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Śrī Devapurījī Mahādeva Kī Chant, Dīp Nārāyaṇa Bhagavān Kī Chant, Mādhava Kṛṣṇa Bhagavān Kī Chant, Satya Sanātana Dharma Kī Chant, Oṃ Śāntiḥ Śāntiḥ... Kī Chant. Blessings to all dear ones, spiritual seekers, and bhaktas. Let us again come to that divine cosmic journey and see the light, the energy, and the beauty. Satyam Śivam Sundaram. Satyam is the truth. Shivam is that Śiva. Sundaram is that beauty. Our universally worshipped Devadideva, Bhagavān Śrī Devapurījī Mahādeva—yesterday we all witnessed his glory. We saw how the bhaktas from Mount Abu, from around Ajmer and other parts of Rajasthan, and especially the bhaktas from the Sikar district and Kailāsa āśram expressed their beautiful feeling, a feeling described by the great saint Achalarāmjī. Mahāprabhujī liked this bhajan very much, and occasionally Hari Gurujī would sing it. When he remembered Mahāprabhujī so deeply, Gurujī used to sing this bhajan, and that is why we included it in our bhajan book. We were all fortunate that yesterday Mahāprabhujī gave the inspiration to translate that bhajan. We can speak of this in many ways. When we travel physically, we say in normal language, "Come again, travel safely, come quickly." If we telephone or write a letter, we ask, "When are you coming?" That is our inner feeling. That love is eternal love. If this jīvātmā realizes this—and the jīvātmā has realized—but unfortunately our pañca tattva, the physical body made of the five elements, is a great barrier to that change. We have to pay for that change over yugas and yugas. The distance increases day by day. When the feeling is lost, the love is lost. When that divine longing is lost, the jīvātmā becomes helpless and lonely in empty space. Therefore, itnā to karnā Gurudev—if you do not accept me and will not do more, please be so kind and merciful, do at least this much: darśan jaldī denā. Darśan means to see. Darśan means blessing. Darśan means unity. Darśan means the light. Darśan means oneness. Darśan means union, the reunion. So darśana is not merely seeing; everything is included in it. When we have a darśana, it is said: when the four come together, then the sixty-four begin to blossom. Do you understand what this means? Cār mile chosaṭ khile—the four meet together, and the sixty-four blossom, open, even if they were stuck. Who are these four? They are the four eyes: my two eyes and your two eyes. Yes, that is called śabdārtha, bhāvārtha, and jñānārtha. Those who have this blessing and wisdom, whose heart, whose anāhat cakra is purified, whose ājñā cakra is purified, whose antaḥkaraṇa—the inner instrument of mind, intellect, consciousness, and ego—is purified, they are capable of understanding the essence of what is said. Often in European culture, in German they say "unter vier Augen." In English we say, "Please, it is just between the four eyes. Can I speak with you in four eyes?" These two eyes have immense value, not only for seeing, but for revealing who sees through our eyes. That is the inner ātmā. The jīvātmā looks through them. This is the window. Through this window we can see the entire universe. Everything is open wide for you. Our jīvātmā looks through our eyes, and it is said that in every eye, God sees through. There is a God who looks through. Therefore, it is also said in some Christian literature: "Those who have eyes, don’t eat them." Do you know this? Yes, it is written in the old Bible. Those who have eyes, don’t eat them. Fish have eyes. Animals have eyes. All living creatures develop those who have eyes. Because through them, God sees that you are doing something wrong. That is a sin. Four eyes meet and unite. I look at you, and you look at me. You must not sit so close, yes? Darśan. Even from far away—300 meters, 500 meters, 600 meters—I see you coming. Your car is coming from a kilometer away, and I know it is your car. I am standing in front of my house, and you also see the orange cloth. Our eyes meet from such a distance. Our darśan, our meeting, is as far as you can see; that is union. What happens when you see? Cār mele—four eyes meet together. What happens? When we are complete, we have thirty-two teeth in the mouth. So, sixty-four: thirty-two and thirty-two. The sixty-four open. The ājñā bhāvanā is happy. Cār mele chosaṭ khile—four meet and sixty-four blossom. Look at this. They are like a beautiful flower. But if you see someone who is your enemy or whom you do not love, you say, "Oh, again," like, "Oh, God." You do not say, "Oh, God" with joy. So that is the happiness, the joy, the love, the divine. Cār mele chosaṭ khile. At that time your heart dances; the ātmā, the jīvātmā, is