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Part 1: The Sovereignty of the Divine Mother: Insights from the Devī Bhāgavata Holy Śrī Dīp Nārāyaṇ Bhagavān kī Jaya, Śiśi Deveśvara Mahādeva kī Jaya, Hindu Dharma Samrāṭ Malkṛṣṇa Bhagavān kī Jaya, Viśvaguru Mahāmaṇḍaleśvara Svāmī Maheśvarānandajī Gurudeva kī Jaya, Jaṅg Dambate kī Jaya. Gajānanaṁ bhūtagaṇādisevitam, kapittha jambū phala sāra bhakṣaṇam. Umāsutaṁ śoka vināśakārakam, namāmi Vighneśvara pāda paṅkajam. Sindūrāruṇa vigraham trinayanam, māṇikya mauḷi sphurat tāra nāyakam. Smitamukham āpīna vakṣoruham, pāṇibhyām alipūrṇa ratna caṣakam, raktotpalam bibhratīm. Saumyaṁ ratna ghaṭastha rakta caraṇaṁ dhyāyet, Parāmbikāṁ yā kundendutuṣārahāra dhavalā, yā śubhra vastrāvṛtā, Yā Brahmācyuta Śaṅkara prabhṛtibhir devaiḥ sadā vanditā, Sā māṁ pātu Sarasvatī Bhagavatī niḥśeṣa jāḍyāpahā. Pūjā te viṣayopabhogaracanā, nidrā samādhiḥ stutiḥ, saṁcāraḥ pradakṣiṇā vidhiḥ, stotrāṇi sarva-giraḥ; yad yat karma karomi tat tad akhilaṁ śambho tavārādhanam. Sambhūta-varadhanam, namo’stu te vyāsa viśāla-buddhe, phullāravinda-āyata-patra-netra, yena tvayā bhārata-taila-pūrṇaḥ prajvālito jñānamayaḥ pradīpaḥ. Putre, titanmayatayā tarvubhinedhu tam sarvabhūtādyam muniman tosmi atulita-bala-dhāmaṁ hema-śailābha-deham, sakala-guṇa-nidhānaṁ vānarāṇām adhīśam. Kratu Samaya Sapariyā Vegna Vecheda He Tu Jayati Baṭuk Nātha Siddhida Sādhakānām. Yā Rāma, maiṁ saba jaga jānī, karuṁ praṇāma jorī juga pānī. Boliye Jagadambā Mātā kī Jai. I will briefly recount the story narrated over the past three days to provide context. First, we listened to the Māhātmya. After the Māhātmya, the Śrīmad Devī Bhāgavata was recited, particularly the account of Lord Viṣṇu killing Madhu and Kaiṭabha—you have already heard this story. Sukhadevajī was asked to marry but refused. You have heard the conversation between Urvaśī and Purūravā. Sukhadevajī then went to King Janaka to receive knowledge, and their dialogue was meant to delight the soul. This included the story of Sukhdevajī’s marriage, the birth of Vedavyāsa, and how Vedavyāsa gave birth to the characters of the Mahābhārata. All this was recounted yesterday. Thus, you have heard how, during the Mahābhārata, Vedavyāsa made the departed souls visible again. In the next chapter, the story of King Janamejaya and Vedavyāsa begins. In the third chapter, Janamejaya starts asking questions. Let us reflect on this question for a moment. The question that King Janamejaya posed to Vedavyāsa, if it arises in our own life, then sannyāsa is born within us. The day a person becomes an adhikārī (a qualified seeker), this very question arises within. In the Śrīmad Bhāgavatam, King Parīkṣit asked the same question in the Third Canto, which Janamejaya asks today. Nāradajī asked the same question to his father Brahmā in ancient times. And that question is: Who am I? What is this universe? What is this world? This is the question. What do we think we are, and what is the reality? If a finger is severed, we do not say, “I am severed.” If a foot is severed, we might say, “I am severed,” yet I am not severed. This questioning arises naturally from Vedānta and the Purāṇas. Why did he ask this? And what other questions are there? The creation of the universe, how life was formed, what is the source of life—these are the questions. So now we are beginning the Tṛtīya Skandha, Chapter 3 of Śrīmad Devī Bhāgavata. When such a question arises in our mind, a spiritual journey commences. As long as this kind of inquiry, this kind of reflection, does not occur, there is no possibility of entering spiritual life. When one questions the universe and who is running this life around us… This question did not arise only in King Janamejaya; it arises within everyone one day. When you ask your master or guru, “Who am I, and where will I go? What is my true destination? Who created this world or universe? Who is the creator?” This is not the question of an ordinary person; it is the question of a sannyāsī. Whether it is Parīkṣit, Janamejaya, Nārada, Brahmā asking Lord Viṣṇu who the creator is, or Viṣṇu asking Mahādeva who the creator is… Āpne kitnī tasvīreṁ dekhī hogīṁ? Maybe you saw a lot of pictures: Brahmājī bhī mālā jap rahe, Viṣṇu jī bhī mālā jap rahe—everybody is chanting. Have you seen a picture where the goddess Devī is chanting or praying? Wo nahīṁ jap rahī, wo to khaṛī hai. Voh kisī kī mālā nahīṁ jap rahī, sab usī kī jap rahī hai. So this is the answer. Abhi aisī sundar kathāo ko leke Devī Bhāgavata āyā hai. So Brahmā and Viṣṇu and all the devatās are just praying to Divine Mother Jagadambā, Parambā, Bhuvaneśvarī, Ādhyātmā Bhagavatī. Ādyaśakti kā prabhāva kyā hai? What is the glory of the Ādyaśakti? Brahmā, Viṣṇu and Maheśa. One day, he went to search for her in different places, and he did not find anything. Then he prayed to the Mother, and the name of that place is Maṇidvīpa. Now, when he went there to search, he saw many Brahmās at the gate, many Viṣṇus, and many Maheśvaras. He exclaimed, “What is this? How is this possible?” So many Brahmās, so many Viṣṇus, and so many Maheśvaras were roaming about. You will understand this story fully when I tell it in Hindi. Viṣṇu, Maheśa, Nārada—everyone. Because Brahmā created the ṛṣis like Marīci, Marīci created Kaśyapa, and Kaśyapa’s children became devatās and dānavas; Dakṣa’s children became… But who created them? They performed intense penance. I am telling you, it was immense penance. When they entered Maṇidvīpaloka, after a long journey, they beheld Māteśvarī seated. Lord Śaṅkara was on the throne, while Brahmā and Viṣṇu were made of wood. This was the vision; this was the darśana of the Mother. They were astonished. Sangeya sunnī ho gaye, unko samādhi lag gaye. Bhole, yeh hai vā jagat kī jānnī, kyūnki binā māṁ ke to kuchh hotā nahīṁ hai. Kisī ne kisī kī māṁ to hogī nā? Koī bol de maiṁ binā māṁ hī paidā ho gayā? To āj sab ne apanī māṁ kā darśan kiyā, aur māṁ kā pār koī kabhī pā nahīṁ saktā. Therefore, the scriptures say, “Who gave birth to you? Only your mother can tell, no one else.” Bholī Ādhyā Mātā kī jaya, Bholī Parambhā Mātā kī jaya. Now consider, what is the status of those who worship only Brahmā, Viṣṇu, and Maheśa? This primordial form of Nature, Bhagavatī, along with Paramapuruṣa, creates the universe, manifests it, and again withdraws it into herself. During the state of pralaya, all beings enter their liṅga-śarīra and dissolve into the Mother. Ek Bhuvaneśvarī Ke Andar Mūla Prakṛtirveśa Sada Puruṣa Saṅghāta Brahmāṇḍaṁ Darśyatyeṣa Kīrtvave Parātmane Or Taṣyeṣa Kāraṇaṁ Sarva Māyā Sarveśvarī Śiva He Devoṁ, Yeḥ Puruṣa Dṛṣṭa Mātṛa Hai. Samasta samasta brahmāṇḍa tathā devatā gaṇa dṛśya hai mahāmāyā, in sab kā kāraṇa hai Mahāprabhujī. Dīpa karatā, Mahāprabhujī dīpa karatā… Purī Jagadambā Hai, Jine Hum Logo Ne Kabhī Dekhā Hī Nahīṁ, Phir Sab Ko Yād Ātā Hai, Jab Chote Chote The, To Kisne Humko Pāṅli Meṁ Jhulāyā, Isī Ne Humko Baḍā Kiyā, Sab Logo Ne Apne Āpko Bāl Rūp Meṁ Pāyā. Brahmā Jī Nārad Ko Yeh Kathā Keh Rahe Haiṁ, Bhagavān Viṣṇu Brahmā Ko yeh kathā keh rahe hain, aur Janmejaya Ko yeh kathā sunne ko mil rahī hai, Ved Vyās jī ke dvārā. Bhagavān Śiv, Viṣṇu ādi sab gaḍ-gaḍ ho gaye. Nārad jī ko kehte hain Brahmā jī, “What should I say about the amazing sight I saw there in the form of the feet of Bhagavatī?” This is the true great tantra: he saw the universe in the toenails of the Mother’s feet. Viṣṇu, Śiva, air, fire, sea, rivers, all Gandharvas, all yonis, all the demon gods—all were visible in the toenails of the Mother. Bhuvaneśvarī Maa ne aisā darśana diyā. Now someone comes to Maa. Here in three adhyāyas, Maa’s stuti has been done, only Maa’s dhyāna. Now someone comes to Maa, and Maa means to give. So Maa said: “I and Parabrahma are always one; there is no difference. Because I am what I am, and I am what I am. There is no difference between Parabrahma