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Part 1: The Path of Purification: Initiation, Japa, and the Foundations of Yoga If the heart—the very land of the heart—becomes impure, then a means is given here to purify it. The first step is that we become disciples. As mentioned earlier, to be a disciple means to be ready to learn. The meaning of śiṣya, the meaning of disciple, is simply to be ready to learn and very receptive. There is a beautiful religion in India, Sikh Dharma. Sikh means 'ready to learn,' the one who opens their heart like an open vessel before the whole of nature to learn—the heart-shaped vessel. When the heart is open to all of nature, at that time we are Sikh. Through the guru-śiṣya paramparā, the very first thing explained here is the method of receiving dīkṣā—how we should take dīkṣā, how we should receive śikṣā. The dīkṣā that is received is of three types, according to the Mahāśiva Purāṇa: Saṁbhavī Dīkṣā, Śakti Dīkṣā, and Mantrī Dīkṣā. Saṁbhavī Dīkṣā occurs when you have the darśana of your Gurū, when you go before your Gurū, when you listen to the words of the Gurū or remember the Gurū, and your impurities begin to clear away. Purity starts to enter you; your consciousness rises upwards. It begins to rise solely from the message of the Guru, solely from the darśana, solely from listening to His words. This is called Saṁbhavī Dīkṣā. The word dīkṣā comes from "to see the truth of the universe, the truth of life." Saṁbhavī Dīkṣā is truly great and is only for those who are very sensitive, surrendered, and whose consciousness is very soft and very pure. What do they do? From the perspective of the guru, when the master looks at you, when you are simply in the presence of the master—even if he does not touch you—or when you are reading or listening to his discourses, this happens: purity enters your heart. Your kuṇḍalinī may awaken; your cakras may start working. This only happens when we are in complete surrender—sāmbhavī dīkṣā. Furthermore, sāmbhavī dīkṣā does not depend on your body or the body of the master. After the death of the master and even after the death of your body, you can receive this Dīkṣā. Saṁbhavī Dīkṣā is attained simply by seeing the guru, being in the presence of the guru, standing before the guru. This is called the guru’s grace, dṛṣṭi, the grace of the guru. This is only for those who are very wise, very sensitive, and possess a highly awakened consciousness. This is the second initiation: Śakti Dīkṣā, when the guru’s śakti enters within your body. Some people also call this śakti-pāta. After many years, when the mantra attains siddhi, then you go to the guru. Now, what to do? The most renowned dīkṣā in the world is Mantra Dīkṣā, where the guru gives the mantra to the śiṣya. The difficulties related to sāmbhavī and śakti-pāta should not be taken lightly by anyone. If a guru bestows śakti-pāta upon someone, then the disciple must have the capacity within to receive that śakti, because just as the guru brings light into your darkness in life... it has been done, but that śaktipāta is of the type meant for timing; its kind has also been explained. Generally, people can do it in three ways, and even within this, there is a rule regarding the number of beads in the mālā with which we perform it. When you chant the name of the mantra given by your master, this is called Vācik Japa. This time, you make the sound, speak very clearly, and decide the time, mantra, and place, and for at least a minimum of 12 years or 6 years, you follow the order of the master accordingly. When we move our tongue during upāṁśu but do not produce any sound, during such upāṁśu practice, it yields a hundred times more fruit. Compared to vocal japa, the mental japa, Mahārāj, this vocal and upāṁśu... Upāṁśu japa is even greater, meaning it yields a thousand times more fruit; the chanting is greater than vācik, a hundred times greater. And mānasik, mentally, when your tongue is not working, you are sitting silently and chanting for your pūrṇa. When you are chanting for your fullness... when you combine exhalation, inhalation, kumbhaka, and exhalation, this is called Sagarbha Prāṇāyāma. This is increasingly better and is the ultimate chanting combined with meditation. So first, we should understand what meditation is. Today, the explanation of meditation will be given twice. One time we will explain what Mantra Jāpa is, and another time we will explain Aṣṭāṅga Yoga. The first is now, as we are talking about japa, and the second is when the description of aṣṭāṅga yoga is given. Along with meditation, one should practice the mantra given by Bhagavān’s guru, but be sure to receive the mantra from some guru. Whether you take the śakti or the sāmbhavī, without the guru it is difficult. So far, the discussion has been about the fruits of prāṇāyāma, but when you practice with dhyāna, it goes beyond all numbers. Meditation is beyond counting. These are the steps, and meditation is the destination. Once you have reached dhyāna, what else remains with you? You should remember these types of japa: vācik, upāṁśu, mānasik, sagarbha, and dhyāna itself. These are the types of japa, and now, how to practice them—some people do it this way, calling it this, calling it that. You look at the straight line... Now, when we take a mālā, such as a coral mālā or a golden and rudrākṣa mālā, it is highly recommended. However, the beads of the mālā are also described in our scriptures, because the Purāṇas, which expound on karmakāraṇa, discuss this as well. If there are twenty-seven beads, then liberation is granted; if there are twenty-five beads, then liberation is granted... And 108 is considered the most supreme; anything less than 108, like 50, is considered moderate, and if there are 54 beads, then if you use 54 beads, you will see an attractive personality in yourself. So here, the Mahāśivapurāṇa is giving the knowledge of our mālā and our mantra. We can use it according to your desire. We can use it according to our purpose. And where should we do this mantra japa? It has been explained: now at home, in the gauśālā, in the forest, in the garden, on the mountain, by the river, in the temple. And if this is not available in the Śivalaya, then perform the Sūri Agni by lighting a lamp near the Brahmin. If the mountain is not available, if the temple is not available, then do this mantra jāpa. Perform this mantra jāpa in front of fire, Sūrya Bhagavān, in front of a lamp and water, or Brahman in front of Brahman. These are the practices of sādhana, Mahārāj, and now see that you should not do the jāpa while pacing back and forth standing like this. One should not display the mālā while doing japa. When you are doing mantra japa, remember, nobody is watching you. This is a very sacred and holy ceremony. Here with us, there are three things: bhajan, bhojan, bhoga. Absolutely in solitude. When you are sleeping, when you are eating something, or when you are chanting, doing meditation, here it is darśana, not paradarśana. This is philosophy. This is your journey, which is to go for achieving Bhagavān. Don’t make it dramatic. Many people with large