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Part 1: The Līlā of Śiva and the Nature of Sādhana Adorned with a garland of snow, clad in fine garments, holding the vīṇā and the staff, seated on a white lotus throne, the eternal Brahmachūta Śaṅkara, ever victorious over the gods and demons alike... May Sarasvatī Bhagavatī protect us all, who is the remover of dullness, the embodiment of Sat-Chit-Ānanda, the cause of the universe and its lord, and the destroyer of the threefold sufferings. O Kṛṣṇa, we bow to you. O Vyāsa, vast in wisdom, the ocean of intellect, the one who finds the essence of the scriptures, you who are the light of knowledge fully kindled in Bhārata, illuminating the path of liberation. You who perform the sacred rites with devotion, the one who offers oblations with the fire of separation, O son, with complete absorption, you cross over. You who delight the hearts of all beings, the sage of the heart, you rejoice in the selfhood. O voice of wisdom, companion of the prāṇa and the body, you grasp the essence, the enjoyment, and the creation of the universe. Sleep, samādhi, movement, obstacles, circumambulation, methods, stotras, all these and whatever actions you perform, regulate them all; O Śambho, your worship is the foundation. All of you, together with me, chant the Praṇava three times—say Oṃ. O gods, O great gods, O Mahādeva. Speak of Sadguru Mahārāj, the incarnation of Bhagavān Śiva, Dīpanāyan Jī Bhagavān; speak of Devapur Jī Mahārāj; salutations to all the saints. O consort of Pārvatī, Har Har Mahādeva. In yesterday’s discourse, we all saw that with his five hundred hands playing instruments, Bāṇāsura spoke to Bhagavān Śiva. He declared that there is no warrior equal to him. The devotee of Bhagavān Bāṇāsura desires his own welfare. And see one thing: the person who wishes for the welfare of his disciple, his son, his friend, his community, speaks to them clearly. And one who speaks clearly sometimes cannot always speak sweetly—that is to say, that matter... He who cannot speak what is pleasing to the ears, Bhagavān Śaṅkara calls him, "O brother, your birth is a curse." Your lineage and paramparā trace back to Bali’s father, Virocan, who, when Indra came to beg at his door, cut off his own arm and then his head to give to him. And Virocan’s father was Prahlāda, who manifested Bhagavān Narasiṃha from a pillar made of inert elements. And yet you speak as if no one is going to fight with me. You can fight, but how can I fight you? My hands are itching. Then Bhagavān says that now all your troubles will be resolved. Hearing this, he says, Maharāj, if a warrior equal to me comes, then I request you to stay in my kingdom, to stay in Sonitpur itself. It is good to be devoted to Bhagavān Śaṅkara; it is good to go to the abode of Bhagavān. But was Bāṇāsura so capable that he could keep Bhagavān in his kingdom? To be able to keep Him is no joke. When you resolve to light a lamp daily for the worship of Bhagavān, for that lamp you need cotton and matches. What will be needed is a lamp, ghee, and sesame seeds, and if Bhagavān comes to the house and starts living with His attendants, then many things will be required. He might have to sit after the housework. He called Bhagavān along with all His attendants to his Sonitpur, and Bhagavān said, "Alright, you have called us." It is as if we have tamed an elephant; now arrange everything for us. Bāṇāsura used to say only one thing: "O Mahādeva, grant me a battle worthy of me." Whoever he went to fight would surrender. When I speak to Yamarāja, Yamarāja says, "Make me your right hand." Indra says, and Indra starts working; Kubera and others have all become my servants. O Śambho, this has happened by your grace. But tell me one thing: whatever a person prepares for, I had prepared these many arms so that I could fight someone. Lord Śaṅkara said that the day without prāṇa... Without the grace of the deity, O Vāyudeva, your flag will fall. On that day, understand that your enemy will set out against you from somewhere. Very soon, at that time in the Dvāpara Yuga, Bhagavān Śrī Kṛṣṇa Chandra had incarnated. See what a wondrous līlā of Bhagavān this is; it is the līlā of Mahādeva. Bāṇāsura’s daughter is Uṣā, and Uṣā’s companion is... There was a great asura named Kumbhaṇḍa; his name was Kumbhaṇḍa. He had a daughter named Citralekhā, and they both lived together. One day, while she was alone inside, having attained youth, her desire for her husband arose, and in a dream, she saw a very handsome man. Now she said, "Now I shall die from the fire of separation; I need that man." At that time, there was no internet, no Facebook, no Twitter. Back then, there was an even better science—the science of dharma has always been ahead. Even today, the science of dharma exists, but the hands and feet of the science of dharma have been cut off. In some places, billions and trillions are in the hands of a single person. The science of dharma is preserved, the dharma of science is preserved, through science the propagation of dharma is taking place, and when through dharma the propagation of science happens, then it becomes a different matter. Just as this event of narrating the story of Śiva Mahāpurāṇa was organized, information was sent, SMS was sent, phone calls were made... It has been done, letters have been printed, messages have been conveyed to you through instruments, material means have been relied upon, and all the people around sit together saying, "It is the month of Sāvana, let us hear the story of Bhagavān Śiva somehow." None of these things are actually necessary. Mouth publicity is enough. And the mouth, not the heart, is the medium through which Bhagavān is propagated by Haradeva, and that is the highest. Eighty-eight thousand munis have been seated in Nemi Sāranya for an infinite time. This was the science of dharma; now it is the dharma of science. This kathā is webcasted. Through the technology of science, through science, we have placed dharma on the chariot of science, but the day we lead science forward on the chariot of dharma, that day the earth will be filled with fragrance, a new beginning will arise on the earth. This imbalance, these demons... First, they practiced dharma, then science came along, and such miracles used to happen with demons, but the age changed, time changed, the will of nature changed, human desires changed, human needs changed, and now the development of dharma remains as it was. And science is advancing in ways unknown, just like our saints, Sadgurū Mahīśurānan Jī, all share the same endeavor—that along with science, the development of dharma should also take place in your life, so that balance can be created. The one who was painting the picture, she said, "Stop, I am painting the picture," through māyā... It is made by Aniruddha Jī, so they said, yes, this is it, this is it—the one I saw in a dream. Dreams also sometimes involve