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Hello to all dear ones around the world. I know the time is different for everyone. So, it is best to simply say hello. Our dear bhaktas are gathered today in Rijeka, Croatia, with our dear Swāmī Mahāmudrī Swādisārāj Purījī, and in Jagre, Vienna, Germany, Hungary, Slovenia, Bosnia, Herzegovina, America, Canada, Africa, Australia, and China. In Japan, they are waiting a long time; I must learn Japanese. Thank you and blessings to all of you in the name of Śrī Alakpurījī Siddhāpīṭ Paramparā. Many of you may know, and many may not, so I would like to speak about the name of this Ālakapurījī Siddhapīṭha Paramparā. "Paramparā" means lineage or dynasty, the point from which it begins. According to the Vedic calendar and mathematics—the counting of time—it is like our time zones and the international date line, which goes through the Pacific Ocean, crossing islands like Hawaii and Samoa. We have bhaktas in Samoa and Fiji too. It is interesting how the line curves around islands and cities. I asked experts why they made it like that. Perhaps a mountain is too high? The curve exists so that one city is not split, creating a situation where neighbors could say, "I signed today, but it was yesterday." They made it this way to avoid a one-day difference within a single city. Similarly, as I spoke earlier about Ānanda. Ānanda means endless. We, as limited beings, cannot know the unlimited—where the union begins or ends. We can only gaze upon it. But the ṛṣis, a name for yogīs (in English called hermetists), could know. These hermetists lived in forests, grass huts, or caves. The human population, I think, is the largest it has ever been in the history of creation. There was once more forest and diverse creatures, including humans. Now humans are multiplying, forests are destroyed, and many things are lost. I was thinking about Melbourne. If everyone has their own separate house and garden, instead of multi-story buildings where a few families live together, we could save the environment, the forest, and the land. I am talking about Devpurījī, but I digress. Another modern problem is dividing zones into commercial and residential; this was a misconception. It creates more pollution. For example, to buy a little milk, you must take your car a far distance to the market. The milk may cost one dollar, but the diesel costs two dollars more. And what of the pollution? Petrol, traffic, noise, physical and road pollution? Modern people think we are creating sustainability, but there is none. We are interrupting nature's continuity, dividing unity, so there is no sustainability. "Sustained" means no more progress, and sooner or later this will be a big problem for our planet. We already have problems with air, water, and food. As you may know, there was recently a conference in Brazil with a big program about food. One organization there designed food for humans. I put the question: what about animals and other creatures? Food is a big problem because everything is concentrated in big supermarkets, and small farmers and businesses are gone. This system we are developing—this so-called technology and modern way of life—is leading to destruction. I hope one day we humans will realize and do something better. The Ṛṣis, the Hermetists, through their meditation, achieved astral travel. Going towards space, to the moon, Mars, and other planets. These are thoughts according to astrology. Telephone technique developed from tele-technique, and television technique developed from the ancient thoughts of the ṛṣis—the vision to see far distances. Even now, some people have these abilities. If you lose your car, there are those who can close their eyes and tell you the address where it is found under a tree. I lost my suitcase on an airplane in the UK; these are the abilities of that knowledge. In time, we have divisions called yugas, or ages: the Golden Age, Silver Age, Brass Age, and Iron Age. We exist now in the Kali Yuga. "Kali" means black, iron, and also the sea. It is a long story I will not tell now. The order is Satya Yuga, Dvāparā Yuga, Tretā Yuga, and Kali Yuga. If you want to know the numbers, you can look on Google about time and yugas. You will be surprised at how much they have counted. They know exactly the life of the sun—when it came together and how long its life is. The knowledge of the ṛṣis is unbelievable; they counted billions and trillions of years with Vedic mathematics. Indian astrology, Jyotiṣa, is based on this Vedic mathematics, counting every second, the position of the moon and sun, and from that, the days. This year we have thirteen full moons, so it is a year of thirty months according to the lunar calendar. In the Satya Yuga, creation begins. At that time, the creator is one who is called Śiva. Śiva means consciousness, light, liberation, space, and beauty. Śiva means truth: Satyam, Śivam, Sundaram—Truth, Consciousness, and Beauty. Beauty means God’s joy. It is said that Alakpurījī was a great saint who lived, and is still living, in the Himalayas from that Yugic time. Alakpurījī’s cave, his place, is between Kedarnath and Badrinath, two holy places in the Himalayas. It crosses the border between India and China, in the province of Tibet. Before, Tibet was within Indian territories, the kingdom of the king of the Himalaya. The king of the Himalaya was always known, and Pārvatī, Śiva’s consort, is