tilaka and colorful clothes appear very religious on the outside, great devotees. But inside, a big business is going on. This is called Pakhaṇḍa. According to Kabīr Dāsa, this is what we have discussed so much in the Śiva Purāṇa. Kabīr Dāsa is saying in just two words what is being spoken: "The rosary keeps turning, the tongue keeps moving, the mouth keeps chanting, the mind keeps wandering in all directions—this is not true sūmiran." If you want to perform pūjā, the pūjā of Mahādeva, it is through your Gurū that the prescribed methods are taught, and the pūjās that are regularly performed in practice are also described here in the Mahāśiva Purāṇa. Like Brahmāṇī, the great goddess, like Kumārī, Vaiṣṇavī and Vārāhī, like Mahendrī, Chāmuṇḍā, and Chaṇḍavikrama—these are the mothers, the seven mothers of all worlds, revered and prayed to. May the beloved supreme Lord, the six-faced Śiva, the consort of Śakti, the lord of Vrajadhara, and the foremost among them, grant illumination and grace, as well as the blessings of the Gaṅgā and the Kṛttikās. Just as Viśākha, Sākha, and Negameya have said, in the worship of Bhagavān Śiva as Mahāīśa, besides his mantra, one should also worship the seven mothers: Brahmāṇī, Mahiṣāsurī, Kaumārī, Vaiṣṇavī, Vārāhī, Mahendrī, Prachaṇḍa Parākrama Sāhanī, Chāmuṇḍā, and Devī. The eldest, the most senior, the bestower of boons, devoted to their own pursuits, honored by their command, is the revered Jyeṣṭhā, who always remains engaged in the worship of Bhagavān Śiva and Pārvatī. Honoring their command, O Bhagavān, please grant me a mind and consciousness that bestow the fruits of the heart. Here, the attendants of Bhagavān are also worshipped, and one should worship by invoking the names of Bhagavān’s attendants as well: "Chaṇḍa Sarva Gaṇeśān Saṁbhūra Badana Saṁbhava Śatakṛtya Śivo Rājyā Sameti Śatukāṁ Chitam Bhagavān." The lord of the Śivagaṇas, Chaṇḍa, who manifests from the face of Bhagavān Saṅkara, respects the command of Śivā and Śivajī. May he grant me the desired blessings. One should chant such mantras: "Piṅgāg chhogane, Śrīmān Śivā Śakta Śivapriya ājñāyā Śivyoreva same kāmaṁ priyacchatu." May Bhagavān Śiva, to whom I am devoted, and Śiva’s beloved Gaṇapāl Śrīmān Piṅgala Śiva, along with Śiva’s mother Pārvatī, fulfill my heartfelt desires by their command. Bṛṅgīśa, the leader of the Gaṇas, devoted to Lord Śiva, was requested by the king to grant the desired boon. Along with the king’s request, a prayer was also made to Bṛṅgīśvara, the Gaṇapa who leads in the worship of Bhagavān Śiva, to obey Svāmījī’s command and grant me the wished-for object. This prayer was made together with Vīrabhadra. There are devotees of Bhagavān Śiva, and before Him, Vīrabhadra, Sarasvatī, Nandī—all are worshipped with prayers that all of them, including Viṣṇu and Lakṣmī, fulfill my heartfelt desires by the command of Bhagavān Śiva. The family of Bhagavān Mahādeva is not small. The family of Mahādeva is very large, Mahārāj. The entire family of Mahādeva, along with Mahādeva Himself, and all those whom we worship—all these worships, the deities, have been described. The citrapālas, the bhairavas, the devīs, all of these have been explained. With Mahādeva reside the bhūta gaṇas, ḍākinīs, yoginīs, and śākinīs—all of them. Now, when we worship Mahādeva, we are also worshipping all of them. For example, when we perform Rudra viśe in the morning, the very first adhyāya is the worship of Gaṇapati Gaṁbu Gaṇeśa. The second is the "Oṁ Sahasra Śīrṣe Puruṣa Sahasrākṣa." This worship is the worship of Bhagavān Viṣṇu. The final mantra in it is "śrī cate lakṣmī capatnyāva ho rātre," which is the mantra of Lakṣmī Devī. The third one that we perform is "āśu hu siśāno varakha bhone bhīmo gaṇā gaṇā," which is the worship of the gaṇas of Bhagavān. The fourth is the worship of Śiva, the fifth is the worship of Sūrya, and the fifth is the self-worship of Mahādeva. The Śiva Liṅga of Mahādeva, this Śiva Liṅga, this Śiva whom Mahādeva himself worships as the entire cosmos—the worship of Mahādeva has been going on not just from today but for ages, for countless years, from eternity. And by simply placing this Śiva Liṅga here, all the faults of this place are removed. Say it aloud: "Oṁ Namaḥ Śivāya." Wherever you place the Śivaliṅga, what is the prescribed method for all the worship at that place? Also, the procedure of the Mahāvrata of the Śivaliṅga and its glory for granting transcendental fruits has been described. Many distinctions of yoga have been described here, and the eight and six limbs of it have also been discussed thereafter. Now, let us enter the very important subject of Mahāśiva Purāṇa: Aṣṭāṅga Yoga. Before beginning this subject, we will pray to Bhagavān Dev Purījī and all our Sadgurus. They will illuminate the topic so that we can understand how to implement Aṣṭāṅga Yoga in our lives. O beloved Dīp Purījī Mahārāj, Śrī Dīp Nirañjana, destroyer of all sorrows, let us sing, a new world will be created now. Śrī Dīp Nirañjana, destroyer of all sorrows, sing, Śrī Dīp Nirañjana, destroyer of all sorrows, Dīp Nirañjana, destroyer of all sorrows. Vañjana. Speak, O Śrī Dīpa Nirañjana Bhagavāne, the Sadguru Mahārāj. A dialogue is taking place between Bhagavān Śrī Kṛṣṇa and the sage Upamanyu. This discussion and this chapter, Vāyuvīya Saṁhitā, is unfolding between Bhagavān Vāyudeva and the Saunaka and other sages, and the dialogue is ongoing. The dialogue between Bhagavān Śrī Kṛṣṇa and Upamanyu: Here, Bhagavān Śrī Kṛṣṇa is the listener, as a devotee, as a disciple. Just as Bhagavān Śrī Kṛṣṇa becomes a disciple, one who cannot become a disciple can never become a guru. Bhagavān Śrī Kṛṣṇa is the Jagat Guru. But today, by becoming disciples, you are unveiling the mysteries of yoga. Bhagavān Śrī Kṛṣṇa says to Upamanyujī, "You have given us the concise essence of jñāna, kriyā, and caryā." All of this is like the Vedas, venerable indeed. O Upamanyujī, you gave me kriyā, action, and about devotion, bhakti and jñāna yoga. All knowledge given by you is very respectable, very noble, or all knowledge equal to the Vedas. Now I want to listen to the description of the very rare and precious yoga, along with its authority, method, and purpose. The very rare knowledge which is called Patañjali Yoga—I want to hear those sūtras. Please give me some keys of yoga, give some sūtras. So, please tell us about such a means of yoga that can be accomplished quickly, so that people do not have to become self-destructive. If people follow yoga in their daily lives, they will not even think about suicide. If people practice yoga daily and adopt yoga as a lifestyle, then there will be no suicide, no war, no disaster in the world. If people begin yoga, only yoga is the path. Please tell us the means of yoga. Bhagavān Śrī Kṛṣṇa is saying—Upamanyujī said, "O Śrī Kṛṣṇa, You Yourself are the Yogeśvara." O Śrī Kṛṣṇa, You are already the Yogeśvara. When yogīs meditate, when we used to begin yoga classes in childhood, our Gurudev used to say, "Meditate on Bhagavān Kṛṣṇa." Concentrate on the feet of Bhagavān Śrī Kṛṣṇa if you want to begin yoga. Upamanyu, you ask Bhagavān Kṛṣṇa why you inquire