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Part 1: The Glory of the Divine Mother: An Introduction to the Devī Bhāgavatam Mahārāj Jī has presented a bhajan and a song. All of you, please listen to it. Haribadha se dhariyo re man, jagat prīt mat kariyo. Haribadha se daryo re man, Haribadha se daryo re man. Jagat prīt mat kariyo se, jag to jā jīt prīt mat... Holy Śrī Deep Nārāyaṇa Bhagavān Kī Jai! Śrī Siddhi Devaśvara Mahādeva Kī Jai! Hindu Dharma Samrāṭ Mala Kṛṣṇaṇ Bhagavān Kī Jai! Viśva Guru Mahāmaṇḍaleśvara Svāmī Maheśvarānandjī Gurudeva Kī Jai! Jaṅg Dambate Kī Jai! Today, seven people from abroad are watching and singing bhajans with us. We will begin this program as you listen to these bhajans. We will sing one more bhajan, and after that, we will continue with the story from the Purāṇa of the Divine Mother, the Devī Bhāgavatam Mahā Purāṇa. Yesterday, if you remember, we stopped the story of the Mahābhārata, and today we will continue. Today, the story about Durgā will start, because the first three days have passed; now come the second three days, and then the last three days. The first three days were dedicated to Mahākālī. The second three days are dedicated to Durgā. And the last three days are dedicated to our favorite, Saraswatī. Siddhiṁ Nārāyaṇa Bhagavān Kī Jai! Guruvāra meṁ cālū saunādeśa. Antaryāmī meṁ cālū saunādeśa. Lokālaja savatāja ke kalpanā. With this... This last line of the bhajan, "Sadārasiṁhāsana apabhiraje esabo begama ādeśa," means: O my Gurudeva, O my Lord, please take us to that place where you are actually visible, where you are in your full light, where you are actually sitting in your truthful form. Please take us to this place. With these words, we will continue tomorrow’s story. Ut gaṇādhi-sevitam Kapītha-jambu-phala-sāra-bhakṣyaṁ Umā-sutam śoka-vināśa-kāraṇam Namāmi Vighneśvara-pāda-paṅkajam. Sindurāruṇa-vigrahām tri-nayanām Māṇikya-mauli-spurat Tārāyuta-śekharām Smita-mukhīm āpīna-vakṣo-ruhām Pāṇibhyām alipuṁ-ratna-caṣakam rakta-utpala-sambhṛtām. Sōmyām ratna ghaṭastha rakta caraṇāṁ dhāyēt parāmbhikāṁ. Yā kundenduta śāri hāri dhavalā Yā śubhra vastrāvṛtā Yā vīṇā vara daṇḍamaṇḍita karā Yā śvēta pādmāsaṇā Yā brahmācyuta śaṅkara prabhṛtibhir dēvaiḥ sadā vanditā Pāvāṁ pātuḥ sarasvatī bhagavatī niśśēṣa jāḍya pahaḥ. Ātmātvam ghirjamati sahajaraḥ Ānā sarīraṃ grahaḥ Pūjāte viṣyopabhoga-rachanā, nidrā-samādhi-sthati, Shanchara-padyo-pradakshina-vidhi, stotrāni-sarva-girot, Yad yad karma-karo mitatta-dakhilam, sambhuta-vārādhanam. Namostu te vyāsa-viṣāla-buddhe, Phulāra-vinda-yata-patra-netra. Yena tvayā bhārata-tela-pūrṇa Prajvālito jñāna-maya-pradīpaḥ. Yam pravrajantam anupetam peta-kṛtyaṁ Dvipāyanu viraha-kātara ājuhāva. Putre titanmayatayā taruvibhine Duṣṭaṁ sarvabhūtādyam munimān toṣmi. Atulitabalādhamam hemasailabhadeham, Dānujavanakṛṣaṇam jñāninam agragaṇyam, Sakala-guṇa-nidhānam vānarāṇāṁ dhīśam. Raghupati priya-bhaktaṁ vāta-jātaṁ namāmi. Karakalita kapāla kuṇḍalī daṇḍapāniṣaṁ. Tarunati miranīla vyāla yajyo paviti. Kratu-samayasa pariyā vegnave chhedahetu Tu jayati baṭukh nāth siddhida sādh ka. Nāma Siya Rāma, maiṁ saba jaga jānī Karahu pranāma, jorī juga pānī. Karahu pranāma, jorī juga pānī. I would like to tell you a detailed description of the story from the past three days to completely connect you to the narrative. First, we heard the Mahātmya. After the Mahātmya, why was Śrīmad Devī Bhāgavat recited? We heard the conversation between Sūta and the Śaunaka ṛṣis, and how Nāradajī prayed to worship Mahādevī. We heard of Vyāsajī seeing his son, and of Vyāsajī’s 100-year prayer to Mahādeva and Śiva Parambha. We heard the story of Sukhdevjī’s birth through the incarnation of the Aṇi Rūpa Mantra. In these stories, you heard the story of Lord Viṣṇu’s highest incarnation, where he killed Madhu and Kaiṭabha. You heard how Sukhdevjī was asked for marriage but refused. You heard the conversation between Urvaśī and Purūravā. And you heard how Raja Janaka’s father came to Sukhdevjī for knowledge, and their profound conversation. Here was the story of Sukhdevjī’s marriage, the story of Ved Vyāsajī’s birth, and the story of the birth of the Mahābhārata characters by Ved Vyāsajī. You heard this story yesterday. In yesterday’s story, you heard how Ved Vyāsajī made everyone see him again after he died during the Mahābhārata. Next, between Rāja Janamejaya and Ved Vyāsajī, the story of Śrīmad Devī Bhāgavata begins. Here, in the third skandha, Janamejaya starts asking questions. For a moment, let us think about this question. The question that Rāja Janamejaya asked to Ved Vyāsajī—if that question arises in our life, then the birth of sannyāsa will take place within us. The day a person becomes an internal being, the same question arises within him. Even in Śrīmad Bhāgavatam, Rājā Parīkṣit asked the same question in the Tṛtīyaskandha, which is being asked by Janamejayajī today. And Nāradajī asked the same question to his father Brahmā in the past. And this is the question: Who am I? What is this universe? What is this world? These are the questions. What do we think of ourselves? And what is there in reality? If we cut our fingers, we don’t say, "I cut my fingers." If we cut our feet, we say, "I cut my feet." I didn’t cut my feet. From here, seeing the Vedas and Purāṇas, it seems, why did you ask this question? And what is the question? The origin of the universe. Jīvan kaise banā? Jīvan kā srot kyā hai? This is the question. So now we are starting the Tṛtīyaskandha, the third chapter of Śrīmad Devī Bhāgavatam. And when this type of question is raised in our mind, this is the time when a spiritual journey starts in our life. Whenever this type of question, this type of thought process is not happening in our life, there is no possibility for entrance into spiritualism. When there is a question about the universe, about who is running this life around us—this question did not come only in Rāja Janamejaya; this question comes inside everyone one day. When you ask your master or guru, "Who am I, and where will I go? What is my destination, my real destination? Who created this world or universe? Who is the creator?" This is not the question of a common man. This is the question of a sannyāsī. It doesn’t matter if it is Rāja Parīkṣit or Janamejaya or Nāradajī. Even Brahmā asked Lord Viṣṇu, "Who is the creator?" Or Viṣṇu asked Mahādeva, "Who is the creator?" Āpne kitnī tasvīr dekhi hogī? Maybe you saw a lot of pictures. Brahmā jī 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? She is not chanting; she is standing. She is not chanting anyone’s mālā; everyone is chanting hers. So this is the answer. Everyone is in search of her. Now, this Devī Bhāgavata has come with such beautiful stories. So Brahmā and Viṣṇu and all the Devas are just praying to the Divine Mother: Jagadambā, Parāmbā, Bhuvaneśvarī, Ādhyā Śakti. What is the effect of Bhagavatī Ādhyā Śakti? What is the glory of the Ādhyā Śakti? Brahmā, Viṣṇu, and Maheśa also went to different places one day to find her. And they did not find anything. Then they prayed to their mother. And this place’s name is Maṇidvīpa. Now they went there to find her. Then Brahmājī saw many Brahmājīs there. They are gatekeepers. There are many Viṣṇus. And there are many Maheśas, Mahārāj. How did this happen? So many Brahmās, Viṣṇus, and Maheśas are roaming around. Everyone is surprised. So you will finish this story in Hindi, okay? It’s good. Now see, if everyone wants to enter inside, then Brahmā, Viṣṇu and Maheśa are not allowed to enter. This is what happened at that time when all three of them were not powerful. All three of them are powerless. They are roaming around alone: Brahmā, Viṣṇu, Maheśa. And they are inquiring about their own creation. Who is my creator? Brahmā, Viṣṇu, Maheśa, and Nārada. Because Brahmā made all the ṛṣis, Marīci, etc. Marīci made Kaśyapa. Kaśyapa’s children were Devatā and Dānavā. Dakṣa’s children were there, but who made them? So they did a lot of penance. I am telling you in detail. It was a lot of penance. When they entered Maṇidvīpa, Mahārāj traveled a long distance and reached the place where Mātājī is sitting. And there is the throne of Lord Śaṅkara. Lord Śaṅkara is the throne. And Brahmā and Viṣṇu are the wooden feet of the bed of Brahmā. This is the picture. This is the image of the mother. And they were surprised. The Saṅgha became empty. They started to meditate. This is the birth of the world, because without a mother, nothing happens. Someone may have a mother; someone may say, "I was born without a mother." So today, everyone has seen their mother. And no one can ever cross the mother. That is why the scriptures say that only your mother can tell you who gave birth to you. And no one else can tell. Ādhyātmik Kī Jai! Parambhā Mām̐ Kī Jai! Now think, what is the purpose of those living beings who worship only Brahmā, Viṣṇu, Maheśa? This primordial nature of Bhagavatī, with the help of Param Puruṣa, creates the universe and makes it clear in front of Paramātmā. And this universe sometimes takes itself inside. In Pralaya, Kalināvastam, all the people enter the Liṅga body and enter inside, into Mā Ek Bhuvaneśvarī ke andar. Mūla prakātiṛveṣa sadā puruṣa-saṅghāta Brahmāṇḍaṁ darśya teṣā kratvave parātmāne Or Taśyeṣā kāraṇaṁ sarvā māyā sarveśvarī śiva He devon, yaha puruṣa dṛṣṭa mātra hai Samasta or samasta brahmāṇḍa tathā devatā gaṇa dṛśya