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Part 1: The Heart of the Disciple and the Glory of the Guru This feeling, this state of our mind, closes the doors of learning in our life. The meaning is that the disciple's heart is opened to receive the truth of Śiva. Here, Śrī Kṛṣṇa is behaving as a disciple, seated at the feet of Upamanyu Ṛṣi. Bhagavān Kṛṣṇa is Bhagavān Kṛṣṇa in Himself. He does not need any proof for His divinity. Yet, He says that even Bhagavān becomes a disciple. Even Bhagavān meditates. For the sake of gurutā, we have become the guru. Only a good disciple can become a good guru; one who is merely a guru cannot become a disciple, and one who is merely a disciple cannot become a guru. To become a guru, one must pass the test of discipleship. This is for Bhagavān Śrī Kṛṣṇa, not for Vasudeva Svatantra Deva. Kāṁsa, Cāṇūra, Mardanam Deva, the embodiment of supreme bliss, Śrī Kṛṣṇa—I bow to the Guru of the world, Śrī Kṛṣṇa, the call and the Guru of the world. One who is ready to bow down is given knowledge; through discipline and discipline alone does one attain worthiness. If we bow down, that is our eligibility, for the essence is given only within the worthy vessel. First, let us become worthy vessels ourselves, becoming Govinda Svayam as the worthy vessel. He is explaining because the essence of Bhagavān Śiva is so good, so full of mysteries, so exalted. The tattva of Śiva is very deep, very wide, very high, and very subtle, very minor in scale. The intellect cannot comprehend it—common intelligence cannot understand it, not even so-called doctors or engineers. They also cannot understand. You meditate alone and sit before the Guru to meditate; you will naturally come to know yourself. The realization of Bhagavān Śiva, Mahādeva, is revealed through the ṛṣis. The Upaniṣads say, Yadunandana, O Govinda, O Dwārikādhīśa, Śiva always dwells with Śakti. Not Śiva as separate from Śakti, salutations to Bhagavān Śiva who is always with Śakti, with the power. That power is Pārvatī, and her māyā, her śakti, can even enchant the entire moving and non-moving universe. What is the work of this mahā māyā Pārvatī? We are all in attachment with the world, attachment with matter. To whose grace are we all bound? Now that we worship Mahā Pārvatī, for liberation we must devote ourselves to her alone; liberation resides at her feet. In ancient times, some sages who desired freedom from the bonds of the world had this doubt in their minds. They came together and began to contemplate what the cause of this world is. The ancient story goes that in Vedic times, all the Ṛṣi and Muni gathered for a grand seminar or meeting at one place, and first, they posed a question before all the Ṛṣi and Muni: "Jagat kā kāraṇ kyā hai?"—What is the cause of this world? Of this world, what is the region of life? Today, they are trying to uncover the mysteries of the universe by building tunnels thousands of kilometers long. They talk about the Higgs boson, trying to understand life. But, my brothers, thousands and millions of years ago, the ṛṣis and munis were already engaged in this work. The first question that arose was: What is the reason for this world? And from whom have we originated? Who is the father of human beings? Who is sustaining life? Who is giving us life? And where is our true abode? Who is our Adhiṣṭhāta, who is operating us, who is giving life, who is giving death, and who has organized this ungraspable arrangement of the universe? Look, breath comes through the nose, the lungs are taking the breath. Food is being digested, blood is being formed. The kidneys pump 500 gallons of blood daily. Our small kidneys and the brain contain such tiny fibers that no machine has been able to fully observe them. Who is that Paramātmā? How honest those people were! How the honest people in the ancient Vedic times did not give names—these are not so-called religious people, and there is no religion here, just a question of consciousness. Such questions they raised; there are many questions that arise in the seminars of all the Ṛṣis and Munis. They say this is their satsaṅg. Their union lasted for a long time. Even when the jīvātman becomes conscious, why does suffering and pain occur? What is the reason for our suffering and pain? In this way, all those people were meditating so that the direct power of Parameśvar would sever all bonds. Upamanyu is about to speak. Bhagavān Śrī Kṛṣṇa is saying, "O Śrī Kṛṣṇa," and with this thought, everyone fell silent. Finally, all the people stopped and went into silence, closed their eyes, and after the effort and struggle of thousands of years, they realized Lord Śiva with Mahā... The vision of Bhagavān in the heart occurs through Śakti Umā. Even gods, celestial beings, birds, insects, and worms are liberated by His grace. How to attain the knowledge of Bhagavān Śiva? Upamanyu says that for the knowledge of Bhagavān Śiva, the jīva needs a guru. One should not perceive any difference between one’s guru and Śiva. One who acts in such a way never attains the grace of Mahādeva. Therefore, the knowledge of Śiva comes only through the grace of the guru. See, there are two beautiful lines regarding the guru: "Sādho, aisā hī guru bhāve." Sādho means all the sanyāsīs. "Sādho, aisā hī guru bhāve." They require a guru who provides daily teachings and pours the essence, the juice of Brahmananda, like the sādhus. Such a guru embodies the spirit of a rāga, drinking and offering a full cup of color and emotion, who is himself immersed in samādhi and leads others into samādhi as well. The nāda hidden within the body, taken into the mind, is something no one else can perceive except through that nāda. There is nāda, that is Śiva; Śiva means nāda. From nāda, Śiva manifested. Nāda is hidden in the body and mind; no one can perceive it. Śiva is in the heart of our master, Śiva is in the mind of our master, and nobody can approach there, nobody can reach that stage of the guru. The moon is the forehead, the sun is the eye of the guru... And the display—what is the difference between our eyes and the master’s eyes? The master is looking today, and the master is looking too. And the Guru is the Paramahaṃsa, the Paramahaṃsa meaning the master and giver of those swans. When the formless Ānanda resides in the heart, when our Gurudev begins to dwell in our heart, at that very moment every fiber of our being, every sound, every nāda becomes