bodies. We have a subtle body; we have a subtle body. And actually, three bodies are accepted in Vedānta: the first body is this gross body that you see. There is the second subtle body and the third causal body. The causal body consists of kṛiyamāṇa karma, prārabdha karma, and sañcita karma. The causal body is dissolved by the sañcita karmas. Knowledge of the subtle body arises by understanding the prārabdha, and... Then the sthūla śarīra dominates over the prāṇa śarīra, and when you freshen up in the morning and take a bath, at that time the prāṇa śarīra automatically begins to function in your body. When you perform pūjā and other prāṇāyāma after bathing, your prāṇa śarīra is awakened at that moment. The images were carved and created; Lekhā, with her māyā, overnight transferred Aniruddha from his room to a place in Uṣā’s lap. It was not just for a day or two, but for months that Aniruddha was married to Bāṇāsura’s daughter. One day, Bāṇāsura’s... When Bāṇāsura found out about this, he went to fight him. First, he sent ten thousand demon soldiers, whom Aniruddha defeated. Then he sent more, and they were also defeated. When Bāṇāsura himself came to fight, Aniruddha fought him as well. Now consider that this subtle sound is like a thread running through the subtle realms. It exists in the realms of the gross, subtle, and the most subtle—tala, tala, mahātala—these are the layers beneath the earth. Look, it is hard for us to believe that such layers exist. People will doubt whether there are such realms. It is difficult to have faith in these. Do not believe; whether you believe or not makes no difference to those people. But just a few months ago, Dvārakā was discovered, they said it is 6 kilometers under the ground. If we talk about the arrangement of wealth, it is about extracting it, because those who search for gems in the ocean say that one can only go three kilometers deep, and that is considered a lot—three kilometers into the ocean. Beyond that, it is not possible to go further. This is the mystery of nature, created by Bhagavān. They say that only then can one speak of Alakha, which cannot be perceived by millions; they say Alakha Nirañjana cannot be perceived by anyone. Along with this, there is a name we used to hear in childhood—Śiva Gorakha. Do not forget, when we were children, we heard these words in the ashram of a sanyāsī, Śaṅkara Giri Jī Mahārāj. We do not know where they came from or where they went in southern India. We had been seeing them since we were four or five years old, watched them for a few years, and then they disappeared somewhere, never to be seen again. They used to call that sāma as Alakha Nirañjana, Śiva Gaurakha, Bhūla Mata, Cheta. Now, what is Bhūla Mata, what is Cheta? The culture of this country is wondrous, unique—speak of Alakha Purī Jī Maharāj. Where did Aniruddha Jī reach in the realm of Sutala? Just now, Bhagavān gave Andhaka the realm of Vitala. Similarly, they were given the realm of Sutala. Now, the realm of Sutala was not created by the gods; Bhagavān had given the realm of Sutala to Bali, King Bali. Now, see Bhagavān Kṛṣṇa’s... There were ten boys and one girl each of Bhagavān Śrī Kṛṣṇa, and it is said that the army of Mahārāj Ugrasena at that time in the Yaduvaṃśa was said to be more than three nīlas. Nīla is a unit of counting, but now we do not know how many zeros it has—lakhs, crores, arabs, kharabs, and beyond. The number comes to ten, then comes Nīla. Now, the children of Bhagavān Śrī Kṛṣṇa were also in the millions, in the crores. Their children and grandchildren are being born, but Bhagavān does not have a grandson. Aniruddha Jī meditated on Mā Durgā at that time, worshipped Mā Durgā, practiced sādhana of Mā Durgā. See, when Bhagavān Śrī Kṛṣṇa was tainted with a blemish in Dvārakā, he went to the forests to cleanse that blemish. In those days... Then the blemish will be removed, son, the relative will return home, the nine-day goddess festival of Bhagavatī took place and Bhagavān came to bring peace to the mind. Bhagavān is indeed the sister of Śrī Kṛṣṇa; she is Durgā. Nanda Gopa went to Yaśodā’s womb, and Mārkaṇḍeya... Aniruddha is worshipping Bhagavatī, performing her pūjā. Let us also invite Dochan Māteśvarī. We may not be imprisoned in a physical jail, but we are certainly imprisoned within ourselves. Perhaps someone might escape from a physical prison, but... There are entanglements in the world, therefore only the blessings of the śāstra, the saṅgha, and the guru can liberate us from them. So, remember Bhagavatī: Sarveśvarī Jagadīśvarī, Sarveśvarī Jagadīśvarī, Hemātroḍeśvarī, Sarveśvarī Jagadīśvarī. The commander of the goddess’s gate, leading his army, has reached Sonitpur, and he is facing the battle first. Bhagavān, folding his hands before Bhagavān Śaṅkara, says, “Prabhu, the boon and the promise you have given...” They have come to fulfill our words, but I too stand to protect His kingdom. So now, in the course of devotion, God has to fight. Today, devotees fight with the eternal, and people wonder how there can be any fight in God, God. It cannot be; the battle of Bhagavān Śiva was even more intense than the great war of Mahābhārata. It was a tremendous, fierce battle, and with Bhagavān Śiva present, not even a hair of His devotee was harmed. That now I will cut its flames with my Sudarśana Cakra, but Bhagavān Śiva said, see, it cannot be cut before me; you should use the Jambharanāstra, because earlier when Bhagavān Śaṅkara released the Varuṇāstra, the water astra... We use a fan running at full speed, and when we add paper, the air layer moves. So, when the air moves, the paper weight is placed on the layer. When air flows, only the paper weight layer moves. And if there is more water, then you will need agni. So, the signs of the science of warfare and the methods to explain the science of warfare have been given. Now, the Jambharanāstra was used. In front of Bhagavān Śaṅkara, everyone yawned and fell asleep. Jambharanāstra, vehicle, yawn, and stretching—Bhagavān Śaṅkara and his attendants all comfortably fell asleep. Imagine, in the midst of battle, all the soldiers fell asleep, and at that moment, the gatekeeper of Bhagavān... Instead of his, they cut and placed four others, and when they were about to slit the throat, Bhagavān came and stood there saying, "This Sudarśana was given by me only. Remember, this Sudarśana I have given to you." He said, "I am still in the form of a man, and see with the weapon you gave, did I not kill Rāvaṇa or not?" Then these Bāṇāsura always trouble everyone; if you say he was killed, then understand this is a treaty between Nārāyaṇa and Maheśvara—that not even once has the devotee of Bhagavān Śiva been struck. The Sudarśana Cakra—this is their protocol. Bhagavān Śaṅkara said that you have done my work, Nārāyaṇa. Whoever describes, hears, or sees this battle... The dualities of life will come to an end, and at