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Part 1: The Fearlessness of the Guru's Devotee Tārā gurū-bhakta-dherohita-tārā, Harishchandra-rāja-adhikārā, Harishchandra-rāja-adhikārā. Jara ho gayo nām ama rahe, Jara ho gayo nām ama rahe, Guru Bhakta jagat mein na rahe, Guru Bhakta jagat mein na rahe, Phir unko kis kā dar rahe? Phir unko kis kā dar rahe? Guru bhakta jagatamai na rahe, ajar amar manadhārī kī śabar jabā rahe. Guru bhakta jagatamai na rahe, kis ka da rahe? Guru ākya dhārī, hua pālak guru ākya dhārī. Achal kar dhārī, ki dham achal kar dhārī. Jina kiya kāla ko na rahe, Jina kiya kāla ko sa rahe, Guru bhakta jagat mein na rahe, Guru bhakta jagat mein na rahe. Phir unko kis kā ḍara rahe, Phir unko kis kā ḍara rahe, Guru bhakta jagat me na rahe, Guru bhakta jagat me na rahe. Bhakta dhe Janakavidehi, Kṛṣṇa or Rāmacandrajī, Kṛṣṇa or Rāmacandrajī, Bhaṅgāī, āp aiśvarya hai, bhakta jagatame phir unko kis kā ḍara rahe? Bhakta jagata mein na rahe, bhakta jagata mein sattā guru jī kī. Sabhi sattā guru kā chakra rahe, sabhi sattā guru kā chakra rahe. Guru bhakta jagatamai na rahe, phir unnako kiskā da rahe he? satya samaja prabhutya sāth jāve. Jīva Dukha Pave Devalī Naja Rahe Jagatame Na Rahe Guru Bhakta, Guru Bhakta, Jagat Maa Deva Kī Jai, Mada Kṛṣṇa Bhagavān Kī Jai, Viśva Gurumā Mālākṣara Svayamācārya Rañjita Sattva Guru Deva Kī Jai. Guru Bhakta, what is impossible for a Guru Bhakta? Whom should we fear? What is impossible for a Devī Bhakta? Devī will not fulfill. She will fulfill our wishes. We just have to keep in mind: good wishes or bad wishes. That’s why we have to pray to fulfill my good wishes, to destroy my bad wishes. Because you can complete it in the morning, but the result of that will come on our back, will come behind us. Yesterday, Devī Durgājī was born, and only if you tell her form, whatever is written, it will be half done. Such a beautiful form, still beautiful from one side and ugly from the other side. So today we will continue the story about Devī, Divine Mother. The story started yesterday with Mahiṣāsura, and today we are continuing. Yesterday was the birth of the Divine Mother in her beautiful but terrifying form: eighteen hands, each hand holding a weapon, all this nice jewelry around, but still, it’s beauty and terror at the same time. So now today we will continue with this story, so please, Ācāryajī, give Nārāyaṇa Guṇa. Śvetāṃ śveta vastre, Sītā kuśuma ghanī, Pūjitaṃ śveta gandhe, Cira-dhā ratna dīpe, Surnāra tilakaṃ, Ratna seṅga sanasthaṃ, Daurbhī paśaṃ kuśabhja bharāvaya māniṣaṃ, Candra maulitra netraṃ dhyāye cchāntār thāmeśaṃ gaṇapati māmalaṃ śrī-sametaṃ. Prasannam yaswayam śrī-kṛti-nambhavane smalakṣmī pāpātmanakṛtdhīyāradeśabuddhi śraddhāśatam kuljana prabhavasya lajjā āmto anataśma paripālayadevi viśvaṁ ātmātmaṁ gīrjāmatī sahacarā. Prāṇā sarīraṁ graha pūjāte viṣyopabhogirachanān nidrā samādhisthati sanchāra padayopradakṣyana vidhi stotrāṇi sarvagiro yadyat karma karu mitat tadakhilaṁ śambho tavaradhanam yam pravajantamanupetam petakratyam dvepayeno virahkātar ājuhāva putre titanmayatayā tarbho vinedus, tam sarvabhūtādayam muniman tosmi. Namostu te vyāsa viśālabuddhe, pulla irvindāyatapatranetra, yena tvayā bhārata-tela-pūraṇā prajvālito jñānamayā pradīpaḥ, viṣṇu mahīśvara gurur sākṣāt parabrahma. Tasmai Śrī Gurave Namaḥ, Siyāṁ Sab Jag Jānī Karhu Praṇām Jorī Yog Pāṅ. Now we were listening to the story of Rāmakṛṣṇa Paramahaṁsa because he is very well known in India and abroad for his devotion, for his bhakti to the Divine Mother, Divine Mother in the form of Kālī, the terrifying form, was giving him every day. He was seeing her, and the disciples of Rāmakṛṣṇa came and said, "How you... Are you seeing the Divine Mother every day? And I’m seeing her? Never. I cannot see. I do the puja, I meditate, I do everything that is necessary, but still I cannot see Divine Mother." Ramakrishna Paramahaṁsa answered, "Where is the mother who gave you birth?" He