named Pārvat, meaning "of the mountains"—the princess of the Himalayas. Anāthapurījī possessed all siddhis, supernatural powers, the abilities to reach any corner of the universe in no time. He could appear, disappear, materialize, and dematerialize. In India, a mighty river flows from between Kedarnath and Badrinath, on the Badrinath side, named Alaknanda. Alaknanda is the name of Allakhapuri. The highest village in the world is called Allakhapuri. This is the evidence we have: the name of the village and the name of the river. Our Swami, Dr. Shanti Puri, traveled for five years in that area and found the key of Alakhonasi and Devapurasi. The Alaknanda River flows down one side. On the other side comes the mighty part of the river we call the Ganges, beginning from Gaumukh ("Cow’s Mouth"), where the Ganges emerges from a rock shaped like a cow’s mouth. That river was blessed by a great saint named Bhagīratha. Bhagīratha had many disciples; one disciple was named Gaṅgā. From time to time, in some countries, there is drought. In the southwest part of the Himalaya, in India, there was a drought. The disciple Gaṅgā collected workers—perhaps they were paid—and took the help of the king of the Himālaya to get labor to direct the water from the glaciers flowing towards the south, east, and west parts of the Indian zone. She worked very hard, traveling through the Himalayas to accomplish this. When the channel was ready and began to flow with pure, good water, the master wished for the disciple, as parents wish for their children, to achieve the highest consciousness and bring a good message to the world, that their name should be known. This is the inner longing in the heart of the master for the disciple. When the channel was ready, Ṛṣi Bhagīratha was to come for the opening ceremony. This river’s name was given by the devotee Bhagīratha. But Bhagīratha said, "No, this is the work of Gaṅgā. The credit goes to Gaṅgā, and therefore this river should be known as Gaṅgā Māta, Mother Gaṅgā." From Gaumukh, the Bhāgīrathī flows, and there is a temple of Holy Mātā Gaṅgā above Gaumukh called Gaṅgotrī. Next time we make a Himalayan tour, I will invite you all to visit these holy places. A flower dies, but its smell remains. Those ṛṣis may be gone or are here, but their holy feet have touched the ground, and their presence is there for eternity. One side has the Bhagīrathī flowing, and the other side has the Alaknandā. Both rivers come together at a place near Ṛṣikeś, in the Himālaya, called Dev-Priyāg (Deva-Priyāg). "Deva" means God or Goddess, and "Priyag" means union. When two merge, we call it Prayāg, like Prayāg-Rāj where the Kumbh Melā is held, where Gaṅgā, Yamunā, and Sarasvatī merge into one. So when Bhagīrathī and Alaknandā merge, Alakpurījī said we shall acknowledge our disciples. From that point of merger, the river is given the name Gaṅgā. From there, it flows as the Gaṅgā until it reaches the Indian Ocean near Calcutta. There is another beautiful story, but I will not tell it now. Alak Purījī is from there. Now, our Devpurījī comes. Baba, our great, great, great Gurudev. In the book, there is a picture of a man with a beard; that is not true. That is Devpurījī, sitting with a turban. Devpurījī was originally from Rajasthan and traveled to the Himalayas. By birth, he had great miraculous abilities and qualities. He went to the Himalayas where he met Dayalāt Purījī. In the Mahābhārata, the Bhagavad Gītā, and the Śrīmad Bhāgavatam, you will read Ānak Purījī’s story. You will also read in the Mahāśiv Purāṇa about Anak Purījī. The Pāṇḍavas, after finishing their kingdom, said, "Now we will go for tapasyā, for sādhanā, to achieve higher consciousness." They traveled to the Himalayas and decided to take the blessing of Anakund. The five Pāṇḍavas and Draupadī, with a dog, traveled by foot. Until Rishikesh, it was all glaciers. The four Pāṇḍava brothers and Draupadī could not survive; they left for Rishikesh. But Yudhiṣṭhira managed with his dog. They came to Devpurījī, Alagpurījī, and Alagpurījī showed them the way to Satopāka Lake. It is said there was a beautiful chariot, like a basket full of flowers, that came from heaven. It bowed and respectfully invited King Yudhiṣṭhira: "Your time has come; we welcome you to heaven." He stepped in, and the dog also wanted to go with him. In that story, the dog and Yudhiṣṭhira took off and disappeared. There were several yogīs in India for whom such a chariot came; two were in Gujarat and one in Maharashtra. These are divine miracles in the universe. They are listening to me; they are here and observing me. Devapurījī is in his current śarīra. He is not in a physical body anymore, but he is there. Very rarely will he give darśan to someone, but his presence is there. Perhaps we are not yet worthy enough to have darśan, but we have his name, and he is with us. Devapurījī possessed all the qualities and siddhis from Śrī Alakapurījī. Alakapurījī said to Devapurījī, "You are Śiva yourself." You are the embodiment of Śiva. That is why we call Devapurījī Śiva, Mahādeva—the Lord of the Lords. There is only one God or incarnation we call Mahādeva, only Śiva—not Mahāviṣṇu nor Brahmā. Devapurījī came to Rajasthan and performed immense service to all creatures. He had the ability to bless a dead body to awaken again, even hours after death. Modern medicine says the brain is damaged after a minute or two, but it is the