and me.” This is what Mahāmāyā said. “Gaurī, Brahmī, Cārudrī, Vārāhī, Vaiṣṇavī, Śivā, Vāruṇī, Chāthā, Kauverī, Narasiṅghī, Chāvaśvīg… In truth, I reside in all deities with different names and appear as Śakti. I am Gaurī, I am Brahmī, I am Vaiṣṇavī, Śivā. Kauverī, Narasaṅgī—I am present as the world. Jal mein śītalatā bhī maiṁ hūṁ, agni mein uṣṇatā bhī maiṁ hūṁ, sūrya kā prakāś bhī maiṁ hūṁ.” This is the Vibhūti Yoga of the Mother. Today, she blessed Brahmā and gave him the power to create this world, along with Brahmāṇī. She gave Viṣṇu the power of Lakṣmī as his aiśvarya and said, “I am Kāḷīṁ Hrīṁ.” Thus, Mā Bhuvaneśvarī, the Mother of all creatures, endowed Brahmā and Viṣṇu with power. Then she initiated Viṣṇu with the mantra: Oṁ Auṁ Klīṁ Hiraṁ. “Hey Lakṣmīpati, tum Oṁkār ke sāth is cār akṣar vāle mantra kā jāp karnā. Hey Puruṣottama, jab tum Vaikuṇṭha kā nirmāṇ karo, usī meṁ rahanā, aur isī mantra kā japa karanā.” This is the secret Bhagavatī gave to Viṣṇu. And what did she say to Mahādeva? “Grahaṇa Hara Gaurītam Mahākālī Manoharam.” Bhuvaneśvarī then created Mahākālī and gave her to Sadāśiva, saying, “Keep this Mahākālī.” Bhagavatī says that nothing in the world is devoid of the three guṇas—sattva, rajas, and tamas—which are necessary to run the world. Sattva, rajas, tamas—electron, proton, neutron. The Mother says, “What is the reason for which I am subdued?” I remain subdued in the presence of God. My ahaṁkāra is my doing, and it is manifested as the three guṇas; the ego is divided into the three guṇas. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… Deep Om, I am sitting in the Viśvadīpa Āśrama, or I am sitting as the Viśvadīpa Āśrama. I am sitting in the truth, or the truth is sitting in me. This knowledge is the special distinction, the special dvaita. We are all sitting within that same Mahāmāyā. But she will be visible to these physical eyes only when she bestows her grace upon us. Victory to Mother Jagadambā! When Brahmā prayed to that same Mahāmāyā, you heard how Madhu and Kaiṭabha were killed. Here the nature of the twenty-four tattvas is also described: the five jñānendriyas, five karmendriyas, five tanmātras, manas, eight prakṛtis, and the three guṇas. Based on the guṇas, the description of miśra bhāva and the glory of the Devī’s bīja mantra is presented. Dho Chan Ka, aapko main Om Aang Ring Kling itna saī jāp kariye. Aap Taptak Mahāmaṇḍaleśwar jī se main vintī kartā hūṁ. He will explain to our friends who are watching with great love, faith, and trust. So please, Mahāmaṇḍaleśwar jī, I request you, explain it. Again, there are more stories, but I will focus on just one. This story begins when Vedavyāsa was explaining to King Janamejaya, son of Parīkṣit, who was bitten by Tākṣaka and wanted to take revenge on all the snakes of the world. Vedavyāsa was reciting the Devī Bhāgavatam to him. Vedavyāsa himself had received it from Nārada, and Nārada from Brahmā. And now, this is the story that Brahmā actually tells: He says, “I am born from the lotus that springs from Viṣṇu’s navel.” So from Viṣṇu’s navel a lotus emerged, and on that lotus I was born. But then the question arises: from where is Viṣṇu born? If he is born from Śiva, from where is Śiva born? Who is the real organizer, the main architect of this entire universe? So, to find out, Brahmā entered Māṇidvīpa. He went into an ocean and wandered for many long years. After some time, he came upon a place. Entering it, he saw many Brahmās standing as gatekeepers. And not only Brahmās—there were many Viṣṇus and many Śivas. He was astonished and thought, “What is this place?” There, in the same location, were thousands and thousands of universes, and in each universe, a Brahmā, a Viṣṇu, and a Maheśa. As he proceeded further, he saw a very strange sight: Mahāmāyā, Ādyāśakti—the Primordial Energy, the origin Śakti—was seated upon Śiva. And the bed on which Śiva was sleeping was supported by Brahmā and Viṣṇu! So, all the gods, including Brahmā and Viṣṇu, were holding the bed, while Śiva slept on it, and upon Śiva rested Ādyāśakti. Now, we must go back to the beginning. Once there was only one; there was no male-female principle, no separate Śiva and Śakti. At a certain point, they differentiated. Thus, there is only consciousness, and there is only energy. Consciousness without energy cannot do anything. What does this mean? Energy is the heat in fire, the coldness in ice, the movement in the air. Without energy, nothing happens. That is why, above all, the Ādyāśakti—the beginning origin Śakti—is seated. Even more interesting: when Brahmā came closer, he looked into one of her toenails. In that toenail, he saw many millions of different worlds, again with so many Brahmās and Viṣṇus within them. These stories are meant to open our minds to possibilities. What we see externally need not be the ultimate reality. Śakti is outside us, but we will not see her until we close our eyes and go within. The whole world is outside, but we cannot truly see it until we close our eyes and find our own Self. When we find our Self, the whole world will also be there. This, in essence, is the story. The story has many levels and complicated explanations of how the five jñānendriyas (senses of knowledge), five karmendriyas (senses of action), the mind, and other tattvas were created; how everything consists of the three guṇas—sattva, rajas, and tamas—and how it is through these guṇas that Brahmā, Viṣṇu, and Maheśa actually run this world. But let us continue with the story. Please, Ācārya Jī. So, first of all, let’s understand how seeds work. You have seen that one seed can produce one tree. From that tree, thousands of fruits are produced, and within those fruits are lakhs of seeds. If you plant all those seeds, there would not be enough space to place your feet on the earth—the entire planet could be filled with trees. Similarly, the seed of a mantra—whether you believe it or not—if you perfect (siddha) a mantra, what cannot be accomplished? Mantra siddhi is called going beyond the mind: “Mananāt iti mantraḥ.” But mantra siddhi is not easy, Mahārāj. First, by placing our ego at the feet of God and abandoning anger and other negative qualities, we should strive to accomplish the mantra. Otherwise, you may chant a mantra, but all the anger will be consumed by it. It is like drawing water from a well with a bucket that has a hole: there is a loud sound, but you ingest the bucket—no water comes. In the same way, we perform much penance but get no result, because our bucket has many holes. Much anger arises. If you simply bring anger under control, or understand its energy… Many truths. Patañjali says you cannot imagine. Manuṣya us Paramātmā kā aṁś hai, mamey vaṁśo jīva loke, Īśvara aṁś jīva avināśī, hum uske aṁś hai. Yāni ki hamāre bhītar bhī bīja rūp meṁ Paramātmā hai. Within us, God is like a seed. Jab tak ahaṁkāra ko nahīṁ, aur ab ek bīja kī ek bāt aur dekhiye, bahut joradāra bāt hai. Ki bīj sochtā hai, “Main bīj hī rahūṁ, bīj marne ko taiyār nahīṁ hai, bīj apnā balidān karne ko taiyār nahīṁ hai.” Toh us bīj se purī pṛthvī ko vṛkṣhoṁ se nahīṁ bharā jā saktā. Part 2: The Seed of Surrender: Ego Dissolution and the Bīja Mantra Sādhanā A person is not ready to dissolve himself, and yet he thinks, "I will find Bhagavān, Īśvar, Param Satya." The practice of the Bīja Mantra also says this: whenever you are not surrendered at the feet of the Holy Mother, how can you attain that supreme power? Now the seed is lying empty; as long as the form of the seed does not manifest, the imagination of a vast forest is useless. We, like the seed, are fighting with ourselves; we are fighting with the earth, saying, "I will remain just a seed." The story of the seed is exactly the story of a human being. What do you do with a seed? You throw it into the earth. Does a seed's photo appear in the newspaper? Does