said, "It’s another village. I’m here doing the... I’m working here, earning money." He said, "You left your mother to earn the money, so how will the other mother come? Do you remember her? Do you speak about her, do you do anything, or you just put her somewhere?" Okay, leave that thought. They were walking beside the river. He said, "I will tell you the answer, but let’s go and have... first, let’s have a... let’s wash ourselves here in, here in..." In India, they have this called dukhī lagānā. It means that they, it’s ritual bathing. They go to the river Gaṅgā, or whatever river is available, or a lake, and then by remembering the gods, they go down into the water, then come out, and down and out. Let’s call dukhī lagānā a dip, to take a dip. So they said, okay, let’s do this dipping. When this person dipped into the water, Ramakrishna Paramahaṁsa caught him and didn’t let him get out. Now the person was struggling and struggling, but he still was not able to come out. Finally, Ramakrishnaji let him go, and then he said, after this person got cooled down because he was very angry, "How could you do this to me?" He said, "What were you thinking when they, when I put you down?" He said, "How to come out? How to breathe?" And Ramakrishna said, "When your thoughts about meeting Guru Dev, about meeting Mahāprabhujī, about meeting Devī, are so strong like that, and even stronger than that, there is no other thought left except, ‘How will I see you?’ Then you will then only one small ray of light will come to you, and that small ray of light is enough to finish all your darkness." The question was, what is the difference? Why in the Vedas or in the Upaniṣads, or especially in the Purāṇas, is it said that the cows in a body of the cows, then all gods and goddesses are actually representing the cow. And yesterday we started with the story of Mahiṣāsura and Mahiṣa. Mahiṣa means Mahiṣa, he means buffalo. So how come that the cow is represented by gods and goddesses, and buffalo by demons, because everybody has to be represented. The cow is very intelligent. And buffalo in our country are not very easy to see, but here in India it’s quite easy to find them on the roads and everywhere. In the daytime, if you drive the car and honk at the buffalo, he will look at you and he will just do nothing. So you have to drive all around to find a new way. In the night, because it is dark, it is black, you know, you can have an accident. So the buffaloes are representing the tāmas energy, this, our negative energy, the rākṣasa guṇa in us. And the cow is representing all the god energy, the good energy. And there is always the imbalance, there is always the fight. We want to achieve something, and our laziness, our sleepiness, or everything gives us the problem. Even now, it’s very hard to go somewhere when we go to satsaṅg. The first thing when we start going to satsaṅg, and when we have satsaṅg, we start to yawn. Suddenly, sleepiness comes. How come that whenever we go to the cinema, sleepiness never comes? When you go to the cinema, do you see anybody yawning? But when you go to satsaṅg, when you go to listen to the lecture of Swamījī or any other guru, you can see many people just yawning and having problems staying awake. Of course, there are many reasons why this is happening. But the main reason is that we are actually asleep. By calling the mother, by calling God, we are not calling the... How to say? We are not calling... We are not trying to wake her up, because the Divine Mother is already awake. We are waking ourselves up. So now we will continue with the story. It’s okay, or with the bhajan? Murī Jagadambī Māte Kī Jai, Khadgaṁ Cakra Gadā Śaṅkha Uccāp Parigha Cūlambu Sandhi Śira Saṅkhaṁ Samdadāti Kariṣṭra Nenam. Khadgaṁ Cakra Gadā Śaṅkha Uccāp Parigha Cūlambu Sandhi Śira Saṅkhaṁ Samdadāti Kariṣṭra Nenam. Sarvāṅgabhūṣā Vratam Nīlāśma Dutimāṣ Pāda Daśakām Seve Mahā Kālikām. Yām asto swapito haro kamal