about yoga; you are Yogeśvara, and yoga is manifesting through you as well. Bhagavān Śrī Kṛṣṇa, this is your compassionate nature—you ask about yoga because you want to make this yoga knowledge available to the common man as well. O Yadunandana, at your behest, I explain it for the people of the world. Actually, yoga is like two plus two equals four. Yoga means total; in Hindi, yoga is done in twos. There are four types, and many names have been given to such yoga—Laya Yoga, Mahāyoga; all these are yogas. Patañjali says, "Yogaś citta vṛtti nirodhaḥ"—yoga is the cessation of the fluctuations of the mind. These fluctuations are of five kinds, and they are divided into kliṣṭa and akliṣṭa types. Lord Śrī Kṛṣṇa Himself explains this to Arjuna in the Gītā. I try to explain exactly that: mantra, when practiced, is the state of the mind’s fluctuations free from distractions and immersed in the meaning of the mantra—that is called mantra yoga. When that same fluctuation of the mind gives primacy to prāṇāyāma, it is called sparśa yoga. And when it is free from the touch of mantra... This is called Bhāva Yoga, through which the entire universe as mere form dissolves into non-existence; it is called Abhāva Yoga because at that time, if your complete mind is surrendered in the remembrance of Lord Śiva, this is called Mahāyoga. One who has become detached from the worldly and otherworldly realms that are seen and heard, only that person has the right to yoga in that very yoga. Who is eligible to attend yoga? Who can begin yoga? Who is the pātra? Who is the pātra, brother, in yoga? Now, Yoga Anuśāsanam—Patañjalījī began yoga by saying, "Let us do yoga." He composed four pādas, meaning four chapters or steps. These are Samādhi Yoga, where one meaning of samādhi is solution, resolution, or complete solution. There are four: the Samādhi Pāda, the Sādhana Pāda, the Vibhūti Pāda, and the Kaivalya Pāda. These are the four pādas. Maharṣi Patañjali divided Yoga into these four branches. Bhagavān Patañjali has given 55 sūtras, 50 sūtras; sādhana is the Sanskrit word when we, as disciples, are ready to perform some kriyā, some action to purify our body. This is called Sādhanapāda, like when we are going to the railway station and we need sādhana, we need a medium, we need one tool. So, the car is the sādhana. Then we use the car because we want to reach the parampada, the ultimate stage. This body is the sādhana. Just as there is a bridge, and we cross over it to reach the other side, that bridge is the sādhana. One day, the sādhana must be left behind—that is a different matter. And the third branch is the Vibhūti. Vibhūti is a very beautiful word. Some people apply bhasma, which is also called Vibhūti. This word also comes from the Sanskrit language, and Vibhūti means power and manifestation. Supernormal powers are only for the siddha people who are already awakened. They can practice the Vibhūti Yoga, and the fourth is the Vibhūti Pāda. There are 56 sūtras for us, and for the fourth, there are only 34 sūtras in the Kaivalya Pāda. Kaivalya means complete; it is said that Kaivalya is attained, which means mokṣa is attained. For those who have attained mokṣa from birth, the Kaivalya Pāda is for them. For those who are established in samādhi from birth, samādhi pāda is for them; for those of us who are common people, sādhana pāda is for us; and kaivalya pāda literally means isolation. Isolation is called alagāv, but are those who advocate alagāv kaivalya vādis? No, there... is, for kaivalya pāda it means he or she, he will be not in any boundary, out of boundary, beyond boundary, but we can use the kaivalya as a, in the sūtra stands for liberation, which is the goal of yoga. The kaivalyapāda describes the process of liberation and the reality of the transcendental ego. This is called Kaivalyapāda. Now, the eight sūtras, the temple of Mādeva, let us enter into it: yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, samādhi—this is aṣṭāṅga yoga, let us enter into these. And there is a limb of yoga called Aṣṭāṅga Yoga. Well, even in this there are two aspects: bahiraṅga and antaṅga. This is also bahiraṅga, external, and antaṅga, internal. So, we begin first with Yama. Yama is the pañca mahāvrata in Jainism. Actually, Yama is also called the god of death in our tradition, Yama Rāja. Part 2: The Foundation of Yoga: Yama, Niyama, and the Inner Journey Now you might say, "I do not strangle anyone." But sometimes we disdain a person. This is not something to be witnessed. Considering someone inferior, small, or avoiding them is also violence. Sometimes a person does not fit into our frame, into our intellect’s understanding of them. He does not come, but it is not like we tell him to run away from here; we do not resort to violence either. We have a certain āśrama, a saint’s āśrama. When asked, "Who are you?" he said, "I am a thief." He does not lie; how can he lie to a saint or a sādhu? I have faith that the color of your dharma is the same as mine. He will not ascend, but if your dharma is so small that you say, "Nānā, in our place thieves are not allowed," and you throw him out, then that night the saint had a dream and saw Bhagavān. Bhagavān told him, "I have kept that thief in my house for 40 years." In the house of Bhagavān, a man is sitting on a fast, and another man is starving, yet both reside there. Bhagavān has no objection to this. Hindū, Muslim, Sikh, Christian, Jew, and Zoroastrian—all live in Bhagavān’s house. Therefore, for non-violence, it is said very sincerely... Thought, Word, and Our Entire Character—through Our Entire Character, mentally not thinking ill of anyone; even our thought process should not entertain any harmful thoughts about others, whether near or dear to us. And this is a truth of life that one day friends themselves become our enemies. For enmity, friendship is a necessary condition, Mahārāj. We get angry only with those who are close to us; that is why a husband’s anger is most often directed at his wife... Similarly, asteya means not to steal. Asteya means one should not desire something that is not theirs and think, "Oh, it should be mine." Not stealing—sometimes we may not be thieves in the usual sense, but some people even steal time. This life’s time is given by Bhagavān. We sit in the office, sign something, and then we are not present outside. A person knows how to commit many types of theft, but in front of the Guru and Bhagavān, asteya means to be honest everywhere—in action and in mind. The fourth is brahmacarya. Brahmacarya means creativity; it is necessarily implied to attain brahmacarya, to attain... We will not run for any type of lust or greed. The straightforward meaning of brahmacarya is often understood as staying away from women and men. While this is indeed one meaning, the actual significance is that one should not indulge in desire. No work should enter inside; work, desire, and aparigraha—non-collectivity—are so rotten that it would be an act of compassion to destroy them. But we have to prove that from this unconscious, almost dead humanity, a few lotuses can blossom. Then, given time, perhaps more lotuses will