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Part 1: The Essence of Jñāna and the Path of Purity Khaḍgaṁ cakra-gadeṣu cāpa-parigāṁ, Cūlaṁ bhuśuṇḍi śirāṁ, Śaṅkhaṁ saṁdadhāti kareṣṭra-nayanāṁ, Śiva Mahākālikā, Śiva Mahākālikā, Śiva Mahākālikā. Śiva Mahākālika yā kuṇḍendu tuṣāra-hāra-dhavalā, asubhra-vāstra, yā vīnāvara-daṇḍa-maṇḍita-karā, yā kuṇḍendu tuṣāra-hāra-dhavalā, asubhra-vāstra, yā kuṇḍendu tuṣāra-hāra-dhavalā, śubhra-vastra, yā vīnāvara-daṇḍa-vaṇḍita-karā yā. Śvetapadma-saṇā yā brahmā-cchata-saṅkara-prabhati-bhir devai-sadā-vandita-sāmāmpātu-sarasvati-bhagavati. Guru Brahma, Guru Viṣṇu, Guru Deva, Chhatra, Parabrahma, Gyānan, Timiran, Daśa, Gyānan, Jale, Salākāya, Chakchuran, Militam, Jena, Tasmē śrī-kūtmātmāṁ gīrjā-matī-sahacarāt ānā-sarīraṁ graha-pūjātmāṁ viṣyop-bhogdhati drā-samādhi-stati sanchāra-padyopradakṣyana-vidhi. I am the creator of the universe, I am the creator of the universe, I am the creator of the universe, I am the creator of the universe. I am the creator of the universe. I am the creator of the universe.... Dev Kī Jai, Trideep Nayanā Bhagavān Kī Jai, Sadguru Madhavānand Jī Mahārāj Kī Jai, Sadguru Maheśurānand Jī Mahārāj Kī Jai, Mahāmaleśwar Gyāneśwar Purī Jī Mahārāj Kī Jai, Āye Do. In the name of the Goddess, we bow to the Goddess. And take a bath in the holy water of the Devī Bhāgavat. Śrī Rādhē Śrī Sītā Sarva Cetanaya Rūpam. Oṁ Ādhyāṁ Chādhī Mahī Dhīṁ Yāna Prachodayāt. Sarva Chetanā Rūpaṁ. Oṁ Ādhyāṁ Vidyāṁ Chādhī Mahī Dhīṁ Yāna Prachodayāt. We bow to all-consciousness, Ādi Śakti, Brahmavidyā, Parāvidyā, Jagadambā. So that our intellect goes in the right path. By doing all the prayers, by doing all the worships, by doing everything, our culture says that our intellect should be right. Because we do Jñāna-Yajña for the purification of intellect. If the intellect is good, then everything is good, and there is a lot of knowledge. But if the intellect is bad, if the intellect is not pure, that is, if the intellect is not pure, then all the penance, all the hard work, all the knowledge, everything becomes like this. The meaning of Jñāna Yajña is that if the intellect is correct, then what will happen? There will be no jealousy and there will be no ego. The mind scientists say that if the intellect of a woman is corrupted, then jealousy will become her nature. And if the intellect of a man is corrupted, then he will feel insulted in everything. So all effort of Gyāna Yajña, Devī Bhāgavat and all 18 Purāṇas is just purity of our mind. If the mind is not pure, all struggle, all effort for yoga or meditation or sādhanā is useless. Mind should be pure. If our mind is without jealousy, without ego, it indicates now we are pure. So Śrī Kṛṣṇa says, "Kāmāt krodha vijayate." Due to that curiosity, if your curiosity is not fulfilled, then anger will come. "Krodhād bhavati sammohaḥ, kāmāt krodha vijayate." Mohit ho jāyeṅge, "Smṛtti vināśaḥ," and "Smṛtti vināśāt vināśyati." This is the step. Saints say we begin to improve our life when life has passed through our hands, and now we are trying to improve. When we can’t eat bhujiyā, can’t eat chānā, that’s why we should do bhakti from a young age. If you are 80 years old and you go for yoga, if there is any miracle, then it is possible, but as far as this is not possible. When the sixty seasons of life are over, then everything is messed up. Then there are lines on the face. If a person is happy after 60 years of age, then he also appears to be anxious. If he is not anxious, then his life is like that. If he is anxious, then his face also becomes like that. Whatever you do, and why did all this happen? In our country, the name of old age is very good. Lord Mahāvīra’s name is Vardhamāna. What a beautiful name! Lord Mahāvīr, Lord Buddha, Lord Kṛṣṇa, and Lord Rām. Even the sages and sages—sages have attained old age, but seeing them brings joy. They have actually attained old age, and we have attained young age, because the joy should increase. The old age has come, so the joy should also increase. The happiness should also increase, and the worry should end. But the intellect did not go there. Where did it not go? There was no true intellect. And the intellect is true when the sight of the intellect is on the consciousness. So what is the process of purity of mind? If we are conscious, awakened, awakening is the process of purity. And it is not that we meditate for an hour, and when we pray, we become awake. The bells are ringing. Is it so? Is it so? We are doing pūjā, we are getting up, we are getting sleep. That is why it is said, do pūjā before eating, because after eating, we get sleep. Bhagavān is Caitanya. Bhagavān has a name, Caitanya. Chiti Shakti, the same Chiti Shakti of God, due to which God is conscious. God is conscious. The name of that Shakti is Mahāmāyā. If you remove that consciousness from God, then God also dies. God’s Bhagavata, whom you call Śiva or Viṣṇu, the name of that Shakti that keeps Śiva and Viṣṇu awake. Mahāmāyā Jagadambā Ādhyā Śakti, who is Divine Mother? The Divine Mother is the power of God. She is not only the mother of human beings, she is the mother of God. All the hard work is to awaken, to become conscious. In Naimiṣāraṇya, Śoṇakādi Ṛṣi Sūta jī says, "O men, you are the best of all, because you have learnt the great ancient knowledge of the world from the great Kṛṣṇa Dvaipāyana Vyāsa jī." And you are spending your time in satsaṅg. The most unique thing in the world is Satsaṅg. You get people, you get kings, you get kings, but Sant Samāgam is unique. And this is Sant Samagam. You are watching. We are sitting in the temple. You are sitting at the feet of the Pūjya Dev Puruṣa Bhagavān, Dīp Nayan Jī Bhagavān, Sadguru Madhavan Jī. And in front of you, to give blessings and blessings, Mahāmaṇḍaleśvar Vījī is also present here. And it is a great privilege to have Swāmī Gyāneśwar Purījī, Arjun Purījī Mahārāj, Govardhan Āśram, from Bṛj Bhoomi as well. And along with them, Mahendra Jī as well. So, the brothers who are sitting here, who are cooperating with our machines, they are also saints. The disciples of Bade Bābajī, they are also saints. Sit down, Pramilā Jī. I will say that they are also saints. He is also a saint. What is the difference between a saint? He is not a saint because of his clothes. He is a saint because of his actions. He is a saint because of his actions.... He is a saint because of his actions, he is a saint because of his actions, he is a saint because of his actions, he is a saint because of his actions, he is a saint because of his actions, he is a saint because of his actions, he is a saint because of his actions, he is a saint because of his actions, he is a saint. Because of his actions, he is a saint. Because of his actions, he is a saint.... Satya ke liye baithe hain yahāṁ. The satsaṅg is very rare in this materialistic world. He sarvagyā āp kino tāp ādhi bhautik dehik aur bhautik aur adhyātmik sabhī ko naṣṭ karne mein sakṣak mein hai gurudev. Aap hame devī mahā bhāgavat purāṇa sunāiye. Śāstra bhi vicitra prakār ke tarka aur vitarka se bhare hue hain. Agar aap śāstra ko paḍhne baiṭhoge, sach keh rahā hūṁ, brahmīt ho jāyenge. Vyākaraṇ kā gyān, anya purāṇon kā gyān, aur us purāṇ kī vyākhyā karne vāle kā sāth chāhiye. If you want to directly