joo Hanto madho kaitabham Bhuli satchi darbar ki. So the mother who killed these demons, that area was from Punjab to Jammu. That is why Shakti Pīṭha is here. And Himachal was also in those areas where these people were killed. So the Devī Mā that we study at home, that Mārkaṇḍeyī Jī has also told us the story of that. And the stuti of Maa in the Devī Bhāgavat is said by Vedavyāsa Jī and Sūta Jī. In this, the story that is going on between Devī Bhāgavat, Vyāsa Jī and Janamejaya, and Mārkaṇḍeya Jī, who is telling us the story. In the story of Mārkaṇḍeya jī, there is a story of Sumedhā and Surat. The son of Sūri, Samani, who is the eighth Manu, is told the story of Mārkaṇḍeya jī. And this same story has come from the Devī Bhāgavata, but both the stories are the same. In Swarochis Manantur, there was a king named Surat. He was born in the Chaitra dynasty and considered the entire population as his own children. At that time, Kola Vidhwansī became his enemy. Surat’s political power was strong. He had a conflict with his enemies. And Surat lost in the war. After losing in the war, when he was returning to the city, he had the might of his enemies everywhere. He attacked that king, Surat. The king’s strength was also taken away. His evil and powerful ministers—all the ministers, whatever they had in their power, they took it all by force. That is, their own people. You must have seen that whenever there is a riot, or there is a riot somewhere, they say all of a sudden there is a riot. There is a riot. They say all of a sudden a thief came from somewhere. Didn’t he come? There are thieves in us, and it becomes easy for the crowd. In the crowd, incidents like theft, looting, and rape suddenly arise. Satan is sleeping inside them. That Satan gets a chance. So, the one who used to play hajri day and night with that king, he also looted his wealth at that time. And this story is not of that time, it is of today. Give me a chance today, Mahārāj. Everyone will do the same. Quietly, he went alone to the jungle. And in the jungle, he saw the ashram of Medha Muni there, where so many animals were meditating. He used to meditate; lion and cow are also sitting, everyone is sitting quietly. The king is worried about what sin he committed in the olden days in front of that Mahātma, that he snatched away his kingdom. There is a person from Vaishya; Vaishya means businessman. All the treasure of that businessman is empty. Here, the king is in the form that, instead of one, two poor people have been found. In the jungle, in the temple, in the ashram, it means there is more pain. If someone is doing more bhakti, then understand that there is more pain. There is more trouble. Otherwise, who will go to the temple? Who will go to the āśram, and who will go to the jungle? He said, "I was born in a very wealthy family, and my name is Samādhi. My evil sons and daughters threw me out of the house out of greed for wealth. The one from whom they take money, the society people throw him out later. This is an amazing system. The father, the grandfather, later on he becomes a burden on them. This is his own story, brother. This is his own story: from whom he was born, from whom he was taken, from whom he stayed. Now he has become a guest in his own house. This is everyone’s story. Otherwise, who would have thought of making a home?" The king said, "You were a slave. I was such a big king." So now a question arises here. The king told the slave, and the slave told the king, "If we actually... one thing is good: that people have robbed us. Then we got to know how our friends were. At least this much we got to know. Now what to worry about? If it is such a thing, then we should not worry." So he says, "What should I do? I know that my children, my wife and her children, my children’s children—all of them have abandoned me. But still, I am remembering them, and my mind tries to get their love. This is a very strange thing. We