dancing in your heart. There is a Czech folk song: "Tan Chui, Tan Chui, Kripsi Vikruci, Singh Paikne, Chodhika," you see, Divya Purī. At that time, not only does your mouth open and words come forth, but inside, he is dancing. That is called love. That love opens all doors. There is no lock in this universe that can lock you away from that love. Then you are the seer. That is bhāvārtha, jñāna-harta, śabdārtha. That is called longing. Therefore, I often tell this story about a crow and a man who was longing for God and was dying. In reality, it was not a crow; it was God himself, testing his bhakta. We might say, "Oh, it’s God, so cruel." I thought when I do bhakti, it will always be very pleasant? No. Very pleasant and very happy? Then God said, "Okay, now the seeds are ripe. Now I have to press the oil out." And with which feeling? Cold press, cold pressing. So God sees how deep this love is. Is it real love, or only on the surface? God or Gurudev does not accept your tricky love. It must be filtered through and through. You have to filter for the best quality, and that is God’s love. So our love for God—then no barrier can come between, nothing, because it penetrates through all the elements: rock, fire, air, water, everything. At that time, the ātmā, the jīvātmā in the heart, is dancing. Like Mīrābāī: it is said they gave her poison because her family did not like her bhakti to Kṛṣṇa; they wanted a different life for her. She would not drink the poison. If someone asks you, "Here is your poison, please drink," you will not drink willingly. If they push it into my mouth and hold it, that is different. They did not want that; they declared she had to drink. You see what people can do, how far they can go. It is very interesting what people can do in the name of God. They brought a cup of poison and said, "From your master’s lotus feet." And she said, "Yes, what a great day for me that I have received charanamṛta after such a long time." But they were smiling inside, thinking, "Today the whole theater is finished." But it cannot finish when He is looking, observing you, and protecting. So, at that time, the crow asked the man, "Who is it that you love so much? He is not here now, and you forget him. Find someone else; there are many." That bhakta said to the crow, "I do not mind even if you eat my whole body, but do not eat my two eyes, because my jīvātmā still longs to see my beloved one. O my friend, crow, if it were a piece of paper, I could read to you what it is, why I love him. But my kismat, my destiny, I cannot read. Kāgaj hoto paḍh lehu, kismat paḍhanā jāye—if it were paper, I could read it, but destiny I cannot read to you. If it were a piece of wood, I could break it. Preet toḍhinā jāye—but love I cannot break." Love is unbreakable. Love is unlimited. Love is eternal. Love is divine. Love is God. Love is the truth. And that love we have to demonstrate in this physical body and in this physical world. That is why bhaktas have troubles. Purposely, who knows, God creates a kind of distance to see how much love you still have. And what did Mīrā do when she got the poison? She tied veils on her feet and began to dance. It is a very favorite dance and music for all music scholars. When you learn Indian music—sitar, harmonium, tabla, any ancient instruments—this is a very, very favorite bhajan because it is so musical, with its key or notes. I cannot sing the notes because my throat does not allow it, so I move my lips. She drank the poison, and because her consciousness was full of devotion and love, even the poison could not affect her. If we get a little poison from the fangs of a cobra or any snake, oh, we would have a beautiful samādhi. People say in Australia there are the most poisonous snakes. If that snake bites, you make yourself very comfortable, sit in a yoga posture, and hurry home. But people would admire the great yogī who was sitting and waiting in samādhi. So, observe the longing of the bhaktas in Kailash, in Sikar district, in Ajmer, in Jaipur, everywhere: "Devapurījī is coming, Devapurījī is coming." Now you see, again there is a problem. He is pulled from both sides. Where you say goodbye, they ask, "Please come back quickly." Those who are waiting say, "Come quickly." So you are torn in two directions. But God’s love is not limited. It just expands and takes all into His lap in divine consciousness. All are within that consciousness, and we all, every jīvātmā, are dancing in that divine consciousness. There is happiness. There is only happiness. So Devapurījī made his journey from Nasīrābād, mostly walking. At that time there were nearly no cars; travel was by camel, ox cart, train, horse, or