read any books of Indian culture, you need knowledge of the grammar, language, and a teacher also, and atmosphere and other reference books. Otherwise, you will not get confused. The saints who are giving to you, the gurus who are giving to you, they are giving you essence, perfume. That’s why they have given you, as if they have given you juice. So Saunak Ādi says, "Mahārāj, our intellect is not so strong that we can sit and read a book. Either you will sit to read, or you will feel dizzy. So many of you are sitting, all of you must be chanting the Mālā." As soon as you chant the mala, when we try for deep meditation, automatically sleep comes. We will go and sleep. Because the samādhi and state of sleeping, what we can say, Swāmījī, when you will go for śavāsana, śavāsana karne ke liye jāyeṅge, to idhar samādhi hai aur idhar nīnd hai. On one side, you can go and enter samādhi, or at the same point you can go into unconsciousness; you can sleep. Isliye yoga ke jab class hoti hai, log dekhte, kai log kharāte chalne lagte hai usī bho. Because both of them are sisters. In samādhi, you can understand that you have gone to a garden after waking up, and you are in sleep, but you don’t know that you are in the garden. You are in the garden, but the place is the same. So when you read the scriptures directly, then you can understand that you are in sleep. And to understand the description of the scriptures, to understand the essence of the scriptures, you will meditate on the Upaniṣads. Who is the Upaniṣad? Upaniṣad, Upasandhi Niṣad. Sitting close, they also say upāsanā. Upavāsa, upavāsa, upavāsa kiyā, upāsanā kiyā, upaniṣad. One of the three means is sitting close. Upaniṣad, sitting close to the Guru. Upavāsa, sitting close to him. And upāsanā, sitting close to him. To whom? To that soul, to that truth. And that is only possible when someone holds your hand and takes you away. Śoṇakādi Ṛṣi says, "While traveling in the cycle of time, it is impossible to be liberated without the knowledge of human beings." Vinā jñānena sarvatra neva mukti kadāchana, brahmāta kāla chakretra naraṇām triguṇātmaketra. Triguṇātmak kāla chakār meṁ brahmāṁ karte ve manuṣyoṁ ko jñān ke binā mukti nahīṁ ho saktē, isliye sab prakār se jñān dene vāle mukti. Dene wale devī bhagwat kā hame śravaṇ karāiye. Viddhātu vidyāśabda niṣpate gyān ke arth meṁ jo prīpt hotī hai, us dhātu kā nām viddh hai. Vidyā, vidyā kisko bolte haiṁ? Yā vidyā sāvimukte, vah vidyā hai jisase mukti miltī hai. Gyān kī kyā vidyā kī yeh paribhāṣā hai, humāre deś kī sanskṛti mein. Jis se mukti mile, wo vidyā, aur jis se bandhan mile, wahā avidyā. Aur gyān mein aur vidyā mein koī pharak nahī̃ hai. Vidyā arthāt gyān. Aur yeh dono sādhanā hai. Gyāna aur vidyā dono sādhanā hai. Aur destination laksh hai mukti. Ab mukti hoke kahī pahūchenge kyā? Kahin jayenge kya? Kahin nahi jayenge. Jahan ho, vahin rahenge. Lekin dṛṣṭi badal jayegī. When our thought process changes, the whole world changes for us. There is no outside transformation; only inside transformation is possible in a spiritual journey. If we change outside, we will never get peace. Peace is only coming when you are ready for inner transformation. That is why we are listening to this Devī Bhāgavatam. We want to change within ourselves. We don’t want to change outside. Mā’s meditation has come in Ditya Dhyāya. The Brahmins were also sitting here. Surya jī is saying that, "Who is the dvija? Janma jāyati." Śūdra saṁskāra dvija ucyate, jinko initiation ho gayā hai, they all are dvija. hotā hai mā ke dvārā, dusra janam hotā hai guru ke dvārā. Jo mantra rakṣā bilitī, wo dvija ho gaye, dusra janma. Aur brahma jānatī sa brāhmaṇa. Jab Brahmā ko jān liyā, tab Brahmaṇ bane. Ye upādi hai, Vedic mārg anusār, jise vidyā kehte hai, jo sarvadā ādi śakti kai jātī hai. Jine yogīs also call them Parāśakti. And those who are perfect in cutting off all bonds of bondage. And those who are present in everyone’s heart, and those who cannot be known by a fake creature, we salute the same Siddhidāyinī Mātā Bhagavatī, who is sitting in our heart’s cave. Boli Jagadambā Mātā Tekī. See, this Devī Bhagavatī has 18,000 ślokas. And it is created by Śrī Kṛṣṇa Dvipāyan Veda Vyāsajī, and there are 318 chapters in it. We are in the second chapter now. There are 31 chapters. And in the first chapter, there are 20 chapters. In the second chapter, there are 12 chapters. In the third chapter, there are 30 verses. In the fourth chapter, there are 25 verses. This is the content of this Anukramani. In the 7th chapter, there are 40 verses. In the 8th chapter, there are 24 chapters. In the 9th chapter, there are 50 chapters. And in the 10th chapter, there are 13 chapters. This is what Vyāsa jī has said. Similarly, O monks, O Brahmins, I have told you about twenty-four chapters in the first half and fourteen chapters in the second half. And what are the circumstances in this? In this, there are stories of kings of the Sun and Moon dynasties, there are stories of fourteen Manus, and there are also stories of genealogies, just like in Śrīmad Bhāgavatam. Afraid of the influence of the Kalyug, we Brahmins live in the Nemishāraṇya. Saunak Ādi Ṛṣis told Śruti Jī that the effect of Kalyug is very strong, and that is why we are sitting in Nemī Sāraṇya out of fear. Because there is no time in Nemi Saranya. Nemi Saranya is the place where there is no time, no money, and no deadline. And wherever our Gurus are, that is Nemi Saraṇya. Wherever you can sit and get rid of all these worries, that is called Nemi Saraṇya. Say Sadguru Mahārāj, because what happened in Naimiṣāraṇya? All the ṛṣis and munis went to Brahmājī. They said, "Wherever we do pūjā and prārthanā, there is a lot of disturbance." So they said, "I will rotate my chakra. Rotate the chakra of the mind." Where this Chakra will be calm, you do Pūjā and Prārthanā there. That Chakra kept rotating, and in Nemiṣāraṇya it became calm. Now see, when there was peace in Nemiṣāraṇya, then the sages came to know what had happened here. They said that the great yogīs had put a samādhi here at some time and had performed such yajñas in which there was no violence. Such actions had been done in which there was no desire for the fruit of any wish. That is why that place became like this. Your house can also be a holy place if you practice samādhi and meditation and give up your wishes and fruits. We need something in return for everything, right? That is why we do not keep our mind in our house. We have done Cāru, Purudoṣ, Āśī, Paśubhi, Hini, Yajña here. O Lord, now tell us the story of that holy Pavan Puran. So, Mahārāj Jī has given very good content in this. See, let me tell you which are the Purāṇas. There are two Purāṇas with Mā. Matsya Purāṇa and Mārkaṇḍeya Purāṇa. Today and tomorrow, Matsya Purāṇa is also known. It is tomorrow, and two Bhavs with Bhaviṣya Purāṇa and Bhāgavata. And three Brahmās: Brahmāṇḍa, Brahmā, and Brahma Vaivarta Purāṇa. And four Bhāvas with Vāmana, Viṣṇu, Vāyu and Varāha Purāṇa. I feel that those who wrote our Purāṇas have given us the method of memorizing the words Bha, Ma, Vah, Vah,... And Up-Purāṇas, what are they? Nārasiṁha, Nārada, Śiva, Durvāsā, Kapila, Manu, Uśanā, Varuṇa, Kālikā, Śāmba, Nāradīya, Parāśara, Āditya, Māheśvara, Bhāgavata, Tathā, Atharva, Vasiṣṭha, these