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Part 1: The Divine Eye and the Eternal Dharma All has been consumed, the person has gone to Śiva, to his own Self. Without your company, the son of the flag-bearer was not given, he was left in the water. Your worship, your worship. All has been consumed, what has been taken away, what of mine has been taken? Have I forgotten? Śiva, Śiva, but what did the wave of bliss take? Śiva, but the wave of bliss took. The deva is very generous, Śiva is the deva, the deva is very generous, O Lord, he is the servant. I take refuge, I am not strong, O Lord, he is the servant. Śaraṇam, O Bali, O Hari. For how many days has the compassionate Lord not heard my call? Śiva, for how many days has the compassionate Lord not heard my call? He has not heard my call, or have I forgotten, Śiva? The wave of bliss took it. Victory to Nārāyaṇa Bhagavān, victory to Śrī Devapurīṣa Mahādeva. Victory to Nārāyaṇa Bhagavān, victory to Śrī Svāmī Maiśvarānanda Jī Sattva Gurudeva, victory to Śrī Nānaka Jī Mahārāja. Your wall, the age, the imperishable name of Hari. Age, timeless, my mind... Your wall, the age, the destruction of the name of Hari. The timeless age in my mind. Without wings for the bird, without teeth, without the beloved... O son of the merchant, without wealth... Your wall, the age, without the name of Hari. Remember, do it, your mind. This wall, this age, without the name of Hari. Do the age, do the name of love. Without the Upaniṣads, without the milk, in my lap, without a name... Just as without a lamp, without a name, do not do, your mind. Your wall, the age, without the name of Hari. Do not do, my mind, without the name of Hari. Do not do, my consciousness, without the name, without the moon. Without the lamp in the temple, my consciousness is without the name, without the moon. Without the lamp in the temple. Just as a Pandit is without the Vedas, just as without the Vedas, just as a being is without the name of Hari, Without remembrance, do it, your mind. Your wall, the age, without the name of Hari... Without remembrance, do it, your mind. Desire, anger, intoxication, become, abandon greed, O devotee... Listen to the sign, says Bhagavān. Listen to the sign, in Bhagavān’s world, no one is one's own. Without remembrance, do it, your mind. Your wall, the age, without the name of Hari. Victory to Śrī Sattva Gurudeva. My eyes are attached to the feet of the Sattva Guru. Śrī Dīpadāya Lukke, at the lotus feet of the Lord. Lord Dīpadāya Lukke, at the lotus feet. My mother awoke, my eyes are attached to the feet of the Sattva Guru. Since I saw the feet of the Lord, since then my eyes have been attached to the feet of the Sattva Guru. At the lotus feet of Śrī Padayālu, at the lotus feet of Lord Padayālu, my destiny awoke, my destiny awoke, my eyes are attached to the feet of the Sattva Guru. My eyes are attached to the feet of the Sattva Guru. In the kingdom, the crow did not caw. In the kingdom, the crow did not caw. A crore of mistakes became auspicious. My eyes are attached to the feet of the Sattva Guru. My eyes are attached to the feet of the Sattva Guru. At the lotus feet of Śrī Padayālu. At the lotus feet of Lord Padayālu. My destiny awoke. My eyes are attached to the feet of the Sattva Guru. Consciousness became one's own form, the feet are humble, the feet are humble, my eyes are attached to the feet of the Sattva Guru. At the lotus feet of Lord Dīpadāya, my world awoke, my self awoke, my eyes are attached to the feet of the Sattva Guru. The mind's faith does not touch liberation, the egoistic mind became a renunciant, my eyes are attached to the feet of the Sattva Guru. At the feet of Śrī Padayālu, at the lotus feet of Lord Padayālu, my, my eyes are attached to the feet of the Sattva Guru. Without giving feet, without feet. If only it could happen, if only it could happen, my eyes are attached to the feet of the Sattva Guru. My eyes are attached to the feet of the Sattva Guru, at the lotus feet of Prithvī Bhadayā Luke. At the lotus feet of Lord Dīpadāya Luke, my mother awoke, my mother awoke. My eyes are attached to the feet of the Sattva Guru. My eyes are attached to the feet of the Sattva Guru. The unstruck bliss, the natural wind, He. The unstruck bliss, the natural wind, He. Always, always, He became that, my eyes are attached to the feet of the Sattva Guru, my eyes are attached to the feet of the Sattva Guru. At the lotus feet of Śrī Dīpadāya, at the lotus feet of Lord Dīpadāya. My mother awoke. My eyes are attached to the feet of the Sattva