the Oṁkāra; whatever is spoken becomes Oṁkāra, O— When the inner core is illuminated, then there is no darkness. Darkness exists only when Gurujī is not in our heart. After Guru-bhakti, after devotion to the Guru, after loving the Guru, after surrendering to the Guru—when life itself becomes one with Oṁkāra, then sing, sing twice. Pause it, everyone will sing slowly, learning as we go, everyone will sing first, Sādho, just like that, hello travelers, fall disciples, sādho sādha, abundant love to Mahīśrānandī Mahārājē from the human being. The arrival of the guru in life is like the arrival of spring. If the master is coming in life, it means spring is coming into our rainbow, into our life—lots of color in our life, no sadness, no suffering, not even weariness for liberation, no weariness for enlightenment. This is the old tradition of... In India, everything related to sannyāsa initiation and initiation is his entire responsibility, and every responsibility is the guru’s responsibility. The guru takes all responsibility, and the tapasyā of the master, the blessing of the master, is working in his life or her life, in our country. In the paramparā, when a person took sannyāsa or became a disciple of a guru, it was said, now Baba is worth burning down an entire village. It is the bondage of those actions, and only the Guru grants liberation from that bondage. To make a person a disciple means to account for all their accumulated, ongoing, and completed actions. The Guru says, "I will act through my own karma," so the ongoing karma of the Guru becomes the Guru’s own. The samādhi of this birth is so profound that it is no less than that of Guru Mahādeva. The Guru is not less than Mahādeva; the Guru is not a friend but Maheśvara. According to me, according to my knowledge, the revered Sadgurū is... Now, in this context, I will tell you the story of the revered Guru Devpūrī Jī Mahārāj, the universally respected Sadgurū, which is also published in a small book. From that story, we gained some knowledge—that the Guru is within, the Guru is everywhere; the master is... Everywhere, and He knows all the thought processes of our past, present, and future. So, this is the story of Devapurī Sā when our country was enslaved. Dominated by the British at that time, Mount Abu is a very famous place. It is a very famous mountain located on the border of Gujarat and Rajasthan. There is a lake named Nakki Jīl, Nakki Lake. There, the āratī... And at that time, they called upon a very famous and well-known Sikh monk, Dev Purījī. So, Dev Purījī came at the appeal of the Brāhmaṇa, and they administered punishment to the British policeman. The story is a bit long, but we will take just the essence: that policeman... Begging before Dev Purīṣa, please help us and come to our land, to our state, and impart this knowledge—how you can walk on the lake, how you drink this chārtya jāp lī gae, all the acid he drinks and does not die. Those who are bahirmukhī... People who are extroverted do not know about the inner science. This science is the inner science; for this, you do not have to go anywhere outside. Just sit silently at the feet of the master, and you will enter the school of the master. This school, and many times you are here, and your... Master your guru, our Mahāprabhujī. Suppose he is outside, but we are connected; we are in front of him. And suppose, through the webcast, people are watching—you are watching them, they are watching you on TV—but still, it is separate. Pūrījī Mahārāj, Dev Pūrījī, Paramā Sadguru Dev, Nārāzī Mahārāj, Dharma Samrāt Mādhvānand Jī Dev watching. He is always with us because what was the dream of the masters—and the dream is the master—the dream is very simple. It is simple for them but difficult for the common people. He only wants to share his enlightened light, and we are darkness. He is light; we are darkness. And what is darkness? It is past life, life filled with much karma and still much ignorance. The mind always pulls us, constantly pulling us while sitting here, thinking about the past—this is the pull. So Devapurījī gave the commitment, saying, "Okay, we will come to your country and come to the West." And Master said, "The body may change, but not the consciousness—the consciousness remains." When the mind is absorbed, then why speak? Your Lord is within your own heart, so why open your eyes outwardly? When the mind is absorbed, then why speak? When you receive the Kohinoor, a very precious diamond, then put it into your pocket. Do not show it to everyone; our master is our diamond. Place it in the bank of your heart, for the heart is the safest deposit. Put it there, and there is no need to share this divine experience with everyone. Not all divine dreams, divine thoughts, and divine experiences can be shared with all people. Sometimes we have a spiritual dream in which we have the darśana of saints, the darśana of the Gurudev. And sometimes you experience that the place where you are sitting, you have sat there before. Sometimes you feel that the conversation happening now has happened before. Oh, this has happened before as well. Perhaps this happens to someone among you and it often happens with those who meditate. Then, when you share that experience with others, that experience tends to cease. This happens only to yogīs, disciples, or practitioners who practice yoga meditation. You are sitting somewhere or doing something alone, and suddenly a focus, a light, an observation arises in your mind, saying, "Oh, you are doing this for the second time." Oh, this thought has already come in my life before—the scene as if we are sitting here and you think, "Oh, this has already happened." So when does it happen? When you are practicing yoga regularly in daily life, and suppose you see... Some dream dreams, and some part of the dream manifests in life. Such experiences, if expected with common people, are not possible. Only a few people can have this type of experience—those who trust in the feet of Mahāprabhujī. The master to whom they offer complete surrender, solely for the master’s vision—only such people receive this kind of vibration, aura, and inner truth. We have this kind of experience and many such stories within us. All of you may be more familiar than I am with the Līlā Amṛta of Dev Purīṣa and Dev Nārañji, but I too am a blessed one like you all. I will begin by sharing some experiences from my life. So