do not want to take the love of the one who gives us love, and we want to take the love of the one who does not want to give us love." Vyāsa jī here is saying to Janvijay, and Mārkaṇḍeya jī is saying to all of us. Raja said that both Surat and Samādhi, Medham started to serve them and told them to tell me, "Why is my mind becoming so restless? How is it becoming so passionless? The state which has gone, everything has gone, but still my affection has not gone." Here, Vaiśya also says, "I have been insulted from my home, and all my relatives have left me." Even then, why is my mind following them? The sage said, "Son, the knowledge of the way of life is for all living beings. In the same way, the way of life is different for everyone. Some beings do not see in the day, and some do not see in the night. There are some living beings who see in the day and night. Animals, birds, and all beings are intelligent. The understanding of humans is the same as that of animals and birds. Look at birds; they also feed their children. Birds also feed their children, and humans also feed their children. This relationship-making illusion is the illusion of Mahāmāyā. All these people are the followers of Mahāmāyā, the creator of the entire world." Raja asked, "Who is this Mahāmāyā?" So here, he told about Mahāmāyā. This is the same Mahāmāyā, which Brahmājī, when Lord Viṣṇu was sleeping and his ears were filled with the sweetness, and Lord Viṣṇu prayed for that Mahāmāyā, then by getting strength from that Mahāmāyā, Lord killed that sweet and sour catup. This same Mahāmāyā has appeared today for Mahiṣāsura’s death. Maiyya came and attacked him with a lion’s horn. From where Mahishasur was sitting, he got scared and went to battle with Maiyya in the number of lakhs of people named Bidal. And Maiyā killed all the demons like Bidal. If there is a war, then Devī’s vehicle also fights a big war with them. Maa fought with Mahishāsura in the form of Durgā. She separated so many demons without cutting off their heads. She also killed other Mahādevites. Jagadambā destroyed the army of demons in a flash. And she came in the form of a buffalo. She also cut off Mahiṣāsura’s head with her sword under her feet. Say Jagdambī Mātā kī jay. When Māyā killed him, then Devī Bhāgavat said that after that, on earth for a long time, Satyug was established. And there, as everything was calm on earth, everything was fine, Raktabīja went to pray. He ran away to the bottom. He came out with Mahiṣāsur, but he did not fight with Mahiṣāsur, because he also needed more powers. For some time, the earth was very calm. After the death of Mahiṣāsura, there is the character of the mother. In that, the mother kills Sumbha and Niśumbha. Sumbha and Niśumbha were the greatest ascetics in ancient times. And you ask, when there is peace on earth, where do these demons go? They all sit quietly in the ground. They have their kingdom in the ground. They have their place. The snake and all of them live together. When their time is right, they get strength from Śukrācārya jī and come back. Sumbha and Niśumbha did penance for a thousand years. And where did they do penance? In their Pushkar. In Pushkar, they did penance for a thousand years. In Pushkar, they did penance for a thousand years. And here also, there is the power of the mother in Pushkar. The people who are at the top of yoga practice sit in one place for ten thousand years, not one thousand. And what do they ask? O God, make us immortal. Ramaṇa says, "Make us immortal." Kaṃsa says, "Make us immortal." Everyone wants to be immortal. Nobody wants to die. This is called Jīveṣṇā. Nobody wants to die, and only the Guru can give this nectar, or this amṛt, to us. When you can realize, nobody can kill you, nobody can give you this knowledge. Only the Guru is able to give this knowledge. We are immortal. But when we start fighting with nature in the absence of the Guru’s knowledge, when we start fighting