Guru, worship, Bhagavān Dīpa Nārāyaṇa. Worship, Bhagavān Dīpa Nārāyaṇa, the doer, the giver, the fortunate one, my eyes are attached to the feet of the Sattva Guru. My eyes are attached to the feet of the Sattva Guru, Śrī Dīpadāya Luke, at the lotus feet. Lord Dīpadāya Luke, at the lotus feet. My destiny awoke. My eyes are attached to the feet of the Sattva Guru, Śrī Madhava Nandhikāya, at the feet of the Lord, Śrī Madhava Nandhikāya, at the feet of the Lord, united, united. My eyes are attached to the feet of the Sattva Guru, my eyes are attached to the feet of the Sattva Guru. At the lotus feet of Prithīp Dāyā Lukhe, at the lotus feet of Lord Dīp Dāyā Lukhe. My mother awoke, my mother awoke. My eyes are attached to the feet of the Sattva Guru. My eyes are attached to the feet of the Sattva Guru. Victory to Hṛdip Nārāyaṇa Bhagavān, victory to Śrī Svāmī Madhavānandajī Bhagavān. Your feet, O Satguru, are the honor of my night, you saved me, in the blazing fire, heavily. You saved Prahlāda, in the blazing fire, heavily. On the pillar, the Lord manifested, on the pillar the Lord manifested, the great danger was averted, the Satguru saved my honor.... This compassionate one, the giver of compassion, this compassionate one, the giver of compassion, I take refuge in you, Satguru saved my honor.... With folded hands, falling at the feet, I called the Name Garuda stole, in a moment Hari came for the benefit of the devotees, Satguru saved my honor. O compassionate, merciful Giver, you came. You saved the honor in the great assembly, O Murāri... Placing my head on your feet, my life was sacrificed, you destroyer of sins. Satguru saved my honor. I come in this room, and you are talking in this room. Nihārkiṇī, the bestower of the nectar of the universe, Nandīp, Nārāyaṇa, beyond Brahma, the sustainer, Ānanda Prabhojī, says Mādhav, Ānanda Prabhojī. Thank you, Gajanand Jī Mahārāj. That was our Swāmī Gajānanda jī. Just now he arrived from our Trilakī Āśram, and also our Sādhvī Pārvatī and also our Sādhvī Nirmalā Devī. So, Sāvitrī. Sāvitrī means the Nirmal Gaṅgā, Gītā, Godāvarī. Well, welcome all our dear sisters and brothers. Three years ago, a question was raised in the United Nations. Why don’t we say "first sisters" and then "brothers"? Because we always used to say, "Brothers and sisters." So someone said it should be tolerance and respect first to women. Another one said, "Yes, we do respect first; we say, 'Ladies and gentlemen.'" And therefore, one should be for the brothers also, so first, brothers and sisters, okay? So, I balanced it on both sides. Now, this is the time, the period of Holī. Spiritual festivals, unfortunately, are not mentioned as spiritual festivals, but they are said to be cultural. Christmas is not a cultural festival. Good Friday is not a cultural festival. Similarly, Dīvālī, Holī, Śivarātri, Guru Pūrṇimā, etc., are not cultural, but spiritual festivals. Unfortunately, India is called a non-religious country, secular, and therefore they do not say spiritual and religious, but they say cultural. India is the mother of the Dharma, mother of religion, mother of all incarnations, mother of language, mother of wisdom, and the cradle of cultures. But in Kali Yuga, we are bound to politics, and in politics, they have their own interest in how to maintain their position. All the time, the position was not depending on politics, but on the spiritual development of the persons—spiritual, social, religious work, and wisdom. Mostly festivals, what we call now cultural festivals, are based on the holy saints or the incarnations. According to Hindu mythology, according to the Vedic dharma, Sanātana dharma, according to the Upaniṣads, Vedas, those literatures, holy books, they are many, many thousands of years old. Even we don’t remember how many ages the Vedas have been spoken and have been written. Those scriptures are the evidence of the truth of the Sanātana Dharma, to which the whole world belongs. Sanātana Dharma is not based on man-made religion; it is a universal principle. Water, fire, air, earth, space are God-made, not man-made. Happiness, love, contentment, and freedom are God-made, not human-made. These principles, which are maintained and balanced, are the Sanātana Dharma. Dharma means principle, and according to that, it is said that there are 24 incarnations. There are two kinds of incarnations: Nimit Avatāra and Nitya Avatāra. Nimit avatāra comes for a particular purpose, and that Bhagavān Kṛṣṇa mentioned in the Bhagavad Gītā to Arjuna that in every yuga I come, I manifest