here, Upamānyu is imparting this knowledge to Lord Kṛṣṇa. And declare and appeal to all of us, O Vasudev, that only the Guru can give the knowledge of Param Tattva, the knowledge of Śiva. Therefore, to those who recognize the Guru, it is said: when both Guru and Govinda stand before you, to whom should one bow? I offer my salutations to the Guru who has shown me Govinda. Praise be to the Guru, your Govinda has been given; the attainment of Govinda happens through the Guru, it happens by the Guru. Today, our respected Bhātī Jī has given me a very beautiful bhajan, so I will request him to sing its first line. Let them begin, and then we shall proceed to the feet of the Guru. It is such a beautiful and dear episode that one does not wish to move forward. A very interesting and very divine chapter is coming in the Deśa Mahāśiva Purāṇa: The Glory of the Guru and Who Can Impart the Knowledge of Śiva. So Upamaṇyu announces, Upamaṇyu appeals to all: without the guru, one cannot attain enlightenment and knowledge—Śiva’s knowledge and Viṣṇu’s. So first, let us all offer our salutations to our Gurudev, then we will proceed further. Everything is given by the divine giver, the compassionate light, the giver of birth after birth, the poverty of lifetimes—please adjust the microphone. Keep singing, keep singing, and invoke Śrī Dīpa Nārāyaṇa Bhagavān, Devaśvarma. O gods, bless us; O Madava-Kṛṣṇa Bhagavān, bless us; O Svāmī-Aśvarṇa, O Sattā Gurudev, bless us. The giver of all, the compassionate lamp, the merciful one, the giver of everything, O Tāta, I bow to your feet. Come, O savior of the people, vast and immense, may you be vast and immense. The giver of all, O Tāta, the healer, the remover of pain, the one who sings the highest praises—when I bow at your feet, the feet of your lotus feet. Upamanyu Jī says about the glory of the guru of Kachchh Swami Mahishwanandi Sadguru Maharaj of Kamal: Even if we become millions of lives, we still cannot sing his praise, because in a sense, the guru has become greater than Paramātmā. Paramātmā indeed exists, but without a Gurū, we cannot attain Him. It is only through the presence of a Gurū that the attainment of Paramātmā becomes possible. How to worship Bhagavān Śiva in Sūrya Dev, and how to offer argha to this Sūrya Bhagavān—see, immediately if we consider the rising of the Sūrya... When you rise afterward, understand that the merit of that day has been taken away on the same day. The Sun God here is regarded as the direct manifestation of Śiva, and it is said that the Sun God should be offered arghya in a golden vessel adorned with precious jewels, kumkuma, kuśa grass, and flowers. If gold is not available, a copper vessel can also be used. But when offering argha, you connect with them; you yourself are Rudra. Applying sindūra, adorning the forehead, you yourself are Viṣṇu, you yourself are Brahmā. Salutations to Nārāyaṇa, to Kāraṇa—through such mantras, you yourself are Rudra, you yourself are Viṣṇu, you yourself are Brahmā. In the form of Sūri, you offer salutations to Śānta Śiva. Thus, one should offer argha to Sūri Bhagavān. Sa Bhagavān Sūrya, you are the one who gives radiance to the entire world. O Bhagavān Sūrya, you are giving light to the whole world. If the sun were to become cold, we would perish within two days, not even a single day would pass; at that very moment, this Earth of ours would cease to exist. Tell me about the divine plays of their avatāras; it is impossible to grasp fully as yet. One phase has ended. Tomorrow will be the final day of the Mahāśiva Purāṇa. However, do not think that the Mahāśiva Purāṇa has ended. The cycle of life and the time allotted for this program have come to a pause. Gaya Śiva Purāṇa, Mahā Śiva Purāṇa never ends, never ceases. Mahā Śiva Purāṇa will end, and tomorrow this program will stop, tomorrow this is a different matter. But to take end and subscribe in life, to know Bhagavān Śrī Kṛṣṇa as the incarnation of Bhagavān and the names of His disciples... Śveta, Sutāra, Madana, Suhotra, Kaṅkala, Gākṣī, Māyāvī, Jaigisabhya, Dadhīvāha, Raśaba, Munī, Ugra, Atrī, Supālaka, Gautama, Vedaśirā, Gaukaraṇa, Guhāvāsī, Sikhāṇḍī, Jaṭāmālī, Aṭṭhāsa, Dāruka, Lāṅgulī, Mahākāla, Sūlī, Daṇḍī, Muṇḍī. And from this, it is said that the twenty-eight yogācāryas who appeared in the seventh manvantara are considered the twenty-eight incarnations of Bhagavān Śiva. And Nakulīśa Bhagavān, as described, his kāya varohan (body descent) place is still a pilgrimage site in Gujarat today. We have devotion towards Bhagavān Śiva and faith towards Mā Pārvatī. There is a need to contemplate the Vāyvīya Sahitā, which is explained in the tenth chapter. Now, the Vāyvīya Sahitā imparts knowledge about śraddhā and viśvāsa—śraddhā as trust, viśvāsa as confident faith in Śiva and Pārvatī. And this is the problem of contemporary society: we are losing trust and faith. We are all losing faith and trust. Now you might say, where is the faith? It is not in Mahādeva and Pārvatī. You might say, what are Mahādeva and Pārvatī? The Guru is Mahādeva, and this work is Pārvatī. The Guru is Mahādeva, and this work is Pārvatī. Now, in your life, you will regard the soul within yourself as Mahādeva. The day we develop complete faith in ourselves, we lose faith in others. The person who insults others, understand that he is filled with self-reproach. The person who insults others... Understand that it will itself be filled with self-reproach. To have śraddhā towards Mahādeva does not mean that you have to become a blind believer by simply offering śraddhā to a stone śivaliṅga. This is not a story of making you a blind believer; rather, it is about transcending all blind beliefs and all blind actions. Faith has been established; its reason is Śiva and Pārvatī. The faith we place in them—where does that faith manifest its results? It begins to shine in every relationship throughout life. But first, sow the seed—if we do not cultivate śraddhā towards Bhagavān Śiva, then Bhagavān Śiva... If we do not have the faith in Pārvatī that a mother has, what will happen? Do you think that will diminish anything in Bhagavān Śiva or in Mā Pārvatī? When do we lose faith in Bhagavān? When do we start distrusting the Master, Mahādeva? And when do we lose faith in our life? Many times, it happens when we receive adverse results from our actions in life. Many times, adverse results come even when we practice. We work hard, yet we