with nature, and when we try to be young every time. It is said that we should not ask the age of a man and the age of a woman. It is a saying: if you ask a woman about her age, she will say wrong things many times. I make birth charts for many people. Many times, women give me their wrong date. They say, "This was not it. No, no, no." One year before, one year after. No, no, no. If you look at the horoscope of 50 women, at least 17-18 women, sisters and mothers say that the date is not right. They are told that the date is not right. The demons don’t believe in anything else. Hiraṇyakaśipu also says, "I don’t want to die." Hiraṇyakaśipu was the great demon. He also said, "I don’t want to die." So who kills? Viṣṇu and Śiva kill. They said, "Give us such a boon." So this time the demons said, "What boon should we ask?" They killed him as Narasiṁha. We will not die from any man. We will be killed by a woman, and we will not die from a woman. A woman is precious, and that woman should also be beautiful. So a beautiful woman is not terrible. So he asked for such a boon, "Oh God, we will not die. And if we die, we will die by the hands of a beautiful woman." Say Jai Mātā Dī. Now, all women are beaten with their hands. All women die with their hands. A beautiful woman takes a soap in her hand and says, "This soap is good; it washes away the dirt of the mind." It makes hair sit, even if the hair is clean. All the blind will go and buy the same soap. They do not know what is in that soap. But he remembers that soap. This is happening. And these big companies run big demons, and no one else can run. You can see the ways of killing. There is a lack of humanity in science. Now see, God, human, chicken, and bird—no male species can kill us. They began to speak nonsense. And a few days later, he made Śukrācārya his ancestor and worshiped him. And on the auspicious day, He made a throne of gold and made it a kingdom. And now, everyone is making a target to buy gold. Silver is cheap, gold is cheap. Wear it, take it, and loot it. It is said that wealth is infinite. The money is infinite. Earlier we had the same amount of money on earth, and we will have the same amount after us. Still, people are running after it. There is one more specialty of gold. If you burn the man, if you burn the gold, the gold will get better. If you burn gold with a person’s body, then the gold will be saved. We will not remain satisfied. Family members will remember that this is the bangle of my great-grandmother. I will not be saved; my things will be saved. This is also the feeling of being immortal. So the person will collect as much gold as the demon, because gold does not die. So what did Rāvaṇa do? He made a gold chain. This is not a gold race. This is the race of Sumbha and Niśumbha. This is the race of Mahiṣāsura. Where Kalyug was sitting, Parikṣit came and sat in Sona. When Kalyug came to the kingdom of Parikshit, Parikshit said, "Run away from us, no entry." Some people say, "We will not let him come." The business group is coming, what do they call it outside, FDI. They said, "We will not let you come." Parikshit said, "Run away from here. This is the kingdom of Dharma. I am the son of Lord Krishna’s nephew." He said, "Do this." Kalyug said, "No one goes empty from here. If you are the grandson of Yudhiṣṭhira jī, then give me four or five places." So, you know, he sat in gambling. In which? In gambling. So all these matches are gambling. If the match is going on, then what is going on all day? People gamble. Who will win, who will lose? So gambling is going on openly, and he sat in violence. Where did Kalyug Maharaj sit? Where there is violence. Who is above violence? Whoever is weaker than himself, give it to him. Make fun of him. If a big man is violent with a small man, then there is Kalyug. And in Madhīrā, in Nāsā, even in Nāsā there is Kalyug. And what is Nasa, mother? He took out a 1000 rupee note, turned it