hai. Mahāmāyā in sab kā kāraṇ hai. So we need three things: dṛṣṭā (seer), dṛśya (seen), and cause. So, Parambhā Bhagavatī, Parambhā Durgā, Bhuvaneśvarī is the cause of this world and the cause of our being. Where I am, where all the deities are, and where all the deities of Rambhān are. Indra was surprised to see this. This is Mahādevī Jagadambā, whom we have never seen before. Then everyone remembers, when we were small, who made us swing in the palanquin. She made us big. Everyone found themselves in the form of a child. Brahmājī is telling this story to Nārada. God Viṣṇu is telling this story to Brahmā. And Janamejaya is getting to hear this story by Ved Vyāsajī. Lord Śiva, Lord Viṣṇu, etc., are all confused. Lord Brahmā says to Nāradjī, "What should I say about the amazing sight I saw there in the form of the feet of Bhagavatī?" This is the real, big tantra. He saw the universe in the feet of the mother. Viṣṇu, Śiva, air, fire, sea, rivers, all the gandharvas, all the yonis, all the demons were seen in the mother’s feet. Say, Mother of God. Such was the vision. Now, someone comes to the mother. Here, in three chapters, the mother has been praised. Only the mother has been praised. Now, someone comes to the mother. The meaning of mother is to give. Mother gives. So Mā said, "I and Parabrahma are always the same; there is no difference." Because what they are is me, and what I am is them. There is no difference between me and Parabrahmā. We have said that Gaurī, Brahmī, Cāmuṇḍā, Vārāhī, Vaiṣṇavī, Śivā, Vāruṇī, Caṭhā, Kauverī, Nārasiṁhī, Cāvaśvīg, niścit hī, mein samastha devatāoṁ mein binh binh nāmoṁ se virājatī hūṁ aur śakti rūp se pragat hotī hūṁ. Main hī gaurī, main hī brahmī, main hī vaiṣṇavī, śiva, kauberī, nār siṅghī ke rūp mein jagat mein vidyamān hoon. Jal mein śītalatā bhī main hoon, aur agni mein uṣṇatā bhī main hoon, aur sūrya kā prakāś bhī main hoon. Aisā Mā ne apnī vibhūti batāī, Mā kā vibhūti yog hai yahā. So here, Mā Bhuvaneśvarī, Ādhyā Śakti, the mother of all creatures, gives power to Brahmā and Viṣṇu. And now she initiates Viṣṇu with the mantra: "Oṁ Aṁ Klīṁ Hreṁ Hey Lakṣmīpati, from today you join Oṁkāra and chant this mantra with four letters: Hey Puruṣottama." When you create Vaikuṇṭha, stay. In that mantra, chant this mantra. This Bhagavatī gave Viṣṇu a secret. And what did Mahādeva say? And Bhuvaneśvarī Mahādya created Mahākālī and gave her to Sadāśiva. Bhagavān Mahādeva said, "Keep this, give to Mahākālī." This is what he said. Bhagavatī says, "There is nothing in the world that is not made up of these three qualities." That is, Sattva, Rajas, Tamas—these three qualities are given to the world to run. Sattva, Rajas, Tamas—Electron, Proton, and Neutron. Mā says, "What is the reason that I am subdued? And I remain subdued in the presence of God. Ego is my work, and it is manifested in the form of three qualities. The ego is divided into the three qualities: Sattva, Rajas, and Tamas. And importance is my work. Ego is the reason for it." Now Mātā Īśvarī says, "Go to your own world and do my work." Then all three of us, Brahmājī says that all three of us sat in the same plane. And we saw that neither is Maṇidvīpa, nor is Mahāmāyā, nor is he Sudhā Sāgara. These people are not visible. See, this happens. Now we think that I am sitting in this Deep Om Viśvadīp Āśram or sitting. Ek Oṁ Viśvadīp Āśram mere mein baiṭh jai. Satya mere mein baiṭhā hai, yā maiṁ satya mein baiṭhā hūṁ? Is bāt kā gyān yeh viśiṣṭa dvait hai. Hum sab usī Mahāmāyā ke andar baiṭhe hain, lekin vah in dṛṣṭi āṅkhoṁ se tabhī dikhāī degī, jab vah svayaṁ hum pe kṛpā karegī. Boli, Jagadambī Māte kī jai! Usī Mahāmāyā kī prārthanā Brahmā jī ne kī, tī tabhī āpne pīche śūnya kī madhu aur ketab kā. So here the description of the nature of 24 elements has also been mentioned. Five Jñānendriyas, five Karmendriyas, five Tanmātras, one Manas, eight Dhātu Prakṛti, three Guṇas. On the basis of the guṇas, the description of miśrī bhāva and the importance of Devī’s bīja mantra are mentioned here. For two seconds, I will chant Oṁ Āṁ Hrīṁ Klīṁ. He will explain to some of our friends who are watching this with much love and with great faith and trust. So please, Mahāmaṇḍaleśvarjī, I request you to explain it. Again, there are more stories, but I will concentrate. I will try to just translate one story. One story is that Brahmā was thinking. Now, all this started when Ved Vyāsa was explaining to the king from yesterday, Janamejaya, son of Parīkṣit, who was bitten by the snake, and he wanted to take revenge on the whole snake community of the whole world. So Ved Vyāsa was reciting to him the Devī Bhāgavatam, and Ved Vyāsa was told by Nārada, and Nārada was told by Brahmā, and now this is the story which Brahmā actually tells. He says, "I am born from the lotus of Viṣṇu’s navel." So from Viṣṇu, from the navel, there came the lotus; on the lotus, I’m born. Now, from where is Viṣṇu born? If he’s born from Śiva, from where is Śiva born? Who is actually the main organizer, who is the main architect of all this world? So, entering the Māṇidvīpa, Brahmājī went and entered one ocean, and he was going around and around for long, long years, because the years which we are thinking are actually very long compared to the Gods, very short compared to the god years. But anyhow, time has only meaning here with us. Afterwards, when we get ātmajñāna, when we get mokṣa, when we go away from this world, time has no meaning. That’s why we can meditate for hundreds of thousands of years and so on. Because the time is... there is no time, actually. There is no bondage of time here on this planet. So Brahmājī was roaming around, and after some time he found one place, and he went in that place, and he saw that there are more Brahmās standing as the gatekeepers. Now, not only are there Brahmās, there are many Viṣṇus, there Śivas. He was so surprised as to what is this place. Thousands and thousands of universes in the same place, and as many universes, so many Brahmās, Viṣṇus, and Maheśas. Then he was going further, and he found one very strange, very strange picture. So this is that. I don’t know if you will see, so the Mahāmāyā, the Ādya Śakti, sitting on Śiva, sitting on Śiva, and the bed is held by Brahmā and Viṣṇu. So now, this is also so interesting that all the gods, including Brahmā and Viṣṇu are holding the bed on which Śiva is sleeping, and on Śiva, Ādyā Śakti is resting. Now we have to go back a few days, and then there was only one. There is no male and female principle. There is no Śiva and Śakti separate. At one point in time, they separated. So then there is only consciousness and there is only energy. Now, the consciousness without energy cannot do anything. What does it mean? The energy is the heat in the fire, the coldness in the ice, and the movement in the air. So without energy, nothing is happening. That’s why, on top of everybody, the Ādhyā Śakti, the beginning origin Śakti, is actually sitting. And to be more interesting, when Brahmā came closer, he looked in one of the toenails, and in the toenails he saw so many thousands and millions of different worlds again, with so many Brahmās and Viṣṇus in the same place. So this is just like, these stories are just to give us that we open our mind. That we open our mind to possibilities. What is here visible need not actually be that which we are seeing. Śakti is outside of us, but we will not see her until we close our eyes and go inside. The whole world is outside, but we cannot see this world until we close our eyes and find ourselves. When we find ourselves, then the whole world will also be there. So this was basically, in essence, this story. Now, the story has so many different levels and so many complicated explanations of how these five jñānendriyas, five karmendriyas—so, five senses of knowledge and five senses of action—plus mind and other things, how they were created, that everything consists of three guṇas: sattva, rajas, and tamas. And that’s because of the sattva, rajas, and tamas. There is Brahmā, Viṣṇu, Maheśa, who are actually doing and running this world. But let us continue with the story, so please, Ācāryajī. One tree can produce thousands of fruits, and those fruits have lakhs of seeds. If we plant those seeds, then we may not get space to keep our feet on the earth. The earth can be filled with trees. The seeds that are like mantras, whether you believe it or not, if you prove a mantra, then what does not happen? Because this is called Mantra Siddhi, which means to go beyond the mind. And Mantra Siddhi is not easy, Mahārāj. First, you have to put your ego at the feet of God; then, you have to give up anger and other bad qualities; and then, you have to try Mantra Siddhi. Otherwise, you have done mantra chanting with anger, but all the anger will be consumed. It is just like you put a bucket in the well and pull the water up and down. The sound is very loud, and the bucket is empty because there is a hole in the bucket. It is not there. Similarly, we do a lot of meditation, but we do not get any result because there are a lot of holes in our bucket. We get very angry. If you take only the anger in your control, or if you understand the energy of anger, then there is so much purity. Patañjali says that you cannot think. Man is a part of that God. We are a part of Him. That means there is a God in us