do not get the right results; working hard but benefiting little in business, exams, or promotions, and your mind begins to calculate why such things are happening to me. It is going well for others, but it is going badly for me. Then we begin to lose faith and trust when we want to live our life according to our own desires, when we want to live our life according to our own desires, when we want to live our life according to our own desires, when we want to live our life according to our own desires. If it were in a person’s control, then just yesterday I spoke about the story of a farmer. Right here, someone was saying on the site that he thought, "O Bhagavān, You do not know when to bring the rains, when to bring the heat, when to bring the drought, when to bring the frost." I will tell you when and how much it should rain, how much sunlight should fall, what the temperature in degrees should be. God has said, "Time moves on; I am giving you one chance. This season’s crop is in your name." And the farmer knew this, he cultivated the land, very skillfully. The time to know has come, and when the time came, we see that the crop was very tall but there were no seeds in it; no wheat sprouted. This is the condition that arose. She said, "Sadguru Mahārāj, please explain this story to them a little." They were from the US, so they are different; they don’t calculate like Celsius. And then God is always like parents—like mother and father. Okay, you decide this year the weather, and I will not be responsible for any type of loss or harm. Farmers are very experienced persons, experienced persons, and according to them, like a machine, like a robot, proper water, not less and not more, and especially proper temperature, in the summer time, neither too hot nor too cold, everything pleasant. In some parts of the farmland, the temperature rose, causing some areas to burn, and the farmers became upset. So this time, the farmers decided to control the temperature, and after six months, when they were ready to harvest the seeds, the growth was very impressive. Previously 5 feet, 6 feet, then 3 feet, 4 feet; this time the growth is reaching 7 feet. And when he cut, there were no seeds inside. This seed is ātman, this seed is the soul. Many times disciples think, "My master does not know about the work; he is now old, he does not know how to deal with people. When will he give me the post?" Job and give me the freedom; I will maintain the ashram, I will maintain the temple, I will give the new book of the Ved Vyas Purāṇ. Okay, that is why when one remembers their own dharma, then there is no need to trouble a person. Therefore, when we know what is for us to know... What is for us, what is for us... what are we for? Repeat: If you want to take the kalpa tree on the path, then don’t sin. In the future, don’t blame me. This effort to live life on your own—“I want to live”—only then does disbelief arise. Then we lose trust, and we lose faith when we are the directors of our life, not the effects. Just as an actor is directed by a director, God is the ultimate director, and we are the actors. The remote is in the hand of Mahādeva; if the remote is given into the hand of the Master, then there is no pain, no suffering. But if we take the remote into our own hands, we lose faith, we lose trust. So, this is very beautiful, very beautiful. Whatever method Rāma has ordained, follow that method; remain as Bhagavān keeps you. Do not swim, just float. You all sing this verse: "Jāhe vidhi rākhe dhām, jaisai Bhagavān rakhte." Be complete according to the Master, be complete—because when I say this, I am accustomed to it. The word "master" and Bhagavān, Gurū and Bhagavān—there is no difference. There are some people in life who, even after meeting the Gurū, continue searching for Bhagavān. I want to say to those people that they have not yet truly found their Gurū. When the śāstras have so highly praised the position of the Gurū—Gurū is Bhagavān, Bhagavān is Gurū—if you have found the Gurū, then there is no further search for Bhagavān. The search must come to an end; only two things should remain in life—there should be joy, there should be celebration, there should be surrender. This is a beautiful bhajan that came to my mind. Even if you don’t know it, we will tell you its meaning tomorrow. Say, Sadguru Maharaj’s Sītārām Sītārām... Say Sītārām Sītārām... As Rāma protects, so shall we remain, As Rāma protects, Sītārām Sītārām... Say, I am one with the Rāma nāma, Rāma sevā in my hands, I am not alone, dear ones, Rāma, I am with You, I am not alone, dear ones, Rāma, I am with You. When do faith and trust get lost in life? Perhaps you have tried to understand that when life tries to fit itself into our frame, we say, "Oh faith, let it create its own frame." I have a friend, and I asked him, "Brother, you have settled abroad after leaving India; have you thought about shaping your child, your own child?" What will you make of them? Will you make them doctors, engineers? For that, you keep some deposit. My friends who are devotees of Mahādeva say, Panditji, if I think everything through completely for my child, then what will Mahādeva think? I have not thought about anything. I have thought this: so decide one thing—you will not take any decision. Make this decision that you will not make any kind of decision. Make such a decision that now you will not decide anything. This indecision is called surrendering, this is called samarpaṇ. This is the meaning of surrender. Think only one thing: now I will not think anything. Just think this: I will think of nothing else. Consider this—where does Mahādeva stand in our list of priorities, and where do the entanglements of life’s vāsanās lie? Reflect on this, and one more thing. And what I told you, which I will briefly repeat, is that if you ever make someone your guru in life, then understand that you have found Mahādeva. To make someone your guru means you have found Mahādeva. What is the devotion to Bhagavān Śiva and the glory of His exclusive bhajan? Exclusive bhajan, as my Govind says in the Bhagavad Gītā: ananyāś cintayanto mām—those who think of Me exclusively. When devotees worship with complete devotion, I carry this yogic light for those who are fully absorbed. Such a word ’ananya’ cannot be found anywhere else. You may understand ’ananya’ as meaning one hundred percent devotion, not even one percent less. When water