a seed go to university? Does a seed open a bank account? What does a seed do? The seed erases itself. This is the practice of erasing oneself. The practice of the Bīja Mantra—sādhanā does not mean you put a pistol in your pocket. Or you picked up a stick in your hand to break someone's head? So here, the Devī Bhāgavata teaches us how to chant the bīja mantra. Bīja means seed. So as long as our ego does not disappear, we cannot attain the fruit of the mantra. Just try for one hour and forget all worry, all struggle, all past and future. Many times you think you are very aware, so you remember the past and worry about the future. And you feel responsible for your master, or your family, or your society, so you are worried. This is just a game of your ego. When we are not worried, we are not swimming; we are simply floating in the river of God. We have surrendered ourselves to the river; we are not swimming. We float like a dry leaf floats. This is the practice of the seed. We do not let go of ourselves, yet we want to attain God as well. This is not possible. Whenever you exist, truth will not appear. This is the condition of truth: when you dissolve your ego. If you do not surrender, you cannot attain that truth. A person has only one story: the story of the mind, the story of his life—he simply struggles with God. We fight with God. "Main rahūṅ? Kyuṅki hamāre miṭte hī Bhagavān kā janam ho jātā hai." This is meditation, but we are eager to eliminate it. We are eager to eliminate our relatives, teachers, disciples, acquaintances—all of them—leaving only "me." To eliminate this one "me," our scriptures have spoken of the nine types of mantras, and they have told us about meditation. The meditation of these two mantras is also like this. Here the story of King Satyavrata is told; he only said "Ayā" instead of "Āyā," yet the Mother gave him darśan. If Vālmīki had done the opposite, he would have attained God. Who is the one who recites the mantra? Where there is faith, there is benefit; where there is no faith, even if you have mastered all the Vedas, there is no benefit. Śaṅkarabandhī, Śraddhā Viśvāsa, Rūpīno, Abhyamīnān, Paśyantī, Śraddhā Śāntā, Śvāntastamiśvaram. What is Mahādeva? He is Śraddhā. What is Pārvatī? She is Viśvāsa. If śraddhā and viśvāsa are there, then everything is fine. And if there is no viśvāsa, no śraddhā, then even mantras do not work. Here, the story of three types of Yajñas is told. And in reality, what is the definition of Yajña? Yajña means karma. Yajña means action. So we can do three types of karma. Rājasik: you work for your selfishness, or you work for a result, for some reason. You need some result. You need money, or you need name and fame. This is rājasik yajña. "Mujhe nām honā chāhiye, merā nām; mujhe paise milne chāhiye—ye rājasik bhāv hai, lekin ismeṁ bhī ego hai." When your karma is for a good cause, or you work for charitable works like planting, you work for world peace, you work for peace in society—these types of yajña are sāttvik yajña. Tāmasik yajña is when you work only to defeat others; this is tāmasik. When you do any action to make others fall down, then this is Tāmasik. And here, Rājā Janamejaya was not inspired by Vedavyāsa Jī to perform Devī Yajña, and the Devī Māhātmya was narrated. There is a story: someone gave everything to a shopkeeper for free. He said, "Brother, how is this possible? It is free." He replied, "I love her. That is why I gave it to her and did not count what I gave." A fakīr, a sādhu, began to cry. He said, "I love her, but with counting. I took so many garlands, so many names, so many prayers. And you love an ordinary woman without counting?" Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... He is connected to the life of a human being like us. This is a very beautiful incident: there was a prostitute who had no money. So she goes to a Brāhmaṇa and asks for treatment. He inspired her to devotion to the Mother, told her the method of worshiping the Mother, and taught her the method of Navarātri. How should we celebrate Navarātri? According to Brahmā, he celebrated Navarātri for nine years. In the ninth year, Bhagavatī gave him sākṣāt darśana and granted him everything that a worldly person like you could wish for. All people want to get married, get married… Mahāprabhujīp Karatā Mahāprabhujīp Karatā... Mahāprabhujīp... This too is a pain, Mahārāj. Stay in the womb for nine months. If you haven't experienced the pain of the womb, then sit under this bed—the one I am sitting on—for two to three hours. That is how it is inside; you can't even hear anything. The mother wants to eat hot pakoras with chilies, and the child is helpless. So this is what Lord Viṣṇu cursed: Guru Ṛṣi. So here, Sītā’s harana, Rāmjī’s śoka, and giving them peace through Lakṣmaṇa, and coming to Nāradajī and making them listen to the Devī Bhāgavata, and Navāha Pārāyaṇa—how to perform Navarātri, and which kinds of girls are worshipped, which kinds are not worshipped, and what the feeling of the worshipper should be. How will you find that Bhuvaneśvarī whom they had seen? This Bhuvaneśvarī who roams the world—you must find her, and if you have not seen her in this, how will you see her in that? This is exactly like a child who did not go to nursery and went straight to university, who has no Akṣara Jñāna. This is Akṣara, and Akṣara is Brahma. Every breath says "I am there," then God is also there. This breath that is moving—how will it work without it? Therefore, first of all, the mother sitting in the house is the same Mother. So tell me the method of worshipping the Mother's childhood here. When Rāmajī performed the worship of Devī Mā, then on the ninth day, Devī Mā came and gave Rāmajī a weapon like a nānā. And she granted him the boon of victory over Rāvaṇa. One thing has become clear in these three days: the worship of the Goddess is performed to win the war. Thus we worship Goddess Durgā for victory in battle, and the battlefield is our own home. We are always fighting with our near and dear ones. The biggest war is taking place at home. So please don't worship the Goddess for the sake of your family. "Kī Garhwālon ko hārā diyā, Devī Mātā kā pūjan karke, isme kuch nayī milegā, apne bītar hī." You will gain nothing new by doing it that way; it is only within yourself. "Jo Rāvaṇa baiṭhā hai, Mahiṣāsura baiṭhā hai, apne bītar hī jo rākṣasa baiṭhā hai, usko hāranā hai. Har kaun-sī laḍāī hai? Ādamī kis se laḍatā hai? Apne āp se hī to laḍatā rahā hai." I have heard that in Indore there is a palace made of glass. A dog entered through the door of this glass palace, Mahārāj. Now, the dog saw one dog, two dogs, twenty dogs. That dog, barking and barking, died covered in blood. So, a person's biggest enemy is not someone else, but oneself. And just as that dog saw other dogs and barked, a person who fights and quarrels is fighting with himself, not with another. We are always fighting with ourselves, like a dog standing in front of a mirror, looking and barking. This is our story. So this Mahiṣāsura—there is no demon; only ego is our demon. Our ego is the rākṣasa. So we just need to pray to Goddess Durgā, "Please kill all my bad habits, all my bad saṃskāras." There is no other fight, Mahārāj. Which Mahiṣāsura is outside? Whom will you kill? When will you kill? If this Kuṇḍalinī-rūpī Śakti awakens, then we can be empowered. Because, Mahārāj, conquering anger is no joke. Try to remain without anger for an hour. If nothing else, you will get angry just sitting. Mahārāj, you get angry just sitting. When we were learning yoga, our Gurujī was from Bikaner, and I was Pannālāl jī Prabīr. And what were we doing while sitting? Nothing else. "Gurujī chillāte, 'Kisne mere romoṅ ko ched diyā? Kaun mujhe noch rahā hai? Kaun hamāre śarīr?' Āp baiṭhe baiṭhe Dhruva ko noch lete haiṁ, na khūn kurete