are all Up-Purāṇas. These are not the main Purāṇas, these are the Up-Purāṇas. Apart from this, Satyavati Taneya, the son of Satyavati, Ved Vyāsa, after creating the 18 Purāṇas, even if he had to go beyond the Purāṇas, he created the Mahābhārata. And that Mahābhārata has been established in every house. There is Mahābhārata in every house. Say, "Rām, Rām, there is Mahābhārata." This is our tradition of Mahābhārata. There is nothing new. They say there was a fight in the house, "Let’s go to the āśram, hold the mat." There was a fight in the house. I held a new mat, that’s why it happens. And see, you think there is only one Vyāsa? Don’t think about it. There are 28 Vyāsas. They say we are Vyāsa. Vyāsa is also Pāḍvī. There are 28 types of Vyāsa. This is mentioned in Adbhut Varṇam Devī Bhāgavat. Sūrya, Sona, Kādi Ṛṣis say that in Dvāpar Yuga, Brahmā himself became Vedavyāsa. It was Dvāpar Yuga. Who was in Dvāpar? Our Kṛṣṇa Kanhaiyā. Where is Dvāpar now? It is in Gujarat, but the people there have seen from the satellite that it is spread within a few kilometers of the sea. If they get a lot of budget, they will take it out. They say so. Apart from this, in the second Dvāpar, Prajāpati becomes Vyāsa; in the third Dvāpar, Śukrācārya; in the fourth Dvāpar, Vṛṣapati; in the fifth Dvāpar, Sūrya; and in the sixth Dvāpar, Yamarāja becomes Veda Vyāsa. These are all Padvayas. In the same way, I will tell you all of them. In the 22nd Dvāpar, Vajasarva; in the 23rd Dvāpar, Amuṣyāman; in the 24th Dvāpar, Tṛṇavindu; and in the 25th Dvāpar, Bhārgava becomes Vyāsa. And in the 26th, the Devī, Bhagavatī herself became Vyāsa. And in the 28th Dvāpar, Kṛṣṇa Dvāpar Vyās Jī became Vyāsa. Who did the 28th part of Dvāpar? I had heard the Devī Bhāgavat said by these Kṛṣṇa Dvāpar Vyāsa Jī. When had he heard it? When he had heard the Devī Bhāgavat to his son. So now the story will go towards the birth of Sukhdev Jī, but it will go around a lot. Jantar Mantar hai, Bhul Bhulaiya hai, Jalebi Chowk hai, Saare Purān Amare. Jalebī kī tarah saral aur sīdhe sīdhe hai, ye samar lo. Gol, gol... gol. Mahārāj jī ne kahā, beech mein chai pī lo. Kyunki aapko jāgne kī zarūrat hai, yār har do minaṭ mein, ek dūsre ke pīche, lagāte raho, pyār se, kīrām rām, sītā rām, jai mātā dī, tabhī to aap jag jāoge ki, bhagavān ke nām kā itnā phal to mile. Dekhi, I read a book called Vyāsa Cintan, one book I read, the name of the book was the philosophy of Vyāsa. People think, "Why is Ved Vyāsa Jī worried?" Vedavyāsa Jī is worried because the Bhāgavata was born. Ved Vyāsa Jī is worried because Devī Bhāgavat was born. Our worry is the birth of consciousness, and the worry of saints is the birth of a new culture. There is so much difference. He gets sick, gets depressed, gets nervous, he can’t sleep at night, he has to take a pill to sleep. But a saint is not worried; he is contemplating. Ved Vyāsa jī saw in the form of a bird that two birds are playing with each other, and he has a small child, and he is lovingly embracing his small child without wings. In the mind of Vyāsajī, after seeing the death of birds, what came to mind? I don’t have a child. Ved Vyāsa is thinking, "I don’t have a wife." So naturally, I don’t have any children. So after my death, who will pray for my physical body? And who will do the last ceremony, the funeral? It is said, if a son does not perform any rituals, he will go to hell. A human being without a son is not blessed; he does not attain heaven. Manu-Ādi-Ṛṣis have also explained this in their Dharmaśāstra. That is why fire takes only the one who has children in front of him. Fire says, "I will not take the rest, the one who does not have children." That is why in some places they put them in the ground and some in the water. Fire is the law of God, that I will not take the one who does not have children in front of him. Because at the time of death, the mind of an animal becomes very sad and deluded, and it needs help in the end. So, who will help me? By thinking like this, Vyāsa jī is thinking about thinking. That I am thinking so much, why did I get such a thought? There will be more tension on this. Where did this thought come from? Now Vedavyāsa jī started getting hot breath. Cold breath comes when you are in love, and hot breath comes when you are in worry. He thought in his mind, "Now I want a child." I need a son. So should I pray to Indra, Brahmā, Sūrya, Gaṇeśa, Kārttikeya, or Agni? Whom should I not worship? He was thinking like this. God can also think so many things. It is natural. We have so many Gods. Whom should we not worship? For what? He was thinking like this when Nāradjī came with a boon in his hand. He said, "Nārada, what is the matter? Tell me, why are you so worried?" Nārada said to Ved Vyāsa Jī, "Please tell me the reason for your sadness." Why are you sad? Vyāsa Jī said, "I don’t have children, that’s why. I am thinking, in old age, who will take care of me? And after death, who will pray, who will pray, who will do the Gayasrāddha and Tarpaṇa?" Nārad jī also got confused and said, "What is this in Bābā’s mind?" What is this? Now in old age, if someone wants to whistle, how will he whistle if he doesn’t have teeth? Part 2: The Whistle of Desire and the Power Beyond the Gods Think about it. I have seen it with my own eyes. Our grandfather’s uncle—we used to insist that he whistle. When he whistled, he used to say, "First bring the teeth, and then I will whistle." He used to keep the teeth in water. If he didn’t have teeth, then he would whistle. They used to make a big effort and whistle with their mouth, isn’t it? Is it easy to whistle? If you have teeth, you can whistle. And if you whistle in the wrong place, if the police whistle, then these teeth also break. Lord Kṛṣṇa is the one who whistles the loudest, I will tell you this. It is played with a flute, isn’t it? With his mouth, he used to make such soft and soft sounds. Now some musicians also do such experiments while singing. So whistling is not an easy task. And now in India, some artists perform for 30 minutes or one hour, singing through whistling. They use the tongue and the teeth as instruments. People arrange this type of program in big auditoriums. So in old age, it is good if you think about your desires. In old age, desire to whistle, desire to run, desire to ride a horse can cause problems. Vedavyāsa jī understood, "I have become over-aged. I will not get a wife or a daughter, but I want a child. Oh God! What has happened?" I want a child, and I don’t want to get married. I don’t want to go into slavery. But see, this is the case with the saints. The disciples of the saints are the children of the saints. And the son should also be like this. Why should the son be like this? The son of a thief will steal, the son of a sinner will commit sin. If I am true, then my son will also donate the truth to the world. That is why I want a son. Vyāsa jī was thinking, "If I get a son, then he will really promote his subject." Vedavyāsa jī thought, "What should I do?" Nārada jī is now narrating the story to them. He is narrating the story. He says, "O Parāśara, Tānyā, O Mahābhāga, why do you worry so much?" All the gods, demons, and humans know that this world is running through Brahmā, Viṣṇu, and