is heated to one hundred degrees, only then does it turn into steam. Part 2: The Point of Dissolution In the end, it becomes a point, not even a degree; it does not turn into steam. To make it vapor, it must be heated one hundred percent. When contemplating why camphor is offered in the lamp, it became clear: you too must become like camphor. You must become the ghee. You just keep the lamp's wick burning so the soul's subtle essence... Since it remains behind, we perform the āratī with camphor as if... The tradition of devotion is such that the saṃskāras are completely dissolved; only then do they say the entire self is annihilated in it. It is said the whole world's burden is destroyed by the Guru, who is like a mine of nectar. Even if the Guru's body is smeared, consider it a punishment. Like camphor, when it burns, it vanishes completely—see, nothing remains of camphor after it is consumed by fire. One has to dissolve, and that which must dissolve, that which must burn, that alone is the attainment. The diversity of life, the calculation of life, the mathematics of life—this is the calculation of life. When we lose, our victory happens; we are beneficial, and... If we lose, if we gain something, then we lose something as well. How? The seed is destroyed, the seed comes to an end, the ego is destroyed, and then the Lord is met. And in the oceans of the world, you... Lālā lālā... lā. Understand that this door has opened; otherwise, for those who offer the Lord in His true form and then burden Him with two or three crore rupees, this door does not open. We make the greatest fool out of God and no one else. Therefore... We will make our own necklace, O Bhagavān, please sell your flute; by selling your flute, we will buy a keyboard. O Bhagavān, what to do with so much gold of yours? Please sell one coin; we will build a nice house for ourselves. That is why it does not come before us, our... Desire began with rupees, then grew to earning thousands, and from thousands to lakhs, from lakhs to crores, from crores to billions, and from billions to trillions; desire moved from home to the hotel. It did not happen, therefore desire, desire... Our desire is refreshed by drinking. Now see, our desire has turned everything into a market; the entire world has become a marketplace for everything. If you go to any temple, I felt great joy—this is the first such story that... We were trying to immerse ourselves deeply in the love of the kathā, and suddenly someone came and placed a radish in front, a radish, a gourd. Hey, did I say gourd? This is Gāulok, where the Bhagavān's kathā is taking place, Gāulok is happening, the union of Bhagavān Śiva and Kṛṣṇa is occurring, and here comes this gourd, this pumpkin. A person will only bring what is in their life; a person will only do what is within them. A person is also with Bhagavān, but here it is said that one should have exclusive devotion to Bhagavān, meaning whatever you decide about God, you decide about existence, but this decision should be 100%, not less. So many times you see that a lot of so-called avoidable people from society attain God, but the so-called religious people who go to the temple every day are very far from God, because those who have turned the temple into a marketplace, those who have made religion into a business—even Bhagavān distances Himself from them. He fears, he runs away, he abandons the race—yes, O my Lord, this world is a kind of recession; here everyone is a merchant. They say, "Śiva Śaṅkara is a merchant," "Faith is a merchant in the Qur'ān," "Faith is a merchant in the Purāṇa." Here, the sweat of the laborer is spilled, Mahārāj, the sweat of the laborer is spilled in such a way that it is registered on how many accounts. How much more can be given? Why mention the sweat of the laborer? The shroud of the dead unravels, and leaving aside the shroud of the dead, the bride's body unravels. And leaving aside the bride's body, if Bhagavān were to hide, otherwise He would be sold off, taken and sold. And those who sell have sold, and are still selling. So this first time when the Oṃ vision appeared in the history of this earth, the temple being formed in the shape of Oṃ is not the kind of temple we have seen until now; the winds that collide with that temple will purify all our spheres in the cosmos. Even the utterance of Oṃ produces the sound of Oṃ. Scientists from Russia have conducted a thesis on Oṃ. Scientists from Russia—the first country to investigate Indian instruments, Indian rāgas, and mantras—have done this research. The chanting of the Oṃ mantra related to the Purāṇas and Vedas especially develops Kirlian photographic energy, and when people start speaking Sanskrit, they become pure. And pāpa, pāpa... Sin, sin—sin became sin from the very element of sin. Early in the morning, the father was called sinful. Now, the mother preserves the old, even the dead body is called a mother, kept in Japan, in Albert Hall. And this is why we desire sin and mother. We want a mother who fulfills every wish of her son and daughter. Even if the father is sinful, the wishes of the son and daughter should be fulfilled. Therefore, the mother should be such that she simply ties a bandage like Gāndhārī. Show something more, and you will not incur sin. Just come as you are, but show something, do something. Some have gone to the temple, but the reason for going to the temple is not to ask yourself, "Why am I going to the temple?" Ask yourself, "Do I need Bhagavān?" Come, there is a very beautiful story of Bhagavān Śrī Kṛṣṇa. Vyāsajī was narrating the Śrīmad Bhāgavata Kathā and said, "That Murlībāle, with his beautiful, beautiful red lips like rose petals, and his enchanting, beautiful hair, as if buzzing bees are humming around, and the veṇu in his hand..." The earth is the nectar of the lips, the earth is beneath the mind, the lips are beneath the earth, beneath those lips... A Kaustubha appeared on the chest, and on the arms were such beautiful and precious gems, and on the wrists were such gems, and around the neck were such gems. Even a thief entered the story; thieves do enter stories. They said, "This man is here, find him out, our work will be done through him." A one person, a storyteller, a story teller. Now, the story goes that the Lord Kṛṣṇa was explaining the beauty of Kṛṣṇa, describing the ornaments he wore on his neck and hands. All these ornaments were very precious. At