like this, and kept it in front of God. Look at the Nasa of the 1000 rupee note. I gave a 1000 rupee note to God. Then I gave one lakh, so I will dig a name on the stone, that I made a temple. God has created the universe and not written His name. You have created the temple of Govinda and have written His name in it. What a wonderful man you are! God has also become a mother and father. I have created it, so God is in intoxication. And where is the intoxication? Where there is intoxication, there is the possession of intoxication, when we forget our form, our essence, and go into intoxication. It is called intoxication. The intoxication is in everything. dikhaye te dekhye, boraye te khaye, boraye. Kanak, gaun ko bolte na? Abhi gaun ki katai katai mein, kanak, sone ko bhi bolte hain. Toh Mahārāj, ye haal hai ant mein. Kalyug ne kaan? Mujhe swarṇa me bhi biṭhā do, toh swarṇa me bhi Kalyug. Betha hai, itna aap dhyan me rakh lena, swarn me bhi kalyug betha hai. Toh sone ka singhāsan chahiye, baḍā śreṣṭh dhan ko sone ka mahal banāyā, bistār, tyādī, sab, sone ke sambh ko rājā banā diyā. Aur usī kī sāth me rūp vālā Dhūmrlochan apnā Parākramī Senā ko lekar ke unkā Senāpati ban gayā. To Dhūmralocana aur Sumbha-Niśumbha jab ye Senāpatī bane, to dekho inho ne kyā kyā. Ino ne apnī Śakti ko badāyā aur apne Guru ke pās me chale gaye. At that time, he snatched the kuṇḍal of Mātā Aditi, the umbrella of Varuṇa, the city of Indra, and pushed Indra out of the house. Indra became very scared. All the people, with the help of Tantrokta Devī, bowed to the mother at that time. "Hey mother, again we are in trouble." These are two deities named Sumbha and Niśumbha. Part 2: The Cry of the Devotee and the Victory of the Mother They have snatched everything from us. See, when a child cries in front of the mother, the mother comes. All the deities should go and cry before their Mother. They should weep. One should show their tears, and another should close the door of their room, consider God their own, and cry. Until this crying does not arise, we will not even go to the Jīva. We will pay and go to a lawyer, but we will not go to God. Go to God and see. All the deities have gone to God. Koi kamī nahī hai dharmāiya ke jāke dekh. If the Mother is not beloved today, then today is the Mother’s day. She is innocent and kind in the world, a friend who cries with her mother. Koi kamī nahī hai, dharmāyi āke jāke de. Pal pal kartī rakhavālī, apne bhaktōṁ kī bhartī jholī mā. Maa pal pal kartī rakhavālī, vo apne bhaktōṁ kī. Maa pal pal maṅgal kartī, vo dukh hartī, Maa se ravalī. (Sound I cannot hear). Jholī ko bhar de, āṅganī ko tere, mā bhar de, āṅganī ko tere. Rahe na koī malal, māyā rahe na koī māyā. Koi kamī nahīṁ, maiyā ke dhar meṁ degī darśan, mā sehravālī. May the Mother fulfill her shortcomings. May the Mother keep her devotees in mind. May the Mother fulfill her shortcomings. May the Mother keep her devotees in mind. The long story of the Mother, the long story of the Mother’s blessings, every devotee should keep in mind. There is no shortage at the Mother’s door. Come, you also come once. There is no shortage at the Mother’s door. Hey, come just once. Jai Mātā Dī, Jai Mātā Dī. Fill with love, speak with love. Mā Sehravālī, Mā Jholī Bharade. Mā Ambē Kālī, Mā Jag Rakhavālī Bholī Bhālī. Jai Mātā Dī, Jai Mātā Dī. Jai Mātā Dī Sheravālī, Jai Mata Di. Maa Bholī Bhālī, Maa Kar Rakhavālī. Jai Jagadambī, Jai Maa Ambe. Jai Jagadambay, Jai Maa Ambe. Jai Jagadambay, Jai Jagadambay. Jai Maa Ambe, Jai Jagadambay, Jai Maa. Hey Maa, Hey Maa, Hey Maa, Hey Maa, Hey Maa. Jai Maa, Ambe Maa, Jai Maa, Jai... Maa, Jai... Maa, Jai Ma. Sāgar sato jahan ke nadīā, mā, āpne banāye pānī kā ek loṭā, kyā maiṁ tujhī chāḍauṁ? Sāre ke ek charan nakh ke bīṭar samāyī huī hai, aur us mā ke prati jab hum bhakti... Bhāv pūjā karen to pūrṇa samarpan ke sāth karen. This is how I try to guide the devotees, because it is very difficult to walk on the truth. It