Creator who can do this. There is a story: a hunter killed many birds and was bringing home a basket full of them. On the way, he saw Devadri and was afraid of what Gurudev would say, so he hid the basket behind a bush. He approached and asked, "Gurudev, for now, are you Gurudev?" Devpurījī said, "Why did you hide them?" The hunter said nothing. Devpurījī said, "Why did you say nothing?" They were about 100 or 200 meters apart. Devpurījī said, "You killed many birds." The hunter said, "Yes, for my children, I want to do something." Devpurījī said, "You, policeman, you think only of your children. You did not think about the children of those birds. They have little babies in the nest waiting. Who will be responsible for the sin? You kill the parents, and the babies will die hungry." He brought the basket, and the birds were kicked. The basket and all the birds just flew away. Who can do this? And people are living. The practical proof for me is that there are still some people who are living. Devapurījī and Merak were children, small, 5, 10, or 15 years old, and their parents. Then Devapurījī met Mahāprabhujī; you should read about this in the book. You will know what a guru is and what Gurudev can do for us. This book is evidence of all these Ānanda Purījīs in the precepts of Ānanda. I request you to take this book and read it. Do you have this book? How many? Twenty, maybe thirty. Okay. This is about what we call Śrī Devapurījī. Devpurījī could walk over water. In this book, you will read the entire story. He could appear from the feet, manifesting himself completely with everything, including a horse. Last time, he had with him many creatures: his best friends around his neck—many snakes, dogs, a goat, and a horse. Because he saw how selfish people are, always disturbing, when he was meditating, first dogs would part with him—real dogs, wild dogs, but they did not bite. If people came through, then cobras would appear. He was testing how much faith you had. Today is the day when Devapurījī left his divine play or divine presence on this earth. He went to the left here and immersed into the śila consciousness and śila loka. But the light and protection will stay here with all of us. So we pay our humble salutation and adoration to Śrī Devpurījī and pray for his divine light, divine guidance, and divine protection. Om Śrī Deveśvara Mahādevāya Namaḥ. Dev Puruṣa Bhagavad Gītā. The place where he stayed and where his physical body is—as I told you, one of our sisters, Divya Purī, from Tasmania, stayed there nearly one year. Many friends here and there are always asking, "How is Divya Purī? When will she come back?" I think she will tell some of her experiences of her stay in Kailāsh Āśram. Kailāsh is the place of Lord Śiva, Mount Kailāsh. When Devapurījī was staying there, the village was named as the place of Śiva, Kailāsh, in this village. Please, can you give her the mic and direct the camera? Please, you can come beside me in the light. Divya Purī’s Account: Someone asked me to talk about my stay and all these memories. They have been coming to me slowly, things I had forgotten, and I’ve been thinking about it all day—what to tell you. So many things happened, so many little miracles. It was such a spiritual place to be. The energy is very strong. When I arrived in Jericho, some disciples said, "We’ll be back in a week; we won’t be able to handle it there." So I was expecting that might be true. After three months, I was ready to go home, but Simon didn’t let me. He forced me to continue to stay and be able to go to the Kuṇḍalinī festival, for which I am very, very grateful. The blessing he gave me to go there was twofold because I was only there for maybe one week, and he came and spent five days with us, where I had a few days’ darśan with him also. Very few disciples were living with us, so I had him all to myself mostly, which was lovely. For those who don’t know about Kailash, it is in Rajasthan, in a desert area near a little town called Kailash. In the Leda Amrit, Pali Bhirujī describes the little town, the little castle drawing, all the colors, the factions, the greys and light browns, with very beautiful light always falling there. The ashram itself is built around the original building that Śrī Devpurījī had, where he lived. The top story is gone now—you know the story from the Līlā-āharaṇī—but the bottom story is still there, along with the little cave where he meditated. It was one of my pleasurable duties to clean that cave every day, along with the hall. I have a little story about the hall cleaning. I wasn’t very good at it, and I didn’t realize that until I’d been there for three months. One of the local women who used to come every night for satsaṅg commented to someone in an India shop, "My goodness, the hall looks clean today." That was the only day I didn’t actually do the cleaning. So it was a little embarrassing, but I think my cooking might have been a little better than my cleaning. The Kailash ashram is a little different from most ashrams because there were no telephones, no hot water, and power only came on for half an hour a day. So it was sometimes not easy to live there. I really liked that simple living, so I quite enjoyed that side of it. When the power did come on, you never knew what time it would be. You’d hear the music in the old town of Kailash and just stop everything to run to the pump to pump water from