on foot. Devapurījī was walking, but he had a horse—a miraculous horse. Devapurījī would just wish, and the horse would appear. Many times, the horse was seen running round and round, but nobody was on it. And suddenly you would see Devapurījī sitting on it. And then suddenly there was only Devapurījī; the horse was gone. People wanted to bring feed and water for the horse and asked, "Gurudev, where is your horse?" He said, "What? I am not a horse." They said, "No, but you were riding your horse." "Oh, that is a horse. This is okay." Unkī māyā vohī jāne, kalyug ke jīv usko nahī̃ pahacāne. He is a miracle, he is māyā; only he knows. The jīvās of this Kali Yuga cannot understand and cannot perceive it. Gurudev made his journey and came to Ajmer, a beautiful city. There he held some satsaṅg. He did not go and announce, "I want to give satsaṅg." It is said, "Even the treasure of God is in His service." He asks, "What can I give?" But still he said, "No, I do not need anything," and he would go for begging. We think one who begs is a beggar. No, he is not a beggar. That is God. There is a song: a beggar comes to someone’s door, and the person from the house says, "Come later, please." When you do not want to give, you say, "Come later," or "Tomorrow." But the one who came for begging was Śiva himself. They could not imagine; they could not see. It must not be that Śiva or Viṣṇu always comes with all his ornaments and emblems. All belongs to him—darśanas, cakras, and all. Before Śiva manifests himself as Śivajī, there is a beautiful song. I do not know the whole song by heart; I will search for it and perhaps translate it this evening or next time. It is available on the internet, a very beautiful song, so nicely sung by a great artist, a film singer. He sang: "On your door is standing God. O Bhakta, please fill my bag with bhikṣā." Look, the giver is asking, begging from us to give. He gives us love; He is the giver of love. But He gives us rights, and He says, "Can I have a little?" That is the greatness of the Gurudeva, the greatness of God, the greatness of the great saints. Understand? And if He asks, we say, "No, thank you, no, no... it is mine." He stands asking only for two rotis, a piece of bread, and He gave you the entire house and all this wealth. He gave, and you do not give Him one piece of bread. Look at human consciousness. Devapurījī, wherever he sat, suddenly birds would fly to him. They were his first bhaktas. Mahāprabhujī said that Devapurījī said animals have a pure heart, a very pure heart. By nature, of course, they search for food, and we think they are cruel, but humans are more cruel than animals. Jīva jīva bhakṣate—when this earth was created and life was brought upon it, the question arose: what will they eat? They said, "Jīva jīva bhakṣate"—life will eat life. That question came from Dharmarāja. What a terrible thing. Then how will they escape the cycle of birth and death? Therefore, He created the human. That human will have mercy, love, understanding, forgiveness, and a feeling of oneness with others’ pain. That is why all śāstras say: do not do to others what you would not like done to you. Before you harm someone, think: if you were in that position, how would you feel? That mercy is in the heart, divine. Bhaktas came, and Devapurījī was also one who healed illnesses. Merely through his darśan, illnesses would go away. He did not come and say, "Okay, I will heal you; you have this illness." There are many, many stories. In many cases, he said, "Okay, give me one paisa, one little coin." He took it and buried it deep in the earth. In that second, he said, "Okay, here is your illness. I put it here. Now go home." And the person went home healthy. There are four people still living who had incurable diseases, and Devapurījī cured them. Devapurījī came in the direction of Kailāsh Ashram, and the Kailāsh devotees were overjoyed. Many villages got the message. After a day or two, can you imagine how many beautiful camel carts arrived and created a beautiful scene? Devapurījī said, "Look, some Europeans gave me this money and said I should build an ashram. I am not an architect." But Mahāprabhujī or Devapurījī said they told him to make a house, but he was not an architect. One Paṇḍājī said, "Dev Purī, you are the architect of the entire universe." He said, "Yes, but do you think I will now mix cement and stones and do this work?" "Oh, yes, yes," Devapurījī said. "They gave me this money; take it and give it to someone who can build." They asked, "How should we build?" Devapurījī said, "Make one room for my dogs, for chickens, and for snakes—very nice, with sand, so they are comfortable. But do not