bloom—some may just be buds, some may still be seeds. But even if there is just one person who is enlightened, with him, this principle of aparigraha—let us not accumulate—will prevail. We need one car and we purchase four cars. We need one house and we build five houses. We need a simple life, but if we are rich, we just keep collecting money, more money, more... Luxury—and this luxury of ours makes others impoverished. There is no balance in the world. Some people cannot even earn one dollar in a day, while others are throwing grand parties. And the waste from those parties, if you calculate, amounts to many dollars, many rupees. People die of hunger while many useless things are scattered in the world because there is no aparigraha. Therefore, as long as a person does not understand these five sūtras, I believe, my friends, I do not consider him to understand non-possessiveness. Hence, we must first observe the step of Yama. This yama, which includes satya, ahiṃsā, asteya, brahmacarya, and aparigraha, must be thoroughly practiced first. Nowadays, people want to jump straight into meditation, seek to attain samādhi, and desire a certificate of enlightenment. But the first five principles of yama are very, very... How much wealth does a person truly need, just enough to fulfill their needs? Our real wealth is our life itself. We do not even notice this breath, yet we run after money because of these very breaths. That money will remain lying there, and when the breath ceases, the money will still lie before you, but the breath cannot be revived. Such is the condition of human beings. Similarly, there is another rule—now observe, even in the scriptures of Rajasthan, it is said in Marwari that God has only two kinds of devotees: those who are steadfast in the rules, or those who are pure in love. Either love Bhagavān, then there is no need to do anything else. Love Him. When He was not respected there, He left for Dvārakā, and in the end, it is said that my Bhagavān merged into the idol of Śrī Kṛṣṇa. Our ego is surrendered into the idol of Bhagavān. It is understandable that this happens, and within us all, as a part of Bhagavān’s divine form, the Īśvara resides; it is lost within all living beings. Bhagavān is lost within ourselves. What Mīrā did is what needs to be done, and we all can do the same. So, there is another path—the path of niyama. Let us briefly consider that, and then we will come to Patañjali’s path. Speak of Śrī Sadguru Mahārāj: we have understood the five yamas—satya, ahiṃsā, asteya, brahmacarya, and aparigraha. Satya, ahiṃsā, asteya, brahmacarya, aparigraha. Satya: whatever thing is beyond your necessity is not yours; it belongs to another. Whatever you possess beyond your necessity is not yours; it belongs to someone else. You have simply collected it like this; it comes naturally. Niyama: śauca, santoṣa, tapa, svādhyāya, niyama—refer to the five observances. Śauca means cleaning and removing disease, both internal and external purity, purity inside and outside. So take a shower, and what is the shower for the mind? What is a bath for the mind? There are many types of baths. And what are the ugly things for the mind? Like when someone insults you and you allow it to leave a scratch on your mind. And when you hear the name of your enemies, your friends who insult you, you become angry. If someone insults you and just by mentioning their name your mind becomes disturbed, that person is not truly present there. That is the impurity of the mind—let it go, let it flow like a river. This is what remains in life today: the insult remains, the respect remains, the gain remains, the loss remains. What comes after this? What is there after? What is there after? Do those impressions from childhood keep arising with the seasons, with the cycles of nature? They need to be bathed in, cleansed, the forehead needs to be washed. That is why we say intellect is not as necessary; what is needed is śuddhi. And in the second is cleanliness, contentment—what is this contentment? When contentment is attained, all wealth is like dust; once contentment is found, all wealth is as insignificant as dust. And if there is no contentment, then even if you are a billionaire, a millionaire—now you are a billionaire, now you are a billionaire... Yes, money can give you a very comfortable luxury bed, seat, and room, but this luxury will not give you comfortable sleep. For good sleep, we need satisfaction—achchhī nīnd ke liye santoṣa chāhiye. If you are discontent, even if you go to the biggest hotel or the finest, largest house, you will not be able to sleep. Dhṛtarāṣṭra went to Vidura in the Mahābhārata at two in the night and said, "I cannot sleep." Vidura replied, "If you create chaos during the day, your sleep will be disturbed at night." Say, namasyuāe. If you disturb yourself during the day, your sleep is stolen at night. Where will you buy sleep from? You may win the Chief Minister’s election, become an MLA, become an MP, you may even oppress the poor, but where will you get sleep from? For sleep, you must become pure; you must keep the mind clean. If you want natural sleeping, you should... Be honest, the mind should be clean and pure. And how? When our daytime is spent in dharma, in tapasyā, in purity, in devotion, then sleep will come on its own; you cannot summon sleep. Even if you think about sleep, you cannot sleep. You think, "Let me fall asleep," and you start singing a song. In India, there are also songs; lullabies are sung to children so that the child will fall asleep, but the elderly cannot fall asleep. They say, "Don’t consider it old age," because in old age, sleep decreases. Why does it decrease? Because the day is youth, and the night is old age. If youth is not properly nurtured, sleep will elude you in old age. Now this must be done, now that must be done—my mind seeks infinite bliss. Just as a bird flies to a ship and then returns to the ship, that alone is true rest, that alone is true sleep. And indeed, the entire world is asleep, my friends. Govinda says, in the Śrīmad Bhagavad Gītā, "yā niśā sarva-jāgratī bhūtāni paścātāmuno, yaś ca jāgratī bhūtāni sā niśā paścato-muni." You need the awareness of your mind, contentment, and... and the essence of contentment, tapas, and tapasyā is this: stand by lighting a fire at fifty degrees temperature. What is the meaning of tapas, austerity, and associated observance for body discipline and thereby mental control? Sometimes there is a headache, it just starts to burst, a storm arises in the skull. At that time, become effortless, at that time become content with it. Look, many times you know you are in one room and two people are sleeping on different beds and one is snoring, making sounds, at that time you cannot sleep because you are completely focused on the sound coming from your partner. Now it is fine, you leave the house and go into the forest. If you go into the forest, there too is a problem, my friend; there the birds will chirp, the crows will caw, the sound of the wind will come—where will you go from there? Suppose you are sitting for meditation in this āśrama and the