haiṁ. Yah krodh kī ūrjā hai hamāre bhītar." And this anger is the real demon; there is no other demon. The day we conquer this anger, conquer lust, conquer jealousy—you understand—Bhagavatī has won in our life. There is no other way. Now, understand about Navarātrī Pūjā. If you invite your close neighbors' children with a sincere heart, then really look upon them as the Mother herself. Do not look at that child and think, "I gave her a ten-paise toy, I gave him a two-rupee pencil." Your own daughter will not be happy with that pencil; your son will not be happy; it will be of no use to you. What will the Mother do with that? If you cannot give anything else, then at least give your devotion and love with a true heart. Accept them as they are. Do not make them wear jeans and then worship the girls. I have seen, Mahārāj, they make a thousand girls stand together in the sun, or make them sit in a pond, or place them in front of beggars. I have witnessed such grand worship ceremonies somewhere, due to which my mind got a lot of relief. Because, in reality, this is not even a human act. And then, what is your desire? If you want to fulfill all the wishes of Brahma Jñāna, then the Brāhmaṇa girl should not be still; there should be no wound on her body; there should be no spot in her eyes; there should be no defect in her body. All this has been prescribed. And the Devī is worshipped for nine days, not just one day. If you hear all these rules, you will simply give up performing Devī Pūjana, because when the burden of work increases, we stop doing it. When you realize what your responsibility is, that day you try to quit. Here, not just one chapter, Mahārāj, but three or four chapters have been narrated. "Mahārīk Pūjan ke andar batā rahe hain, ki Śarat Kāl meṁ aur Basant Kāl meṁ, yānī abhī jo Caitra kī Navarātrī chal rahī hai, Amāvas se pahle hī vrat kī sārī sāmagrī khaṭṭī kar le, ek bhukta vrat kare, haviṣya grahaṇa kare, havan karāne ke bād jo anna bachtā hai na, usī ko bhaviṣya bolte haiṁ. Purījī, Purījī… Dekhā ki sab kuch banāyā itnā achchā, paise se woh chīje nahīṁ bantī, woh chīje dil se bantī hai, aur bād meṁ gobar kā lī dīvāroṁ pe, to gobar se pavitra is duniyā meṁ kuch bhī nahīṁ hai. Agar āp gāy ko 15-20 minute hāth pheroge to blood pressure theek ho jāyegā. Gāy ko hāth phernā hai khālī, lekin gāy. Ko mā to chhodo, apnī mā ko bhī koī hāth nahī̃ pheṛā." The one who made this body, Mahārāj. If there is a big party at home, the son gives it, while the mother lies inside on her bed, crying. "Oh, you have become old, mother." And when I have cleaned everything for you, "You have not become old, mother." How to worship Bhagavān? If you do not have an idol of Bhagavatī, then place the Navan Mantra Yukta Yantra on the seat. For the worship of the seat, place the Kalaśa near it. Bring five types of pallavas. Keep all the worship materials together. And the worship of Hastanakṣatra Yukta Nanda, that is, on the Pratipadā Tithi, is considered the best. When is this auspicious time? On Śāradīya Navarātri. And first of all, the fast: one must observe a fast. You can write the name of the person for whom you are worshipping. You should worship Bhagavatī according to your means. You should not go into debt for the Yajña of the Devī. A three-year-old girl is called Trimūrti, and a four-year-old girl is called Kalyāṇī. A five-year-old girl is called Rohiṇī, and a six-year-old girl is called Kālikā. A seven-year-old girl is called Chaṇḍikā, and an eight-year-old girl is called Sambhavī. A nine-year-old girl is called Durgā Mātā, also known as Jagadambā Mātā. And a ten-year-old girl is called Subhadrā. And on this point, a girl who has reached menstruation should not be worshipped. So, Mahārāj, our scriptures, along with stories and Purāṇas, also teach us the knowledge of proper conduct, thought, duty, and what should not be done. It is said, "Dīpa Nayan Bhagavāne"—it is a matter of supreme good fortune for us. Kī Param Ādarnya, Pratasmanīya Svāmī Basantānandajī Mahārāj hamāre bīc meṁ padhāre haiṁ. I bow my head before the Vyāsa Pīṭha and welcome him with a warm heart. What kinds of wishes are fulfilled by doing these things, and what should be offered to them? Because a person does pūjā for eight types of tantric activities: Māraṇam, Mohanam, Vaśyam, Stambhanam, Chāṭanam, Ādhikam. Many types of things have to be done. A person should always worship Subhadrā for the fulfillment of desires. And one should worship Rohiṇī for the destruction of diseases. Śrī Rastu should worship Śrī Yuktā Devī or Bhakti-pūrvaka Bhagavatī with this Bīja Mantra. "Boliye Jagadambā Maa te ki aapko Suśīla Vāṇika nām kī kathā batāī: ki 9 varṣ tak ek Vāṇika ne Maa kī pūjā kī, aur Maa ne 9 varṣ ke bād usko darśan diyā aur usko dhan kī jo kamī thī, usko pūrā kiyā. Prabhu Śrī Rām ne bhī rājya se chuṭṭā thā Sītā ke viyog se dukhī ho karke. Kiṣkindhā Parvat par vait karke Nārada Jī ke dvārā uskā pūjan kiyā." To all mothers and brothers, how can you worship that Paramātmā whom you have not seen, not touched? Today, Mahāmaṇḍaleśvara Jī said in the beginning that we should have darśana of that world where the true God is present. If that Mother were lost somewhere, then it would not have been possible to see her. If God is hiding somewhere far away in some world, then it is not in our power to find Him. He is available, He is present, but the eyes that see Him—I do not know in what delusion they are sleeping. See, in the Vedas of the present age, it is written that the Mother, whose description you have heard today, about whom you have reflected, the Mother you have been hearing about for four days—now her incarnation will also take place. To believe in Mahiṣāsura, what is the Mother? Everyone's mother—Brahmā's mother, Viṣṇu's mother, Śaṅkara's mother; everyone's mother is that Bhuvaneśvarī. So Mother is only something to be felt, and Mother never says anything to you. And if you cannot feel, then you are not the son of a mother. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... And here, "Terā mūṁh kālā ho gayā." Merī Mā ne āṅkheṅ kholīṁ to merī zindagī meṁ ujālā ho gayā… "Is tāre vo mere gunāhoṁ ko dho detī hai? Maa gusse meṁ hotī hai to ro detī hai. Yeh maiṁ us mā kī bāt kartā hūṁ jis se hum janme haiṁ. Merī mā jab gusse meṁ hotī hai to ro detī hai." "Bulandiyoṁ kā baṛe se baṛā nishān bahut khatre meṁ hotā hai. Jitnā ādmī ūṁcā hotā hai, utnā khatrā baṛh jātā hai, zyādā security chāhiye, Mahārāj. Bulandiyoṁ kā baṛe se baṛā nishān mainne chūā, merī mā ne mujhe godī meṁ uṭhāyā. Tum mainne āsmān chūā, mā nahīṁ uṭhāyegī godī, tum āsmān bhī nahīṁ chūpāoge. Yeh usī mātā kī bāt thī, jis se tum aur main janme haiṁ, hum sab paidā hue haiṁ. Us Bhuvaneśvarī kā to khvāb itthāyā, mūrti meṁ to mātā ko itthāyā, jis se janme pūjā kiyā, yeh bāt Navarātri yād dilātī. Hai, kisī ko ghar melā hisse meṁ, yā koī dukān āyī, maiṁ ghar meṁ sabse chhoṭā thā, mere hisse meṁ merī mā̃ āyī. Logoṁ ne māoṅ ko bāṅṭā hai, aur baṛe baṛe ekādaśa śakti pīṭh ho kī yātrā karte haiṁ, mujhe samajh nahīṁ ātā." When Mātā Satyavatī calls Vedavyāsa Jī, he stands up. Even Śaṅkarācārya stands up when his mother calls. The Lord of the three worlds himself sits at his mother's feet. "Pūjā kyā hotī hai? Prārthanā hotī hai. Merī mā̃ se koī sīkhe, o merī duāõ ke liye, merī aman aur śānti ke liye apnā aman aur śānti kho detī hai. Merī khvāhish hai ki merī phir se paristā ho jāũ, maĩ is tarah lipaṭ jāũ ki phir se baccā ho jāũ." Part 3: For the Sake of a Child’s Laughter: The Heart of Devotion At least for a child’s smiling lips, for the sake of delight, ae Paramātmā, ae Mālik, in such earth please mingle me that I become a plaything once again. Chand rishte mein lagtān nahī̃ merā māmā, mere ā̃sūõ se pūchā jo dupaṭṭā mā̃ ne varṣo tak nahī̃ dhoẏā, mukhtār hue, zindagī bhī baḍh jāyegī, mā̃ kī ā̃khẽ chūm lījī, rośnī baḍh jāyegī. Just