that time, a thief was... Listening to this story, one question arises: where is this man? If I meet this person, I will have stolen all the ornaments. So after the story was told, Vyāsajī said, "Paṇḍitjī, please tell us too, where is this man?" Now Paṇḍitjī had heard that in Bhāṇḍīra Ban, people go to graze cows, so... Paṇḍitjī read in the Bhāgavata Śāstra that Lord Kṛṣṇa used to go to the forest with many cows and was engaged in protecting them. In Bhāṇḍīra forest, which is a very well-known and famous forest where Lord Kṛṣṇa used to go with the cows, there was abundant greenery and grass, so the cows were very happy—all the cows were very content. The thief remembered Bhagavān Kṛṣṇa there with complete devotion, and Bhagavān's only condition is that if someone remembers Him with undivided attention, that is, with one hundred percent devotion, He comes. The thief, with great undivided devotion, said, "O Vāsudeva, O Yadunandana, O Lord of Rādhā..." I swear by Yaśodā Mātā, just come once and give me your darśana. He said, Balā Māī, I swear on my parents, but with a hundred percent determination, and Bhagavān came to Bhaṇḍīravana and said, "Tell me, son, what do you want?" He said, "I want nothing, just an embrace." Give me the mālā that you have, the one you are wearing, Lālā, give it to me. Bhagavān said, this is a very ordinary thing. Taking off his mālā, he gave it away. He gave everything—bracelets, anklets. Bhagavān, wearing a golden anklet, said, keep this. And all the thieves kept that very thing. Leaving Bhagavān, they sat in the temples. Everyone is stealing from Bhagavān, and Bhagavān is giving them exactly that. Everybody loses, Bhagavān wins. Now see, who is that thief and where is he sitting? Having taken many precious jewels from Bhagavān, great joy arose in that thief's heart, and he said, "Now I will not steal for many years." But then the thought came to his mind that... This paṇḍit gave me the address of Bhagavān. The storyteller then went to the paṇḍit and gave him a precious gem of Bhagavān, saying, "Here, take this gem of Bhagavān." The paṇḍit asked, "Where did you get this from?" The storyteller replied, "You gave me that address, the one you told me. I spent my life listening to the kathā but never had a vision, and yet you received it." The storyteller said, "I had sung with exclusive devotion." When someone approaches Bhagavān with ananya bhāva, they say, "Nāma bhakta praṇiścchati"—the devotee's destruction does not occur. We are engaged in business; you cannot conduct trade with Bhagavān saying, "I will give you this much, you give me that much." Now just imagine, that person must have gone to the forest of monkeys. If we go to Bāṇḍīravana and light a lamp before a tree for Bhagavān Viṣṇu and then leave, we do not at that moment think that this is Bhagavān Viṣṇu. We sit with our eyes closed, but it is not certain that we will have a vision of Bhagavān. Why is it not certain? Our condition is exactly like this: in a village, a yajña is performed for the rains, and the priest performs the yajña... As they were leaving, the son said, "Father, take an umbrella." He replied, "What is the need for an umbrella? Are you going to perform a yajña for the rain? You should have faith that the rain will come." To have faith—and we do not develop this faith until there is a deep-rooted web of desires from countless lifetimes in our mind—until then, we may study the scriptures, become scholars, memorize mantras, do everything, but faith is a very profound matter, even more solid than stone. Hari manifests, and when manifested, half the name is enough to call upon Him; some are the callers, and others are the ones who pay the price. If there is faith, then there is the joy of devotion; without it, there is no joy. This is the nature of Bhagavān Śiva. First of all, therefore, I worship Bhavānī Saṅkaravande. Faith and trust are the essence—this is from the tenth chapter of the Mahāśiva Purāṇa, the Vāyvīya Saṃhitā. It speaks of faith, that if there is śraddhā and trust, and one worships with undivided devotion, then Bhagavān will manifest. No task in life will remain impossible. And it is said, always have compassion for all beings and uphold the dharma of ahiṃsā. It is suitable for everyone; this will happen, there is no need to do anything, it will occur naturally with us. Speak, O Sadguru Mahārājya, the eleventh chapter describes the duties of the Varṇas and Āśramas, as well as the duties of women, and expounds on the significance of devotion, contemplation, and knowledge of Bhagavān Śiva. This final Saṃhitā, the Saptama Saṃhitā, the Vāyvīya Saṃhitā, does not contain stories; it contains pure knowledge—refined knowledge on how to attain Bhagavān. So, to expand the chapter, to enhance the chapter, to develop the chapter further... To expand the chapter, to expand the chapter, to expand the chapter... Subscribe, subscribe... Yes, please tell me when I will reach, after how much time I will reach the village. It was not answered three times; he was silent. When he did not reply, he was great, and in the beginning... The renunciate replied, "How can I tell you? Whenever I do not see your speed, your speed decides when you will reach the village. Our determination will decide the intensity of haste; totality will decide when we will achieve the goal. Tradition, the blessing, how many days it will take us to attain Bhagavān." How will we know when we have attained the grace of the Guru? Brother, how intense is your devotion? Are we 100% committed, or are we half-hearted? Are we doing something while thinking of something else? No, no way. What is needed is complete devotion. For our master, and this devotion will help moment to moment, moment to moment it will provide support, and a person needs help every moment, Mahārāj, every moment there is a need for help. Now, when a person gets up from here, takes the prasāda, and goes outside, then after that you will separate; when you reach home, you will separate even more. Should I make a rosary of breaths in Bhagavān's name? And if you explain the method here, then what is the method of name and breath? With which rosary, with which mantra will it be done? Every word will have to be made into a mantra, every breath will have to be made into a rosary. Say, Oṃ Namaśśivāya. What is the dharma of Varṇa Āśrama? Look into the Varṇa Āśramas. Here, we have Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras, but