that time, a certain fervor was ignited, a fervor that invoked Bhagavān Śrī Kṛṣṇa, and the four verses of that fervor, which are recited, Śrīmat... The cold has lessened, these three types of ailments have been addressed, the triśirā fever has been cured. Whoever recites the triśirā fever mantra, their fever is healed. They say Oṃ Namasya Āya, and also say Jaisarī Kṛṣṇa. Right now, both are standing facing each other in battle, Bh... I say, I have read it in the Śivapurāṇa before and also heard it in childhood, but when you have to read it to tell someone, your perspective changes. You just sit in the vehicle and drive it—that much difference it makes. You eat a meal, and then you have to prepare a meal—that much difference there is. The answers to the complex and intertwined questions lie within the Śiva Mahāpurāṇa, whose explanation is beyond our capacity. It contains answers to many such matters, for instance, if a small child falls ill due to the influence of Śani, the remedy is given there. It also describes how Pippalāda prayed to Śani. Mahādeva has made such a prārthanā for the graha that if one performs this prārthanā, then the Śani graha does not cause any disturbance to a person up to the age of sixteen years. Also, which type of rudrākṣa a person should wear. The very purpose of repeating this in various forms is to convey that, dear ones, I earnestly request you to understand that the cure comes before the disease, the answer is written before the question, the food is prepared before the hunger. Paramātmā has arranged all this, and now it is up to man... He has said that within our body there is pain, and we do not want to be free from it. We begin to cry even in happiness; we cry in sorrow, and even in happiness, in our lives, we do not want to move beyond sorrow. We want to embrace sorrow. Two enemies became relatives by marriage, as you see today in the world, where a girl’s father sends the son-in-law to jail, accusing him of dowry demands. Bāṇāsura enacted something similar; he imprisoned his son-in-law, leading to a fierce battle, and Bhagavān... Wherever two parties are in conflict, this story should be recited. See, those which are purāṇa are havanātmaka, meaning they can be used for havan; they are śravanātmaka, meaning they can be used for śravana; and they are pāṭhātmaka, meaning they can be recited, and they are jñānātmaka. By understanding this, one can resolve any problem in life. One thing has many uses, just like from flour you make roti, you also make halwa, and countless other things like añjana. When someone passes away, they also make a lump of that same flour. It is just one flour, yet you do so much with it. The mantra is Oṃ Namasya Vāi. Subscribe, subscribe... sa. After Bāṇāsura, Virocan, and Bali, after Bāṇāsura, Virocan, and Bali,... after Bāṇāsura, Vi... Disciples and devotees of Lord Śiva, and Lord Śiva gave thousands of hands and thousands of hands still. People like making multinational companies and lots of companies. Diyar Asho likes to start businesses, not satisfied with one business. I was reading a book, and in that book there was a beautiful example. One lady was reading a newspaper and watching TV, and at the same time, she was using the internet. When the phone rang, she attended to the mobile phone, and when a call came from the landline, she started using both phones while still looking at the newspaper. From the same one time, we are doing a lot of work through the internet and TV also. Bāṇāsura means that in the one time we are not working, we are working a lot. This is the meaning of Bāṇāsura: we are not satisfied with the present; we want more and more. Let us meditate. Let’s start. Meditation is a very beautiful thing and a very interesting reality. Why not do meditation? Why not do yoga? Because all doing is action; when we stop all action, then there is yoga. Entering into meditation, a very beautiful thing comes to my mind that I want to share with you all—how long should we continue our sādhanā? Bāṇāsura surpassed Bhagavān Śiva, yet he still said, "More, more..." Oh, once you have attained Bhagavān, there is no need for further sādhana. When you ride a bicycle, you keep pedaling until you reach home; once you arrive, you no longer pedal. So what happened with the asuras? All the asuras attained Bhagavān, yet they were not satisfied, and even after that, they continued performing their karmas. So this situation arises in the sādhanā when one day we can see the futility of karma—karma kī vyarthatā. All action is unnecessary at that time; no action is needed then. What is needed is just relaxation, not action. Many times, action cannot give. You are the light, but relaxation gives you light. Part 2: The Essence of Surrender and the Narratives of Śiva Relaxation means doing nothing. Even when you are physically still, like in Śavāsana, and think, "I am doing nothing," your mind is still active. Surrender means bhakti; it means simply being. It is a state of stillness, like being frozen. Samādhi is like water that has solidified into ice. This is the true meaning of bhakti. Otherwise, even in practicing bhakti, we can become like asuras, constantly thinking, "Now do this, do that," and pushing forward. Bhagavān took His son, then His grandson, and went on to become the enemy of Bāṇāsura. Bāṇāsura had given many gods as dowry and kept them in his house. He came to fight, having arrived as part of a bridegroom's party. Sometimes this happens, doesn't it? Nowadays, we see people going as a bridegroom's party only to fight. They went as a bridegroom's party, and this conflict happened within a year or two. They appear to be fighting; tell me, why does this happen? It is because there is no Śiva in life. We are all listening to the story of the Mahāśiva Purāṇa. We have also heard the story of Dakṣa's yajña. Dakṣa's yajña was the very one in which Bhagavān Śaṅkara was... Whenever you do good for Bhagavān, then Śiva enters every action of our life, meaning auspiciousness comes. And if Śiva comes into the battle, then see, the fight was bound to happen and it happened. And if Śiva comes into life—that is, the feeling of auspiciousness, the feeling of love—the feeling of śivatva brings such joy in life that even your battle transforms into love. These narratives are being told to you by Vyādajī. These Sanat Kumāras are also called Sanakādika. In Badrināth, they have their ghāṭ. Mahārāj, when you go to Badrināth, beyond Bṛṃ Kapāl, going downwards, there is currently a construction of a restored Bṛj underway, and there is the Sanakādika ghāṭ. See, Sanat Kumāra Jī says: "O Vyāda, now listen to the description of the character of Bhagavān Candra Maulī, in which He killed the demon named Dundubhi Nināda." You know that Kaśyapa's wife is Ditī, and her son Hiraṇyākṣa was killed by Viṣṇu. Then the enemy of the gods, Dundubhi Nināda, gave assurance and vowed this: "I will kill