in the form of a seed. Within us, God is like a seed. As long as there is no ego, and now see one more thing about seeds, it is a very important thing, that the seed thinks that I will remain a seed, the seed is not ready to die, the seed is not ready to sacrifice itself, then the whole earth cannot be filled with that seed. The man is not ready to die himself, and he thinks, "I will get God, I will get God, I will get the supreme truth." The Bīja Mantra says that whenever you will not surrender at the feet of the Holy Mother, how can you get that supreme power? Now the seed is lying empty. Until the seed dies, the idea of a vast forest is useless. We are fighting with the land like a seed, that I should remain a seed. What happens to the seed is the same as what happens to the human being. What do we do with the seed? We put it in the ground. The photo of the seed does not come in the newspaper. The seed does not go to the university. The seed does not open an account in the bank. What does the seed do? The seed erases itself. The practice of erasing oneself is the practice of the seed mantra. The practice does not mean that you put a pistol in your pocket or you hold a stick in your hand just to break your head. So here, Devī Bhāgavat is teaching us how to chant the bīja mantra. Bīja means seeds. So whenever our ego will not disappear, we cannot achieve the result of mantra. Just try only one hour and forget all the worries, all the struggles, all the past and future. Future. Many times you think you are very aware, so you remember the past and worry about the future. And you are responsible for your master or your family, or you are responsible for 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 just floating in the river of God. Kī sādhanā? Hum apne ko to chhodte hī nahīṁ hai, aur Bhagavān ko bhī pānā cāhte haiṁ. Yah sambhav nahīṁ hai. This is not possible. Whenever you exist, truth will not come. This is the condition of the truth. When you dissolve your ego, whenever you do not surrender, you cannot get that truth. Ādmī kī ek hī katā hai. Only one story of the mind, only one story of our life. We just struggle with God, we fight with God. Maybe, what? That our annihilation itself becomes the birth of God. This is indeed sādhanā, but we are annihilating. Ko utsuk hai, ham apne ristedār ko, natedār ko, guru ko, śiṣyo ko, paricit ko, sāhab ko, māyā rahu bas, is ek māyā ko miṭāne ke liye, hamāre śāstro ne nānā prakār ke mantra, and she has told about meditation. The meditation of this seed mantra is also like this. Here, the story of Satyavrata Rājā is told. He said only this word instead of āṁ. Even then, his mother gave him darśan. If Vālmīki did it upside down, then he got God. Who said the mantra? Where there is faith, and where there is no faith, even if you are caught by all the Vedas, there is no use. Bhavāṇī-Śaṅkara-bandhe-śraddhā-viśvāsa-rūpiṇo-yabhyamīnān-paśyanti-śrīddha-śānta-śvantas-tam-īśvaram. What is Mahādeva? It is faith. What is Pārvatī? It is faith. If there is faith, then everything is fine. And if there is no faith, then even the mantras do not work. Here, the story of three types of Yajñas is told. Sāttvik, Rājasik, and Tāmasik. 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, but you work for your selfishness, or you work for your result. For some reason, you need some result. You need some money, or you need some name or fame. This is Rājasik Yajña. Mujhe nām honā chāhiye merā, mujhe paise milne chāhiye, yeh rājasik bhāv hai. Lekin isme bhī ego hai. And sāttvik: sab kā bhalā ho. 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 type yajña, it is sāttvik yajña. And Tāmasik Yajña is when you work only for the defeat of others. This is Tāmasik. When you do any action to make others fall down, then this is Tāmasik. Sāttvik yajña has been said to be the best. And here, Rāja Janamejaya was inspired by Vedavyāsa to do a Devī Yajña. And in the Mahātmya of Devī, Janamejaya said that Lord Viṣṇu first performed the Devī Yāgya. This gave him a lot of strength, and Devī Mā blessed him that he would be able to follow this creation. We also do Yajña, we also do Pūjā, brothers and sisters. But how many wishes are there in our Pūjā? A saint was standing outside a shop, and he saw a beautiful woman coming to buy something from the shop, and the shopkeeper gave everything to her for free. He said, "How is this possible? It is free." He said, "I love her. That is why I gave it to her, and I did not even count what I gave, how much I gave. That is why I gave it to her." That Fakir, that Sādhu started crying, he said, "I love her, but by counting." I have worshipped her so much, I have taken her name so much, I have worshipped her so much. And you love an ordinary woman without counting? So this is worship. We say we worship Devī, we worship Lord Gaṇeśa, we worship Govind Devjī, we worship Mahādeva, we worship Guru. But look at the return. What do we need in return? How is our account fixed? Niṣkām Bhakti kī Śikṣādi, Rāja Yudhya Jit and Vīra Sena kā ek pavitra caritra batāyā hai. Śrīmad Devī Bhāgavat me, ab jo Tṛtīyaskhand me āp logon ke kām kā ek baḍā sundar prasaṅg āyā hai, jo ki hamāre jaise kisi ādmī ke jīvan se judā hai. Aur yahā baḍā hī sundar prasaṅg hai, Ki ek Vaiśya hai, yānī ki ek Vāṇiyā hai, aise samajho, Vaiśya hai, and he does not have money, wealth, so he goes to a Brāhmaṇa and asks for his treatment. So he inspired him to do bhakti for his mother. He told him the method of doing bhakti for his mother. He also told him the method of fasting for Navarātri. He also told him how to fast for Navratri. According to the Brahmin, he did Navratri for nine years. In the 9th year, Bhagavatī gave him sākṣātkāra darśana and gave him everything that a worldly person like you does not wish for. This is what a worldly person wants, that his children get married. After nine years of meditation, but we are not waiting for nine hours. And here it is said, who did this Navratri fast? So here the whole story of the Rāmāyaṇa is of the Rāmcaritmānas. And when did Lord Rāma listen to Devī Bhāgavata and call the nine girls of Navarātri to have food? Sītā in Kiṣkindhā, you know the story of Kiṣkindhā, that Rāvaṇa came and took her. And this Sītā was also a Brahmin named Vaidehī; she was a Brahmin child. And Rāvaṇa wanted to marry Sītā. Sītā gave up her body and swore that she would be the cause of her death, and she gave up her body and came out of the ground. Tell me such a story. Rāmjī Mahārāj left Lakṣmaṇjī and went to Rāmjī Mahārāj. And see, Rāvaṇa takes away Sītā, Mother. God, Śrī Rām, the child’s wife, are looking for Sītā everywhere, from kṣīra to the kite. God, see Viṣṇu too. It is the curse of Bhṛgu Ṛṣi. Now the story will come. God Viṣṇu had killed Bhṛgujī’s wife, Śukrācārya’s mother. He had cut her throat, so he gave her the curse. He cursed Lord Viṣṇu by saying, "You have to bear the pain of pregnancy again and again." This is also a pain, Mahārāj. Stay in pregnancy for nine months. If you don’t have the pain of pregnancy, then sit under this bed for two to three hours on which I am sitting. This is how it is inside. You can’t even hear anything. The mother wants to eat Part 2: The Living Mother and the Essence of Worship Where will you find that Bhuvaneśvarī whom he had seen? The one who is roaming in the world, the one who has seen the sun and moon, we will have to find him. And if we don’t see him in this, then how will we see him in that? This is exactly the same thing: a child didn’t go to the nursery and went straight to the university. The one who didn’t have Akṣara Jñāna—this is Akṣara. And Akṣara is Brahma. Every breath says this: we are there, so may God be with us. This breath that is going on, how will it go without it? So first of all, the one who is sitting in the house, that is the mother. So, tell us the method of worshiping the mother in the form of a child. When Lord Rāma worshipped the mother, on the ninth day, the mother came and gave Lord Rāma a weapon and gave the boon of victory to Rāvaṇa. One thing has been decided in these three days: the worship of the mother is done to win the war. So, we worship Goddess Durgā for victory in battle. And the place of war is our home. And always, we fight with our near and dear people. A dog entered the palace through the window. The dog saw one dog, two dogs, and twenty dogs. The dog became bloodthirsty and died. A man fights with everyone. He doesn’t fight with others, just like a dog fights with a dog. A man fights with himself, not with others. We always fight with ourselves. Like a dog looking and standing in front of the mirror and barking—this is our story. There is no demon; only ego is our demon. Our ego is the rākṣasa, so we just need to pray to the goddess Durgā: "Please kill all my bad habits, all my bad saṃskāras." When we wake up, we are able to become powerful. Because it is not a joke to win over anger. Stay without anger for an hour. If nothing else, you get angry sitting down. You get angry sitting down, Mahārāj. When we used to learn yoga, our Gurujī was there, in Bikaner, Pannālāljī, Prabīr. And what we used to do sitting down, if nothing else, we used to lift the Dūrvā. Guruji used to shout, "Who has touched my robes? Who is touching me? Who is touching my body?" This is the energy of anger within us, and this anger is the real