about five or six o'clock. Devapurījī went through the village and said, "If someone gives me one chapati, one son; two chapatis, two sons; three chapatis, three sons; four chapatis, four sons." A lady was preparing breakfast for her husband and parents-in-law; she had three or five chapatis—I am not exactly sure about the number; I have to ask again when in Jaipur. She ran and gave Devapurījī these fresh chapatis. He smiled and said, "Okay, my daughter, now you will get three sons." He went. She was so happy and told her husband. She said, "Okay, Babaji has said something"—in that area, every sādhu is called Babaji. Babaji means a sādhu. But now hear what I said in the beginning: the impossible Gurudev can do, and what is possible Gurudev can remove. In India, we say if God makes a mistake, the saint can repair it, but the mistake of the saint even God cannot. Therefore, when a saint is angry, be careful. You don't lose anything; just be humble, make pranāma, and hurry up. As a result, within a few years, they got three sons. Whenever I come to Jaipur, they come to the ashram for prayer. They always remind me, "Look, we are here. We are the blessing of Devapurījī." For the first haircutting ceremony, they go to Kelāśa Ashram, to Devapurījī's house. That is a living example. What was not in destiny, Devpurījī could change. That is a sin, and we are prisoners of our destiny because our sādhanā is not there. So, we can only request Devapurījī to look a little bit at us, because wherever he looks, the yamas and rākṣasas are finished. Three netra: his inner wisdom, inner love, inner light. In the same village, Kailash, on the other side is another village called Dhingpur. There was one family with only one child, who died at about 10 or 11 months old. They were very sad. The child died in the morning, and they were waiting until all family and relatives came from far villages for the funeral. But the mother said, "No, my child, I don't want him buried." She forced her husband: "Let's go to Devapurī Bābā." They said, "What will Devapurī Bābā do?" She said, "No, but we must go. He will give life." They said, "Look, how many people died in the village. If Baba wants, he can give everyone life." She said, "No, we must go." So both parents brought the child to Devapurījī. Devapurījī said, "Why did you bring him here?" They said he's dead. He said, "No, no... Feed him, breastfeeding, give him milk. He's hungry." They said, "Look, his hand is blue." Devapurījī said, "Blue is only sky, that's Śiva. Give milk." She took her child near her breast; he opened his eyes and began to drink. What will science say? The child had died about 10 hours before. Clinically, they say maximum half a minute, some seconds, maybe one minute, then the brain dies. That is a miracle of God. They are God themselves; they become Śiva or Viṣṇu, or whatever you call. Do not look at their body. Do not look at how they live. But what is inside their appearance? The boy came back to life. That man is now a grandfather. He served in the Indian Army during two wars between India and Pakistan. He survived. Devapurījī said he would not be ill. He said, "Till today, I have had no fever and not even a headache." Many people who come to Kailash see him. He tells everyone, and he has very nice big mustaches, like a warrior. He tells everyone it is only Bābā's blessing. He is ready to do anything, give anything to the ashram, and Devapurījī is doing it. In the same village, Khelas, one girl died at about three or four years old. Again, they were waiting for all relatives to collect for the funeral. Everybody was sitting under a tree. If anybody came and sat near, he said, "What are you doing here? Go, go, don't collect here like flies." If they did not go, then from nowhere came Nāgrāj. He said, "Go." They were carrying the girl, crying, of course, everyone was sad. He said, "Hey, where are you going? Come, come here, come." They said, "Baba, this happened." He said, "No, no... she didn't die. Give her prasad. Come. Give three leaves of this neem tree. She will come into life again." They said, "Baba, if you can give it from your hand, it will become prasāda, really." He took the leaves and said, "Levitate. My daughter, come. Take." She walked up to him, took the three leaves, and she is today a grandmother. So, if we believe or do not believe, if we think it is a fairy tale, it is not. People are still living who experienced it. Around 1942 or 1952, Devapurījī went into Mahāsamādhi. All our bhaktas who come to Kailash Ashram feel his dhāma, his place and everything. What I want to say is what is said: "Anhonī guru kar sake, honī deta mitāī, par brahma gurudev hai, sab kus deta barā." I think this is a poem from Guru Nānak Sāhib. So, my dear ones, we all—how we are does not matter, whether we call ourselves sinners or not sinners, good or bad, or whatever—but I tell you, our paramparā is very rich. Our Gurudev is great, is Śiva himself, Viṣṇu himself, and has immense blessings for us. Just take it. Feel worthy enough and serve. Be there. Bhakti. Gurudev does not need anything. He does not need money. He does not need this or that. Who asks you for money? It is not. It is you who give. Okay? Once, the Vināyaka of Devapurījī was sitting on a small gunny bag as āsana. People were sitting in the sand. They said, "This evening is Guru Pūrṇimā, and many bhaktas are coming. We have to buy something and make prasāda, halvā, and this." Deva said, "You are always like beggars. Why don't you go and buy?" Someone said, "Gurudev, we don't have so much money because there may be a thousand people coming." So he lifted his gunny bag a little, and they saw a lot of gold coins. We humans, our eyes open double when we see something pleasurable. He said, "Take it, one is enough. It is two, gold is gold." After half an hour, Devpurījī went into his small room—it looks like a cave. A curious person like me thought, "How much gold Baba has, so much! From where did he collect?" He wanted to see under the gunny bag how much was there, and inside was sitting Nāgadeva. Nothing, no, nothing. Only a few cobras sitting there. So you can say the Nāgarāja is the god of Lakṣmī, the Sahasrāra. It is not a fairy tale, I tell you. It is not a made-up story. It is life. It is true. Anyone who does not trust can go and see these three persons. There are many other stories: incurable diseases. Devapurījī said, "Okay, you give me now one paisa, like one cent, and I will take your illness." He took one paisa and put it in the sand, in the ground—gone. And you are healthy. So, in the presence of Gurudev, in the darśan of Gurudev, in the words of Gurudev, we should have confidence. There is power and siddhi and everything. But only bhaktas can feel it, who have the visions to see. A blind one cannot see. Blind means we have to open our inner eyes. Therefore Gurujī said: "Hirde kamal kī āke khol jā, hirde kamal kī āke jodale nita-nemakāyānjan, jodale nita-namakāyānjan, śrīdhī-pānīran̄jana-śabadhukaban, prabhu-dhīpānīran̄jana-śabadhukaban." Isī mantra se hove man man̄jan, śrī dīpa niran̄jana sabha dukha ban̄jan. Prabhu Dīpa Nirañjana Sabhā Dukha Śrī Dīpa Nārāyaṇa Bhagavān Deva Dī Dev Dev Purīṣa Mahādeva Kī Alak Purījī Mahādev Kī Śaṅkara Bhagavān Kī Mādhava Kṛṣṇa Bhagavān Kī Satya Sanātana Dharma Kī Om Śānti Śānti Om Śānti.