the brāhmaṇas." And when asked where to go to kill the brāhmaṇas, it was said to go wherever the brāhmaṇas are. Earlier, the brāhmaṇas used to live in Kāśī, which is also known as Ānandavana. So, going to Kāśī, he began killing the brāhmaṇas. Once, it was Śivarātri, and during Śivarātri, everyone along with their gurus... Along with the brāhmaṇas, she was worshipping Bhagavān Śaṅkara. She took the form of a tiger, took the form of a lion, took the form of a tiger. Whenever people went to fetch water, she would take the form of a crocodile and devour them; when they went to the forest, she would take the form of a lion and devour them. No one even realized that this was a demon. Now, when he went to kill a devotee of Bhagavān Śiva, Bhagavān Śiva could not tolerate this. The Śivaliṅga shattered, and Mahārāj appeared. He lifted Vyāghra by the tip of his triśūla and began to strike him. At that moment, he started praying to Bhagavān Śaṅkara and began to speak: "O Lord, please have mercy on me, make me Your servant." Then Bhagavān killed him and made the skin of his body into a seat for Himself. She said, "Śaṅkara, we are reciting the Rudra Saṁhitā, and the war of the Rudra Saṁhitā..." I want to say that it is not the action of the story itself, but the action of the subject matter. For example, if it is the story of Śaṅkarajī, then all the instances of Śaṅkarajī's story with various people are edited together. Then, when the battles occurred, the battles continue, so now at the end of the battle section... I have explained that Bhagavān Śiva defeated the demons through a mere sign and established the Kaṇḍukeśvara Madhya. He said "kaṇḍuka," which in Sanskrit means ball; with the kaṇḍuka, Bhagavān Śaṅkara, along with Pārvatījī... There is Bhagavān Śiva, and that discarded donkey—who knows in which realm it was discarded if not in this one? And many people bring their donkeys. Pārvatījī was extremely beautiful; captivated by Pārvatījī's form, two demons named Utpala and Vidal... It becomes clear, so if someone avoids eye contact while speaking to you, understand that there is something within. In our country, the Rajput community used to say, "Speak with eye contact." A father would speak to his son, and if the son avoided eye contact, then so much... So Bhagavān Śaṅkara himself became a ball. Kaṇḍu Keśvara and Pārvatī-jī threw that ball, that is Śaṅkara, onto those ashes, and both of them remained there. But as they were dying, Bhagavān said, "Here a Kaṇḍu Keśvara Mahādeva, that is a ball-like Bhagavān Śivaliṅga, has been established," and this place also became Kāśī. Say Kāśī Viśvanāth Bhagavān's. In the stories of Sūta Jī and Śaunaka and other great ṛṣis, the main narrative continues while other subplots keep changing in between. You may ask why this is so—this is the eternal culture of our country, where no storyteller, no kathāvyāsa, or the main narrator of the story ever says, "I am telling this story." Instead, they say, "This matter was first..." No one else has said this; he does not claim that I am telling you this story. Sūta Jī and Śaunak Jī say, Vyāsa Jī said, Vyāsa Jī says, Sanat Kumār Jī said, and Sanat Kumār Jī says. They say, "I did it, I did it," as if there is a signature here. But there is no signature here. And if you go into the Upaniṣads, you will find the name of a ṛṣi; no human name will appear, just ṛṣi. What does ṛṣi mean? Even today, those who are professors, doctors, or engaged in creativity—those are the ṛṣis. He is a devotee of Bhagavān, he is a ṛṣi, and an artist, all sages, all among, all professor—these all are ṛṣis. Let us enter the Śatrudra Saṃhitā, which describes the five avatāras of Śiva. Although Bhagavān Śiva has infinite avatāras, in this text, Nandī has given the origin of the most... Earlier, it was mentioned that a dialogue is taking place between Śaunaka and Sūta. Sūta says to Śaunaka, "Now I will describe the incarnations of Bhagavān Śiva to you. Listen to these blissful incarnations." Sanat Kumār once heard a story from Nandīśvara. At that time, Sanat Kumār was with Vyāsa. The one who was speaking has now become the listener, and Nandī is the Lord's Nandī, narrating His own story. And what is He narrating? It is a very beautiful story. Let us enter into this story—about the various incarnations of Bhagavān Śiva. Before the incarnations, let us bow for a moment to Sadguru Maharāj. The glory of Śiva is being heard through the grace of the Guru. When the true Sadguru is met, the disciple is instantly absorbed like a moth into the flame itself, becoming one with it—like a lamp in water, merging completely. This is the essence of Gorakhnāth Jī's verse. See, Nandī speaks of the incarnations of Bhagavān Śiva, explaining which forms of Bhairava are incarnations of Bholenāth. The five faces of Bhagavān Śiva—Sadyojāta, Tatpuruṣa, Vāmadeva, Aghora, and Īśāna—are invoked with the mantra: Sadyojātam prapadyāmi. Salutations again and again to Sadyojāta, this is the first form of Bhagavān Śiva. Vāmadevāya namaḥ, this is the second face of Bhagavān Śiva. Then Tatpuruṣa: Tatpuruṣāya vidmahe, Mahādevāya dhīmahi, tanno Rudraḥ pracodayāt. Aghorebhyo, 'thaghorebhyo, ghora ghora tarebhyo, sarvebhyo, sarvaśarvebhyo, namaste astu Rudrarūpebhyo. This is the fourth face of Bhagavān Śiva, and Īśāna, Īśāna is the fifth face of Bhagavān. The various forms of Bhagavān are being described here—when and which form Bhagavān assumed. Nandī is explaining this to the Śaunakādi ṛṣis; Nandī is telling the Sanat Kumāras, who have become listeners here, including the Śaunakādi ṛṣi, Sūta Jī, Vyāsa Jī. Nandī says... According to the intellect, what I understand, I am clearly telling Nandī, what will be our condition because Bhagavān Śiva has countless incarnations—countless meaning beyond enumeration. Using my intellect, I say that Bhagavān, who is known in the Unīśava kalpa by the names Śveta and Lohita, is called the incarnation Sadyojāta of Śiva in that kalpa. In that kalpa, when Brahmā was meditating on Brahma, at the same time a white and a reddish-hued śikhā-dhārī kumāra was born. Seeing him, Brahmā inwardly thought that this being is the Brahma-like Paramēśvara. Then he folded his hands in reverence and worshipped him, and his name became Sadyojāta Kumāra, in whom Śiva is youthful. In the form just born, Śiva was as Kumāra in the state of solvers, so to speak. Similarly, when the middle kalpa came thereafter, in that kalpa, Brahmājī assumed a body of red color. At that time, Brahmājī was meditating with the desire for a son, and from that meditation, Bhagavān Śaṅkara incarnated in the red form as Vāmadeva. The creator Brahmā, the one who arises from him, Bhagavān Śiva, and those born from Brahmā are all in Śiva; the Śiva Purāṇa imparts this knowledge to us. The children born of Vāmadeva are called the second incarnation of Bhagavān Śiva. This was the middle kalpa; Vāmadeva is Śiva. He folded his hands and also