neighbor is playing the radio or making too much noise, or perhaps a wedding ceremony is taking place—this always happens in India, especially when someone is performing a ritual. For marriage celebrations, when people play the radio, loudspeakers, or bands very loudly, or have a DJ, at that time your meditation will be disturbed, and you will feel disturbance. A person will experience great stress if this happens. Internally, you may even find yourself abusing them. You will think they are very low conscious. What are these very low conscious people doing? Brother, he is getting married; there is this commotion, this hustle and bustle in his life. That is why from that day the commotion began. He is going to get married, and such commotion lasts a lifetime. If there is turmoil, commotion, and chaos in his life, then his life is beginning with a great uproar. Suppose you leave society and go to the Himalayas, but even there, problems exist. Birds will make noise, air will make sound, river will make sound, where will you run? Where will you run? Suppose you go to a cave, there is no sound, but your mind is making noise, thoughts are coming in the skull. So, when you feel the surrounding atmosphere is not according to you, whether it is the outside circumstance or the inside thought process or anything, at that time you control it by the mind, you observe just and witnessing, this is tapasyā. When we become disturbed, conflicted, then whether it is pleasure, pain, or any illness, many times we are sick—naturally it happens every month or quite often. Illness will come, just as the seasons change, illness occurs. At that time, look at it with complete equanimity; this is tapasyā, and śauca, santoṣa, tapasyā, svādhyāya—study the Vedic scriptures to know about God and the soul, which leads to introspection. Consider it your daily homework, your daily practice. Today, we will complete the Śiva Purāṇa. From tomorrow, Bhādrapad will begin, and after a few days, Janvāṣ will arrive, followed by Srāvaṇī Karam, then Gaṇeśa Caturthī, then Dīpāvalī, Navarātrī, Daśarā, and again Dīpāvalī. It is not like this; choose one path, walk on it, and continue for the entire year, or at least six years. Walk on that path, keep walking, only then will you reach somewhere. Today, close your eyes and sit with them closed for ten minutes, no matter what happens, give yourself those ten minutes. Just make up your mind to do this much, have the courage to simply sit with your eyes closed. You will realize that this is the most difficult task in the world, the most difficult task indeed. They are called āsanas, and here in the Mahāśiva Purāṇa it is explained that there are many types of āsanas. Which āsanas are there? The eight āsanas mentioned in the Vedas are: Svasthika āsana, Padmāsana, Ardha Chandrāsana, Vīrāsana, Yogāsana, Prasādhitāsana, Pariṅkāśana, and according to one’s own preference, there are also other āsanas. Some people even say there are hundreds of thousands of āsanas. There are as many types of āsanas as there are types of living beings. Understand that there are as many types of āsanas as there are living beings. But what is the meaning of āsana? It is not āsana if it is not steady and comfortable. On Buddha Pūrṇimā, in the month of Māgha, Bhagavān Buddha sat in one place and simply said, "I will not move from here; I will sit and will rise only when I attain knowledge." It is said that the day knowledge is attained is the day when, after making this decision, there is a firmness in the body. Why? Because the practice has not been abandoned. Going, sitting, even just sitting quietly is a very significant thing. Similarly, āsana, discipline—you rule the body, rules and posture to keep diseases away and preserve vital energy. Now, when you sit to meditate, you will not feel restless. What is it that you will not feel restless about? It is the impurities in the body, the uncleanliness—what is it? The impurity lies in the matter itself; call it out. You are like a pipe, and you want the water in the pipe to never stop but keep circulating continuously through prāṇāyāma. Just take long and deep breathing, you will feel very relaxed and very light in your body. Nothing leaves you; prāṇāyāma is in our lungs. There are six thousand holes in our lungs. Or we are not accustomed to giving complete oxygen to the six thousand holes of our lungs. That is why many times there is kapha, vāta, and pitta doṣa. Why do we have vāta, kapha, and pitta? Because we do not take full breath through our entire lungs. And just think, what are we? There is nothing but breath in your body; if you want to end something, there is nothing to do, you don’t have to do anything. The Mahāśiva Purāṇa is so precise—forget all slogans, just remember your prāṇa, your breathing, and within three days you will connect with yourself. This is the very... So similarly, when I say we want to connect with God, we want to connect with the universe, first connect with yourself. If one day the server is down and there is no internet connectivity at your home, you will be worried, but from many, how many lives we do not know, we are not connected with our own soul; how many lifetimes have we drifted away from ourselves? Why is this so? Because we are not self-centralized. What will children do to become centered? Some might fire a bow and arrow, some might fight, some might want to kill others, some might want to dominate a country—no, none of that. They just have to observe their breath, just watch your breathing and be aware of it. But tell them, "Child, take a long, deep breath." If you have learned to take long, deep breaths, then you hold the key to health in your hands—prāṇāyāma. Intimate yoga—until now, it was external; we were outside, now we have gone inside. Speak, O Sadguru Mahārāj. Brother Yoga, when we talk about yoga, a yawn may also come, because this subject is such that you may not find it enjoyable. In this, you don’t have to sit like a statue of Sadguru Mahārāj or others for fifteen minutes. If you try to sit in padmāsana for fifteen minutes, you feel as if some illness or disease will develop in the body, or some problem will arise. Even in a healthy state, we do not really know what health means. Svāsthya means to be established in one’s own self—one who knows about the self. To be established in svāsthya svā means here the three types of prāṇāyāma are explained: rechaka, pūraka, and kumbhaka. These also have two types: anta and bāhya. Explain the entire knowledge of madhya prāṇāyāma. After prāṇāyāma comes pratyāhāra. One who begins with āsana will reach pratyāhāra later. Have you seen the tortoise in the temple of Mādev? There is a tortoise idol of Bhagavān. We have a tortoise incarnation, just as we extend our limbs outward, similarly, they must be drawn inward. This is called pratyāhāra. What goes outside comes back inside. Do not open so many shops that one day your entire attention remains in the shops. I heard that a certain set of people were dying, Lālājī, and when Lālājī was about to pass away, he kept saying "lā, this lā, that lā," Lālā, Lālājī was dying, all the Lālās, all