myself through my yoga māyā, yoga śakti. So yoga is not physical postures, breathing techniques, and sitting down to meditate. This is the way to yoga. And yoga is that way to the God consciousness, that yoga śakti which balances, harmonizes, and unites the space and consciousness. That power is known as yoga. So, without that Śakti, that divine, we call mother, that mother also is formless, the consciousness is formless, and space is formless. That is Sanātana. Therefore, Bhagavān Kṛṣṇa said in the 15th chapter, "I dwell in each and every entity." All these creatures, they are sanātan, my relative or essence, the part of me. Balancing, keeping together an endless universe, principles where the millions of suns and moons and stars and planets are balanced in that principle of Sanātana. So, for a particular reason, yuge yuge, in every yuga—there is a mini-yuga, 12 years, 100 years, what we call one century. But yugas are the ages, millions of years, hundreds of thousands of years. Then, that nimit avatāra comes, but if the avatāra takes a long time to come and there is no one here, what will happen? Therefore, he is a representative, or he himself incarnates as nitya avatāra, and that’s called the holy saint. Therefore, after this, all... The three, Brahmā, Viṣṇu, and Śiva, they have their principles, means they have their duty, their functions. They have their protocol, and they should not go out of the protocol. Therefore, Brahmā is put there as a creator. And the first creation, as a human who begins to create the human generations, the first man was the Manu. And you should look in the book, there is written in many languages. It is called Manu Smṛti. Now, Manu Smṛti, what does that mean? The teachings, the words of the Manu, whatever after we remembered, according to our memory, that is written, that is called Manu Smṛti. It is a very interesting book. So, Śruti, Smṛti, Śrotriya, and Śrotra. Śruti is those scriptures that are written out of Smṛti, out of memory. How? The Śrotā and Śrotriya. The Śrotriya is the one who is speaking out of memory, and we are all the Śrotā, who are listening. That means that, from time to time, in different yugas, humans lost their memory. Now, it happened in Kali Yuga that humans have lost 75% of their memory. Many of us who are sitting here have lost 80% of our memory. How many telephone numbers do you know by heart? This is the first test. That’s it. When someone tells you a number on the telephone, "My number is so and so," you say, "Please, a moment, I have to take a pen and paper, and then, yes, what? 8, 9, 6, 7, 8, 9, and please, can you tell me again?" So, we know the capacity of our memory, because in this Kali Yuga, we became the slaves of technology, we became lazy, and our interest went towards different things. If those scriptures had not been written at that time, we would not be capable of writing or remembering anything. It would be a great, great pity. So thanks to that supreme that they wrote for us, Śruti, Smṛti. And if they had not written, now Kali Yuga people would rewrite buffalo as elephant and elephant as buffalo. And tell this and that. Today, very, very few writers are left in the world. All others, what they write is nonsense. Now, it is said, when in my hand I have a pencil or a pen, it is not I who am writing, but some supreme power is moving my hand, and I write that. So that evidence, as a grantha, śāstras, is the evidence, and it is said evidence will never die. So Brahmā, Viṣṇu as energy which is protecting, and Śiva which is purifying the negative energy and leads that positive into liberation. Śiva means consciousness, Śiva means liberation, Śiva means the universe, and Śiva means mokṣa or kalyāṇa, Śiva means the truth, and Śiva means the beauty. Satyam Śivam Sundaram. From their three protocols came the Nityāvatāra, that’s called the sense. And so they put this; their protocol is this. What happens when Nityāvatāra comes? Then Nimitāvatāra moves sideways, because the rights of the Nityāvatāra or Nimitāvatāra are given to the Nityāvatāra. Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt Parabrahma, Tasmai Śrī Guruve Namaḥ. This is the protocol. Therefore, Dhyāna Mūlam Guru Mūrti, Pūjā Mūlam Guru Padam, Mantra Mūlam Guru Vākyam. Finally, Mokṣa Mūlam Guru Kṛpā. It doesn’t matter how it is. Doesn’t matter. Without the kṛpā of the guru, you are not able, or you have no power. No one has power to give you the mokṣa. Yes, to kill someone is not mokṣa. They say, "Oh, inka mokṣa kardiyā, he died." That is not a mokṣa. But this we have to understand: what is that guru tattva, not the physical being. Brahmanandam, the bliss of the Brahman. Brahmanandam paramasukhadam, that is a supreme bliss. Kevalam jñānamūrti, that is only the knowledge, no ignorance. Kevalam jñānamūrti, that is a mūrti, means the embodiment of the wisdom, the knowledge. Therefore, it is called. Brahmaniṣṭha śrotriya anantābhibhūṣita, Ananta Vibhūṣita, endless and endless, beyond some titles and glories, that’s called Ananta Vibhūṣita. Brahmaniṣṭha, the knower of Brahman, and Śrotriya, who can speak. That Śrotriya gives the wisdom to the Śrotā, the listener. That is right knowledge, that is an Upaniṣad. Upaniṣad: up means near, and sad means the disciple. Disciple sits near the master, and that master, what is teaching? That is called the gospel of the masters. Upaniṣad is translated as a gospel. From that, but there is a law which Nityāvatāra cannot do. You have a general, your security, your police, and this and that. But when the terrible situation comes, then the president and army have to take it in hand. But if it is an army government, all the time you are not happy. Yes? So therefore, then that comes as a nimitta avatāra. Every 24th incarnation comes for a certain reason. And this holy story is beautiful and painful. But it’s a long, long ages past. Ambition. Ambition makes the human out of control. Greed makes the human as the asuras, devils. And those devil powers, they are very happy and good until you feed them. And once you don’t feed it, then the reality comes out. They tried to take over. One master was living in a hut in the forest, and he had a very nice little mouse in his hut. When Gurujī came after bhikṣā, he gave the mouse some nice eating and some sweets, and he was happy. One day, the mouse was very, very scared and shivering. Gurujī said, "What happened to you, my little one?" Gurujī, I am so scared, I am so fearful. Gurujī said, in my hut, here? There is a fear that should never come near. What happens? Gurujī, when you go, then a big snake comes. And I am afraid that the snake will bite me, eat me. Okay, I make you a cat. The snake will be afraid of you. So the mouse became a cat. When a snake came, the cat went, and the snake ran away quickly, hurrying home. After some months or years, a dog came and saw the cat. And now, the cat saw the dog, and the cat was very scared. Every day, a dog comes there and looks at the cat, and the cat was very, very afraid. Gurujī came, and the cat said, "Gurujī, I am afraid." I can’t live here. Gurujī said, "What happened to you, my little one?" There is one dog that always comes, and I think the dog will kill me. Gurujī said, "Okay." I made you a tiger. So the Gurujī made that dog or the cat a tiger. My God, next the dog didn’t come. Dog, he smelled and went away. Well, tiger was happy. Gurujī was happy, and the tiger had ego. From mouse, I became a tiger, a mighty one. One day, Gurujī was coming. He was going without shoes, barefoot. And somewhere he hurt it, so it was bleeding on his foot. Whenever Gurujī was resting, the tiger used to come and lick Gurujī’s feet. Like he is doing seva, massaging. Part 2: The Inner Nature and the Festival of Victory The inner nature is hidden within every creature. A tiger smells blood and tastes it with its tongue. The inner feeling of the cat family awoke, and it began to lick more at the wound where the blood was coming from, so that more and more blood would flow. Gurujī felt a little pain and wanted to move his foot away. The tiger attacked. "Don’t move your foot; I want to drink this blood." Gurujī, resting like this, looked at him and said, "Mouse, go out again, become a small mouse." What happens? Gurudev can change anything, and what will not happen? Gurudev can let it happen. There is always a saying: the Nitya Avatāra comes whenever Adharma (non-religion), Pāpa (sin), the negative energy, the Asura Śakti, begins governing. At that time, the Nimit Avatāra takes place. "Yadā yadā hi dharmasya glānir bhavati bhārata" – Arjuna, whenever my devotees are suppressed, religion is suffering, and the asura is rising, then "sambhavāmi yuge yuge." I come in every age, oh Arjuna. For that special purpose, the saints come again. They preach; they give the spiritual injection to all humans. Without these spiritual injections, humans would be... Humans are the most dangerous creatures in this world. But the injection of this spirituality, the Dharma, the preaching—in every religion there is love, harmony, understanding, peace, God, prayers, humbleness. Through