close your eyes and think so much. Brothers and mothers, we who worship the idol of stone—this living mother we have received, will we ever be able to worship her? For the fulfillment of our desires, we spend lakhs, crores, trillions on prayers. Will we be able to accept the pure form of this living, awakening Paramātmā, or will we reach that mother without it? Is that possible? Kya sambhav hai? Yay Mā̃ to sāmne hī hai. "Yā devī sarva-bhūteṣu mātṛ-rūpeṇa saṃsthitā, namas tasyai namas tasyai ... Namo Namaḥ." In the third skandha, I have told you that the mother you worship, the form in which the mother will grant you darśan, the creation, sustenance, and destruction are all in the hands of this mother. Now, I would like to request Mahāmaṇḍaleśvar jī to kindly explain to those watching on the webcast. Until then, we will chant the mantra for two minutes and salute our mother. Karate haĩ, bolīye Jagadambā Mātā kī jai, Mātā kī jai. Now, in this third chapter of the Devī Bhāgavatam, there are many techniques with which we in the West are not very familiar, which is not so strange. What is more strange is that people here are also not very familiar with them. What is explained there is that Navarātri, the nine days of the Divine Mother, is celebrated not only with fasting at night but also with daily pūjā. Of course, we are human and we like to take shortcuts, so basically the best pūjā is meant for the eighth day. So instead of doing pūjā every day for nine days, we are already trying to take a shortcut because, after all, who will do the pūjā every day? So we are doing only an eighth-day pūjā. And then on the ninth day, we call nine young girls to come, and we feed them as if we are feeding the Divine Mother. Everything is explained in so many details that to go into all of them would be time-consuming and basically unnecessary for us, because there is always one thing—one thing that can cover all the details. How many fruits do you have to put? How many vegetables? Is there rice? Is there tilak? Is there sandal? Is there a mālā? Is there agarbattī? Dīpak? What is everything there? What is the one thing we can change to change everything? The one thing we need is devotion. When we have devotion, when we have bhakti, when we have śraddhā, then everything else is not necessary. Even if you light just one agarbattī, that is enough for Mā Kī Pūjā, for pūjā of the Divine Mother—it is enough. Just one agarbattī with your heart. But if you do not have the heart, even 108 different foods will not matter much, because if your heart is a stone, a stone basically cannot do pūjā. And you put a stone figure in front of you, and then the stone is doing pūjā to the stone. So what is the effect? There is no effect. And also, Paṇḍājī was speaking about hypocrisy in our lives. We are celebrating the Divine Mother. We talk about it, we go on yātrās, and we go and do pūjā in many mandirs to the Divine Mother. But we lock our mother in the house and say, “Please, Mother, stay there, don’t move. I’m going to do the pūjā, then I’m coming back.” So this is our hypocrisy in daily life. If we can avoid this, of course you should go and do the pūjā to the Mother; there is no objection. But what you can do is take your mother with you. Then this pūjā will also be successful. You can do it; if your mother was good enough to serve you when you were small and to raise you until you grew up, if your mother was good then, why is she not good now? Mahāprabhujīdīp Karatā, Mahāprabhujīdīp Karatā, Mahāprabhujīdīp. Nothing is without reason. But the problem is: are we the cause of this, or are we the solution? Are we the problem creator, or are we just, how to say, the finisher of the problem? Khatam. Khatam kar liyā. Therefore, we should do good work. Isliye amko sab kuch achā karnā chāhiye, kyuki amko mālum niye. Yes. We don’t know what happened. If you hit someone, did you start this karma, or did that person get the karma? So when we hit somebody, we don’t know if this is the reaction of something, or if we started that action. That’s why it’s always said we should always do everything positively. So we should start from ourselves. We should live without hypocrisy, if possible. It’s not possible one hundred percent. Even if you are able to live without hypocrisy—which is very difficult—there is one thing that is even more difficult, and it is explained in the Devī Bhāgavatam in more detail: it is called anger. If our Gurudev tells us, “Please stay here, I’m coming back,” and he goes out and comes back who knows when, within five to ten minutes there is anger boiling in us, thinking, “Why am I waiting?” Not even one thing are we able to control. So this is the problem nowadays, and these are all the details, all the pūjās. The first ingredient in every pūjā, the very first ingredient, is śraddhā, viśvāsa, bhakti: devotion. So we start the pūjā with this. Next step is dīpak, agarbattī. So light, and then smell, and then flowers and fruits—everything comes after. Because when we pray to the Divine Mother, when we pray to God, we are not praying to the Prime Minister; we are not praying to the President. When you go to the President, the President is not someone who needs your devotion; he likes the gifts. We all like gifts. But God does not need the gift physically. He needs the gift from our heart, from our mind. He needs what we have to give him. So there is also a story from the Purāṇas, from the Mahābhārata, and of course there is the Rāmāyaṇa. When there is the Rāmāyaṇa, there are the stories about Lord Rāma. And then, after Rāvaṇa kidnapped Sītā and Rāma was searching around, he finally located that Sītā was in Laṅkā—not that it was Śrī Laṅkā at that time—and then he performed the pūjā for nine days. For Navarātri, he did the pūjā for the Divine Mother, and Divine Mother Durgā appeared and gave him nine different weapons with which he could achieve his aim: destroy Rāvaṇa, destroy the city of the demons, and get his wife back. So in these stories, especially the stories about the Devī, most of them are about when we want something. And if we turn to our own lives, we know that from our mother we always want something. Even if the father does not give us, we come to mom: “Mom, please give us the candy, please give me the chocolate, please give me this.” In the same way, when we get older, we go, “Please give me weapons.” Because if you pray to Śiva and say, “Give me weapons,” Śiva will say, “No, sorry.” But Mom will say, “Okay, take some.” In these stories of the Devī Bhāgavatam, just as there is one Śivarātri, there are four Navarātrīs. Two are visible ones; this is one, the first Navarātri, and two are hidden ones. They come, of course, according to the lunar calendar. As we said two or three days back, this one was beginning on the 11th of April, the beginning of the new year. And this is the beauty of India, the blessing of India, because in India there is not just one new year. There are at least ten new years every year. You don’t have to celebrate only once. You can celebrate the Christian New Year, you can celebrate the Vikram Saṃvat, then you can celebrate Dīvālī. Mahāprabhujīp Karatā Mahāprabhujīp Karatā. It is even bigger than following Brahmā, Śiva, and Maheśa together, because everybody likes the Divine Mother. Why? Because of basically three things. In the beginning, when we are in the Brahmacharya Āśrama, she gives us knowledge; she gives us speech. Later, when we are in Gṛhastha Āśrama, she gives us money. And then Durgā Mātā gives us strength and removes the obstacles of our enemies. Now, we are praying to get the weapons to remove all these enemies around us. Nowadays, this does not mean that you go and take a gun and kill everything, as it sometimes happens. But to get rid of your enemies, to have your enemies die—what does “your enemies should