forget: make many, many small rooms so that all the sādhus who come will have a place. Make nice, strong walls." Yesterday I told you the foundation wall was about two meters wide, the walls about one and a half meters, and about one meter high. In such a climate, it was beautiful, nice, and cool. He himself had a cave that was like ice. He sat in this cave, and many people used to come. What happened? The money was given by British army officers. At that time, everything was so cheap that they built a ground floor and one more floor, but a lot of money remained. Devapurījī said, "What should we do with this money? Take it, you people." They said, "No, no, Bābājī, we cannot digest your money. How will we pay it back? In which life? It is a donation to you. If we take this, we will suffer again; we will have to run in the army." So he said, "Okay, then make a satsaṅg." And every day there was satsaṅg, and people came. Devapurījī himself began to give satsaṅg on the Rāmāyaṇa. The book was not there, but he knew it all by heart. Many people used to come, and afterward there was a good meal. One day, Devapurījī said, "Today is fasting; nobody will eat. Tomorrow is Navarātri; nobody will eat." More than half the people did not come because there was no eating. Then one day, Devapurījī said, "You all come here only for eating and having a nice time. No one is coming for real bhakti. Jao, go from here." But they sat, looking to see what Bābā would say today. Devapurījī said, "Go." And then suddenly Devapurījī, who had names for his snakes and dogs, said, "Bring them out of the ashram." And the snakes came. And the people went. Devapurījī looked at the building and said, "This all is from selfishness and from fear. The building of selfishness and fear is not right. It falls down." And one floor fell down. So it looked like a ruin. This ruin of a building remained till now. They said, "Well, who will repair it, Gurudev? Why did you do this?" He said, "Who gave the money will repair again? Not me. I am going." And he went. No one dared to enter because they did not know. So Devapurījī went away. People tried to come and sit, but he was sitting in his cave. Holy Gurujī said to me one day, "You know, Mahesh, remember? One day Devapurījī said, 'Who gave the money? They will again give to repair.'" And that is why your foreign disciples are coming to Kailash to repair the ashram. Yes, the Guru Vākya comes true. So many devotees come and feel love there, and it is a harmonious and beautiful ashram. But still I try to keep that original room of Śrī Devapurījī, his dhūnī, and two or three rooms as they were. We filled them with sand, and so on. Now Devapurījī is moving on. I told you he could take his whole dhuni, the burning fire, and just take it in his cloth, make a knot like a bag, and put it like this. Smoke would come, but the cloth did not even become dark. That is jisko rakṣā kare—if God protects, no one can destroy anything. Another thing about Śrī Devapurījī: it did not matter where he was sitting; if rain began to fall, about 10–15 feet around him, no drops would fall. People asked, "Bābā, why is it like this?" He said, "Oh, God Indra, the god of rain, I told Indra, 'Do not make us wait unnecessarily.' So he is holding my umbrella. That is all." I have heard of two persons in the world who had this natural protection. One was Devapurījī: whenever he sat, the rain respected him. Sometimes he walked through strong rain—the monsoon in India is very strong—and he carried his fire, and water was falling, but the fire did not go out. The second was a great saint in Greece, about 100–200 years ago (I do not know exactly). His name was Nektarios. When he walked or sat, the rain respected him and did not fall on him. They say his body was moved and buried in three places. He was a priest, but other priests did not respect him; they thought he was a magician. They took his body, and a beautiful smell came from it, like beautiful flowers and aromas. They took his body—it was as it was—and buried it somewhere else. Finally, near Athens there is an island (I have forgotten the name) with a very beautiful monastery of St. Catherine. They brought his body there, and it is still there. Many, many pilgrims come. At certain times, during tourist season, there is a queue to have darśan of his samādhi. They move out, and a beautiful smell still comes from there endlessly. His samādhi is there; his body is inside, of course, protected and respected very much. I myself had the opportunity to go to the monastery of Saint Catherine, and Nectarios’s body is there. I think this island is also called Nectario. My memory fades for a while; it will