the brāhmaṇas, all the kṣatriyas, all the vaiśyas, all the śūdras, everyone said, "Where is my second son?" The father replied, "I am here." He said, "Where is the third son?" The father replied, "He has gone to fetch the doctor." Then he said, "Give me my stick." Taking the stick, he struck the son on the head even as he was dying. He said, "The wicked ones—at the shop, in the haveli, a snake has appeared, a ghost has appeared; the haveli remains deserted. If anyone goes into that haveli, it is the spirit of Lālājī." It will not let it go; that Lālājī is no ordinary person, he is our own Lālājī. The object on which we have focused our attention the most—that object is the word. Pratyāhāra is about turning inward; learn to be introverted. From here, our yoga has become internal. Now physically, how can we be? Pull your stomach in, pull your stomach in, and we do wear glasses. We all should also remove that which, upon seeing others, becomes like Shiva. Why is that? Do not listen with the ears, do not see with fire, do not speak with the mouth, do not breathe with the nāga, and when you pull the stomach inward, there are also two openings below for the excretion of feces and urine; those too will close inside. Closing these nine gates, the tenth gate is one. It will automatically begin to pierce it; it will say, "Is there anyone? Is there anyone? Open the door." That tenth door will open, and that tenth door will say, "Namascvai." If you do not open it yourself, then in Hindu culture, in your yoga, by closing these nine doors, pratyāhāra begins from here. Now see, after prāṇa pratyāhāra comes dhāraṇā, dhāraṇā. Concentration of the Chit upon a physical object such as the flame of a lamp, the midpoint of the eyebrows, or the image of Daichi—this is dhāraṇā, the concentration on any one thing. Now, how is this done? Musicians, for instance, concentrate on one Īśvara. They are, sā, ā, one Īśvara, or Om, Om. Some people practice empty mantra, some practice tratak, some gaze at the flame of a lamp, some look at the guru’s mūrti, some focus on the tip of the nose. This dhāraṇā has its point here, from here to the neck, the beginning, memory, vision, and intellect—from here all the way to the entire nāḍī. Part 3: The Lamp of Meditation and the Promise of Awakening The point here is, at the beginning of smṛti, dṛti, and medhā, when we close the Jālandhara bandha, then your dhāraṇā should begin, focusing on Sadguru Mahārāj. The seventh limb is dhyāna—Steadfast Meditation, an Undisturbed Flow of Thought Around the Object of Meditation. Swāmī Vivekānanda says, just as when we perform abhiṣeka, we say, "Do not let the stream break," similarly, in dhyāna there are also two entities: one who meditates and one who is meditated upon. This is the dhāraṇā of dhyāna in Patañjali’s aṣṭāṅga yoga. See how many problems the world faces today. Sometimes the electricity goes out; sometimes people take to the streets. If being outward-looking in this world means being corrupt, then in my view, who is corrupt? The one who is outward-looking. The one who has turned inward cannot be corrupt. And one more thing is, to change the world, to bring about change, many laws and numerous movements are required, but to change oneself, a yogī like this is needed. A great poet has said beautifully, "The world is in turmoil, so let it be; the world is in turmoil, so let it be. Always remain amidst the turmoil—sometimes like Sikandar, sometimes like Asokh, Samrāj, sometimes Genghis Khan, sometimes Tīmūrlang, sometimes Aurangzeb, sometimes Hitler, sometimes Stalin, sometimes a tsunami, sometimes hydrogen bombs dropped on Japan, sometimes bursting in Kalpūnā, sometimes a lamp burning in the storms of Jaipur—save it." And that lamp is the lamp of dhyāna. If we save the heritage of meditation on this earth, we can save the world, and there is no other way to protect the world; meditation alone is enough. The person who meditates will also plant trees. A person who meditates will also maintain cleanliness. One who meditates cannot be a burden on others. One who meditates will not accumulate so much wealth that others remain poor. So, preserve meditation. There has been unrest in the world and there will always be unrest; complete peace never occurs. We are all children of Mahādeva, the Asuras. Asumbha, Nisumbha, Rāvaṇa, Mahiṣāsura—all of them have, from time to time, taken different forms and sat in various assemblies, and they will continue to do so, sitting in different parliaments. Their time will not come to an end in a moment; before that, just as Kṛṣṇa came as Hari, so too will they come. So much conflict has already occurred that the earth cannot be settled just once, but many times, as all nations possess so many weapons. Two saints became concerned; every day the newspapers carried such news. One saint said, "Do not worry, I will speak to Bhagavān about this matter: O Bhagavān, is the earth coming to an end? Will it happen? What should I say? Yes, I will speak with Bhagavān, O Master. Are you the ones who bring about pralaya? Is this true?" This is true—a big disaster will come, and everyone will destroy the whole world. I heard, December 2012. Then the saints said something: Bhagavān is causing great disturbance. Everyone laughed loudly. Son, is it true? The saints said, but if it happens that this entire earth... But if ten thousand people have become enlightened, have become avyakta, will you destroy this earth? That question does not even arise. Because on this earth, people have awakened, people have become enlightened. Even this saint knew very well how to do good marketing. The saint said, Mahārāj, if five thousand people become enlightened... If you say you will destroy, I will not even do that; I can manage with five thousand. Five thousand flowers—how can I burn flowers that have already bloomed? The rest are withered souls; whether they exist or not, whether they live or die, there is no difference. Ants are born like the sound of a crow, dying every day. But those who have become enlightened, who have become saints... In all these years, I myself have not had 24 avatāras yet. Even the Jains have 24 tīrthaṅkaras, so let’s just say that. I will not mention the names of other religions because there have been many conflicts in this world over the names of religions. If you open a cinema hall, no one will fight there, but there are many fights over temples and mosques. There are not as many quarrels at a liquor shop as there are in the name of dharma. So leave dharma aside and speak your own truth. What if 500 people become enlightened—then Bhagavān would be in deep thought about whether to destroy those 500 enlightened beings. So I will not destroy the place where those enlightened people are; I will preserve that place. And if there are 100 people, then the graph of Bhagavān’s grace keeps going down, even if there are 500 people awake. I stand before you as the one who will fill this entire world with ten thousand enlightened beings. Those ten thousand are destined to come; it is the future. If I survive, there will not be a single ignorant person left on this earth. If