that, we see, we understand, we are afraid; otherwise, we would go somewhere, suffering. There was a time when one Asura—this is interesting—the Devas and Asuras were both the children of one father, but the quality of the mother was different. He had 13 beautiful wives, officially, Vaibhā. Now, it is not allowed officially. The fighting was between two brothers over who would rule heaven. That fighting is still going on today. One of those asuras was named Kaṁsa. Now, Hiraṇyakaśipu wanted to become immortal and mighty, to destroy all the devas, to kill them all, and to have the kingdom of the Rākṣasas declared. He performed tapasyā, standing on one leg. One day, God appeared to him—Brahmā—and said, "My son, what do you wish?" He said, "I wish for immortality, that I can live forever." Brahmā said, "That’s not in our protocol. Unfortunately, not in our protocol, not in our, what you call, the country’s constitution." Then he said, "But give me something." Brahmā said, "Ask anything but not this." So he said, "Okay, if you can’t give me immortality, then fulfill my one wish." "Say, 'Wish is that one wish.'" "My wish is this: that I should never die during daytime or nighttime." Brahmā said, "Done." "I should not die from any illness or any weapons." "Done." "And no one should be able to kill me, neither human nor any animal." Clever Hiraṇyakaśipu had thought deeply during his suffering tapasyā about what he wanted. "And finally, I should not die inside the house or outside the house." Brahmā said, "Bless you," and disappeared. He came home almost immortal. No one can kill me—neither animal nor human, no weapons, no illness, no fire, nothing, no elements. No one can kill me in daytime or nighttime, and no one can kill me in the house or outside of the house. What more do I need? But it is said, time will come, time will come. The planning began in the kingdom of Brahmā: how to destroy this ill devil. This evil devil. Now, Hiraṇyakaśipu’s wife became pregnant, and Hiraṇyakaśipu had to go fighting in the war somewhere between Devas and Asuras. The Asuras and Indra kidnapped the wives of the Asuras to kill them. Hiraṇyakaśipu’s wife was kidnapped by the king of heaven, Indra. It is said that the great Ṛṣi Nārada saw that Indra was taking this innocent lady. Nārada came and said, "Who is this, and what are you doing?" He said, "This is the wife of the devil; she is a devil, and she is pregnant. In her stomach is also a devil, and I want to kill them." Nārada said, "That’s not justice; that’s not in the protocol. You should never attack a woman, especially when she is pregnant. Bring her to my ashram and go away." So Indra did. Every day, once a day, Nārada used to come to his āśram and give satsaṅg. That lady was listening. And the child in her womb, as a Bhakta Prahlāda, he was listening to the satsaṅg. The words of the saint Nārada went to his brain, teaching satsaṅg. So, my dear, when all ladies, when you are all pregnant, speak divine to your children and listen to satsaṅg, go to satsaṅg. Never avoid any satsaṅg. You will see how divine a child can be. At home also, your husband should not scream at you. You must tell your husband, when you are angry, don’t come home for one hour. Go into the cold Vienna woods, go jogging, and then come back. Well, that child, when he was born, he already had God consciousness, spirituality. And he began to preach what he had heard in the form of an embryo—the great words of the saint Nārada. According to him, he began to chant the same mantra, the mantra which Nārada was repeating: "Śrīman Nārāyaṇa, Lakṣmī Nārāyaṇa, Satya Nārāyaṇa, Nārāyaṇa, Nārāyaṇa..." From where the swan came, remove him from here. Hiraṇyakaśipu tried his best to destroy and kill his son, but he didn’t succeed. He let his son be thrown into the lake where there were many, many crocodiles. He threw him from the high hills, the mountains. He left him among the wild elephants, where there was a bunch of elephants, a group of elephants. Many things, but Hiraṇyakaśipu’s son, Prahlāda, came back home. He sent him to school. No teachers were able to teach him anything against God and spirituality. Contrarily, he influenced the teachers and his friends, the students. They all were singing through the streets, like the Hare Krishna movement began in the New York streets in Manhattan. Similarly, they all were moving and chanting: "Hari Om Tat Sat, Hari Om Tat Sat, Hari... Om Tat Sat. Japa kar, japa kar, yahī mahā mantra: Hari Om Tat Sat." The Mahāmantra is Hari he om. Hari om means Hari