demon. And there is no other demon. The day we win this anger, the day we win this work, the day we win this jealousy—you understand—Bhagavatī has won in our lives. And there is no other way. Now understand about Navarātrī Pūjān. If you call your neighbor’s children from your true heart and bring them, then in them, in reality, so, look at your mother, don’t look at your daughter. You gave her a 10 paise cat breeze, you gave her a 2 paise pencil. Your own daughter is not going to be happy with that pencil. Your son is not going to be happy. She is not going to be of any use to you either. What will your mother do with that? If you can’t give anything else, then give your devotion and love with a true heart. Make her the way she is. Don’t wear jeans and worship your daughters. I am seeing, Mahārāj, they make a thousand girls stand in the sun together, or make them sit in the pond, and put them in front of beggars. I have seen such big pūjās somewhere, which made my mind very happy. Because in reality, this is not even a human action. And then what wish do you have? If you want to fulfill all the desires of Brahma Jñāna, then you should not be a Brahmin girl. There should not be any wound in his body. There should not be any, then you will simply stop doing Devī Pūjan. Because when the burden of work increases on us, then we stop doing work. When you realize what your responsibility is, that day you try to quit. Run away, brother. Here, not one chapter, Mahārāj has told in three or four chapters. In Kumārī Pūjan, he is telling that in Śarat Kāl and in Basant Kāl, that is the Navarātri of Caitra which is going on now. Before the Amāvasyā, collect all the items of the Vrata. Do Haviṣya Ghrāṇa. After doing Havan, the food that is left is called Haviṣya. Then, in some Śāntal or Pavitra Sthān, make a long, wide, long and wide maṇḍap with sixteen hands. The husband will take it out of the house. If the mother will do this. There is no house of sixteen hands nowadays. That’s why when the worship is done in the Ashram, then our temple is bigger than sixteen hands. If you can’t do it now, then do it in the coming Śāradīya Navarātri. Now, another secret Navarātri will come in between. When you wake up in the morning. After that, if you get it written with white mud and cow dung, if you don’t get cow dung, then where will you get cow dung? I just had a dream when I went to Jadan for the first time in my life. Then I asked the Sadguru Mahārāj Jī, "I saw that everything is made so well. Those things are not made with money; those things are made with heart." And later, I took cow dung on the walls. There is nothing purer than cow dung in this world. If you rub your hands on a cow for 15 to 20 minutes, the blood pressure will be cured. The cow just needs to rub its hands. But leave the cow, even your mother should not be rubbed. Who has made this body? This is Mahārāj. If there is a big party at home, then the son says, "Mother, keep sleeping in your bed." You have become old, and when I cleaned everything for you, you did not become old. How to worship God? If you don’t have the idol of Bhagavatī, then set up a maṇḍala with nine mantras on the back. For the back worship, set up a pot nearby. Bring five kinds of sticks. Keep all the materials for the worship with you. And the worship is considered to be the best in the Hasta Nakṣatra Yukta Nanda, i.e., Pratipadā Tithi. When is this time? In the winter Navrātrī. And first of all, do fasting. Fasting, one fast, or one of these fasts, by any one of these fasts. First of all, pray for the worship: Yadyā śakti prakartavyo nemo vratahetave, paśchāt pūjā prakartavyā vyavidhamantra-pūrvakam. And in this way, along with that, do the worship of Devī Bhāgavata. If you don’t know, then you can make a brāhmaṇa who can do this work for you. You should worship Bhagavatī according to your wealth. You should not do charity in the Yajña of Devī. Vittasatthyam nakartabhyam rajchakti makheshada ekvarsanakartabhya kanya. O king, you should not take a girl who is in the state of one year in the way of worship, because that girl is completely unaware of the taste, the odour, and other things. A three-year-old girl is called Trimūrti, a four-year-old girl is called Kalyāṇī, a five-year-old girl is called Rohiṇī, a six-year-old girl is called Kālikā, a seven-year-old girl is called Chaṇḍikā, an eight-year-old girl is called Sambhavī, and a nine-year-old girl is called Durgā Maa. Mā kaha hai, boliye Jagadambī Mā te ki, aur das varṣ kī kanyā ko Subhadrā, aur issī upar avasthā vālī kanyā kā pūjan nahīṁ karnā chāhiye. To yeh Mahārāj, hamāre jo śāstra hai, kathā, purāṇa ke sāth meṁ bhī, humko ācār vicār kā kartavya akartavya kā jñān karāte haiṁ, bolīye dīp nayan bhagvāne kī, hamāre lie param saubhāgya kī bāt haiṁ, ki param ānandayā. Pratāśamanīya, Swāmī Vasantānandjī Mahārāj is here with us today. I bow my head in respect to him. I welcome him with all my heart. I would like to tell Mahāmaṇḍaleśvarjī Gyāneśvar Purī that he is here as a guest. I would like to offer my best regards to Pūjya Vasantānandjī and ask him to bless me. So, in this way, there are some things which are also told to the disciples and the disciples. That by worshipping any type of girl, any type of wish is fulfilled. And what should she do? Because a person does worship for eight types of tantric activities: Maraṇam, mohanaṃ, vaśya, stambhana, cāṭana, ādhikyaṃ. Many types of things have to be done. Man should always worship Śubhadrā for the fulfillment of his desires. And worship Rohiṇī for the destruction of diseases. Shree Rastu should worship Shri Yuktā Devī or Bhakti Purakh Bhagavatī with this Bīja Mantra. Say Jagadambā Maa Te Kī. I told you the story of Susheel Vāṇik. For nine years he was a Vānīk. He worshipped his mother. And after nine years, his mother gave him darśan. And he fulfilled his lack of wealth. Prabhu Śrī Rāma was also saddened by the loss of Sītā from the kingdom of Kiṣkindhā and worshipped him through Nārada jī. O mothers and brothers, how can we worship that God whom you have not seen or known? Today, Mahāmaṇḍaleśwar jī had said in the beginning that we should see that world where the true God is present. If that mother had been lost somewhere, it would not have been possible to see her. If God is hiding somewhere far away in the world, then it is not in our control to find Him. He is available, he is present, but the eyes of the seer do not know in which delusion he is sleeping. Look, in the Vedas of the present day, it is written that the mother whose description you have heard today, today you have thought about that Maa. You have been listening to Maa for the past four days, now Maa’s incarnation will also take place. To believe in Mahiṣāsura, what is Mā? Everyone’s mother is Brahmā’s mother, Viṣṇu’s mother, Śaṅkar’s mother. Everyone’s mother is that Bhuvaneśvarī. So Maa is just a thing to feel. And Maa never says anything to you, and if you cannot feel it, then you are not the son of Maa. If you cannot feel it, then you are not even the son of Mā. Udaas rehne ko koi bhi achchā nahī̃ kehtā. Koī achchā kehtā hai ki udaas kyoṁ maitā hai? Bītā, udaas rehne ko koī achchā nahī̃ batātā. Koī bhī zehar ko mīṭhā nahī̃ batātā. Kal apne āp ko mā̃ kī ā̃khoṁ mẽ dekhā. To yeh āinā mujhe būḍhā nahī̃ batātā, kitnī bhī umar ho jāye. Āp kī 70 sāl kī mā̃ kahtī, "Mere lāl ko nazar na lag jāye." Yeh āinā mujhe kabhī būḍhā nahī̃ batātā. Yeh andhere, terā mū̃h kālā ho gayā. If my mother opens her eyes, my life becomes bright. If my mother opens her eyes, my life becomes bright. In this way, she washes away my sins. If my mother is angry, she cries. I am talking about the mother with whom we are born. When my mother is angry, she cries. The biggest sign of arrogance is danger. The higher a person is, the greater the danger. Zed security is required, Mahārāj. I have touched the biggest and greatest mark of greatness. When my mother lifted me in her lap, I touched the sky. If the mother will not lift you in her lap, you will not even touch the sky. This is the story of the same mother from whom you and I are born. We are all born. That Bhuvaneśvarī’s dream was made. The idol was made by the mother from whom she was born. What did she worship? I was the youngest in my family, and my mother came to my house. People have divided mothers, and they are doing the journey of power and power. I don’t understand. The mother who gave birth to the mother, the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother. Mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth. To the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother who gave birth to the mother. It loses its peace and tranquility for my prayers, for my peace and tranquility. It is my desire that I become an angel again. I should be wrapped in such a way that I become a child again. At least for the laughter of the children’s lips, O God, O Lord, give me such soil so that I become a toy again. The light will shine on me in every condition. The moon doesn’t shine in the relationship. My mother asked me with tears, the dupatta which my mother didn’t wash for years. I am free. Life will also increase. Kiss my mother’s eyes. The light will increase. Just close your eyes and think, so much, brothers and mothers, that we worship the idol of stone. Will we ever be able to worship this living mother we