is even more difficult to attain the truth, and it is even more difficult to say the truth about the truth after attaining it. But the beginning will have to be done by understanding the truth. What is the truth? That is why it is said that the truth is the truth. They call it Saccidānanda, Jyoti. In Punjabi, they call it Saccī Jyot, jiskī jal rahī hai sadā se. If you burn ghee from outside, it will burn, but if you burn saccī jyot jale mā kī, then it will burn with saccāī. He took the blood seed along with him. Two soldiers of the blood seed were also with him. They all defeat Kubera, defeat Chandramā, defeat Yamarāja, and start doing Vāyu’s work. This is called the demon’s mind, covering the whole day. Kaṁsa also used to do this, doing every work by breaking the waist. Keep... the neck down, and create such a condition that the person can’t run anywhere, this demon. He said, "We will also control the air." He kept repeating, "We will also control the air." His wife is Vigrahā, she is Kaumālangī, and Māyā saw that she would not be able to overcome him like this. There were a lot of demons, so from his body, the goddess Kauśikī, the mother of Kālī, appeared. When we say Bhavānī of the same Bhavānī, it means Pārvatī. From the body of the same Bhavānī, Kauśikī, who was later called Kālī because of Kṛṣṇa Varṇa. Kālī appeared, and this Kālī is called Kālarātri. Kālī now goes alone to fight them. Ambikā and Kālī are in the form of the same power. Ambikā smiled and said to the gods, "You are dependent; I will kill your enemies." Bhagavatī today goes out to fight against those demons. At that time, two servants named Chaṇḍa and Muṇḍa, sent by Śumbha, who were terrible demons, came to fight with Maa. They saw that at that time, Maa was singing. This is going on. And at that time, Kālī was in him. He went to the Dānavarāja sitting in his palace and said that he saw a very beautiful woman who was singing a song. He went and gave a message. Dānavarāja Śumbha and Niśumbha have a whole chapter on the beauty of Māyā. Now, Vyāsa jī is telling Janamejaya, and Mārkaṇḍeya jī is telling us the same story. You will see in Saptaśatī that Medhatithi Ṛṣi is telling Suratha, the king, and the Vaiśya. So come, in your house there will definitely be a book of Saptaśatī. First, the messenger (Dūta) goes to his mother and talks to her in a different way. He convinces his mother, but his mother says, "I know both auspicious and inauspicious. He has won all the gods and killed all the enemies. He is the master of all the qualities, I believe. But after knowing this, I have come to this realm with the desire to see that great demon. Just like a gem comes to a swan to increase its beauty, similarly, I have come from afar to see my husband. If he can be my husband, then he will have to fight with me. I have seen all the people who have given respect to all the gods in the earthly world. I have seen all the people who look beautiful in the eyes of demons. All of them are afraid of the terror of Śumbha; they are afraid that they will be shattered. So I have come to see the qualities of Śumbha and Niśumbha. O fortunate Dūta, go and tell them my news." The Dūta asked her to come with him, but Mahāmāyā refused. Śumbha and Niśumbha asked Dhūmralocana, who had kept his great army with him, to go. Dhūmralocana says that his eyes were very beautiful, and various kinds of colors used to come into his eyes. Our eyes also change many times in the day. Now, if a man buys a new car, then he looks like this by raising his left neck. In jealousy, the eyes become different. It is also mentioned in the books of body language. It is also mentioned in our Nīti Śāstra. When a person is enraged, he starts eating the lower part of the camel. When the camel wakes up, he starts eating the upper part of the camel. When he is enraged, he raises his eyes and looks up. There are different actions in the body of a man and a woman when the inside is