he om. The Hari, the God, is om. Om is God. Tat sat. Tat means that, and sat means the truth. That is the truth: that Hari is the om, and om is the Hari. Well, one day, Hiraṇyakaśipu decided himself to punish his son. But before that, Hiraṇyakaśipu had one sister, and her name was Holikā. Holikā had a siddhi, and that siddhi was that she could sit in the fire. She used to have a bath every day in the fire, like you have a bath under the shower and in the water. So, she used to have a big fire and sit inside and wash like this. That was the best cleaning. Fire cleans everything. But she had a siddhi; even her hair didn’t burn. Hiraṇyakaśipu calls his sister and says, "Sister, I have one request. You know, otherwise we devils will not survive anymore. We asuras will not survive anymore. Our asura generation will die." "So what to do, brother? This nephew of yours, he is grown, something like a beautiful lotus between the bamboos. Root it out, throw it. The lotus doesn’t look nice between the bamboos. What should I do, brother?" "Take him on your lap and tell him, 'Let’s have a bath in the fire. Sit in the fire.' You have a siddhi; you will not be burned, but he will finish. We will say, 'Oh, he wanted to have a bath with his aunt, and we refused, but he jumped there and he bought.'" She said, "Brother, no problem." She took him on her lap, and there was much wood there, and they lit a fire. And he said, "Aunt, what are we doing now?" She said, "We will have a bath." "Really? In fire?" She said, "Oh, yes, I love it. I was always thinking, can I have one chance to bathe with you?" He said, "Yes, my dear, I will hold you tight, okay? Be sure you will not burn." He said, "I know I will not be burned." A big fire came. What happened? The Holikā burned into ashes. And Bhakta Prahlāda remained very happy and said, "Where are you, aunty? You left me alone. Oh, it was a little warm water," and he went out. So, one month before the day Holikā was burned, traditionally, in villages, they used to put one big tree in the center of the village, or on the, what you call, the council house place, the rat house place. One tree, and beside this one small tree—that’s the symbol of the Prahlāda, and the big one, that is the symbol of the Holikā. Today, on the Holī day, they will take her out, carry her outside of the village somewhere, and Prahlāda will remain in the center of the village, respected there. Then they will decorate the Holikā, and they will put many things on it, and then they will put the fire, and they are shooting her with the guns, and like this big, big drama. And people are dancing round and round, and this is burning. When I came first time to Europe, and I saw in the villages, trees there, someone put it in what you call my tree. My tree is nothing but the symbol of the Holikā. I said, "Oh, here they are celebrating the Holī." Such as how many thousands of ages, yugas, festivals? Yes, why not? Culture is there where the human is, and where the human is, there is culture. So the human, wherever he goes, takes his culture with him. The culture is moving with the humans, so why not? It remained the tradition of the Holī, and the Prahlāda remained untouched, unburned, and respected in the village. Hiraṇyakaśipu decided to kill his son now. So he made a big iron pipe, and inside he put the coal, and down he put the fire. When the coal became hot, the iron pillar became very hot, very hot. You couldn’t sit 20 meters near. Afternoon, evening time, Hiraṇyakaśipu called his son, Prahlāda, and said, "Prahlāda, I love you, and you know you are my child, and you know we are the asuras. But you were in the Kuśāṅgas of Devas, so those have brainwashed you." And he said, "Yes, father, my brain is so clean, crystal clear. God is always there." "But you know, son, you have to maintain our culture, our tradition, our religion. And so you give up. Don’t say any more words of God. I am God, and you are the son of God. What more do you want? And if you don’t give up, then I will punish you. Now, if you believe there is a God, then go and hug the iron pillar, which is very hot. Otherwise, get ready; I will chip your head away from your body." Prahlāda said to Hiraṇyakaśipu, "O devil, better to die in the fire than to die by the hand of such a coward, Rākṣasa. I know you can’t tip my head off, but still, because I have the stamp that you are my father, I don’t want to show you that power. Better to die in the fire." That’s called dharma. "Dharma urakṣita rakṣitaha." Doesn’t matter how much people will tell