have got? Will we be able to accept the ultimate form of this living and awakening Paramātmā, who will spend millions and millions of years to fulfill his desires? Or will we reach that mother without this? Is it possible? This mother is right in front of us. Yādevī sarva bhūteṣu mātṛ rūpeṇa sansthitā, namastasyai, namastasyai, namostasyai, namo namaḥ. In the third skandha, I told you that the mother you worship, the form of which the mother will give you darśan in that form, sṛṣṭi, sthiti, and vināśa are all in the hands of this Mā. Now, I would like to request Mahāmaṇḍalī Swarījī to please explain to those who are watching on the webcast. Till then, we will chant the mantra for two minutes, and we will greet our Mā. In this third chapter of the Devī Bhāgavatam, there were lots of techniques which we in the West are not very familiar with, which is not so strange. It’s more strange that people here are also not very familiar with. So, what we want to, what is there explained, is that Navarātrī, the nine days of the Divine Mother, is celebrated not only with the night fasting but also with the everyday pūjā. Of course, we are human, and we like to take shortcuts. So, basically, the best pūjā is meant on the 8th day. So, instead of... we already are trying to take a shortcut because who will do the pūjā every day? So instead of every day puja, for nine days we are doing only an eight-day puja. And then on the ninth day, we are calling the nine girls to come, nine young girls, and then we are feeding them like we are feeding the Divine Mother. So 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, and one thing which can cover all the details: how many fruits you have to put, how many vegetables you have to put, is there rice, is there tilak, is there sandal, is there mālā, is there this, agrabatti, dīpak, what is everything there? What is one thing that we can change everything? One thing that we need is devotion. When we have devotion, when we have bhakti, when we have śraddhā, then everything else is not necessary. You have even if you light one agarbattī, that is enough for Make a pūjā for pūjā of your, of the Divine Mother. It’s enough. Just one agarbattī, if you use your heart. But if you don’t 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, Panditjī was telling about hypocrisy in our lives. We are celebrating the Divine Mother. We are talking and going to the Yatras, and we are going and doing puja 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 our daily life. So 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 you can take your mother with you. Then this pūjā will also be successful. You can do it if your mother was... Good enough for you to serve you when you were small, and when she raised you till you grew up. If your mother was good then, why is she not good now when you are grown up? Now, the tendency of the West of the old-age home has also come. To India, it’s not coming, it came. So now, whoever is older than some type, the children are saying, "Father, mother, please, I arranged an excellent home for you. Please go there and leave us in peace." That’s... The way of the world, there everything has to... there’s always a circle. There is always a reason why we do that, and why our parents have to suffer this, because there is nothing without reason. But the problem is, are we the cause of this, or we are the solution? Are we the problem creator, or are we just, how to say, finishing the problem? His neck, I’m Chalukya, or kiss me? So when we hit somebody, we don’t know if this is the reaction of something. Or we stutter that action. That’s why it’s always said we should always do everything positively. So we should start from ourselves. We should leave the hypocrisy, if it’s possible. It’s not possible one hundred percent. Even if you are able to live the hypocrisy, which is very difficult, there is one thing which is even more difficult, and it goes in the Devī Bhāgavatam in more detail, and it’s called anger. If we tell you, "Please stay in one place," if our Gurudev tells us, "Please stay here, and 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 this is all the details, all the pūjās. So, the first ingredient in every pūjā, the 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 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 necessary, doesn’t need your devotion. He likes the gifts. We all like the gifts. But God doesn’t need the gift physically. He needs the gift from our heart, from our mind. He needs what we have to give them. So there was also a story, like in the Purāṇas, there was the Mahābhārata, and of course there is the Rāmāyaṇa. When there is the Rāmāyaṇa, there are the stories about Lord Rāma and how, after Rāvaṇa kidnapped Sītā, Rāma was searching around and finally located that Sītā is in Laṅkā, in Laṅkā, not that time was not Śrī Laṅkā, then he did the pūjā for nine. For nine days of Navarātrī, he did the pūjā for the Divine Mother, and Divine Mother Durgā appeared and gave him nine different weapons with which he could achieve the target, destroy Rāvaṇa, destroy the city of the demons, and get his wife back. So, in these stories, especially about the Devī stories, most of the stories are when we want something. And then, if you go to our life, we will—we know that from the mother we always want something, even if the father doesn’t give us. We come to my mom, "Please give us the candy. Please give me the chocolate. Please give me this." So, in the same way, we are going. When we’re getting older, "Please give me weapons," because you pray to Śiva and say, "Give me weapons." She said, "No, sorry, but..." Mom will say, "Okay, take some." So, in these stories of Devī Bhāgavatam, like you have one Śivarātri, there are four Navarātrīs. Two are visible ones; this is one, this is the first Navarātrī, and two are hidden ones. They are coming, of course, according... To the lunar calendar, as we said two, three days back, this was beginning on the 11th of April, was beginning of the new year. And this is the beauty of India, this is the blessing of India, because in India there is not one new year, there are at least 10 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. Then in the meantime there is Makar Saṅkrānti, then there is this? Then there are so many New Years, then there is a festival every day. It’s said that there is not a single day here when there is not somebody’s festival. It’s such a great country. Of course, the problem comes when you have to go to work, because then 365 days of holidays is a little bit impractical. But the following of Divine Mother in India is huge. I would say it’s even bigger than the following of Brahmā, Śiva, and Maheśa together. Because everybody likes 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 Gṛṣṭ Āśram, she gives us money. And then Durgā Mātā gives us strength and removes the obstacles of our enemies. Nowadays, we are praying to get the weapons to remove all these enemies around us. Nowadays, it doesn’t mean that you go and take a gun and kill everything, like it’s happening occasionally. But to get rid of the enemies, that your enemies die. What does it actually mean, that your enemy should die? It’s very simple. The enmity in their head should disappear. It comes again and again that you should kill our enemy, destroy our enemy. What does it mean in this day and age? Will you take a gun? Will you take a knife and bite everyone’s throat? Why? What is the reason? It means that you will bite someone’s throat and destroy someone’s enemies, so that the opposition that is going on against you, your opposition, will stop. Your friend will play. Even if your friend does not become your friend, then you will not have any connection with him. It means that whoever becomes your enemy, he will say, "Okay, let him go." So whatever is written in the Purāṇas, whatever is written here and there, you do not have to understand it directly. You have to understand it by thinking about it. So now, in our midst, we have, as you know, our Gurudev, and we are from, we all are from, Mahānirvāṇī Akhāṛā. And Mahānirvāṇī Akhāṛā is one of the eleven Akhāṛās, and the main Akhāṛā is Jūnā Akhāṛā. Main, in a sense, they all, we are all the same. The only thing is the names, which in which place, who was made, who was the, uh, main person, so the different, different names appeared. So, one of the secretaries from Junakara is now with us, his name... Is Swami Vasanthanand, and he will also tell the last few words. You can tell in English, so I will give the mic to him. Pīṭhāśvayatmate kāmanāṁ daivibhāgavatarahasyatpravlatyaṁ varuṇastasye karṣaṇaṁ Śrī Śaṅkaram Śaṅkarācāryam Keśavaṁ Bhadrāyaṇaṁ Sūtrahaśaṁ Kruto Bandhyaṁ Bhagavata Punāham. There are four mothers of the world: the cow mother, the Gaṅgā mother, the Jananī mother, and the Rāṣṭra mother. It is very difficult to become a great human being until a person is able to repay the debt of these four mothers. The Devī Bhāgavata is a secret. It is logic. It is a policy. It is a rule. Work, anger, greed, lust, illusion, vikāra is one of the ways to destroy all of these. Only with Darśan, only with listening, only with Arcan, only with Kathan, only with Śravaṇ, only with Manan, only with Cintan, only with Bhāv, only with Prem, only with Rasa. Only till Śravaṇ is not done, till then it is incomplete. Why