die” actually mean? It is very simple: the enmity in their heads should disappear. In our midst, as you know, we are with our Gurudev, and we are all from the Mahānirvāṇī Akhāṛā. The Mahānirvāṇī Akhāṛā is one of the eleven Akhāṛās, and the main Akhāṛā is the Jūnā Akhāṛā. Main, in the sense that we are all the same. The only difference is the names according to the place, who was the founding person, so different names appear. One of the secretaries from Jūnā Akhāṛā is now with us. His name is Swami Vasantānand, and he will also share a few words with us. You can speak in English, so I will give the mic to him. Viśvātya Ācārya, Mahāmaṇḍaleśvarābhyo namo namaḥ, Śrī Śaṅkaram Śaṅkarācāryam, Keśavaṃ Bādarāyaṇam, Sūtrāśaṃ Krūḍobandhi, Bhagavata Puna. There are four Mātās of the world: Gau Mātā, Gaṅgā Mātā, Jananī Mātā, and Rāṣṭra Mātā. The root of these four Mātās—until a human being can reach it, it is very difficult to become a great human being. The Devī Bhāgavata is a secret, it is a logic, it is a policy, it is a rule. Darśan hai kām, krodh, lobh, moh, māyā, vikār, in sabko naṣṭ karane kā ek mārg, sādhanā hai. Keval darśan mātra se, keval sunne se, keval arcan se, kathan se, śravaṇ se, manan se, cintan se, bhāv se, prem se, ras se. Naveṣu Ācaraṇa Ha, Naya Ācaraṇa, Naveṣu Rātra Ha, Navarātri. Twenty-four hours—why Navarātri? Why are there nine days? The question is here: Why do we have nine days of Navarātri? And why do we have four Navarātrīs? We have two Guptā and two Mahān. Out of these, today and after that, a very big Navarātri will come, of East and West. What does all this mean? Until we understand the four feet, the four directions, the four Bhujas, the four Avatāras, the four Kāraṇas, the four Karmendriyas, the four Manendriyas, the four Savchendriyas, and the four Vikendriyas—that is why Navarātri is four. When we know these four, and the body is standing on four things: two hands, two legs, a centralized body in between. Navarātri is a group of nine: Pratham Śailaputrī, Dvitīyā Brahmacāriṇī. Mahārāj Jī must have told you about Navarātri. It was the culmination of these nine. It was Mahodrī, because of whom, because of Satī, different villages were formed. And during Navarātri, Mahārāj Jī has told you, Ācārya Jī, why should we worship Navarātri? How should we do it? This is a long story. It is a long story. It is a long story. It is a long story. Ghṛīṁ Ghṛīṁ Jhamuṇḍāya Vichāy Navhān Mantra hai. Amāre deś mein 180 mahāmantra hai. Isme ek pañcākṣara mantra, ek dvādaśa mantra, aur ek navhān mantra, aur ek tīn mantra abhi is samay Kalyug mein astitva hai. Pañcākṣara: Oṁ Namaḥ Śivāya. Hare Rāma Hare Rāma Rāma Rāma Hare Hare, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare. Oṁ Ghṛiṁ Ghṛiṁ Jhamuṇḍāya Vichaī. So, until the ninth day, the ninth month, you have to complete one hundred twenty-five thousand mantras in a day, or in nine days. You can do something else in nine days or not, but the chanting of the ninth mantra makes Devī Prasannā. Durgā, Satya, Śrī, Loma and Viloma Pāṭha—these are for Bhakti, Jñāna, and Mānasiddha Kārya. For those who are stuck in any work, they can do the eleventh part of Loma-Viloma-Sahita-Durgā-Saptaśatī; they will receive the fruits of that. Samput-Sahit Part, twenty-first Part, Bhakti-Yoga is given. Fifty-first Part, Lom-Vilom or Samput-Sahit, by chanting this part, what will happen? Jaktak Devī ko prasanna karnā hai to, 1008 pāṭho kā jo lakṣ karte hai, 1008 pāṭh kā lakṣ karte hai, aur 11008 pāṭh kā jo lakṣ pūrā karte hai, loṅg loṅg se, usko Devī kī anubhūti hotī hai, abhibhūt ho jātā hai, Devī ke andar samālit hone ke liye, o Dattātreya se usse jagā par jātā hai. So on this Navarātri day, in Acharya Kishanidhya, I was listening to this song, and I said to Mahārāj Jī that I will come. I could speak a lot, but I thought that Mahārāj Jī should be heard today. So I will rest my speech here; let us hear Mahārāj Jī. Jai Jai Nārāyaṇ, Nārāyaṇ Hari Hari O Jai Jai Nārāyaṇ, Nārāyaṇ Hari Hari Bhajman Nārāyaṇ Nārāyaṇ Hari Hari Bhajman Nārāyaṇ Hari Hari Terī Maimā Jagme Nare Nare Hari Hari Terī Maimā Jagme Nare Nare Hari Hari Jai Jai Nārāyaṇ Nārāyaṇ Guru Nārāyaṇ Nārāyaṇ Hari Hari... Nārāyaṇ Nārāyaṇ Hari Hari O Terī Līlā Jagme Nārī Nārī Hari Hari O Tune Kaisī Śīla Racchī Hari Hari Achāryā Varṣā Rājanrā Purī Jī Mahārāj Kī Namah, Pārvatī Pade Har Har Mahādev. Come, let us try to make you feel some of the līlās of the Fourth Skandha. All know Hari Ananta, Hari Kathā Ananta, and the Mother in Śrīmad Devī Bhāgavata is the supreme power of the world, through which this universe has been created, which is the basis of this vision and the reason for the vision. Manushya āpne jīvan mein dr̥śya mein hī uljā rahā hai, aur dr̥śya mein ho rahī jaya aur parājay ke liye paramātmā kī sādhanā kartā hai. There are two types of prayers. One you do in your life for the visible changes happening, and the other, sādhanā, you do for the attainment of the Mother’s realm, which is called Bhavānī. Mahārāj Jī has told us that we can do one thousand or one hundred thousand pāṭhas. Mahārāj Jī says that if I ask for anything from you, then you do not give me anything; otherwise, I will become a laborer instead of your devotee. If I ask from you, then I will become a laborer. The fruits of our teachings of Dharma, Earth, Work, and Liberation are exactly the same as when a mother tells her child, “It is evening, come home, and I will give you chocolate.” When I used to sit for pūjā, I used to ask in my childhood. Sanidhyā Pāyā, Maheśvarānandjī, Nirvāṇa Prabh, Kṛṣṇānandjī. So, in my mind it was like this: a person invests money in the market, invests money in the share market, and wants crores by investing lakhs. And we also invest our time, wealth, money, and many other things. So is this business going on? He said, “No, no, in any way, once you get involved in the practice, then you will forget which thorn was stuck in your foot.” The purpose of sādhanā is not the fulfillment of desires, but to be without desire. This is what the Śrīmad Bhāgavat and the Śrīmad Devī Bhāgavat are proclaiming loudly, again and again. Because you are doing everything for the visible world. Whatever you are doing, for whom are you doing it? You are doing it for the visible world. Samane jo chal raha hai, meri padon natti ho jaye, mere ko achchi gadi mil jaye, ghoda mil jaye. This is exactly the same as how people used to watch a movie once a week or once a month, and my son was so powerful that none of them could kill him. Devatā Dāno Manuṣya, no one could kill him. Agni Dev said, “Tathāś, you, O Rambhā, keep one thing in mind.” The woman whom you love will give you a powerful son. The woman whom you love will give birth to a powerful demon. Now, Vyāsa Jī says to Janmejaya, “One day, his mind went to the buffalo, to Mahiṣī, to the buffalo in the water.” He says that one day he reached a place which was full of yakṣas. And there, he saw a beautiful Mahiṣī, and he left the other woman and fell in love with that same Mahiṣī, the buffalo. Look at the nature of nature. It is called by the mouth of Kumbhakarṇa that I should sleep for six months. Isn’t it? And the body is powerful. This is what Kālidāsa Jī also says, that prārabdha is powerful. The doors of the body are open. Where did Duṣyanta go? Where did Śakuntalā meet? What happened there? So it had to happen. If it had to happen, then it happened. If it didn’t, then it didn’t. Now see, Rambha accepted her as his wife. And through her, the same Mahiṣī, when she became pregnant, she became the mother of Mahiṣāsura. There, he took another Mahiṣī and took her to the underworld. One day, when another Mahiṣī ran towards that Mahiṣī, Dhanav Rambha got angry at him. And Rambhā tried to kill him, but he could not fight him. Part 4: The Birth of Mahiṣāsura and Raktabīja, and the Invocation of Jagadambā In the