bowed to that young boy Yāli Vāmadeva, and their union was with Viśoka and Viśva Bhāvana Vīrja. From Viśoka Viśva Bhāvana, four letters came, and they all wore red clothes. After this, in the 21st kalpa, Brahmā Jī was meditating wearing yellow garments, the pīta vāsā. At that time, Tatpuruṣa wore yellow clothes, and these are also manifestations of the pen. An incarnation named Tatpuruṣa took place, in which Mādhava Gāyatrī was created. Similarly, after the self-existent Brahmā passed away in that past kalpa, the next kalpa was initiated, whose name was Śiva. In the ninety-first decade, a thousand divine years passed. Brahmā Jī was distressed by the desire to create beings, wondering how the expansion of his creation would proceed. At that time, Bhagavān appeared in the form of black color; even the sandalwood was black. This form is called the Aghora form, Aghorī. The story of purification is of Lord Śiva. Now, give all the reincarnations of... Lord Śiva, the great devotee of Lord Śiva's name, Nandī Lord Śiva, Lord Śiva... Lord Śiva, Lord Śiva... The line Lord Śiva is in ash color and sandal color; this is the black, and finally the fifth is Īśāna Īśvara Īśāna Īśvara Īśvara Īśvara... Muṇḍī, Śikhaṇḍī, Ardha Muṇḍa were their children; this was the fifth avatāra of Bhagavān. Now Nandī himself asks, "Where did I come from and what is my description?" So we will also hear the story of Nandī. Besides this, you know that Bhagavān is present in all eight directions—complete west, north, south... Agni, Nairṛtya, Vāyavya, and Īśāna—these are the eight directions. In each of these eight directions, different forms of Śiva reside. North, East, South, and West—these are the four directions, the four sides, and the four corners like North-East, South-East, South-West, and North-West, as well as North-East. And they have also been made the deities of all these. Here, Varāha Kalpa, different kalpas—there are different kalpas in which Bhagavān Śiva's incarnations appear. Their descriptions have come. I will tell you the story of the incarnation of Nandīśvara. Nandī himself says who he was: there is a ṛṣi named Śilāda. He worshipped Lord Śiva, a devout devotee of Śilāda Śiva by name, for many years. And when Lord Śiva appeared, he asked for a son—a son who would never die. "Give me such a son who never dies, O Lord, and one who is born not through ordinary birth but by you, O Śiva." Lord Śiva said, "Very well." So Nandī is narrating his story about who his father was, Śilāda Ṛṣi. So one time, many ṛṣis, munis, and brāhmaṇas started a great yajña, and Śilāda Ṛṣi brought him along. After some time, when he reached childhood, at the age of 12, two ṛṣis came as astrologers and they see the lines on his hand and forehead and predict that this boy will die soon, and they become afraid and very upset. Then Śilāda Ṛṣi begins to cry, "O Śiva, I desire an immortal son, not this." To this, Nandī replies to Śilāda, his father, "O my great father, please do not..." I will cry, I will do tapasyā; everything is in control, we can control if Lord Śiva is happy with us. I will perform the tapasyā of Bhagavān Śiva. If I please Him, then everything will happen. Bhagavān Śiva manifested for Nandī, and the father also let go of his son, saying, "He will die." Śilāda with his Nandī, Śilāda with his Nandī, Śilāda with Nandī, Śilāda with Nandī... "You are my disciples, and I send you because you are my own form." When Lord Śiva touched Nandī, suddenly Nandī had five faces, three eyes, and many hands. Deva pūjya butvā devaṁ yajed—Bhagavān makes His devotee just like Himself. In any story of Bhagavān, wherever you look, whoever worships Him, He makes them like Himself. They make others like themselves. They even told Nandī that you are no less than me. There is no servant and boss in the world of God. All the devotees of Lord Śiva are like Lord Śiva himself. There is no boss and no servant. Lord Śiva makes everybody like a king. So Nandī was... The final coordinator, now the all-knower, now Śiva, and there was a big celebration on Pṛthvī, in the Śilāda family, everyone was happy, in the home of Śilāda that Nandī is our Bhagavān. He was accepted like his own son and has now become very dear to Nandīśvara Bhagavān Śiva and Mātā Pārvatī. I want to tell you the names of the famous gaṇas of Bhagavān Śiva, whom Bhagavān made equal to Himself. The story of Bhagavān Bhairava is coming. And Bhairava is the embodiment of fear; Bhairava means fear. So when we worship Bhagavān Bhairavanātha, all fear disappears. Fifty-two types of Bhairavas govern this entire earth—52 types. You can control this world through Bhairava. Fifty-two types of Bhairavas and sixty-four Yoginīs. Bhairava means effort; Bhairava means... Action with totality, action with complete determination. So if somebody has a problem in their life, if he is feeling, if he is thinking, "I am not able to do any work, my body is very weak, my mind is weak, nobody supports me, there are many enemies always," if someone wants to criticize me, then he or she should worship the Lord. Bhairava is the inner name, the guardian of the Bhairava field. We are in Rajasthan right now, so here is one Bhairava Nāthjī coming from Kāśī to Jodhpur. The name is Maṇḍora Nāth, Maṇḍora, and from Maṇḍora to near Bikaner, Kaudaṃ Deśara really. And Bhairava deity is the five faces you can see. Please do not delay any longer, just meditate for one minute on Bheravanāth Bābā. I am just chanting the mantra of Bheravanāth Jī. For two minutes, I meditate on Bherav Bābā, and all of us together on Bherav Jī. Why did the other become Bhairava? Bhairava and Naman always remain with Bhagavatī to protect all the Śakti Pīṭhas. You must have noticed that Bhairava is the one who removes fear. If our work is not going well anywhere, then worship Bhairava. With hands clasped and head bowed, the youthful serpent coils and dances; the blue serpent, sacred and pure, performs the yajña. In the appointed time of the sacred rite, obstacles are removed and victory is attained through Baṭukanāth. Baṭukanāth grants siddhi and fulfills the aspirations of the accomplished. The serpent bearer, the lord of serpents, dispels all fears—victory is attained through Baṭukanāth, the fulfiller of siddhis. There is a beautiful bhajan for Lord Śiva; please sing it with me. Our five elements are the worship of the five deities. In this, we should also regularly worship Bhairava Jī, and at the very least, we must do so on Sundays. Speak, O Bheravanāth, O child of Bhagavān Bheravanāth, the giver of compassion, have mercy on me, O supreme Lord, You take me under Your refuge, Bheravanāth. I rise as the Lord within, steadying the consciousness; I bestow the gift of knowledge, the eternal wisdom. The humble devotee ascends, intoxicated by the nectar of divine love, smiling sweetly in blissful intoxication. On the day of Kṛṣṇa Aṣṭamī in the month of Mārgaśīrṣa, a person who fasts