Śiva. But Nārada jī says, understand one thing: who is running through Brahmā, Viṣṇu and Śiva? Listen to this too. He says Brahmā, Viṣṇu and Śiva are on the basis of some power; without any basis, for the creation of the world, you have the power of Rājas, I have the power of Sattva, Śiva jī has the power of Tamas. Without the power, no one can create the creation. I always meditate on that power. Nārada jī says that the conversation I am doing with you, Brahmā jī once did with Viṣṇu Bhagavān. The story is about the description of that Bhagavatī. Nārada jī, that Mahāmāyā in which we have everything—no one can go beyond that Mahāmāyā. Brahmā is under that Mahāmāyā. Viṣṇu is under that Mahāmāyā. Śaṅkara is under that Mahāmāyā. No one can go beyond that Mahāmāyā. Kabīra Dāsa jī says: "Māyā mahā ṭhagnī ham jānī, yogī ke yogin meṁ baiṭhī, tīrath meṁ bhāī pānī, māyā mahā ṭhagnī ham jānī. Viṣṇu ke saṅga Kamalā hoī baiṭhī, Śaṅkara saṅga Bhavānī, māyā mahā ṭhagnī ham jānī." This māyā cannot be overcome. God is above it. What is a human being? The attachment you have towards your children, towards your family, is the result of that same māyā. We are bound in this māyā, but I would like to say one thing to you. You must have seen, we worship Ādi Guru Śaṅkarācārya. We worship the Gurus of the sages and saints. Why did they say, "Guru Brahmā, Guru Viṣṇu"? Viṣṇu, guru sākṣāt para brahma, yānī brahma se bhī upara. Aisā kyūṁ bolā? Yahāṁ pe guru kī mahimā yā hai ki guru us māyā ke pāra calā gayā hai. Guru māyā ke pāra le jātā hai, isliye guru is the most powerful than Brahmā, Viṣṇu. And Vaheś, because he gives the technique to go beyond this bondage. Viṣṇu is not free, Śiva is not free, Brahmā, even Brahmā is not. All the Devatās are in the system, in bondage. That is why it is the glory of the Guru. The Guru can tell the method. The Guru tells the method. The Guru takes it by holding his hand. Say, Sadguru Mahārāj, I would request the respected Mahāmaṇḍaleśvara jī to give some direction to the devotees sitting outside and to enlighten us for two seconds with the bhajan of the Sadguru. Pramodita kare, Pramodita kare, Sadgurū kā bhajan āp sabko Sadgurū ke prema meṁ dubo de. Śaraṇa dāna ho, yāraṇa dāna ho, śaraṇa dāna ho, śakare, śeṣamahe, śakare, guruse, o śaraṇa. Rakho, Gurude, o śaraṇa rakho, dāna mana dāna yāra panna ho, dāna mana dāna yāra ho. Just let you know, this kathā is going between Sūta jī and Śaunaka ādi Ṛṣi. Sūta jī is the old, a very ancient teacher of Purāṇas, giving discourse for 1,000 years in between the crowd of 88,000 ṛṣis and munis at Naimiṣāraṇya. And this Naimiṣāraṇya is a very miraculous place. Here, there is no fear of age or time. Now the story is going on between Nārada jī and Vedavyāsa jī. And Nārada jī, whenever the story is told, our Sanātana culture has a tradition. This is the tradition of the eternal culture of Hinduism. Nobody says, "This is my knowledge." He just realized this is already given by a lot of masters. Nārada jī says this knowledge was given by Lord Viṣṇu to Brahmā jī: that there is a power in this world under which Viṣṇu is himself, and due to the curse of that power, Lord Viṣṇu’s throat was cut once, and Lord Viṣṇu’s Hayagrīva incarnation took place. There is a story of a very poor avatāra. Nārada jī told this story, that the sages asked Sūta jī, "Tell us, who gave the curse to Lord Viṣṇu?" He said, "Listen, I am calling the same Brahmā jī as Lord Viṣṇu." Sūta jī is calling the golden sages, that Lord Viṣṇu is saying that I dance on the same power, and see Lord Viṣṇu’s body, his head is alag ho gayā, ve Janārdhana hai gareeva ban gaye, ghoda kā upara śira aura niche ādmī kā śarīra. Usī śakti kī vajah se. Aur kisī samaya to Sūtajī ādi na pūchā ki aisā kaise huā, bole, "Bhagavān Viṣṇu das hajāra varṣa tak laḍate rahe." Bhagavān Viṣṇu, Lord Viṣṇu fighting for ten thousand years, a battle. So never worry for Indo-Pak or Iran-Iraq, or a lot of countries fighting. Our all gods, already they are good, and we all are children of our almighty God. They used to fight, the fighting between always. One day after fighting, Viṣṇu got tired and just sat in padmāsana posture. They are sitting on Padmāsana, but look at the way they are sitting. Now see Viṣṇu, they are sitting on Padmāsana. Now they need support, so they have a bow. They have a nose, they put their neck on it. They don’t like the bow, because now they have become a companion. They put their neck on the tip of the bow, they are resting on Padmāsana, so that people from far away feel that he is putting a bow somewhere, not one or two days, but ten thousand years. So even our fights are in the blood, the habit of fighting. That is why there is a fight in every house. Because there is a fight going on for centuries somewhere. When Lord Viṣṇu sleeps, then the sleep of the gods is deep. Those who wake up never sleep, and those who sleep never wake up. Listen to this too. Even if this happens, you will see that those who never fall ill, when they fall ill, they fall very badly ill. Right? After some time, Brahmā, Śiva, and Indra had to do Yajña. But Viṣṇu also wanted to do Yajña. So Vaikuṇṭha people went. So the house of our Lord Viṣṇu is named Vaikuṇṭha. Vaikuṇṭha means there is no frustration. Frustration-less place is Vaikuṇṭha. If there are lumps in the body, it becomes a lump. And how do these lumps form? We make small bundles every day. Comparing to each other and looking at each other’s pockets, and watching, "He is rich, I am poor," and then living in complex, will destroy our heaven. Because our house can be transformed into heaven, but when we are narrow-minded, then it’s... Convert into hell. This happens, Mahārāj. Bhagavān Viṣṇu, where we live, is vacant. Where there is no frustration, there is no inferiority complex or superiority complex. Psychologists say that a person’s life goes on in two ways. Either we are affected by someone, or we are not. When we see a second person, only two things happen in the mind. Maybe we attract, or maybe we will ignore him. Or psychologists predict when we ignore others and when we attract. If somebody is poor and somebody is weak, we will ignore him. And if somebody is powerful, rich, we will attract. So everything is decided. If someone looks at a poor person, he is useless. If he is rich, he is good. If any kind of greed is there, he gets attracted. This complex doesn’t happen where we go. Say, "Jaya Mātā Dī." This doesn’t happen in my mother’s court. This doesn’t happen in my mother’s court. A mother never makes such a distinction between her children. So we call our mother the best. We become like our mother. No matter what kind of mother she is, she takes care of her children. That is why mother is the best. There can be a difference in the mind of Viṣṇu or Brahmā. But there is no difference in the mind of a mother. That is why there is nothing greater than a mother in this world. This can be the case of Kaliyuga. Children can share their mother and father. One month will be yours, two months will be yours. But the mother never shared her children. God wants to raise Viṣṇu out of sleep. And sleep also comes when Yogamāyā comes. God is getting sleep from all the arrows. Brahmā jī, what will we say in English? He gave birth