is Navratri? Why is Navratri given nine days? The question is here: Why is Navratri given nine days? And why are there four Navratrīs? There are two Ghuptas and two Mahanas. Out of these, there will be a very big Navratri, of Śraddhā and Uttarā. What does all this mean? Only till we understand that four feet, four directions, four Bhujas, four Avatāras, four Kāraṇas, four Karmendriyas, four Manendriyas, four Savchendriyas, 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. Navaratri is a group of nine: Pratham Śailaputrī, Dvitīyā Brahmacāriṇī. Mahārāj must have told you about Navaratri. This Navratri was complete of these nine. It was Mahodarī. Due to whom? Due to Satī. Different villages were formed. And in that Navaratrī, Mahārāj Jī has told you, Ācārya Jī. That is why we should worship Navratri. How should we do it? This is a long story, till Ananta Kāl. Anant Vibhūṣ Citit hai. Vihāk kī sāth mein. Vairāgya kī sāth mein. Śakti Vardhav. Śakti Sūtak. Śaurya kī Gathāoṅ kā. Bandhan hai. Anuthā ek niraṇe karaṇe kā. Samāl ne kā. Kināur din tak. Tum nau mantroṅ kā. Oṁ kṛīṁ klīṁ jhamuṇḍāya vicche navan mantra hai. Amare desh mein 180 mahā mantra hai. Isme ek pañcākṣara mantra, a dvādaśa mantra, and a navāhana mantra. These three mantras are present in this Kalyug. Pañcākṣara: Om Namah Śivāya. Hare Rāma Hare Rāma Rāma Rāma Hare Hare, Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa... Hare Hare Oṁ Aṅgrīṁ Kalīṁ Jamundāya Vichāyaṁ. So, till Navadīn, Navmausha, 1.25 lakh japa, 1 lakh 25 thousand mantras in a day. All nine days you have to complete it. You can do something else within nine days or not. But the chanting of the Navahana Mantra is for Devī Prasannā. Durga, Satya, Satya, Loma and Viloma parts are for Bhakti, Jñāna and Manasiddhya work. Whoever is stuck in any work can do 11 parts of Durgā, Satya, Satya, Loma and Viloma. He will get his desired result. Samput said, "Part a kiss, part bhakti yoga." Data, a common part. Longuillo ya Samput said is part catch up carnage. A cow, Adam labrum, Aishwarya her Manuka Manama said, and a day with me. Yes. Yes. Yeah. I’m Tritokshan. I’m Sabarita. Oh, I’m an idiot. Yeah, nonchalant viśvāni abhidhāstu. Who are they? As long as you want to please the Goddess, the goal of the 1008 parts, the goal of the 1008 parts, and the goal of the 1008 parts, along with the long, belongs to the Goddess. It becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes the experience. Experience of the Goddess, it becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes. The experience of the Goddess becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes the experience of the Goddess. Goddess, it becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes the experience of the Goddess, it becomes. And I will come. I wanted to say a lot of things, but I thought I will sing it to Mahārājjī today. That’s why I will rest my speech here. Let’s hear Mahārajjī sing. Jai Jai Narayan Narayan Hari Hari, Jai Jai Narayan Narayan Hari Hari. Part 3: The Inner Battle: Surrender and the Slaying of Mahiṣāsura O terī maimā jag meṁ Hari Hari, O terī maimā jag meṁ Hari Hari. Jīva Nārāyaṇa Nārāyaṇa Hari Hari, Guru Nārāyaṇa Nārāyaṇa Hari Hari. Tune aisī līlā racī Hari Hari... Bhajman Nārāyaṇa Nārāyaṇa Hari Hari, Jai Jai Nārāyaṇa Nārāyaṇa Guru Nārāyaṇa Nārāyaṇa Hari Hari. Hari Nārāyaṇa Nārāyaṇa Hari Hari, Terī Līlā Jagme Nari Nari Hari Hari. O tū ne kaisī śīla rachī, Hari Hari... O Jai Jai Nārāyaṇa Nārāyaṇa Hari Hari, O Bhajman Nārāyaṇa Nārāyaṇa... Let us try to touch upon some of the divine plays (līlā) from the Chatur Tāshkand. Everyone knows the Haryananta, Hṛikathananta, and Śrīmad Devī Bhāgavatam, which describe the Mother, the primordial power (ādhyā śakti) of the universe, through whom this cosmos is created. She is the reason and basis for both the seer (dṛṣṭā) and the seen (dṛśya). Human beings are entangled in the vision (dṛśya) in their lives. For victory and defeat within that vision, they worship God. I spoke earlier about Sāttvika, Rājasika, and Tāmasika worship. Primarily, one prays for changes in one's life that are occurring within the field of perception. Another form of worship is performed for the attainment of worldly objects. Śrī Bhuvaneśvarī has spoken of this. The practice of doing a thousand or a hundred thousand rituals—Bābājī Mahārāj Jī has spoken on this. What does he say? "If I ask anything from you, then you do not give anything to me. Otherwise, I will become a laborer instead of your devotee. If I ask for something from you after performing your pūjā, then I have become a laborer." These fruit-seeking practices of ours, aimed at Dharma, Artha, Kāma, and Mokṣa, are all exactly like that. It is like a mother telling her small child, "Son, it is evening, come home, I will give you chocolate." When I used to sit for pūjā in my childhood—Sanidhi Pāya, Maheśvara Nānjī, Nirvāṇa Prabhu, Kṛṣṇānandajī—the same feeling was in my mind. A person invests money in the share market and wants to make crores from lakhs. We too invest our time, wealth, and many resources. So, is this a business transaction? No, it is not. In no way should it be so. Once you enter deeply into sādhanā, you will say, "Which thorn was stuck in my foot?" The purpose of sādhanā is not the fulfillment of desires; it is to become desireless (niṣkāma). This is what the Śrīmad Bhāgavatam and the Śrīmad Devī Bhāgavatam are proclaiming loudly. Why? Because everything you are doing is for the seen (dṛśya). Whatever you are doing, for whom are you doing it? You are doing it for the seen. "What is happening in front of me, may my position improve. May I get a good car, a horse." This is exactly the same. Just as in the past, sometimes a film would come on a Sunday, or a film would be released once a month. People would watch it. "And my son will be so powerful that no one can kill him. God is a human being; no one can kill him." Agnidev said, "Tathāstu, O Rambhā, keep one thing in mind. The woman who will have love for you will give you a powerful son." Now, Vyāsajī narrates to Janamejaya. One day, his mind became fixated on a buffalo (mahiṣī). The buffalo went into the water. He says that one day he reached a place surrounded by yakṣas, and there he saw a beautiful and magnificent buffalo (mahiṣī). He left the other woman and became attached to that same buffalo. See this nature. It called from Kumbhakarṇa’s mouth that he should sleep for six months, isn't it? He is very powerful. Even Kālidāsajī says that Prārabdha is very powerful. There are many doors of power that 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 had to happen. If it didn’t have to happen, then it didn’t have to happen. Now see, Rambhā accepted her as his wife. Through her, when she became pregnant, she became the mother of Mahiṣāsura. There, he took another buffalo and went to the underworld. One day, when another buffalo ran towards that buffalo, Dhanav Rambha got angry and tried to kill him. But he could not fight him, and in the end, that buffalo died by another buffalo. The yakṣa saw that the buffalo (mahiṣī) was in pain and weeping. He saw that buffalo running, and the yakṣa came there to protect her. The yakṣa fought with that buffalo, and in the end, that buffalo also fell to the ground. Then the yakṣa brought his beloved, the deceased Rambhā, and placed him on the pyre to purify his body. Then that buffalo saw her husband on the pyre and decided to enter the pyre herself. She had a child in her womb. On the request of the people, she entered the pyre with her husband. At that very moment, a mighty being (Mahābali) appeared from the middle of the pyre. And with the help of the other body, he emerged from the pyre. In this way, the blood-seed (Raktabīja) and the great warrior Mahiṣāsura were born. This is the story of their birth. One became Raktabīja and the other became Mahiṣāsura. He was in the mind (citta). Now this is a topic of great contemplation. Where are the test tubes being placed? And where, how, what is happening? This is the language of Samādhi. Sometimes Sukhadevajī is being recited from the Araṇī. For this, you are searching in big universities and foreign countries. In India, there is no time. People watch the clock, and the story goes on. This is the subject of all research. Where there is Agnidev, there is a formula of Agni here. O Lord! In this way, Mahiṣāsura and the mighty Raktabīja were created. I had asked you on the first day as well: there is no other blood-seed. The blood cancer of our blood is that same blood-seed. That is why if someone gets blood cancer, they should definitely perform devotion to Mātā Kālī. It is completely possible to be saved from that blood cancer with the grace of Mother. And I have told you the story of Mahiṣāsura’s birth and the blood-seed. Vyāsajī is saying to Janamejaya. These two were so powerful that they made the whole world their own. He said, "Jai Mātā Dī. This whole world is my own." If you get this feeling, then understand that Mahiṣāsura is within me. Hey Mother, kill him. If you get this feeling in you—that "I want to control everybody"—this Mahiṣāsura is in you, brother. Kill him. This is not anywhere else. It does not come from outside. "My daughter-in-law is not in my control. My son is not in my control." This Mahiṣāsura has come inside. This is not outside. This is the Mahiṣāsura