near Kāl Bhairava is freed even from sins as grave as brahmahatyā. This Bhairava, worshipped as Bhairava Bābā, is none other than Bhairava Śiva himself, who originated from Śiva. However, the form of Śiva that... Offense means an offense, and at the same time, the right and decided punishment. So, we worship Bhagavān Bhairava. The time for this worship is only in Mārga, which comes around December, specifically on the day of Kṛṣṇa Aṣṭamī in Mārga, also called Bhairava Aṣṭamī. By doing so, one can be freed from sins. And a person attains true liberation; the importance of awakening is explained here. During Śivarātri, there is awakening; during Navarātri, there is awakening; in Bhairavashtamī, there is awakening. What kind of awakening is this? It is the awakening of Niranjana Alaka, because we are asleep. Bhairava calls us to awaken, Śiva calls us to awaken. The worship of Mātā Durgā calls us to awakening. That is, wake up. It means we are asleep. All the purpose of worshipping this God is the awakening. If you worship this, awakening will occur in our life. Jāgaraṇa means awakening. And what does Kabīr say for this? "Uṭh jāg musāfir, bhor bhai." Where is the night that it should be comfortable? Rise, awaken, rise and awaken. Polī Sadgurū Mahārāj says, do you awaken or do you rise? First, you awaken, then you rise. But it is said, rise and awaken—you awaken first, only then do you rise. Yet first, it is said to rise, then to awaken. Such is the matter... Kabīr is speaking about the worlds: wake up, the awakening will happen. Wake up and get the higher consciousness. Consciousness is of four types: unconscious, semi-conscious, conscious, and super-conscious. When you awaken, you will reach the super-conscious. And we are slaves of three things; we are slaves of three things. Without the impulses of foot, sleeping, and lustful desire, we cannot live; there is not a single day when these three do not arise in us. We will neither sleep nor eat, and today we will not entertain any desire. Desire keeps arising, it keeps arising for these three things. Here, the worship of Mahā Kālī, Mahā Lakṣmī, and Mahā Sarasvatī is performed. It is the worship of Maheśa in Burma, it is the worship of Bhairava. It is said that Mahādeva, from the matted locks of his hair, manifested Vīrabhadra and Mahā Kālī. Similarly, the incarnation of Bhagavān is also described in this way: see, just as Bhagavān Śiva, pleased, listened to the three marriage stories of Viśvānara Muni, the ancient tales were narrated. Part 3: The Incarnations of Shiva and the Power of the Guru On the beautiful banks of the Narmadā, there was a village called Narmapur. Among its inhabitants lived a sage named Viśvānara, born in the Sāndilya gotra, a lineage known as scholars of bhakti śāstra. He married a maiden named Sucismatī. Nandiśvara narrates that upon marrying her, she addressed her husband, "O Prāṇanāta, there is only one desire in my heart. If you fulfill it, I will be greatly blessed." When her husband asked her to speak her desire, she said, "I wish to have a son like Maheśvara, a son like Bhagavān Śaṅkara." What extraordinary women they were, desiring a son like Mādev. This is also the complete incarnation of Bhagavān Śaṅkara. Hearing his wife’s words, Viśvānara began to think, "Ah, my wife has asked for something so rare—to have a son like Bhagavān Śaṅkara, a child like Lord Śiva. This is almost impossible, for He is the creator of all creativity, of all nature. Who can create Him?" To fulfill this vow, he went to Vārāṇasī and performed intense austerities, establishing the Vireśa liṅga. A year earlier, having devotedly undertaken this sādhanā and performed trikāl arcana, on the thirteenth day of the month, after bathing in the waters of the Tripat Gāmnī Gaṅgā, he approached the Śiva liṅga near Vireśa. An eight-year-old boy met him. The naked child’s eyes and ears were wide open, with a deep redness on his lips. He was adorned with ashes from the funeral pyre and bore the marks of the cremation ground. He said, "Namaskār to you." Then Harade Viśvānara began to speak, "Bhagavān, you appear to be the supreme Brahman." He said that the wife you wished to attain is difficult to obtain. There, Viśvānara performed the prayer to Bhagavān Śiva as mentioned in the Vāyu Purāṇa, in the Śatarudra Saṃhitā. This was the supreme incarnation of Bhagavān in that sacred form. From Him, the manifestation of Mahādeva also occurred. By Brahmā, the child’s saṃskāra was performed; he was named Grahapati. Nārada Jī also foretold his future. With his father’s permission, Grahapati went to Kāsī to perform tapas, and Indra appeared to grant him a boon. We also tell you the story of the Yakṣeśvara incarnation, the Dūrvāsa incarnation of Śiva. Once, there was the Ṛṣi Atri. 'Atri' means 'beyond time,' and the one who lives in the present is called Atri—this is how you can understand the meaning of Atri. The greatest irony in attaining jñāna or Paramātmā is that a person either lives in the past or in the future. The moment the present arrives, the attainment of Thakurjī, the attainment of Mahādeva happens, yet our mind and all our thoughts remain stuck in the past. The whole thought process and the workings of the mind are always focused on the past or the future, never truly living in the present. Atri ṛṣi means he is living here and now, working here and now, just in the present, just in the moment. That is why his wife is the symbol of buddhi in Sanātana Dharma. Her name is Anśuyā. Anśuyā means one who never envies anyone. Anśuyā is intellect; intellect never compares to others, never envies others. Yes, Anśuyā is intellect. What is the work of the buddhi? Always thinking and observing—progress, loss, and profit—this is the work of the buddhi. 'I have one crore rupees, one million; why does he have two million?' This is the work of buddhi; buddhi dwells in this illusion. Once, Nārada Jī took prasād from the hands of Mātā Anśuyā and went to tell Pārvatī, "Ahaha, today I have taken prasād from Mātā Anśuyā’s hands." Having eaten, they felt immense joy and went to Brahmaloka. Upon reaching Brahmaloka, they spoke to Brahmājī’s wife, Brahmāṇī, and upon going to Vaikuṇṭha, they spoke to Kamalā. The three of them began to feel envy. Such is the story. And while envying, they went to their husbands. The power of a wife over her husband is strong, and she said, “Go and break Anśuyā’s chastity and fidelity.” Defeating him, they go to Anśuyā, the wife of Viṣṇu Maheśa in Burma, disguised as sādhu, as ṛṣi, and as vikṣāṁ dehī mātā, as a vikṣāṁ sanyāsī. When Mātā Anśuyā comes to give them vikṣā, they say, "We are all loincloth-wearers; you are too. Come to us naked and give alms." Mother Anśuyā realized that this was none other than Bhagavān Himself, who had come to test my chastity and the fidelity of my wife Dharma, Anśuyā Mā. You have become a child, and that too before a woman. And why have you become