return. I have told you many times. So, if people think that God is not here anymore, that they are gone, they are not gone. When this nectar left, he passed away physically; he left the body. But his body is still here. The smell is still here. It means he did not die; he is here. When, in Devapurījī’s name, things can happen and we gain bhakti, love, and devotion, Devapurījī is not gone; he is here. But the blind cannot see. One day Mīrā was sitting in her room, talking with Kṛṣṇa. Her husband was very jealous and came at three o’clock in the night. "With whom is she talking alone, talking, laughing, saying 'haha' like this?" He thought, "My God, who is there?" Of course, he did not knock; he broke the door to enter. Mīrā was sitting on her bed. He said, "Mīrā, to whom are you talking?" She said, "To whom? To my beloved." "Who is your beloved?" "Kṛṣṇa." "Where is he?" She says, "He is standing." "I do not see him." She said, "Well, to see my Lord, you need other eyes, not these physical eyes." Her husband thought, "Now she is crazy." He said, "Enough, I cannot stand it. I will kill you." She said, "Okay, no problem." She stood up. He said, "I will chop your head off." "Okay." She stood. He took his sword to chop off her head, and there stood four mirrors. How many? Four. Same. Exactly. Each hair was the same. All four heads of hair were like this. Everything: color, cloth, eyes, nose, smile. And they were smiling. And a voice came: "King Rana, O King, kill only that Mīrā which belongs to you." Now, how should he know which mirror it was? And at that time, he realized. He fell at the holy feet reflected in the mirror and said, "I am sorry." So there is God, there is love, always. It was, it is. This is a divine planet; this is a living planet. This planet has a beautiful radiance because there are millions of holy saints here. Do not think there are no holy saints. Millions, not only thousands. But they do not open up; they do not proclaim they are saints. Their presence here is a blessing, and that is why this planet is still surviving. Otherwise, given what we humans are doing, we could have many, many troubles, and the earth would already have been destroyed. So we adore all the holy saints of the world. And I see in every holy saint, Devapurījī. I see in every holy saint, Mahāprabhujī, Gurujī. And I see in everyone the same: Kṛṣṇa, the Buddha, Rāma, Jesus—all that you call, one in all and all in one. Look with the other eye. Prem. That Prem. Prem kā pyālā lahārī kabhā merā bharasī. Therefore, Gurujī said, "The bowl of love—when, oh Mahāprabhujī, will you fill it?" Which one? The heart. The heart is the bowl of love. When it is filled with the divine, then all your negative feelings—your hate, jealousy, greed, suffering, doubts, depressions—all will disappear. Fill your pot with it. Maybe we already have some drops, but we put poison inside: the poison of our feelings, our negative thoughts and words. So, whatever it is, we pollute it again. So, hṛde kamal kī āṅkh khol jāve jo ḍāle hai nīta naimaka añjan. Therefore, to open that eye of the heart, we have to apply the ointment of the name of Gurudev, the mantra. Niranjan sab dukha bhanjan, īśī mantra se hove manamanyam. We have to work, we have to practice, we have to endure, we have to stand through, but we do not change. And you should know: in which form will God suddenly stand in front of your house? It could be just like a dog. So that crow, which was having a dialogue with that man—when he said, "I cannot read my destiny to you because it is not a piece of paper; I cannot break that love because it is not a piece of wood"—at that time the crow changed. It changed into Bhagavān Viṣṇu, the Sudarśana Cakra. He said, "My son, I bless you." And immediately his body became strong. God said, "You have to suffer a lot. You went through a great struggle and examinations. But you know, you were always on the palm of my hand." That is, who is the bhakta? Ask your jīvātmā: are you a bhakta or not? There are many, many glorious, divine stories in the world, but we do not want to accept them. That is our problem because ego is there. We cannot surrender. Ego is like an arrow here; it does not let your chin bend down. This ego—we have to remove it. Then we can surrender. It is easy to kneel down, but hard to bow the head down. So, Gurudev, Devapurījī... let us see tomorrow what is Devapurījī’s Līlā. It leads us somewhere; we will see tomorrow. All the best, and I wish you many, many, many blessings of Gurudev. Ālakpurījī, Siddhāpīṭ, Parāpara, Devapurījī, Mahāprabhujī, Holy Gurujī, and all the holy saints of the world—may they bless us with that divine mercy. They wish for more.