if you observe the present times, this system has diminished. Yet even today, you will see that those who are serving are Śūdras, and those engaged in business remain as they were. Based on karma, the varṇas have been described here, and now the dharma of those living in brahmacārī āśrama, those living in gṛhastha āśrama, those in vānaprastha āśrama, and those who enter sannyāsa āśrama has also been explained. This is a significant matter—what is the dharma for the gṛhastha—and all these chapters appear in the Purāṇas. In all the Purāṇas, the dharma of the householder, the dharma of the ascetics, and the dharma of women are described. Let me briefly tell you in this discourse that we are householders. For the householders, who are sitting here before me, there are three essential dharmas. And honoring the deities, ṛṣis, and the thirteen pitṛs is the most essential dharma of household life; besides this, they must be offered the pañca balī. Oh brothers, a dog should be given balī, arrangements should be made for the dog, arrangements should be made for the crow, and... Nor should this ignorance enter his mouth, otherwise the children in your home will become asuras, they will become rākṣasas; the children themselves will turn into rākṣasas. If children create chaos in the home or if there is discord between father and son, then understand that the pañcabalī is no longer present, and from time to time, you must also perform the kṣetrapāla balī. Say Namaśśivāya; if you do not offer this balī, the doctor will take a fee as balī. Otherwise, by giving separate tuition, the child's dull intellect will become even more dull. Children should respect their parents in front of others; I am telling you this. The most missing thing in today's society is that no one wants to live with their parents. Remember, a daughter-in-law was once a daughter-in-law, and the one who is a daughter-in-law today will also be a daughter-in-law tomorrow. If you want to bring the child onto the right path, you say, "You do your karma correctly," and your son will walk the right path on his own. This is an old saying from Rajasthan. There is a lot of science behind every reason here. It was born in our village because this science was created by observing life, by understanding life. This science is created by understanding life itself, this science is created by knowing life. Until the family comes back together, the salvation of this earth will not happen. Like in Europe, and maybe especially in America, I have seen one family living in one town, but the children living in different flats, the parents living in, they will, they... I am not here to make excuses, but I want to say just one thing: life is very short, one day, parents will... You have to do your work, so one day to day also don't have time, and children, and one day these same children will give excuses, "Oh, my parents, I don't have time for you. You can take money from me, you can go on a ship, a Costa or whatever new thing is there, a ship that goes for a few days." They are sent by the parents to go out for a walk for fifteen days in the middle of the day. If our parents become morally corrupt or their character deteriorates, or if they lose their dharma, then it is the children who teach them dharma. This has happened. The mother is considered a goddess. Here, Kapila is imparting knowledge; the Aṣṭāvakras are giving knowledge to their father. It is not like Śukadevajī is teaching his father Vyāsajī. When Veda Vyāsajī saw this, he began to weep. At the time of Yama's departure, Veda Vyāsajī gave his son Śukadevajī to renunciation from his home and started crying. All beings, the compassionate sages, and even the trees responded, saying, "If you stay at home, then you will understand each other's pain; if you live together, then you will truly know." But this is the nature of knowledge. By then it becomes very late. Say Namaśśivāya to the one who is the school of life, the educational institution of life. In this, the examination happens first, and the lesson is taught afterward. So, the examination of life is very difficult. Therefore, what to do and what not to do—if you have faith, if you have trust, then listen to what your master is saying. Giving you the message and implementing that message in your life, and do not stray far from the feet of the master. We have a word here, "nugrā"—oh ho ho, there is no greater insult than this one word. One word is "kṛtaghṇa," and we are all kṛtaghṇa. Kṛtaghṇa is said between Mother Pārvatī and Mahādeva. The greatest sin in the world is not this artificial act, nor is it the entire knowledge of the ṛṣis' battlefield. What the Guru wants from you now is not money in return, but when you bring that knowledge into your life and realize it, you will become blissful. This is what the Guru desires today. The statues of our Sadgurus that have been placed before you—why has this particular statue of Avilelo been placed here? It has been placed because with this statue, within this statue, is the message of the Parabrahman, the foremost message about life. Go to that message. Grasp that message, that message is the bond, that message is the Gaṅgā, that message is the Yamunā. Until we bring that message into our lives, the debt to the Gurus will not be discharged. In the end, within the Dvādaśa Askaṇḍa, the greatness of the Pañcākṣara mantra is given—that this Oṃ Namaśśivāya mantra is none other than Bhagavān Śiva Himself, and by nature, it is present as the word, the speaker, and the meaning. Because it is aprameya, it is called the vācaka of Śiva, and the mantra is considered their vācya. This vācya-vācaka relationship between Śiva and the mantra has been ongoing since time immemorial. Just as many are connected to their names—if a person is sleeping inside a hall and someone calls out "Gopāla," then Gopālī will stand up, but Ghaṃśyāma will not. Similarly, Oṃ Namaḥ Śivāya is the name of the Para-brahman; when you utter that name... Only that element will be awakened, and from time immemorial this... The all-pervading, perfect, ever-present Śiva resides within the bearer, so the jīva should not wander here and there. Once, when Mātā Pārvatī asked Mahādeva about the glory of this mantra, Mahādeva said, "Devī, in the Kali Yuga, a person takes refuge in my supremely enchanting pañcākṣarī vidyā, and... By being moved with the feeling of