like this? Anśuyā Jī was born in the lineage of Manunandanī Devahūtī and became the sister of Kapila Dev Jī; this is no small matter. This mother Anśuyā even made Bhagavān into a child. Bhagavān says, "This is very good; I was very tired from the affairs of the world. Now we have also found parents; we have become eternal. We were orphans, and now we are joyfully living with them." But the wives had not found their husbands, so they were afraid. Standing on a distant hillock, they look around—where are our husbands? The children are playing ball in Anśuyā’s courtyard, but where are the naked husbands? Where have our husbands gone? Where has our strength gone? The three goddesses went and bowed at the feet of Mother Anśuyā. Blessed is the woman of India. They said to Mother Anśuyā, "Return our husbands to us." She replied, "I will return them on one condition: these three must be born from my womb." Thus, the three—Brahmā, Viṣṇu, and Maheśa—were born in the house of Atri Ṛṣi. They manifested and promised that they would be born in your home. Thus, Bhagavān Śaṅkara incarnated as Durvāsā, Bhagavān Viṣṇu was born as Dattā, as Dattātreya, and Bhagavān Brahmā incarnated as the Moon. Since Dattā is the divine play of Bhagavān, it cannot be fully explained now. The Śiva Purāṇa is ongoing; one cannot even call it the play of the moon, Brahmājī. But since this is the Śiva Purāṇa, what was the play of Durvāsā Jī? Durvāsā Jī always loved Śaṅkara Bhagavān. He always loved Hari. Whoever loves Hari, when Bhagavān Śrī Kṛṣṇa incarnated, Durvāsa ṛṣi greatly assisted Bhagavān Kṛṣṇa. And who became the guru of Bhagavān Kṛṣṇa? It was Sāndīpanī and Durvāsā Jī. The knowledge of advaita, the oneness, there is no other in the world—this advaita knowledge was given to Bhagavān Kṛṣṇa by Durvāsā Jī. Rāma and Kṛṣṇa also have gurus, Mahārāj. If they were to come to earth, even in eternal bliss they would sing the glory of the guru. How can one describe the greatness of the guru? It is because even Lord Rāma and Kṛṣṇa had Gurus; this is the power of the Guru. And Lord Kṛṣṇa and Rāma, coming to the need, also received guidance from their Gurus. So the Guru is the powerful one—Brahmā, Viṣṇu. In our country, there is a culture, there is one tradition. If you are not happy with any gurus or you think nobody can be your guru, go to the Shiva temple and offer flower garlands, coconut, and other worship items, and request Lord Shiva, "O Lord Shiva, become my guru and guide me to a master." If you do not find a guru in life, then pray to Lord Śaṅkara. Lord Śaṅkara is the one who grants the guru. One meaning of Śiva is guru; one meaning of Śiva is welfare; one meaning of Śiva is beauty; one meaning of Śiva is truth. Bhagavān Śaṅkara Himself becomes the guru and assists Bhagavān Śrī Kṛṣṇa when Bhagavān Śrī Kṛṣṇa incarnated. When he decided to leave this world, the act of Durvāsā Ṛṣi is truly commendable and praiseworthy, for he offered Lord Śrī Kṛṣṇa a kheer that Lord Śrī Kṛṣṇa applied all over His body, which made His body as strong as vajra. But he did not apply that kheer on the sole of his foot, so the sole of his foot remained weak. To call Bhagavān Śrī Kṛṣṇa the best disciple in the world, Rukmiṇī Jī and Kṛṣṇa sat down to plow instead of the bull. Meanwhile, Durvāsā Jī and Bhagavān Śrī Kṛṣṇa invoked the name of Bhagavān Śrī Viṣṇu. To narrate, there is a devotee named Ambarīśa, and during the observance of the Ekādaśī fast, these are the līlās of Durvāsā Jī: those who harbor ill will and those who dwell in malice, Durvāsā, the one who is difficult to please, will speak accordingly. The story of Lord Durvāśa is none other than the story of anger itself. Durvāśa gave five mantras to Kuntī, and Kuntī called upon the five deities. This is the behind story, the true story of the Pāṇḍavas. And when Kuntī called the Sūrya, then Karṇa was born. You might be thinking... What did Durvāsā do with Kuntī? Kuntī was given in adoption to Kuntī. She was called the eldest daughter of Varṣaparvā. When Varṣaparvā passed away, Kuntī was kept like a servant. Durvāśa ṛṣi responded, saying, "Should I come only after informing you? If I don’t say anything, will you call me? I am not your servant who will come only after informing you. I can come anytime." Then they said, "Please come and enter our palace." "If you have already enjoyed it, we will not enter into it; make a separate room for us." Then they said, "Yes, come." Durvāsā was very angry. During the rainy season, he went to Karṇa and said, "Give me dry wood." Karṇa took wood from his own bed, which was made of good quality wood, and gave it to him as firewood. Then Karṇa was given blessings. When Kuntī would go to sleep at night, there was a bell. If the bell rang, they would wake her up. As soon as Kuntī began to fall asleep, they would wake her up and say, "Stand up, dig, we have to plant a tree." Kuntī was alone with the watering pot; she could have had the servants do this work, but they did not say that. They said, "Stand up, dig." Kuntī stood up and dug. Now he said, stop it again. Such work was done by Duruvā Sāth Jī; there is proof of this. Kuntī would prepare the best food and feed it to the dogs; she would give the cow its share, but she herself ate nothing. Kuntī thought, today I will not eat anything; if she did not prepare anything, she would have it made, and if it was ready, she would feed it away. Kuntī did not sleep for three months. No, I told you a little while ago that when a person does not sleep, their inner self awakens. Durvāsā Jī knew this truth; he neither let Kuntī sleep, nor eat, nor think. The mind was burned. This is exactly how a guru acts—gurus act like this because they have no concern for worldly matters. The Guru cares for the disciple; no task is insignificant. The disciple was disciplined not by physical blows but through actions, and his mind was transformed. As he was leaving, five mantras were whispered into his ear, with the instruction to call upon them whenever needed. And indeed, those five deities appeared to him—such was the greatness of Durvāsā Ṛṣi. All the līlā-s that Durvāsā Jī performed, all the curses he gave—he never actually cursed anyone; those were blessings. None of Durvāsā Jī’s curses were truly curses; they were blessings. However, in the eyes of the world, they appeared as curses. Duryodhana thought that by my command, these Pāṇḍavas... You are taking ten thousand men along, Durvāsā Jī. It is such that he makes himself appear bad to prove others good. Durvāsā Jī himself takes on the negative role, yet he magnifies the pastimes and qualities of Bhagavān. This is how the character of Durvāsā Jī is described. Now Nandiśvara says, Sanat... O youths, O sages, now I shall tell you the character of Hanumān Jī... Wherever the kīrtanam of Raghunāth is performed, there the highest welfare is accomplished. Wherever the name of Bhagavān Śrī Rāma is taken, Hanumān Jī listens