within oneself, mothers. There is a blood-seed within oneself. It does not fulfill one wish, but the second wish arises. If you fulfill the second, then the third wish arises. Day and night she roams the market to buy gold. "Today it has become cheap." Day and night she roams the market. They buy gold, they make the poor people cry... they make the poor people cry... It is not necessary. The lust in us, the envy in us, the greed in us—this greed is very dangerous. We have to kill them. If this is cured, then our Navarātri is successful. God has given us everything and created us. No one has any shortcomings. The shortcoming is only of thought. And there is no shortcoming, there is no worry at all. Oh God! A beautiful, sublime bhajan... surrender it to the Guru, surrender it to Govinda, surrender it to Maa Durgā, surrender it to whomever you wish to surrender. I tell you, there is only one cause for all the problems in our life: we are not yet surrendered; we still do not have faith. Where is this earth? Where is this earth? Where am I? Where are you? Who has kept this earth? You sleep at night, you eat, and you digest yourself. Don’t you feel surprised? Ears are listening, eyes are watching. This is such a big miracle. What more miracle do you want? This paper which has reached you, give me one too, and just surrender. I cannot speak the words of scholarship, dear mothers, mothers, brothers, because this is a matter of the heart for you. 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 and Mahārāj Jī. Mahārāj Jī, you also give blessings. This bhajan is dedicated to all our saints, gurus, and Bhagavatī Jagadambā. Today we will not kill; we will kill Mahiṣāsura tomorrow. And you find out where your Mahiṣāsura is at night. Samarpit, samarpit,... tumhārā ye jīvan tumhī, samarpit, samarpit,... tumhārā ye jīvan. Tan bhī samarpit, ye man bhī samarpit, Tumhārī ye buddhi hai hī samarpit, Tumhārā ye jīvan tumhārī hī samarpit, Ahaṅkāra samarpit, ye mamatā samarpit. Tumhārāṁ tumhain samarpit, tumharī yeh icchā tumhain hī sṛṣṭi samarpit. Yeh dṛṣṭi samarpit, yeh sṛṣṭi tumharī. Yeh vṛtti tumhain hī samarpit, tumhain hī samarpit. Cintā samal pit, samasyā samal pit. Cintā humhārā, yeh parivārī tu samal pit. Samal pit, yeh pyāre samal pit. Samal humhār sāsāī, samal tukh bhī samal pit. Ye cintan samarpit, ye sumiran samarpit tumhara. Ye ras dhyān tumko samarpit. Merī Maa, yeh sab kuch tumhain hī samarpit. Jai Maa Bhīma Durgā Maa, Jaya Maa, Jaya Maa, Jaya Maa, Jaya Maa... Jaya Maa Bema, Bema,... Kālī tū hai mā, Mahālakṣmī bhī tū hai mā, Mahālakṣmī bhī, Sarasvatī tū hai mā, Tārā Kālī tū hai. Adhyām Adhyām... Ad Jai Maa, Jai Maa,... Jai Maa,... Jai Maa. You can see that the word "Maa" is very powerful. If you do not remember any other mantra or seed (bīja), just remember "Maa." See, Mahiṣāsura has made everyone his own. And to avoid this feeling of making everyone our own, we pray to Bhuvaneśvarī Mā so that we do not have this feeling. We should learn to surrender. We just have to learn from this divine Devī Bhāgavat how to surrender. The essence and goal of satsaṅg is surrendering. May we become surrendered (samarpit). And in the perception of the divine, in charity, in the devotee and the non-devotee. Who is a devotee (bhakta)? A devotee does not make anyone dependent. Who is the devotee? The devotee is one who just surrenders. Not trying to control or dominate—he was a devotee. He did not want to go to big cities. Mahiṣāsura ruled over the entire land. All the Brahmins were under Mahiṣāsura. They started giving him a share in the Yajña. A Kṣatra (warrior class) was established in his kingdom. Even in heaven, his wish was fulfilled. He sent a messenger to Indra. He called him and said, "Do this work. Tell Indra to vacate this heaven and run away somewhere. Or if you come to my shelter, you will be saved." When the messenger (dūta) went and started talking to Indra, Indra got very angry and started saying, "I will destroy Mahiṣāsura." This Mahiṣāsura was the same blood which I had killed as a child. He said, "Mahiṣīputra, now you will have a war." Devrāj Indra decided to fight with Mahiṣāsura. It is a very important battle. See your Purāṇa or any other Śāstra. There are many stories of battles in many chapters. Devrāj Indra was defeated very well by Mahiṣāsura. Now Devrāj Indra lost and went to Brahmājī. Brahmājī does not fight. Brahmājī went to Viṣṇu Bhagavān. Viṣṇu Bhagavān and Indra fought together, then both of them lost. Mahādevjī also had to take a trial. Mahādevjī, Viṣṇu Bhagavān, and Indra, etc. But Mahiṣāsura was destroyed and made. The one who is destroyed and made, Mahārāj, has a lot of strength in him. He was burnt in the pyre, he died, but when he stood up again, he had a lot of strength. Mahiṣāsura also got a boon through penance. Now, for the preparation of Mahiṣāsura’s destruction and war, Lord Viṣṇu, Lord Garuḍa, Lord Śaṅkara, Lord Kārtikeya—all of them are going to fight Mahiṣāsura. Today, they have sent Tamar and Bidal. Tamar and Bidal defeated these two demons. Tamar died. Lord Viṣṇu and Lord Śiva have a terrible war with Mahiṣāsura. And it is also told who did what in the war. Who killed whom with a mace? Who killed whom with a spear? There is a description in this Purāṇa that however much Mahiṣāsura was killed, he never died. If one blood-seed (Raktabīja) is killed, then ten blood-seeds will be ready. So he said that he didn’t want to kill him. "Brother, don’t tease him. If bloodshed came, then people used to run away." He said that if one blood falls, then ten will be born. Now everyone got scared, Mahārāj. Mahiṣāsura revived all the animals. Blood-seeds revived them. Lord Viṣṇu also understood that he is immortal; he will not die. Then Mahiṣāsura scared Indra and others. The heaven became empty. Indra’s wife is true. When Indra ran away, she went to Kubera and Varuṇadeva. They also ran away. Mahiṣāsura also went home with his victory. After Indra ran away, his elephant and horse—Mahiṣāsura hid all the works of giving milk to himself. After this, Mahiṣāsura started to rule over the three worlds (Trilokī). All the Gods, Brahmā, etc., were worried. And a big meeting was held in Vaikuṇṭha with Lord Viṣṇu. And they were proving each other on paper and touching each other’s faces. What will happen now? Śivajī said, "You have given a boon to Mahiṣāsura in the past. It takes a lot of time to say 'Tathāstu' to you. You don’t even think of saying Tathāstu." Now Brahmājī said, "I will say 'Tathāstu' before I am asked for something. Otherwise, I don’t know, he will go ahead and ask for something bigger. That’s why I say 'Tathāstu' quickly." So if someone asks you for something, you can understand that you have measured it. Now, if someone doesn’t ask you, how will you measure it? That’s why God is afraid of the one who doesn’t ask. He will say, "He will die." He is not asking anything. Now see, and the one who asks little is even more dangerous. Vāmana asked for three feet only, Mahārāj, even more danger. Śivajī said, "You have blessed Mahiṣāsura and created a problem for all of us. It has become a burden on our neck." Now, who will die? He said, "Don’t you remember the boon that he will die from the one whom he will be able to benefit? He will die from the same woman, a beautiful and powerful woman." How did all this come together? And that woman, too, will keep her feet on his chest. He will feel that she will become his wife, and only then will she die. He said, "It is such a thing." He said, "Yes." He said, "Indra, bring your wife." He said, "She still can’t lift 2 kg of bhajan." He said, "All of you bring your wives and see who is stronger and who will be beaten." He stood up, and everyone ran away. He said, "Who will go in front of this demon? All of you have been beaten up and have gotten beaten up. Now, who has the courage? And that too, a woman’s wife. A man has lost and brought the support of women till today. This is history, Mahārāj. And women... This is true, Mahārāj. And no one can win a fight with a woman. A man cannot accept this. But it is said in the Purāṇas. No one can win against them. She will make you cry. She will make you cry herself. She will pull her hair. The man will be in pain." She said, "Bring a woman. Bring a woman. She will defeat this Mahiṣāsura." He said, "There is no such woman. All of them have become cowards by staying with us. All of us have become cowards by staying with ourselves. None of them have the strength to kill Mahiṣāsura. And to tell you the truth, if they had so much strength, why would they stay with us? Why are you living like this? You have done some research on the Gods. Indrajānī, etc., did not have so much power." So what should we do? See the matter of knowledge here. The gods have met. They do not usually meet; otherwise, they sit in their homes. True, virtuous, sāttvika, and positive people do not want to meet each other. Intellectual people do not meet each other; they are different. Because of this, the demons become powerful. This time, all these Gods have come together. Even among the gods, there is conflict. It happens in Indra, Varuṇa, Vāyu, Sūrya, Candra. But they never come together. They are doing their duty well. Today, they have all come together, and when they came together, all of them became very worried. And they started meditating on that Mother whom they had