bhakti, one can be liberated from the bondage of the world, which is indescribable and beyond thought." Mahādeva Himself says, Lord Śiva giving, telling the glory: Oṃ Namaḥ Śivāya, the mahā mantra, the pañcākṣara mantra, the five-letter mantra, the five-letter word, the five-word name Śivāya, five words in this mantra, Śiva is... Giving this knowledge to Mā Pārvatī is invaluable. And now, free from the mental, verbal, and physical faults, they are grateful, merciless, very cruel, and very cunning—yet they are also very much for chanting... By the complete proper guidance, they will attain purity through this mantra. Devī said, "If a person is sinful, then how can they attain it?" To this, Mahādeva replies, "This is a very good question; it is a confidential matter. Undoubtedly, a person who commits sin is destined for hell, but if someone is sinful and... If one performs tapasyā by drinking water and consuming air, then the atonement for their sins will also be accomplished. At the time of pralaya, when the entire moving and non-moving world is destroyed, all the illusions merge into prakṛti and dissolve there. And when I remain alone in a steady state and... No one remains, Devī, at that time all the deities reside within my pañcākṣara mantra, that is, in these five elements—the mantra Namaśśivāya. I call all the deities Mādeva; I place them within it. Come, friends, chant this mantra: Oṃ Namaśśivāya, Oṃ Namaśśivāya... Namaśśivāya Oṃ Namaśśivāya Oṃ Namaśśivāya Namaśśivāya. Chant the minute Oṃ with uplifted voice. On behalf of all of you, I offer my salutations to Svāmījī, and on behalf of all of us, I am chanting the Tarṇa Dhoka Bandhana. Svāmījī has extended heartfelt congratulations to all of you on the occasion of Prakāśa Bandhana Parva and has explained how to observe this festival with proper rituals. See, the revered Svāmījī Mahārāj has said that the culture of this country, which is the Sanātana culture, does not belong to any individual; it is like a sacred trust. What is pure and supreme belongs to everyone. And that which is to be renounced, which is the most worthless, belongs to no one; it does not require renunciation. So Svāmījī is distributing those saṃskāras everywhere because purity cannot be directly imparted into anyone. To spread purity, such festivals have evolved, such celebrations have been established, and by observing those celebrations, we become pure. The festival of Rakṣā Bandhana is a celebration of the bond between brother and sister. Nowadays, it has come to be that the brother might arrive home at seven, while the sister comes home at two. Now the culture has become such that the brother comes home and sits by seven o'clock, and the sister comes at two o'clock. So how will the brother protect her? Now reverse that culture, to correct it a little. The brother no longer has the responsibility to protect his sister from others. One must protect the darkness within oneself. There is a beautiful story that when Bhagavān incarnated and gave the kingdom to Bali, He said, "I will remain here as your gatekeeper." So, Bhagavān stood outside Bali's palace holding a wooden stick in His hand. Lakṣmījī came and made Bali her brother, and... In return, she took her husband as a gift, while at that time, Bhagavān had taken the form of Vāmana and stood as the gatekeeper at Bali Mahārāj's place, ensuring that no cow or calf could enter Bali's palace. They are providing protection, so that no demons come near. There is also a story in which Indra's wife tied a rakṣī to her husband Indra. Even between husband and wife, the tradition of rakṣī exists; there is ancient evidence of this. I will not speak to you without evidence. Whoever you want to protect, tomorrow you must give them this Valentine; you must give this Valentine. Now, what we saw in childhood was that everyone used to tie a rākhī to their Gurujī. Why do we tie rākhī to our Gurujī? Oh my, Master, we tie this bond on your hand so that now you will protect us, you will help us. That is why people also tie rākhī to Bhagavān on this day. You see, because He is Bhagavān the brother, He is Bhagavān the father, He is Bhagavān the son, He is Bhagavān the husband. If you worship that Bhagavān with any feeling, then a rakṣā should also be given to that beloved Gurū. We need a rakṣā for our master. That is the essence of our devotion. For protection, for protection... for p... The mouth, ears, and all the senses are open to the outside world; thus, we invite all types of parvatīs, all kinds of habits. We are not careful about what to read or what to see, and the nature of the eyes is simply to observe and relay information to the mind, so we... Receive everything so our Gurujī will protect, Bhagavān Sadāśiva will protect, Bhagavān Govinda will protect from all types of negativities. So, tie a rakṣī to Bhagavān and also to your beloved ones. This is such a beautiful festival, and in India, everything has always been, is, and will continue to be filled with bhāva. So celebrate tomorrow's Rakṣā with a touch of divinity, and since tomorrow is also the last day of this week of Śiva Mahāpurāṇa, it is a day of new beginnings. Tomorrow is the beginning, not the end, but we will pause this program; we will pause, not end, but our beginning will start. From tomorrow, we will see how we implement and to what extent we implement this knowledge in our lives, and I am always surprised that we never talk about food, we never talk about water, and we never even discuss the formula of water as D₂O. And we just drink and talk about God; we do not drink. There is an Upaniṣad called Raso Vai Saḥ—He is the Lord of Rasa, the Upaniṣad of Raso Vai Saḥ. So we should start living the truth, not stop talking. Every day here, morning yoga classes are going on, so we should come and begin. Svāmījī is coming to India on the fourteenth of August. When he comes here, he will teach how to live the truth in our daily life—not just theoretical, but practical. And now we will do āsana and two more for the last day. So, maybe a little late today, and tomorrow the śarmāṇī will conclude with the distribution of prasādam. Bābājī has arranged the prasādam here in the āśrama, and Svāmījī has made this arrangement as a blessing for all of you. If there is any other remaining information, then Svāmī Jñāneśvarjī Mahārāj and... Bhāratījī will give you that for Oṃ Devīśvara Mahādeva's true guru Mahiṣrānanajī Mahārāj.