with tears in his eyes. And who is this Hanumān Jī? He is Mahādeva. See, Vasiṣṭha Jī conducted a yajña at Daśaratha Jī’s place, the Putreṣṭi yajña. I did not do it myself by calling another Brahman; I must have had it done by Śraṅgī Ṛṣi, though I do not remember exactly now. It must have been done by Śraṅgī. Well, there is a very good thing about our śāstra—that the ṛṣis knew which ṛṣi was an expert in what field, otherwise... Usually, a person, out of affection, ends up killing the patient. They say, "He is my patron; why should I call Daśaratha, Śraṅgī, or any other Brahman?" He was very expert in the Putreṣṭi yajña. When he was called and the part of Charu was given in the Putreṣṭi yajña, at that time, the Brahmins, in the form of blessings like kheer, made Kuntī feel that injustice was being done to her. As for Kaikeyī, she had discarded her share, which was then taken away by a hawk and given to Añjanā. From that, Añjanā... Many ṛṣis took the śukra of Mahādeva Mahārāj and, through the ear, caused Añjanā Jī to conceive Hanumān Jī. In various other purāṇas, all the ṛṣis have declared that this child was the dearest to Rāma Jī, if anyone in the world was. Bharat was there, and if anyone had to give the greatest honor to Hanumān Jī, it was said that you are like Bharat to me; beyond this, nothing more can be said. When this story of Hari and Harī is told here, it is truly wondrous that Hanumān Jī appeared in the form of Shiva... I myself am Śrī Rāma. See, when we practice our sādhanā, perform pūjā, and worship īṣṭa, we must not be confused about why there are so many deities and so many practices. When Rāma comes to take avatāra for the purpose of the rāma kārya, Viṣṇu comes to take avatāra. So, Śiva Himself assists them, and when Śiva takes an avatāra, then Bhagavān Rāma Himself carries out His tasks, following closely at His feet. Such is the character of Hanumān Jī that even for him, one would need nine or ten days; Hanumān Jī’s character is so vast and immense. After the character of Hanumān Jī, here comes the story of the incarnation of Pippalāda. Pippalāda was the son of Ṛṣi Dadhīci. Even today, there are Dadhīci Brahmins in our country. The story goes that Dadhīci was an ardent devotee of Bhagavān Śiva. When Dakṣa performed the yajña, you will remember—I had pointed this out to you in the recent discourse. At the occasion of Dakṣa’s yajña, Dadhīci had already cursed even Viṣṇu Bhagavān and other deities that wherever Mādeva’s share would not be present, only scholars would be there in that yajña. And he said, we have to create a great weapon inspired by Viṣṇu Bhagavān and Brahmā Jī, because the universal form was manifested through us. The son of Aṣṭa was Viśvarūpa, who taught the Nārāyaṇa Kavaca, which once Bṛhaspati Jī received from Indra. Guru became displeased, Indra became displeased, and Bṛhaspati also became displeased. So, Guru left from there, and with Guru’s departure, Indra lost his brilliance. The diminished Indra went to Bhagavān and said, "What is the use of that Brahmin?" He used to give even Uttamāmā Jī to the asuras, which made them very angry, and they killed him. Killing a guru is the greatest sin in the world; no one can be saved from it. When Aṣṭa came to know of this, he raised Vṛtrāsura. This Vṛtrāsura was also Bhagavān, born from the lineage of Bhavānī and Śaṅkara, cursed by Bhagavatī due to a past life’s deed. He was a king named Tū, who became a demon. Now, this Vṛtrāsura must be slain. So, the deities came to the sage Dadhīci and said, "Please offer your body... Donate your body." Since then, some people have made it a great tradition to donate their entire body. Dadhīci Ṛṣi was the first to donate his body, and he did so in this very desert land, that is, Rajasthan. Dadhīci Ṛṣi said that... But keep one thing in mind, do not misuse my essence, do not misuse the body. They did not just speak of establishing a dharma state; they surrendered their body into the yogic fire at the feet of Bhagavān Sambhū. Indra took his vajra mind... When she sat on the funeral pyre, Bhagavān Śaṅkara appeared and said, "How can you even think that your husband is gone? A part of him still resides within you." So, she sat under the Pīpal tree, waiting for her unborn child, and... Until now, all those who have approached with a pure, selfless attitude, without any desire, but when people of the world, troubled and distressed by various planetary influences, came to Pippalāda, that compassionate Pippalāda composed a stotra such that by reciting it, one would progress from the state of a one-year-old to that of a sixteen-year-old. Children up to the age of one year are not affected by the doṣa of the planet Saturn. Pippalāda composed such a stotra and became the guru of the world. The practice of removing the pain caused by the planet Saturn was employed. Dadhīci is indeed supremely knowledgeable; he invented many things. His son Pippalāda also sought to protect himself from such malefic planets. Which mantras to chant, which types of upāsanā to practice—such guidance was given by Ṛṣi Pippalāda. Speak of Pippalāda Mahārāj, who appeared as Pippalāda, as Dadhīci, as Mārkaṇḍeya, embodying all Gurus. The power of the Guru is one; the names of the Guru may be many, but remember, the essence of the Guru is one. So do not get stuck in the body of the guru; simply realize the tattva of the guru. The guru tattva is the one that exists not only on earth but throughout the cosmos, in the entire universe. The guru tattva is the same; you cannot define it, you cannot compare it by saying, "This is my guru." This is your guru, this is Śaṅkarācārya, this is Pippalāda, and this is Dadhīci; the guru tattva is the one. And please do not allow your mind to describe or compare. When you begin to compare, you miss something, you lose something. So close your eyes and simply realize and feel the Guru Tattva. Now, there is a beautiful bhajan. Respected Bhaṭṭījī gave me a very beautiful book of the bhajan saṅgraha. The name is Deep Puri Anubhau Prakash. So again we will remember our Devpurī Jī Mahārāj. So please sing all together: Tan kā chil kā svāmī ne dikhlā diyā, Devpurī Jī ne chetan kā chil kā svāmī ne dikhlā diyā, Devpurī Jī ne. By giving the teaching of bhajana, He awakened us; the Lord of Devapurī awakened the conscious being. The Lord of consciousness was revealed; the Lord of Devapurī showed that the heart was trapped in the snare of māyā, veiled by ignorance. That half of the divine is entirely within you; even water flows through it, flowing, flowing, flowing... la. Because at sharp 7 pm, we will all perform the worship of Lord Shiva through Rudra Abhiṣeka, and you are always welcome to participate in Rudra Abhiṣeka in the early morning as well. The best time for this is from 6 to 7 am, but Swāmījī Gyāneśvarjī will discuss this with you again. So, we just... We will stop the webcast here. So, Hari Om to all. Namaste.