meditated on in the beginning of creation. They had done it, had her vision, called upon Jagadambī Mā, and meditated. So what happened, Mahārāj? When Bhagavān Viṣṇu began to meditate, then from the mouth of Brahmājī, due to Bhagavān Viṣṇu's meditation, an extremely brilliant mass of light (tejaḥ puñja) emerged. It was of a deep red color, its form was beautiful, and it had a radiance like that of a lotus and a gem. It contained both coolness and heat. In this way, Lord Viṣṇu and Lord Śiva also saw that same Tejas, and both Amit and Parākram were surprised. Say "Durgā Mā Te Kī." This is the story of the incarnation of Mā by Brahmājī. Even from the body of Śaṅkarajī, this great Tejas appeared in the form of silver, just like Advaitabrahma. It scared the devotees and was going to surprise them. And in this way, from the body of Lord Viṣṇu, the second mass of Tejas (Tejaḥ Rāśī) appeared from Nīl Van and the great Dīpti Māna. After this, from the body of Indra, a strange-shaped, round-shaped, all-magnificent Tejaḥ Pradūra came out. The great Tejas started coming out of the bodies of Kubera, Yama, Agni, Varuṇa, and all the other bodies. Seeing the great, divine mass of Tejas (Tejaḥ Rāśi) of Himālaya, all the Viṣṇu-like principal deities (Pradhān Devatās) were surprised. And from the bodies of all these deities, the woman, the tri-magnificent, eighteen-voiced Jagadambā came out. Now we will listen to Mā’s divine play (līlā); we will not bring in the principle of knowledge (jñāna tattva). See, when the body of the deities appeared, the lion appeared to destroy the eight Bhagavatī demons. And she sat on the ride of the lion. Half of the people are afraid of the lion. Is anyone sitting on the lion? That is why there are two Śakti Pīṭhas in Punjab, Mahārāj. A Śakti Pīṭha is in Rajasthan. It is also here. Pushkar also has one, in Alwar also, but from Himachal and Punjab, Chandigarh is called Chandigarh. Mā is the place of Chandigarh. Mā sits on the lion. Whoever puts a lion behind his name, he is a true devotee of Mā. The lion—Mā rides the lion, so Mā is sitting on the lion’s ride, and now everyone is praising Mā. Because here it is not mentioned, but Mārkaṇḍeyajī has told the lesson of Saptaśatī. In this, he has told that which god gave which weapon to the Mother. The hair of the Mother is Yamarāja. Look at their hair, understand that it is seen towards Yamarāja, and different gods have given different weapons to the Mother, etc. Deep, hey, I—I’m done. There is not the wish of God, carrying a cup. Some look near is out, bullying in a must. Say no, must say no... More, no more ticket home, no more. Did be Mahādeva Śivāya Śatam nāma nāma Prakṛti Bhadrāya netopanataśvara dharma rod dry no nitty-gritty dhatri no more, no more. Joe tonight and open a so-called Śatam, no. More Kalyani, print on British a decor me no more, no more near at the Bhuvardhana Lakshmi. Sarvanyate namo namah, Durgaaye, Durga paraaye, Saraanye, Sarva-karanye, Khyatve trevaso Krishnaye, Dhumbraaye, Satnam namah, Ati saumyati raudraaye, Natastasye namo. Namah namo jagatpratiṣṭhāye devyakarte namo namah. Yā devī sarva bhūteṣhu viṣṇumaye ti śabdita. Āp sab bolye, "Namastasye, namastasye..." Namo namaḥ, yā devī sarva bhūteṣu cetanā vidhīyate, namastasyai, namo namaḥ. Yā devī sarva bhūteṣu buddhi rūpeṇa sansthitā, yā devī sarva bhūteṣu nidrā rūpeṇa sansthitā, yā devī sarva bhūteṣu chāyā rūpeṇa sansthitā. Yā devī sarva-bhūteṣu chhāyā rūpeṇa saṅsthitā, yā devī sarva-bhūteṣu śakti rūpeṇa saṅsthitā, yā devī sarva-bhūteṣu tṛṣṇā rūpeṇa saṅsthitā. She is singing in the highest notes. She is not saying that she is dead; she is saying that she has the power. Yā devī sarva bhūteṣu śānti rūpeṇa sansthitā, namaste yā devī sarva bhūteṣu śānti rūpeṇa sansthitā. Yā devī sarva bhūteṣu lakṣmī rūpeṇa samsthitā, yā devī sarva bhūteṣhu vṛtti rūpeṇa samsthitā, yā devī sarva bhūteṣhu smṛtti rūpeṇa samsthitā. Yā Devī sarva-bhūteṣu dayā rūpena saṅsthitā, yā Devī sarva-bhūteṣu tuṣṭi rūpena saṅsthitā, yā Devī sarva-bhūteṣu mātri rūpena saṅsthitā. Namastasyai, Namastasyai,... Namo Namah Yādevī Sarva Bhūteṣu, Bṛhanti Rūpeṇa Saṁsthitār Namastasyai, Namastasyai,... Namo Namah Indriyāṇa Madhiṣṭha, Tribhūta, Namchakile Suya Bhūteṣu Sattam Tasshe, Vapte Divve Namunama Cheti Rūpenya, Kṛṣṇametad Vyāpya Namo namaḥ sthutaḥ surepurma vabhishṭhaḥ sansriyaḥ tathaḥ surenreṇa dineṣu sevitaḥ karo tuṣaṇa subhahe tureśvari subhani badriyāṇa vihantu chapad yasam pratam choddhata ditya tapite raśmā virir sāca śureṇa maścate yāca smṛtāṁ tataḥ caṇam eva hantinā sarvā pado bhakti vinam mūrti bholiyai jagadambhe māti ki jai. Bholiyāī sāca dharvāre kī jai. So when the Gods appeared from their bodies—from the moon, their beauty; from Indra, their sharpness; from Varuṇa, their power; from Brahmā, their feet; from the beasts, their hands and fingers; from Kubera, their power. In this way, by giving this form to the Mother, Lord Śaṅkara took out a trident (śūla) and gave it to her. He took out a discus (cakra) from Lord Viṣṇu and gave it to Bhagavatī. And Varuṇa gave his mother a conch (śaṅkha), Agni gave her the power, and Vāyu gave her the bow and arrow-loaded sword. Devrāj Indra, who had pure eyes, gave birth to the thunderbolt (vajra) from his vajra and gave it to her after getting down from the air. Yama Rāj gave the staff of time (Kāla Daṇḍa), and Varuṇa gave a noose (Pāśa), and Prajāpati gave him a garland, and Brahmājī gave him a water-pot (Kamaṇḍalu). The ocean, with a bright heart that never fades, gave two divine garments, companions. They gave the divine crest-jewel (cūḍāmaṇi) and pure anklets (nupur), a necklace for the throat, etc. All these were offered to Mā. Mā, now destroy the demons, destroy the... state of tamas within us, destroy the impurities (kaluṣa). With this prayer, before Āratī, I request our respected Mahāmaṇḍaleśwar Jī Sahaja Nirmala Svabhāva to bless you once again, and we will do the Āratī of Mātā. And tomorrow again we will sit for Kathā from 3 to 6. Today was Sunday, so I called all of you an hour earlier. But Kathā could only be done at 3 o’clock. Say Jagadambā Mātā Kī Jai. Our habit is a strange thing. Habit is a very strong thing. What are we listening to? Are we listening to Devī Bhāgavat or Puruṣa Bhāgavat? I thought we were listening to Devī Bhāgavat. But habit is a habit. At the same time, a woman and a man tried to go out. I am not talking about the past. So what happened? First, the man went out. I said, "Okay, you go first. Close the door." Why am I closing the door? We don’t have the habit. We are listening to the Devī Purāṇa. We are listening to the Devī Strī. We are listening to the tradition. Even if we are listening to something, our habit does not change. It does not change. Women are considered weak. Because they are weak. There are so many great powers that we read in the Purāṇas that they will defeat the snake. So you have to pay attention to them. If no one else will give, then at least I will give. When I go home and do any work, at least, we should do something about our wives, our children, our mothers, grandmothers. We should do something about them. We should listen to them. They have come here, they have left here, the matter is over. We have become virtuous, we have listened to the Bhagavad Gītā, we have become virtuous, we have become free. Just like Gaṅgājī Nālyā, the sin has been destroyed. Keep your attention on that. Not too much, but your attention. It’s normal. Do you want to talk to him in English about what you have told or what you are doing? Up to you. Till now, another story has started among all the hundreds of stories which are now being interconnected with 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. They have interesting names because the rugged beach actually can be also 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. Rugged beach, and when you hit the rock beach, it had interesting CD. Whoever cut at him, whenever one blood drop of blood came dropped on the floor, then new rock beaches came out. We have in English we have the name contagious diseases for... That this is a bit cool, not to tear this up, is fine. Fluttered a bird, flutter a, you have touched his blood. This is the biggest problem with AIDS these days. If you take AIDS, if you choose someone’s blood, your blood will not get spoiled. Your disease will go on you. This is actually the Rāg-Dveṣa beach. They were so powerful that all gods till now could not help it. They could not fight it. Maheśāsura was so proud, and he sent an ambassador to, not even an ambassador, he sent a person to Indra’s court in 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 Brahmā. Brahmā is usually not fighting. Brahmā is just saying, "Okay, let it be like this." He’s a creator. He never fights. Then he went to, they together, they went to Viṣṇu. Okay, Viṣṇu said, "Okay, let’s go." And then they fought again. They fought together, and fought and fought... and again lost. Then, the same thing with Śiva. So all the previous solutions to Pralaya, upāyā, be māryo, kāya, tokāṭa, mogā—it didn’t work for a while. 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 this 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 male anymore. She eats him. Now the same kind of boon was given to Maheśāsura, that only the lady who is strong and beautiful, whom he falls in love with, will be able to kill him.