meditation is life, and if there is no meditation, then what is the purpose of life? Because life truly begins after dhyāna. Even a stone lying by the roadside, when placed in a temple, takes the form of the true mūrti of Bhagavān. Similarly, without dhyāna, our life is like a stone lying by the roadside. Dhyāna means prāṇa pratiṣṭhā has taken place. Before dhyāna, we are like an uncarved stone. Just as a musical instrument lies unused until someone knows how to play it, only then does music arise; similarly, only when we meditate does the music of life emerge. That is why meditation holds the greatest importance on this earth—it always has and always will. After meditation comes samādhi. Samādhi is the eighth stage: yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, samādhi. Yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna. Carrying the wife, carrying the paśtra—I mean, belan. What do we call belan in English? Roller. So there is no weapon bigger than the roller. Now say whatever you want. Understand that this weapon is the greatest; there is no weapon greater than this. That is why a person fears, that is why they do not speak the truth. Those who have spoken the truth have been crucified, but listen, it is the one who was crucified who was worshipped. Yes, and I do not even tell you to speak such a truth that it hurts anyone. On the path of dhyāna, on the inner path, become the truth before Īśvara and the guru—at least become truthful—then observe the beauty of life. Here, we are speaking of samādhi: samādhi can be of contact (saṃprajñāta), non-contact (asaṃprajñāta), with thought (savikalpa), and without thought (nirvikalpa), with seed (sabīja) and seedless (nirbīja). The discussion of samādhi... Therefore, He is regarded as the embodiment of Śiva—whether you call Him Sadguru Mahārāj or Sadguru Mahīśvaranan Jī Mahārāj. He explained the glory of the practice of Sthāṅga Yoga and meditation, and the significance of being a yogī of Śiva. And if any being or Bhagavān passes away in the realm of Śiva, meaning if their mūrti is established there, He has explained the importance of that. There is no pilgrimage equal to dhyāna, no austerity equal to dhyāna, no sacrifice equal to dhyāna; the soul that remains absorbed in dhyāna leaves its body in the realm of Śiva. It is said that such a soul attains liberation, such a soul attains welfare. Hearing this, Bhagavān Śrī Kṛṣṇa went to Dvārakā and... Upamanyu Jī paused his speech at the story of Vāyu Deva, and where our three sacred rivers meet, where the confluence lies, the story was unfolding there. Sūta Jī says, thus, having conquered anger, Upamanyu imparted jñāna yoga to Yadukul Nandan Śrī Kṛṣṇa, and thereafter, in the morning, all the ascetics of Nemi Saraṇya... Seeing this, the sages were inwardly very pleased, and they ended the enmity and began to immerse themselves, that is, they started bathing in the auspicious waters of that river, offering tarpaṇa to the deities and others, recalling the previous events. All of them completed their vows, and then the people who listened to the Śiva Purāṇa reached Vārāṇasī. They bathed in the Gaṅgā and had the darśana of Amukteśvara Liṅga, performing the pūjā according to the prescribed method. Then they saw a divine, supremely wondrous light in the sky, a radiant brilliance. This was an extraordinary event. The meaning of this event is that even by listening to the Śiva Purāṇa and other sacred scriptures, the jīva... It does not mean auspiciousness; we have heard that there is no guṇa. We have guṇa; the word guṇa means that we also have guṇas. Come, we too are devoted to Bhagavān Mahā, devoted, devoted... This life of yours, you are indeed devoted, devoted, devoted. Speak, O gods, the primordial god, Mahādeva. After listening to the Śrī Purāṇa of Bhagavān Mahādeva, the devotees go to the realm of Mahādeva. And the Mahā Śrī Purāṇa, which perhaps you have never been able to access, I will briefly recount the Śiva Purāṇa. In reality, the Śiva Purāṇa contained one crore ślokas, and even now, one lakh ślokas remain. The one hundred thousand ślokas are present, edited by Vedavyāsa for Vyāsa Mahārāj and Bhagavān Vedavyāsa, and these are in the branches of the Śiva Purāṇa, seven branches, seven branches... As in the scriptures, no one praises their own glory themselves, so other Purāṇas admire and recount the glory of the Mahāśiva Purāṇa. In the first five chapters, the greatness of the Śiva Purāṇa is described, and the Mahāśiva Purāṇa begins with the Viddheśvara Saṁhitā. In this scripture, how various Rudrākṣas are worn, how many Rudrākṣas are worn, which deity worships which Liṅga of Mahādeva, how many and which Nakṣatras’ images appear throughout the year—all that Jyotiṣa knowledge was given in the Viddheśvara scripture, including the life of Mahādeva, the lives of His children, and their... The descriptions of the grace bestowed by their avatāras are found in the Rudra Saṁhitā, which is the largest among the five sections. After the Rudra Saṁhitā comes the Śata Rudra Saṁhitā, that is, how the Śo Rudra manifests, and the descriptions of the avatāras of Koṭi, Mahā Kālī, Mahā Lakṣmī, and Mahā Sarasvatī are given. In the same way, there is Kailāsa Saṃhitā. In Kailāsa Saṃhitā, who resides in Kailāsa? The gaṇas of Mahādeva reside there. Who are the gaṇas of Mahādeva? Those who are performing the work of Mahādeva. What is the work of Mahādeva? The welfare of the world. Who is doing the welfare of the world? The sanyāsīs are doing it. So, the dharma of the yatīs is... What is sanyāsa? Sanyāsa means becoming a part of Mahādeva’s retinue. In the Kailāsa section, instructions, teachings, and the glory of the lives of sanyāsīs, saṃskārācāryas, mahāmaṇḍaleśvaras, and mahāntas are described. It also explains what the yoga paṭṭa is, along with the descriptions of Vāmadeva and Skanda. The final scripture is the Vāyavīya scripture, and before that, there is a preceding section. And in the northern section, there is also a description of Bhagavatī Pārvatī in the form of Varū. Why did Mahādeva wear the vāgambara? Why did the goddess ride a lion? Why is it called vāgmān? To receive knowledge, one must become a disciple. The yogīs themselves explain yoga to the world. They are learning yoga from Upamanyu Jī and are speaking about yoga. So in this world, we should never be arrogant, we should never think that we have become complete, that we are perfect and free from unnecessary worries. The worst thing in the world is the newspaper; give it up in the morning. Just as we give up the food we ate the day before, similarly, after that, we read the newspaper. So all the dirty garbage of the world from yesterday passes through the skull first. You should do your daily routine; by the time you read the newspaper, so much has already happened. Friends, everyone in the world who is listening in Hindi, I want to tell you a story: as long as there are awakened souls on this earth, no destruction can occur. Whenever there is an awakened soul in this world, no disaster will come. A small beautiful story conveys this message. There was a great devotee, an awakened soul, and