to Dīmaka there, Dīmaka Dharmāyita. Dīmaka was born there. Now see, when there is a need, then the mosquito also says, "I will not bite you, come and do it." Brahmā jī made Dīmaka and said to Dīmaka, "Go and bite the bow (Dhanuṣa)." Dīmaka says, "What is the use of me?" This is in the Purāṇas, Mahārāj. I am not making a joke. And I will request this beautiful and interesting story to be explained to all people, Mahārāj jī. Dīmaka says, "What is the benefit for me?" That’s why if your servant sees your eyes, he will make a deal with you. People do this, right? So understand this from the back. Dīmaka also says to Brahmā jī, "Brahmā jī has just given birth to you." Brahmā jī said, "If you will do the yajña, then whatever will fall out in the yajña is your share." The tradition of Ṛṣis has been there for centuries. Dīmaka was told to run away. And he said, "Wherever you go, there is no solution." No one can destroy you. That’s why Dīmaka is immortal, Mahārāj. Dīmaka’s followers come. If we want to kill the demon, we all have to run away. We have to leave this poison, or else we will die. Do not consider Dīmaka to be weak, Mahārāj. She was born of Brahmā jī, and that too to cut the bow of Lord Viṣṇu. Dīmaka said, "Order, order," and went ahead to cut the bow. Now the bow is like this, the head is down, the bow is on top of the arrow, and on top of the arrow, Lord Viṣṇu is sitting with his head. The bow is 2.5 feet. He is sitting with his neck on the bow. Dīmaka also held the bow. He was hired from outside; he was not a member of the family, neither was he a Devatā, nor was he a Dānavatī. He was just born; he first cut the bow’s head. Due to this, the bow was cut off, and it exploded in the sky. As soon as there was a fire, the head of God disappeared. So, Dīmaka cut the head of God Viṣṇu. Who else cut it? Dīmaka cut it, and he was sleeping. A sleeping person is like a dead person. Everyone started crying and said, "This is a very big karma." And Brahmā jī got scared and said, "What will happen to me? Because I was born through him." And I gave birth to my Dīmaka. And my grandchildren did the work of Dādā jī. Dīmaka became a granddaughter in the relationship. Now even Śaṅkara Bhagavān thought that I should go and sit in the samādhi. Yajña cancels because this is a difficult work. It has happened in my presence. I will also get the knowledge in the fire. Śaṅkara Bhagavān ran away. Pārvatī jī said, "Don’t do like this. Stand up and solve the problem." So everyone said, "Now worship the Mahāmāyā of Bhagavatī." At that time, Mātāśvarī was worshipped as Kālī Mā. Then from the sky, there was a sound. And the sound of the sky was that this was already decided, because due to the same process, Lord Viṣṇu’s head was cut off in the sea, and Indra was blessed by Sahasrabhāga. Due to this process, sometimes people suffer, and sometimes they get upset. Now, what to do? So he said, "Brother, do one thing. Mātāśvarī has given the blessing that his neck will be fixed back." Tell Tvaṣṭā Ṛṣi, Tvaṣṭā Ṛṣi will go and put the neck of the horse on the plate, and Viśvakarmā jī will sell it. The whole branch has been made for this big operation. Tvaṣṭā Ṛṣi cut it nicely, and Viśvakarmā jī fixed it. Now, why did this happen? Sūta jī again asked the question of Śaunaka ādi Ṛṣis. Why did this happen? He said it happened because he wanted to do this. Now, if you listen to this story, don’t laugh; you are laughing at someone. It happened that one day Lord Viṣṇu, now his wife presses his feet. And the one who is sitting on your head, don’t ever be afraid of him, don’t be afraid of the one who is sitting on your feet. The one who is sitting at your feet is very dangerous. The one who is sitting down, don’t be afraid of him. The one who is sitting on the top will fall one day. The one who is sitting on the bottom will make you fall. It is said in the Nīti that even a bull is down before it is killed. A bull lowers its horns and then lifts them up. An arrow also goes back before it goes forward. That is why the one who is afraid of being trampled on will turn the throne in a day. The one who is oppressed goes ahead of everyone one day. It is said so. That is why never consider the weakest as the weakest. This Lakṣmī jī, who is seen pressing her feet, her feet and neck are not far apart. And you are thinking that you are pressing your feet, it is possible that you are holding it and sitting, that don’t get up and go, child. Don’t get up and run away somewhere. Where will you go? Stay in my hands. You will say that this is the truth about our God. Today, Lord Viṣṇu is lying like this, his feet are being pressed, and he is smiling. Who did he smile at today? Now, Lakṣmī Mātā is thinking that the king is going somewhere. I am explaining in your language. This Viṣṇu became suspicious of God, that he is having an affair somewhere. He has fallen in love with a woman. Tell me in your language, you will not be able to understand the language there. Why did Viṣṇu laugh at me? Am I a friend, or have I become a slave? Or he has come back from somewhere; he takes so many avatāras. In avatars, he still remembers someone. And it is not possible to laugh without any reason. It seems as if he has made another beautiful woman as his wife. "Sab patnīv kṛtā tein manniv varmārnī." I will tell you about the meaning of this story later. This story can take us to the world of happiness if men listen to this story and understand it. Did you understand, brothers? Hail Mother! Brother, even if you smile in front of a woman, ask her to smile. Can I smile? If she says so, smile. Otherwise, don’t smile. Otherwise, you will have to cut off your head. How did you smile without me? With whom did you smile? You are smiling here with me. At that time, Mother Lakṣmī got so angry that Tāmasī Devī appeared from her body. Tell me, how much anger did you get? You have ruined everything. Now sit on the throne. Brother, women are very afraid of anger. And Tāmasī Devī said angrily, "The head with which you are smiling like this should be cut off and fall." Viṣṇu cursed God. That is why I say to all men, do not waste your energy in fighting with a woman; surrender yourself to her. Fall at the feet of a woman and say, "Mother, we have only one Śivarātri, and you have only nine." And four times, there is nothing wrong in this; we are born with a mother. And I say to the wife, "Just fall at the feet of a woman and go home today. If you want respect, then touch the feet of a woman." O Mother! And look at every woman and say, "Mother!" Mother! And if she says, then say. She should not feel bad. Do not say it in vain. Because this is the universe, brother. There is a lot of power in it. All Brahmā, Viṣṇu. Now, you people, don’t think that men are falling at our feet. You have to maintain that purity, purity, power. But if a man thinks that if he defeats his wife, he will never be able to defeat God. Even the gods have to accept defeat. Never waste your time in this struggle, brothers. We are all here in surrender. Surrender. Whether in the form of a mother, a sister, or in the form of a wife, especially surrender in the form of this wife. If you worship your wife as your mother, you will have a long life, your family will grow, and everything