the bore into the tank for the garden. There was always a bit of a scramble. But now they have 24-hour power there, and everyone has mobiles and telephones. I think that’s a shame. If I needed to make a telephone call, it was a 10km journey in a Jeep driven by an Australian son living there at the time. It was rather fun to go to that little town, I think it was called Barri Katu—Katushan, sorry, Katushan. That particular Australian disciple used to call this little town the aftermath of a big party; it was such a mess compared to the town of Kailash, which was just beautiful. The people in Kailash lived as they did maybe three or four centuries ago. Nothing has changed. The little houses are just adobe buildings, a very, very simple life. No cars—no new car was the actual energy we had to have. Sometimes we had to go buy food from the local village. Other than that, just the bus went through Kailash Village and into Gyreport, about an hour and a half journey. I have to admit to Swamiji that sometimes the energy in the ashram got a little bit much for me, and I’d put myself on the bus at 10 o’clock in the morning and go to Jaipur just for the day, coming back in the dark. There would always be one of the Kailash bridge men there to escort me to the gates of the ashram. People from there always made sure I was safe, and I always knew that would be the case. I’ve always felt safe there. I want to tell you a couple of little miracles that happened. I won’t go on because someone just said ten minutes, but a lot of things happened to me while I was there that I will never forget. The first was meeting the man in the story who was brought back to life by Mahāprabhujī—Devānanda. Mahāprabhujī. The one brought back to life, in Kelas or in Kathu? In Kathu, the man came to Kailash. He was about 75 then; he would be 85 now. But he was there, so I met him. From nearby Kailash village, Dhalon, and Bajrangshan, he was given life from Devarṣa. Oh, so he was given life from Devarṣi. That was my practice. And Mahāprabhujī also did it, but that was another practice. Yes, it is another practice. Well, he was somebody who had been brought back to life. To me, it was a miracle. Also, in Śroṭī Kachin, the little town where Mahāprabhujī’s ashram was, I had the privilege of going there with one Indian family who are disciples of Swāmījī. We met there one lady who, at that time, had not eaten for seven years (so now it would be 21 years). She hasn’t eaten any food or drunk any water, except for one small chai that is prasāda each day. The religious consider her a saint and have built her a beautiful temple in the town. She sits and receives visitors every day with prasāda. She doesn’t speak much, maybe in Hindi to some Indians, but she doesn’t read speeches. She’s there as a symbol of the potential of the human. She’s absolutely beautiful, healthy, hair shiny, body not thin—unbelievable. That was something I always remember from meeting her. But I wanted to get a little lighter with a story. On that journey from Kailāsh Āśram to Mahāprabhujī’s Āśram, we had to stop in a little town to eat because it was a six-hour journey, and I got rather sick. By the time I got to Mahāprabhujī’s Ashram, I couldn’t sit up. I was so ill from the water I’d drunk on the way there. I went to bed, lay down in the room where the altar is in my father-in-law’s āśram. The light from the altar was shining on the wall, and I was facing the wall in my sleep, very disappointed that my night at the ashram had ended up this way. I was lying there with my eyes open, looking at the wall, and suddenly a cobra appeared like this. I thought, ah, okay, I’m going to meet my end in my privileges, actually. I don’t mind. It was strange—I really didn’t panic, which I normally do. I just thought, this is it. He’s going to bite me, and I’m going to die. Suddenly I thought, no, a shaped head, and the light shining like this. I turned around, and the young daughter of the family I’d gone with in the truck to the ashram was going like this, trying to freak me out. She succeeded. It was a big joke for many months. The other miracle I wanted to talk about was the garden. In Kāyā Śāśraṇa, the soil is just sand—no soil to speak of—but it had the most beautiful garden at that time. We were growing most of our own vegetables: loki, eggplant, tomato, spinach, bhindi, lots of bhindi. They just grew in this sand. Miraculously, to me, I hardly had to put in compost, but things just grew there. There was one tulsī bush near the door that never got watered but was always quite flourishing for some reason. Those are the experiences I remember most, but there are many, many more. I think my time might be up. Thank you for listening. I urge people to go there and experience that energy of Śrīdhara Purījī that is still there, very strong, and live that simple, basic, and beautiful life. I just wanted to give you that opportunity to be there. That was a glimpse of Śrī Purījī’s blessings. Tomorrow we will continue again in a different part of the world. All bhaktas gathered in the āśram will have big satsaṅgs, singing whole night. I wish you all the best. I’m sorry I can’t be this year in Kailāś āśram, but in Melbourne, the āśram is also Devakurījī’s āśram, and I am with very good bhaktas and friends. I send you many blessings. Until tomorrow morning, there will be a range of past lectures according to European time. God bless you.