another, his disciple was worried about the disaster, that the pralaya would happen, and the master had applied that he had spoken to God, and had applied a lot in God, and had applied a lot to me, and had applied a lot to me. He had given, and I was very much applied to it, and I was... Just daily fighting, abusing, blaming, making noise, horn—all souls and conscious people, consciousness is very low, so I decided again, big disaster. Then the master requested God, "If there are thousands of awakened souls on the earth, will You destroy it?" "No," He replied, "then I will not destroy this earth." And the use is about 500 devotees, so you will guide. You will guide. If it is about any devotees, then what happens about the devotees. And oh guide, if it is about any 100 devotees, then you guide. If there is an essential question for this year, then... You will extend this year, disasters will also come, the God will speak, the master will speak, the sanyāsī will speak. I am here for this one year and I will ask 10,000 essential questions: Is there no arrest and awakening and enlightenment? Otherwise, disaster, the world war will happen if there is no awakening soul, no enlightened people on the master. So by the grace of Bhagavān, here is the great tradition of Devpurījī, Dīppurījī, Nārāyaṇjī Mahārāj, and Madhavānandjī, and our enlightened master Svāmījī Mahēśvarānandjī. So do not think about the world war. If we think about darkness, darkness will come. If we think about light, light will come. This is very true. We become what we think. Therefore, do not think about destruction, neither disaster nor tsunami nor world war. It’s not about you, it’s about you, you... You will get the good vibration; this is my personal conclusion in these fourteen days so you can receive the positive vibration in the morning and during the daytime. The past is the rubbish; that is why you are watching what happened yesterday. You need to grow beyond this word because you... This is eternal, and even we cannot say that this time is the beginning or this time is the end. It is eternal, immortal, and forever. We have come like a tiny straw, and all of you have listened to it with so much love. For this, I myself consider you all worthy of sādhūāda. I bow to Mahādeva, the Paramātmā who resides in the hearts of all of you, and I also bow to the venerable Svāmījī. It is by his grace that this has happened, by his blessings. Suddenly, by his grace, we shall receive it again; again, such an opportunity will arise that we all will sit together in satsaṅg. The meaning of Śiva is to bring about welfare; we ourselves should become embodiments of welfare, not harbor ill thoughts about anyone, nor intend harm to anyone. This is the true devotion to Mādhava, and for its proper expression, one should worship Mādhava daily. And an occasion like Sāvan never comes again. I repeatedly bow to the Mahādeva who resides within all of you. Let us chant the praises of the divine Lord Mahādeva, the God of gods, and the revered Sadguru Mahisrānan Jī Mahārāj. I, the respectful Bhāṭī Jī, along with the venerable Svāmī Jñāneśvarjī, will now request all of you to conclude this program here with a round of applause. The grand assembly of Brahmā’s creator Sadāśiva, embodying the Śiva tattva, the victorious Śiva, and the gaṇas of Śiva, was organized by Śrī Dev Purujī Mahārāj Bhagavān Dīp Nāyan Jī in the Hindu community. This event took place in the auspicious month of Ramaṇa, starting from the first day of the bright fortnight, featuring the narration of the Mahāśiva Purāṇa. The sacred discourse was delivered by Śrī Rājendra Jośī Jī. Rājendra Jośī jī took on this great auspicious task as his responsibility, and in the presence of Svāmījī, he said, "Svāmījī, in this Śrāvaṇa month, through this kathā, I will offer the devotees a unique element as Śiva prasād, and now through this element, I will awaken the Śiva tattva in them with the feeling of devotion, through bhakti yoga." I will make every effort. I am very happy that on this sacred full moon, especially when a storyteller narrates this story in a simple form, with great devotion, creating beautiful memories, it feels true that indeed the elements of Śiva and the teachings in the Śiva Purāṇa—sometimes Bhagavān... If one reflects on their actions, they realize that they must work solely for the welfare of all beings. I sincerely offer my heartfelt gratitude to everyone here in this discourse, and I request you all to come repeatedly to this āśrama. This āśrama belongs to you, where the glory of Śiva bhakti resides. The glory of the gaṇas created by Śiva is uniquely unparalleled. You are indeed experiencing the grace of Śiva. I now conclude my discourse and extend my best wishes to all of you for attentively listening to this sacred narration. May you continue to visit here in the future as well. So for our dear Guru brothers and sisters who are watching all around the... World, I hope that our Gelab Guru Dev, Viśvaguru Svāmījī Mahēśvarānandajī Mahārāj is also watching. So we are now at the conclusion of this story, and in a sense, it ends here in this āśrama, but it actually continues. From one million ślokas, from one million mantras, we have condensed it over time to one hundred thousand mantras. From these hundred thousand mantras, finally before you, you can see a thick book containing only 24,000 mantras, out of which 20,000 mantras are included. Our dear Ācārya Jī Rājendra Jośījī was delivering a lecture, so he was able to cover only a part of it, unfortunately, because it truly takes a long time to go through the entire content. I would like to thank all of you who are watching the webcast, even though most of you did not understand what is going on but you like the vibration. So I hope you will just continue watching, and I hope that one day we will meet, and then one day we will also continue this beautiful Śiva Purāṇas. He showed the best siddhip. Nārāyaṇa Bhagavān kī jai, Deve Śarmā Devā kī jai, Madhava Kṛṣṇa Bhagavān kī jai, Viśvaguru Mahāmaṇḍaleśvarānandajī, Sattva Gurudeva kī jai, Ācārya Rājendra Jośī jī kī jai. So I want to thank all of you, especially those who came on time and stayed. Today, Mother was in the garden; this is the last day, the artificial last day. The old Śiva will continue, as you know how long the Śiva Purāṇa is. Even if you listen to 200, 400, or 500 mantras, it is still effective—500. After hearing the mantra, 24,000 have been completed, but 23,000 remain. So, why do you still listen to the Purāṇas here? This is a very significant matter nowadays. Why? Because nowadays, cinema is running, movies are playing, so many series are on, there are so many channels on TV—what should one watch? Who will go to an āśrama to listen to the scriptures? It goes, it never goes; we have heard about death. Śiva is the master. If you worship Śiva, if you meditate on Śiva, then you have no tension at all. Wish you all the best. Dīp Nārāyaṇa Bhagavān, victory to you. Speak of Devadī Dev Mahādeva, speak of Sadguru Dīpurī Jī Mahārāj, speak of Sadguru Dev Nārāyaṇ Jī Mahārāj, speak of Dīp Nārāyaṇ Jī Mahārāj, speak of Dharma Sevakī.