you, but you know that divinity, the God consciousness. Prahlāda stretched his hands and went towards the pillar, saying, "Hari Om Tat Sat, Hari Om Tat Sat,... Japakar, Japakar yahi Mahāmantra hai, Hari Om Tat Sat." When he came one meter closer to the pillar, and the young boy, a teenager, or maybe only ten years or five years—I don’t know, at that time I was not there, and I don’t know his Janam Kuṇḍalī horoscope—and he saw, and he felt fear, heat, unbearable heat. And he thought, "I will now die; I will burn." He opens his eyes, and this red, hot, iron pillar—can you imagine the picture, the cruelty of the father, and the braveness of that child, the faith, that love. At that time, what miracle happens? He sees the ants are crawling on the pillar. He said, "What? When such a tiny creature can’t burn, then how will I burn? I am so big," and he ran to embrace, hug the pillar. Before he could hug, the pillar broke into two parts, and a very mysterious creature came out and took him in its arms—a nice child. He looked up and down. Hiraṇyakaśipu was sitting on his chair and paralyzed there, because that was Narasiṃha-avatāra, half lion and half human. He was looking for the chance. At that time, there was no watch, you know. So he was looking to the sky, just as the sun was going down. Oh God—the Rākṣasas don’t say "God," but they also worship Śiva, and they have a guru also. What was the name of the guru? Rākṣasas, Śukrācārya. Then he saw neither human nor animal. Neither night nor day—it is evening, dusk. He wanted to run into his house. If he had not run, he would have had little chance. Because he got the blessings not to die inside or outside. He stood up and tried to run, but how quickly can you run? God has long hands. He caught him on the, between the door, half body inside, half body outside. Prahlāda is standing there and sitting. Father, Narasiṃha-avatāra asked Hiraṇyakaśipu, the king, "Look, where are you, inside or outside?" Then he knew, now is the end of my life. He said, neither in nor out. "Look, if it is night or day?" Nor night nor day. "Is there any illness?" No. "Look to me, am I human or animal?" He said, "I can’t understand. I am hypnotized. Sometimes I say human, sometimes animal." Then he is gloves. "Is there weapons?" He said, "No." "My promise is fulfilled and your wish is fulfilled. Your time has come," and Narasiṃha-avatāra kills that devil Hiraṇyakaśipu. That day, the Holī begins to celebrate. Therefore, it’s called the festival of the devas and asuras. Nowadays, many asuras drink wine and dance, and so many horrible things will happen. So, Holy Gurujī used to say this festival is a stupid one, because all the drinking is like an exercise. But by law and by many villages’ rules, it is promulgated not to drink, not to do like this. But at the same time, it is a colorful event; everyone was throwing color on it with happiness, like a flower. And so, this festival was also a favourite festival of Krishna and the Gopīs. He was also playing with them with colourful water, spraying on everyone, all on everyone, man on woman, woman on man, and, like this, many things. So it is happiness. One thing is that in Hindu festivals, at the end, everything is happiness. So what you call a happy ending. It has a happy ending. So finally, "satya meva jayate"—the truth will be, in the end, the victory over the evil definitely it will be. And so, these asuras within us and devas within us, that is within us: our vairāgya, our jñāna, and Hiraṇyakaśipu—our ego and hate—that is which I spoke before about the ego of the Rāvaṇa. So, my dear, festivals are both spiritual and social because they bring people together, and one forgives everything. Today is a holy day, a spiritual day. Let us forgive everything, let us be brothers and sisters, be friends, and let us celebrate. With this, I wish you all the best and all the divine blessings of Bhagavān Narasiṃha-avatāra, and may He be within you forever, living for the protection of His devotees, and let the spirit of Hiraṇyakaśipu be cast out today. So this is a little story. It is many things, you can say. So it was said that Vāmana Avatāra again came, and Vāmana Avatāra was the son of the Hiraṇyakaśipu, not Hiraṇyakaśipu, Prahlāda. So, long day and short night, that’s not all right. But still, we will say it’s a good night. Tomorrow, 9:30, the webcast program will begin. Wish you all the best, and those who are traveling back home, have a good journey, a safe journey. And those who stay here, see you tomorrow. From my side, it’s good night.