will be fine. This is the essence of the Devī Bhāgavata. I am telling you the truth. And don’t think that I have become weak, that I have lost. If you lose here, you will win the whole world. And if you win the whole world, you will come here and lose. If you lose here, you will win the whole world. The work will be done properly because the direct power has come from within. Don’t keep your hand on your head and say, "Mā, Mā." I am telling you the truth. That is why there is such a bad situation in the world. That man is running the world. The day the mothers will run the world, from the Prime Minister to the President, from the Chief Minister to everyone, that day the world will be beautiful. I am telling you the truth. People talk about women’s power. The Purāṇas have proved it, because inside a woman there is a motherly feeling. There is a beauty inside her. In her decision, hydrogen and nuclear weapons will not work. She will not make so many nuclear weapons. A woman cannot make so many weapons. A man will talk about love, and there will be a conspiracy inside him. Psychologists have decided this, so they saw the world made up of man. And in our Purāṇas, this Satyayuga is given. Are there women in our Purāṇas? Arundhatī, Madhālasā, Anasūyā, Satī, Sītā, Śrī Rādhārāṇī. If we respect them and reestablish the society, then the society will be beautiful. Viṣṇu Bhagavān smiled at them, Tāmasī Devī gave them a curse, and because of that curse, their throat was cut. Sūta jī asked Śaunakādi, is this true? That this is Śakti, and she will make such a wrong decision that she will say no. There is mercy in their curse too. What kind of mercy is that? That the deity named Hayagrīva did such a harsh penance that no one could kill him. Brahmā jī said that this is a very difficult thing. He said, "Give me such a boon that no one could kill me." Hayagrīva was a demon. He had eaten all the Vedas. So he said, "Give me such a boon that the one who will kill me is also Hayagrīva." That is, his head should also be of a horse. So Mahāśakti blew this garland so that Viṣṇu could put the head of a horse on God. Now, Lord Viṣṇu is also Hayagrīva. Here the demons also became Hayagrīvas, and they fought back for thousands of years. Part 3: The Incarnation of Hayagrīva and the Play of Māyā And at the end, by the grace of that Mahāmāyā, Lord Viṣṇu took the incarnation of Hayagrīva and returned the Vedas and Upaniṣads to the Brahmins and Ṛṣis. Say Hayagrīva of Lord Viṣṇu. That is why the horse is considered very sacred, Mahārāj. Even today, if there is a big Yajña, the horse’s feet are kept in the gurushālā. The story we just now heard from the Devī Bhāgavatam Purāṇa was about one rākṣasa, one demon, who was thinking how to become the most powerful. He saw that everybody was doing pūjā, everybody was doing yajña, and they were reciting Vedas. He said, “In the Vedas is everything.” So he went and he drank all the Vedas. Of course, in the literature we have to—we cannot accept the direct meaning—but we have to think of it. So the demon took all the Vedas, and whoever did any pūjā, whoever did anything with any mantra from the Vedas, the whole power came to him. On the other hand, he had a blessing from Brahmā himself that nobody could kill him. No living being which exists now could kill him. Of course, when we become more powerful, we get a higher position and everything, then our arrogance starts to appear. Our strength, ego, and everything grows. So after some time, what happens? This demon started to oppress the people, started to oppress the whole world. Everything was under his control, and people were starting to suffer. Now, even God Viṣṇu himself went and fought with him. Now you can imagine the strength of the demon that God Viṣṇu was fighting for 10,000 years, and after 10,000 years he got tired. In comparison to today’s wars, the previous wars were really, really long, and even the gods themselves were fighting in this force. So now what happened? Viṣṇu got tired, and he said, “How to rest a little bit?” So he sat in lotus position, and he put his bow under his chin so that it looks like he’s still awake and just looking at what is happening, but he went to sleep. If he was fighting for 10,000 years, then his sleep was also very long. Now, these are the legends. These are the stories from previous eras, which you can take always in two ways: either you can take them directly, like the people were living so long, and everything was so long, so for 10,000 years we lay, four hundred thousand years we live in, and so on; or you can take it as an expression of a long, long fight, or a long, long life in which all of the life you were fighting. So now Viṣṇu was sleeping. Now, they were supposed to do some pūjā—they were supposed to finish the battle with this Rakṣasa. How to do that? Everybody—Brahmā, Śiva, Indra, all the gods and goddesses—came to Viṣṇu. They tried to wake him up. Now, it’s a very tricky thing: if you wake up a god, if he’s angry, then whoever he sees first will not finish, very… good, and how to wake him up? So then Brahmā thought of a solution, and he created the termites. This is now in the Purāṇas, in the old, old stories. Now we found out how the termites were created. So Brahmā created the termites for the sole purpose to finish the bow of Viṣṇu. Now, even in that time, we can see how we are thinking, because everything is spoken metaphorically. The termites came out and said, “OK, what do you want us to do?” He said, “I want you to eat the bow of Viṣṇu so that he would fall down and wake up.” Now, what was their first question? “What is my benefit? What is our benefit? Is there any benefit for us?” Brahmā is thinking, “Oh my God, what now? I just gave you birth, and now you are asking me what is the benefit? Okay, I will tell you. Whatever falls out of the yajña is yours.” When they are doing the yajña, they have, like, a square place or different shaped place, and you’re putting many things inside. Of course, some things fall inside, but many things fall out. So whatever falls out, this is yours, from every yajña. He said, “Very good.” So termites went, and they ate through the bow of Viṣṇu. Now, the bow, you know, is very tight. And what happened? When they ate the bow, the string, which was very tight, went wild and cut the head of Viṣṇu. Oh my God. Now, everybody was like totally shocked, like, “What happened now?” Now, Viṣṇu’s head disappeared and fell into the ocean. Now we have Viṣṇu without a head. You kill the god, and now, instead of making good things, it created everything bad. Brahmā got scared. He said, “I’m born from Viṣṇu, and I gave birth to the termites, and the termites killed my father.” Actually, they killed their grandfather. So already here we can see how the family relations are working. There is not much, there is not always many, how to say, happy things happening. Śiva got scared. What to do? Everybody started to disappear. But now, of course, Śiva’s wife Pārvatī said, “No, no, no. Please don’t go. Stay here and find a solution. You are omnipresent. You know everything. You are Trikālañ. You find a solution.” So they said, “Okay, the base of everything is Mahāmāyā. The base of everything is Śakti. So let’s pray to Mahāmāyā. Let’s