end, Dhanav was killed by another buffalo, a Mahiṣī. The yakṣas saw that Mahiṣī was crying and suffering, so they came to protect her. Then, because of that Mahiṣī, a war with the Yaksas broke out, and eventually that Mahiṣī also fell to the ground. The Yakṣas brought their beloved dead Rambha and placed him on the pyre to purify his body. Then the queen, having given her husband the nectar of immortality, decided to enter the fire herself. Even though the yakṣas tried to prevent her because of the child in her womb, that queen, along with her husband, entered the fierce, leaping flames. At that very moment, a mighty buffalo, Mahiṣa, manifested from the center of that consciousness, and taking on another physical form, that son-loving buffalo emerged from the center of the garden of consciousness. In this way, from the blood-seed, the great and mighty son, Mahiṣāsura, was born. This is the story of their birth: one became Raktabīja and the other became Mahiṣāsura. He was among the Chittas. This is a subject of deep contemplation and reflection. Where are the test tubes being placed, and what is happening? This is the language of samādhi. Sometimes Sukhdevjī is recited from Araṇī. For this, they are searching in big universities and in foreign countries. In India there is no time to look at people’s watches and read the story. This is the subject of all research. Now, where there is Agni Dev, there is a formula of Agni here. O Nirpa Sesth, in this way Mahiṣāsura and the powerful Raktabīja were created. I had asked you the same thing the previous day: there is no other Raktabīja. The blood cancer of our rakta is rakta bīja. That is why, if someone gets blood cancer, they should definitely do the devotion of Maa Kālī. It is possible to be saved from blood cancer by the grace of the Mother. And I have told you the story of Mahiṣāsura’s birth and Raktabīja. पुरीजी का प्रसंग आपको सुनाया, व्यासजी, जन्मे जाई को केर हैं, ये दोनों इतने शक्तिशाली थे, इन्होंने सम्पूर्ण जगत को अपने आधीन कर लिया, बोली "जै माता दी", ये जो सम्पूर्ण जगत को आधीन करने की शक्ति मेरे डिपेंड हो, जैसी ये भावना आएँ तो समझलो ऐसा सूर मेरे अन्दर है, हे माँ। इसको मारो, अगर आपने अन्दर ये आएना, कि मैं, आय वांट टू कंट्रोल एव्रीबडी, ये माहिषासुर अन्दर ये भैया, इसको मारो, ये कहीं और नहीं है, आती नहीं है, बहुत मेरे कंट्रोल में नहीं है, पुरी जी पुरी जी... तिनका डाल दिया है, गरीब ने तो तिनका ही डाला। ये हवस जो है, ये जो ग्रीड है, ये ही तो आपका राक्षस है। और कौन है, भैया? ये बात को समझ लो आप। किसी और महिषासुर को मारने जाओगे तो अपनी तो, भैया, ताकत नहीं है। महिषासुर छोड़ो, गाय-बकरी को मारके उससे ढर जाओगे, गाय। बकरी छोड़ो, छिपकली गिरी, न तो भी काप जाओगे, ढर जाओगे न तो। महिषासुर से हम लड़ने के लिए तो देवी की उपासना ज़रूरी नहीं। अपने अन्दर जो हवस है, अपने अन्दर जो तृष्णा है, अपने अन्दर जो हवस है, अपने अन्दर जो तृष्णा है, अपने अन्दर जो हवस है। अपने अन्दर जो तृष्णा है, अपने अन्दर जो लोभ है, लोभ बहुत बड़ा ख़तरनाक है, इनको मरना है। ये अगर ठीक हो गया तो अपनी नवरात्री सफल हो गया। भगवान ने सब कुछ हमको देकर के पैदा किया, किसी के पास कोई भी कमी नहीं है। कमी केवल सोच की है, थॉट की है, कोई कमी नहीं है, कोई चिंता जैसी बात ही नहीं है। मैं आपको कहता, हमारे जीवन की सभी समस्याओं का एक ही कारण है, कि हम अभी तक समर्पित नहीं हैं। अभी हमको विश्वास नहीं है। अरे यह पृथ्वी किसपे टिकी है? वहीये, मैं किसपे टिका हूँ? आप किसपे टिकी है? यह किसने टिका? यह हुआ है। रात को सो जाते, आपने आप। Breathing happens on its own, we eat food, it gets digested automatically, we don’t make any effort. Ears are hearing, eyes are seeing, what a great miracle this is. And what more miracle do you need? Tell me, this paper that has reached you, one... मुझे भी दीजी, और खाली समर्पण कर दो। मैं आपको पाण्डित्य की बातें नहीं कह सकता, आदरणीय माताओं, मात्री शक्ति भाइयों, क्योंकि ये दिल की बातें आपसे। There is no other way to be happy in this world. There is no way to get pleasure. Just surrender. Give a paper to Bābājī, Mahārāj Jī. Mahārāj Jī, you also give us blessings. This bhajan is dedicated to all our saints, gurus, and Bhagavatī Jagadambā. We will not kill Mahishāsur tomorrow. And you find out where your Mahiṣāsura is at night. No one in this world has the greatest wealth that a mother has. A poet writes that God has blessed every woman with this attribute: that even if she goes mad, her son remembers her. If medical science says that a woman goes mad, she does not forget her son; she recognizes him. See, the word Maa is very powerful. If you don’t remember any other mantra or seed, just remember Mā. See, Mahiṣāsur has made everyone his own, and the feeling of making them his own, or that we should not have this attitude, we pray to Bhuvaneśvarī Mā like this: we should learn to surrender, just we... We have to learn from this Divine Devī Bhāgavat how to surrender. The essence and the goal of satsaṅg is surrendering. We should surrender, devotee, devotee... Indra, Indra... Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... Lord Viṣṇu, Lord Viṣṇu,... In Mahiṣāsur, no matter how many times he was beaten, he never died. If you beat one blood seed, ten blood seeds will be ready. So he was not allowed to be beaten. Brother, don’t tease him. When the blood seed used to come, people used to run away. He said, "If one of his blood falls, ten will be born." Now everyone got scared, Mahārāj. Mahiṣāsura revived all the demons. The blood seed revived them. Lord Vishnu also understood that he is immortal; he will not die. Then Maheśvara Indra scares Ādi, heaven becomes empty. Indra’s wife is true. When Indra ran away, she went to Kubera and Varuṇadeva. They also ran away. Maheśvara also went home with his victory. After Indra ran away, his elephant and horse, the work of giving milk, all of them, Maheśvar hid them with him. After this, Mahiṣāsur started to rule over Trilokī. All the gods, Brahmā, etc., became worried, and there was a huge meeting of Viṣṇu Bhagavān in Vaikuṇṭha. They were proving each other on the cross and touching each other’s face. What will happen now? Shiv Jī said, "You have given a boon to Mahiṣāsura in the past." Brahmā jī ko bol rahe hain, ye āpko bardān dene kī tathāstu bolne kī bahut jaldī padhī rehtī hai, sochte bhī nahīṁ tathāstu. Ab Brahmā jī ne kahā, bhāī, main jaldī se koī cīz māṅg le, usse pahle hī tathāstu bol detā hūṁ, nahīṁ to patā nahīṁ āge jā ke aur badhī māṅgegā, main islīye jaldī se tathāstu ke detā hūṁ. Ho, isliye koi aap se kuch māṅg le to samajh jo, bhās chalo theek hai, nāp liye aap ne usko. Ab koi nahīṁ māṅge to usko kaise nāp hoge? Isliye nahīṁ bolne vālā, nahīṁ māṅgne vāle se darje. Purījī, Purījī... All of us have become cowards. None of them have the strength to kill Mahiṣāsura. And to tell you the truth, if they had so much strength, why would they live with us? You have talked about Devas a little bit. Indrāṇī, etc., did not have so much strength. So, what should we do? Look at the matter of Jñāna and Tattva here. That the Devas are united. They do not unite; otherwise, they sit in their homes. Sattva, sāttvika, and positive people do not want to meet each other. Intellectual people do not meet each other; they are different. Because of this, demons become powerful. This time, all these Gods have met. There is a difference between the gods. There is a difference between Indra, Varuṇa, Vāyu, Sun, and Moon. But they never meet each other. They are doing their duty. Today, they have met each other. And when they met, all of them became very worried and started meditating on that mother who was meditated upon in the beginning of creation, in the Maṇi Dīp. Say, "Jagadambā Maa Te Kī," and he meditated. So what happened, Mahārāj? When Bhagavān Viṣṇu started meditating on him, as soon as Bhagavān Viṣṇu said this, a very beautiful and bright light came out of Brahmājī’s mouth, and it was red in color. Its shape was beautiful, and it had the same effect as Padma Rāghamānī. It had both coolness and beauty. In