find out what the solution is.” I request you, as Paṇḍitjī said yesterday, as I say in English, you should take a little ride. If you don’t understand, then you will get double work. You will also get merit, and you won’t get bored. So, then from the sky, the voice came, “Don’t fear, this was supposed to happen. You should just find one horse and put the head of that horse on Viṣṇu’s body, and he will become alright.” Right, so now they were wondering, “How come that this was predestined?” It is said, as you can see always, that Viṣṇu is lying on the lotus, Śeṣa Nāga is up above, and then Lakṣmījī is massaging his feet. Now, Lakṣmījī is massaging the feet, and everything is nice. Suddenly, Bhagavān Viṣṇu smiled. Now Lakṣmījī was thinking, “Why is he smiling? I didn’t do anything. On whom did he teach now? There must be some lady about whom he is thinking now.” And with this kind of, she didn’t say anything, but with this anger, the Tāmasik Devī, Kālī, got burned. Because you see, we are talking about Devas, we are talking about gods, and gods, they just need… here we can see the saying, like, whatever you think will become true only with us, as we are human and we are not very powerful, it takes longer time. But with the gods, they get angry immediately. Something happens: Brahmā wants to create termites, in a second it’s done. We want to create termites, we go to the lab, we make genetic modification, we do this and that, and then, out 100,000 years later, we finally, oh yes, this is the solution. So, now this Tāmasik lady came out, this Kalimā came and said, “The one who is making you trouble, he said to Lakṣmī, the one who is making you trouble will lose his head.” Now, Lakṣmī actually cursed Viṣṇu to lose the head. So, that curse was implemented now. This curse came to be in this time when the string of the bow cut Viṣṇu’s head. But of course, what does this mean? Because it’s always, everything is so interconnected. On the day when Brahmā gave the boon to that Rākṣasa, Brahmā gave the blessing that nobody could kill him. What happened is that there has to be a solution. Because in this saṁsāra, in this world, nobody can get birth without dying. So now, one of the options was that God will incarnate, because such a huge number of people are doing so much penance and tapasyā, and the big, big rākṣasas—it’s actually basically only God who can kill them. So, what happened? Now, Indra and everybody else brought a horse. Viśvakarmā put a horse’s head onto Viṣṇu’s body. And they put it in such a way that Viṣṇu became alive again. So that’s genetic modification and cloning from the Purāṇas, long, much longer back than we are starting to do it now. And only in this form, as a horse head and the body of a man, he was able to kill the rākṣasa because of this blessing which that rākṣasa got from Brahmā. So you see how intertwined are all these stories, and all these stories have always, not a single meaning. This meaning, with the story which I just told you, is that we remember the story because it’s very easy to remember in such a way, but the inner meaning we will get when we start to meditate, and we will start to observe who are actually, who is that Rākṣasa, and what it means to put the head of a horse on somebody’s body. So never take the stories from Purāṇas, especially from Purāṇas and holy books, never take the stories on the base level. Don’t take them as they are. Always think, “What is the meaning?” Sometimes the meaning is as it is, but many times, on most of the time, it is not. This is for our benefit, just to remember them. So with this, I would like just to give the mic back to our dear Paṇḍitjī to continue the story of Śivakumāra. We see Lord Kṛṣṇa’s Līlās in the Bhāgavatam, Lord Śiva’s Līlās in the Bhāgavatam, then in the Devī Bhāgavatam, we listen to the Līlās of the Mahāmāyā. And the Mahāmāyā always appears at that time when everyone has lost. Jāgarjñānī, Bhuvaneśvarī, Parāmbhā, Śrī Dhṛti, Kīrti, Chhammā, whose name is… once the Lord fell asleep, very well, Lord Viṣṇu, and from his ears, Madhu and Ketab, two demons were born, in the form of lust and anger. It is said that Madhu and Ketab live in the ears, so they don’t listen to stories. And these Madhu and Ketab both came out, and the two brothers started fighting with each other. They didn’t get anything else. We grew up. Where is the way to the street, the market? We grew up the most. The philosophy says that if the wrong person has the power, it gives pain to others. Sākṣāra, Viparīta, Śedrakṣa, Vidyā Vyavadāya, Dhanavadāya, Śakti Parpīḍanāya. He said to them, “Just kill whatever you find.” Now, how did they find? They are in water. Brahmājī saw that Bhagavān is sleeping. And this lotus is coming out of Bhagavān’s navel. Brahmājī went here and there. Finally, the demons saw him. “How long will you survive?” And this demon is no one else. You came out of the navel, he came out of the ears. If you want to make a relation, then it is necessary to make a relation. He said, “No one else, we are born together.” This seems a little different. This should be considered. He ran to kill Brahmājī. Brahmājī, with the names of Lord Viṣṇu, Dīnānāth, Hare Viṣṇu, Vāmana, Utiṣṭha, Mādhava, He Vāmana, He Dīnānāth, He Kṛṣṇa, He Govinda, He Mādhava, get up. Get up from the side of the devotee sages. Now, where did the king get up from? He said he does a lot of work. They keep doing it, and when they sleep, they are not able to get up. And it is very wrong to wake someone up while sleeping. It is also very wrong to wake up a person who is listening to a story. And it is also wrong to have a fight between mother-in-law and daughter-in-law. All these are called Brahmātyas. All these are because of Brahmātyas. When Mahārāj Jī said in the Purāṇa, “Why did God make a lamp to wake up Viṣṇu?” You can wake up a student, a guard, or a swan. Don’t wake up anyone else. If you wake them up, the light from their eyes will make you angry for many months. Uṭhānā nahīṃ nīṃ meche kisī ko. Mana hai. Vidyārthī bola āpko. Jo vidyārthī hai, usko uṭhāyā jā saktā hai. Ab Bhagavān Viṣṇu ko uṭhāne lage, bole, jo bhī kitnī hatyā lag jāye, viśvam brahm viśāl akṣaya, puṇya śravaṇa kitnā, jagat devane, nirākāra sarvas, sarga sthāntyakāra kā, He Prabhu, ye dono rākṣas mere kā vad karnā cāhte hain, main āpkā putra hoon. He Mahāviṣṇu, uṭh jāo, uṭh jāo. Iti sañcitya manasā, niścarīya pradhipadhyāya, tuṣṭam yog nidrāṁ tamikā. And while thinking like this, when God did not wake up, he understood that the one who has put God to sleep, call him. Who put God to sleep? When yoga nidrā, the goddess of sleep, remembers her. And even if you do not sleep, call her, then you will sleep. And even if you pray to make her sleep, then she will be born from someone’s life. In Durgā Saptaśatī, Brahmājī says, “Abhiṣeka Śrī Jagad-dātṛm.” That same lesson has come in it. He says, “Māyā, Māyā, get up. Come, by one bhajan invite two Mahāmāyās.” Brahma cetanau viṣṇu kṛtosti spanda varjitau. Brahma cetanau viṣṇu kṛtosti spanda varjitau…. Brahma, Viṣṇu, Maheśa, these three deities are actually three forms of one idol. They are the same idol, but they are three forms. And they work by considering their own qualities. But the one who makes these three work is