the same way, Bhagavān Viṣṇu and Śiva also saw the same light, and the two amitaparakramas were surprised. Boliya, Durge Maa te ki yeh Maa kā avatār kā kathā hai. Brahmā jī ke dvārā, Śaṅkar jī ke śarīr se bhī Caṇḍī ke samān atyant advaitībhra dekhne meṁ āśā yeh mahāpracanḍ tej niklā. And he was about to put it in the wonder, and in this same way, from the body of Lord Viṣṇu, a very radiant blue monkey, a second mass of light, manifested. After that, from the body of Indra, a wondrous, round-shaped one. Kubera, Yama, Agni, Varuṇa, and all the bodies of the body began to come out of the Mahānt Tej. Seeing the great divine Tej Rāśi of the Himalayas, all the Viṣṇu-like Pradhān Devatās were surprised. And from all these Devatās, the avirbhūtva Nārī, Trigunātmī’s 18-beat Jagadambā came out. Say, Jagadambā, the mother’s nine Durgās have appeared. Now we listen to the mother’s Līlā, we don’t bring the Jñāna Tattva. Mahāprabhujīp Karatā Mahāprabhujīp Karatā... Mahāprabhujīp Śrī Śrī... Raudrāye Namo Nitte Gaurīye Dhātrī Namo Namaḥ Jyotsanāye Cendru Puṇye Sukhāi Śatatam Namaḥ Kalyāṇī Praṇatam Vṛddhe Śādhe Kūrmī Namo Namaḥ Neratte Bhuvardhan Lakṣmī Sarvanyate Namo Namaḥ Durgāye Durgā Pārāye Śaraṇye Sarvakāriṇīye Khyātve Trevaso Kṛṣṇaye Dhūmrāye Śatatam Nama Ati Saumyāte Raudrāye Natastasye Namo Nama Namo Jagat Pratiṣṭhāye Devyakṛte Namo Nama Ya Devī Sarva Bhūteṣu Viṣṇumāyetī Śabdita Āp Sab Bolīye Namastasye Namastasye... Yā Devī Sarva Bhūteṣu Cetanā Rūpeṇa Saṃsthitā, Namaḥ Tasyai, Namaḥ Tasyai... Namo nam, ya devī sarva bhūteṣu buddhi rūpeṇa saṁsthitā. Jor se boliye, bhaiyā: "Ya devī sarva bhūteṣu nidrā rūpeṇa saṁsthitā. Ya devī sarva bhūteṣu chhudhā rūpeṇa saṁsthitā. Ya devī sarva bhūteṣu chhāyā rūpeṇa saṁsthitā." Yā Devī Sarva Bhūteṣu Śakti Rūpeṇa Saṁsthitā, Namastasyai, Namastasyai,... Namo Namaḥ. Yā Devī Sarvabhūteṣu Tṛṣṇā Rūpeṇa Saṁsthitā, Uccha Svarme Pāt Kale Mākā. Yā Devī Sarvabhūteṣu Chānti Rūpeṇa Saṁsthitā, Namastasyai, Namastasyai,... Namo Namaḥ. Yā Devī Sarvabhūteṣu Jāti Rūpeṇa Saṁsthitā, Mahāprabhudīp Karatā, Mahāprabhudīp Karatā... Namastāśyai, Namastāśyai,... Namo Namaḥ Yā Devī Sarva Bhūteṣu Lakṣmī Rūpeṇa Saṁsthitā Namastāśyai, Namastāśyai,... Namo Namaḥ Yā Devī Sarva Bhūteṣu Vṛtti Rūpeṇa Saṁsthitā Namastāśyai, Namastāśyai,... Namo Namaha Yadevi Sarva Bhūteṣu Smṛti Rūpeṇa Saṁsthita Namastasyai, Namastasyai,... Namo Namaha Yadevi Sarvabhūteṣu Dayā Rūpeṇa Saṁsthita Namastasyai, Namastasyai,... Namo Namaha Yadevi Sarvabhuteshu Tusti Rupena Sansthita Namastashyai, Namastashyai,... Namo Namaha Yadevi Sarvabhuteshu Matri Rupena Sansthita Namas Tashyai, Namas Tashyai,... Namo Namaha Yādevī Sarva Bhūteṣu, Bhraṁti Rūpeṇa Saṁsthitā Namas Tasyai, Namas Tasyai,... Namo Namaha Indriyāṇa Madhiṣṭa, Tri Bhūta, Namchakhele Suya, Bhūteṣu Sattam Tashyai, Vapte Divve Namu Nama Cheti Rūpenya, Kṛṣṇametad Vyāpya Sthitar, Jagat Namasthashe Namasthashe... Namo Namaḥ Bhulye Jagdambhe Mātā Kī Jai, Bhulye Sāche Darvāre Kī Jai. So when the gods appeared from their bodies, from the moon their beauty, from Indra their sharpness, from Varuṇa their power of war, from Brahmā their power of feet, from the beasts their power of hands and fingers, and from Kubera their power of dance. In this way, after seeing the form of the mother, Lord Śaṅkar took out a needle from the needle and gave it to her. Lord Viṣṇu took out a wheel from the Lord and gave it to her, and Varuṇa gave the mother a śaṅkha, and Agni gave her the power, and Vāyu gave her the bow and arrow-filled bow. Devrāj Indra, with pure eyes, gave birth to Vajra from his vajra, and after getting down from Airāvaṭa, he also gave her a bell. Yamrāj ne kāl daṇḍ, Varuṇ ne pāś, Prajāpati ne spaṭik kī mālā de dī, Brahmā jī ne kamaṇḍalū de diyā śīr samudra se ujjval har, kabhī jīrṇ na hone vāle do divya vastra bhet kar diye sāthī. Unhoṁ ne divya cūḍā maṇi aur... Nirmal nupur gale kī malayen ādi de diye ye sab mā ko bhet kiyā jātā hai. Mā ab asura kā vināś kare, hamare bhītar meṁ sthit tamas kā nāś kare, kaluṣ kā nāś kare. With this prayer, before the āratī, I request our Respected Mahāmaṇḍaleśvar Jī, Sahaj Nirmal Svabhāv, to repeat the Āratī once again, and we will continue the Āratī, and tomorrow we will sit in Kathā again from 3 to 6. Today was a Sunday, so I called you all an hour earlier, but the Kathā could only be done at 3 o’clock. He Jagadambī Māt Kī Jai So what happened? First, the man got up, and I said, "Okay, you go first and close the door." He said, "Why should I close the door?" We don’t have the habit. We are listening to Devī Purāṇ, Devī Strī, Paramparā, we are listening to everything, but still our habit doesn’t change. It doesn’t change. Strī is considered weak because it is weak. How many such Mahāśaktis are there that we read in the Purāṇas, that they will defeat everyone? Dhyāna to torasā denā, agar koī dūsrā nahī̃ denā, hām to de, hām garpe jāte aur jo bhī kām karte, to kam se kam, hām hamārī śrī ke prati, hamāre jo bachiyā hai, hamārī mā̃ jo hai, dādī hai, nānī hai, sab jo hai, uske upar torasā, kuch to kare, ane tige. Sun liyā, yān āge, yān nikal ge, vāj kā, mamla kathāṁ, hamārā puṇya ho gayā, amne Devī Bhagavad sun liyā, puṇya ho gayā, free ho gayā, jese Gaṅgājī na liyā, vāj pāpa, naṣṭ ho gayā, usme taurasā dhyāna rakhnā, taurasā dhyāna, jādanīye taurasā, māmmūlīye. Up to you, as you like. Till now, now another story started, between all the hundreds of stories which are now being interconnected within each other. Now the main story of this whole Devī Purāṇa starts; this is the story of Durgā, of the birth of Durgama. The other name is called Jagadambā. What means Jagadambā? Jagadambā, the world’s mother. So now the story is about two Rākṣasas, Mahiṣāsura and Raktabīja. Now, they have interesting names because the rugged beach actually can also be the blood disease. So it’s not necessary that we have them now, because later in the story, millions and millions of demons will be killed. And you know, all when we get sick, when there is typhoid, when there is any disease, the bacteria and viruses, they just multiply in us. Rāgd Beach and venue. The Rāgd Beach had an interesting city. Whoever cut him, whenever one drop of blood dropped on the floor, ten new Rāghavas came out. We have in English the name "contagious diseases" for that. If you choose someone’s blood, your blood will not get spoiled; your disease will go on top of you. Indra soared into heaven and said, "Empty your heaven, I’m coming, and I will sit there; otherwise, I will kill you." Of course, Indra was very angry and unhappy and said, "No, no... I will fight you," and then there was a huge fight lasting for a long, long, long time, but finally Indra lost. So he ran away to Brahma. Brahma is usually not fighting; Brahma is just saying, "Okay, let it be like this." He’s a creator; he never fights. Then he went, they together went to Viṣṇu. Okay, Vishnu said, "Okay, let’s go." And then they fought again. They fought together and fought and fought... and again lost. The same thing with Śiva. So all the previous solutions, so nothing helped. So they were thinking how to get rid of these demons. Because Mahiṣāsura is impossible to kill. And Raktāsura is a disaster because when you cut him, ten more asuras come, ten more demons are coming. So then they said they remembered that Brahmā gave a blessing that he would be killed only by a woman who was strong enough to kill him, but he had to fall in love with her first. So, there should be such a woman, like a black widow now. In the animal kingdom, there is an animal called the black widow. The men are crazy, the spiders are crazy. The spider goes there, and then when they finish the mating, there is no more male. She eats him. Now, the same kind of boon was given to Maheśvara: that only the lady who is strong and beautiful, and with whom he falls in love, will be able to kill him.