Yogamāyā. And Lord Viṣṇu himself was sleeping under that Yoga Māyā. Brahmājī thought that if he wants to wake up God, then he will do a great miracle. Yog māyā, Yog māyā itself appeared. And he blessed, “O Brahmā, you will be protected.” At the same time, God himself got up and sat down. And gave the donation of Abhaya to Brahmājī. And he told those demons to leave him and fight with me. And gave the donation of Abhaya to Brahmājī. Now Brahmājī said, “Okay, I am saved. Now he should know his work. This department is not ours.” He went away from there, and he lost his life. How can he run away? See how the children of Lord Viṣṇu are. He said, “You fight, take care of your own case.” Lord Viṣṇu fights with them, so he is no less, Mahārāj. He too, no one can kill him. For five thousand years, the battle of Lord Viṣṇu has been going on in Madhur and Ketab. Lord Viṣṇu said, “The power that awakened us, we forgot it by mistake.” Now, Lord Viṣṇu, leaving the fight, is praying to that Mahāmāyā. So now Lord Viṣṇu is telling the prayer of Mahāmāyā. Lord Viṣṇu was so tired that his weapon fell from his hand. And Lord Viṣṇu started to pray. So Mateshwarī appeared to Lord Viṣṇu and said, “If you want to win, then ask them how you will die.” Because they have this boon that they will die of their own will. So Lord Viṣṇu did a little drama. Kyā kyā? Kyā kyā bhaiyā? Raṅg mañch pe nahīṃ ātā. Vaise sabhī log thodā thodā naṭak karte hai. Naṭak, drama. Everybody knows drama. Chhoṭe bache ko school nahīṃ jānā hotā hai to uske. And we know there is no solution for stomach pain and headache pain. We don’t have. Sher dard kavi bhī ho jātā hai. Ādmī office se ghar ātā hai, ekdum. I am telling you about Indian culture. What did she do in the office? She played cards. Nowadays, the computer is God’s. She used to roam around in it. She used to play on her mobile. When she came home, as soon as she came near the house, her face became strange. I am just tired now, so that my wife doesn’t say anything. And before her wife came, she was absolutely fine. She went to the temple in the morning and worshipped God. She performed the evening āratī. She worshipped God. She saw the idol of God and came out. God went behind her, and did you hear what was happening about that neighbor yesterday? Oh ho, this Ved Vyāsajī is nothing in front of you, Mothers. Your Purāṇa is bigger than his. Now, if the child is crying, then the drama will fall on his ears. So keep quiet for two minutes, let me talk to the neighbor. And the fun while coming out of the temple, because you have done a good deed in the temple, now you have to lose that good deed. Because if you take the good deed and go home, then the house will change. The temple should be a temple, the house should be a house. Our kingdom is in the temple, God’s kingdom should be in the temple. God’s kingdom should be in the temple, our kingdom should be in the house. And I have heard that in China there was a competition to tell the biggest lie. One man said, “I counted the stars of the sky.” The other said, “I counted the hair of the head.” He said such big lies. A small child said, “I saw two women sitting quietly in a park.” He said, “This is the real lie.” They can’t remain silent because they have the power to speak and see brothers and mothers. What do they call it in India? They call it triyācāritra, oh ho! The husband has come, everything is fine in the house. When the husband comes, you also tie a bandage on your head and say that my head is aching. There, he has brought his headache. You are feeling my headache. Now both are having a headache, so the headache will be born in the… in the future, the children will also have a headache because both are having a headache. See, today you take yourself in front of the mirror with honesty, talk to yourself, and ask, “How much drama is there in our life?” Ask yourself, not anyone else. And how many times we change our faces, how many times, these demons are still very small in front of us. Mahārāj, I have two tulsī dāl to give to God and nothing else. Doctor said, “We will have to do the operation. It will cost 50,000 rupees.” Doctor, you can take lakhs, but you have to cure me. This is very true. For God, we are limited. And for fame and greatness, we… Fame is greatness, isn’t it? Give the biggest reception. Get married. Do two crore rupees, even a lakh crore. The next day, where do you have to go? You have to go to the drain or sewerage. You have to feed as much as you can. Feed Kānā sweet. Feed Jodhpur sweet. Feed any sweet, whether it is Gyaar Seelal Jī or Baar Seelal Jī. Make any food. Where will you go the next day? And no matter how much you eat, no matter how much you wear, the mehendi that used to stick to your hands, now it is sticking to your head. What happened? Nothing has changed. These are our visions; these are our plays. We can go beyond these plays only when we take the permission of the Guru. I want to tell you, these deities are also trapped in plays. Deities are also trapped in plays, living in lies and truth. Lord Viṣṇu also had to lie, had to go as a fake Jālandhara. Now you can see, he goes there as Bṛjpati Śukrācārya and takes his throne. What kind of drama is going on? Hey human, you are not born for this drama. You are born to remove this drama. Man was born to drop this curtain. If we also live in these dramas, then you understand that we are still in bondage. All the actors and actresses of this colourful stage, Natwar Nagar, Bheesh Ujagar, how did they dance? Are you dancing in that world, or did you dance the world? The actors and actresses danced on the colorful stage, and as soon as the curtain rose, the difference was not lost; the difference was in the actors and actresses. You are dancing, someone is dancing, there is a curtain in the middle, the name of that curtain is Māyā, and that Māyā will be erased by the worship of Yog-Māyā. The problem is Māyā. We are inside of māyā, and by worshiping māyā, you can go to māyā. This is the way of the Devī Bhāgavat. We cannot escape from this. That is why some people in the world say that we are not included in māyā. Now, Śukadeva Jī’s character will say, “I will not go to māyā.” One person will say, “I cannot live without māyā.” One person says, “I want a house, wife, children, car, horse, everything.” Another person says, “I do not want all this.” Both are inside of māyā. The one who says he doesn’t want it also has an attachment to māyā. And the one who says he doesn’t want it, both are circling around it. One is running ahead, and the other is running behind. The person who says, “I don’t want it, I don’t want it. I am where I am, I am the way I am, I am the one who created me. I just have to wake up. I just have to wake up. I am a householder, I am a sanyāsī, I am in a Brahmacharya āśram, I am in a vanaprastha āśram, I am where I am. I just need an awakening. I just have to wake up.” Only that person can go beyond māyā. Those who will fight with māyā, or those who will love māyā, both will stop in māyā. So, this is the key: how to go beyond this māyā? If you will hate this world, you cannot go beyond this materialistic world. If you will go, you fall in love and you become so attached in lust or greed, still you are a loser.