enraged, angry, etc. Then Vyāsa jī said, "Now see here, Dhūmralocana has come and had a conversation with Bhagavatī Kālī." Dhūmralocana says, "You come with me. If you don’t come with me, then my master has made this request: that I should first request you, then I should be influenced by Vāk Chaturthī, and if you don’t come, then I will pull your hair and drag you away in anger." He said that his mother killed him. How did she kill him? With the sound of HUṀKĀRA. How did he kill him? With the sound of HUṀKĀRA. How did he kill him? Now he has eaten food. How did he kill him? The sound of HUṀKĀRA comes from his navel. You must be doing Brāhmī prāṇāyāma. When you close your ears and keep your nose open, and when you answer with your lips, so you did this guñjānandarandar, and with the help of the maṇipūra cakra, the mother made such a sound, such a sound that it became bhasmī. Now, if you make such a sound, everyone will run away. Such is the sound. The mother did HUṀKĀRA with the help of the NABHI. Tato dhūta chātā ko pāṭa kattvā nāda śubhairvaṁ papāta surasenāya siṁho ditya svāhā. And when the fire started to burn on the rest of the people, they started to run away. The tiger bit some of the people with its claws and some of them with its stomach. And people started to fall down with the tiger’s slap. He Chaṇḍa, he Muṇḍa, bale Bīrabhūti, Bīrabharto tatra, kacchata kattvā cha sāma, samānīya tāṁ lagu. When Śumbha and Niśumbha came to know, they gave permission to two Mahādānavas named Chaṇḍa and Muṇḍa to go there with a huge army and tie Devī’s hair and bring her back. "Use all the Āsurī army and kill that lion. And kill them and come back." Say Jagadambā Mātā Kī Jai. So, the seventh dhyāna starts in Saptaśatī, and the twenty-fifth dhyāna of the fifth skandha starts in Devībhāgavata, the death of Chaṇḍamuṇḍa. Mātaṅgī Śaṅkhapāṭa Madhuna Madhumā Nāma Chatrakoṭibha Śilā Bhāna, Mātaṅgī Devī has been meditated upon by Mārkaṇḍeya Jī. His form, his attire, and his clothes have been worshipped. Māyā has also fought with Raktabīja here. He has described it. See, after getting the permission of Śumbha, Chaṇḍa and Muṇḍa took their Caturāṅgiṇī army. What is there in Caturāṅgiṇī? There are elephants and horses. There are also foot soldiers, and they also carry weapons. All of them are from the Caturāṅgiṇī army. They have come here with four types of armies to fight with Māyā. And Mother is smiling. She said, "They have come to the mouth of Kāla." To get thrashed. When Māyā saw them, she gave them a bow. And this is the form of Māyā’s Kālīkā. Now, Māyā turned her face towards the enemies with great anger, and a strange black face appeared on her face. Her face became so big that there was nothing left to say. Everyone started going to her. And everyone’s words started getting lost in her voice. And this Kālī Devī herself broke alone on top of that army in a very fast pace. Māyā caught someone’s hair, gave someone’s throat, and crushed someone with her feet. And when this is going on, then the earth is also shaking. Jagmur vinā saṁsura dantagraha vihattastha chhanin tadbalaṁ sarvaṁ surāṇāṁ nipatitam. In an instant, she destroyed the whole army. In this way, Devī killed the whole army of demons in an instant. Seeing this, Chaṇḍa ran towards Kālī Devī, and Mahādānavā Muṇḍa also began to pour rain on her with arrows. They were praying to Cakrā Devī, they were praying like this, as if the sun is going to enter the clouds. Then the mother Kālī, who was very angry, burst into tears and laughed out loud. And the tears and teeth that could be seen from the difficulty of her weak body, all of them became bruised. And Devī took a very big sword in her hand and exclaimed, and she cut the head of Chaṇḍa and placed it in her hand. This head of Chaṇḍa is in the hand of Maa Kālī. Say, Kālī Kā Maa Tī Kī. And seeing that Chaṇḍa was killed, she also cut the head of Devī and ran away. Then Devī filled it with roṣa and also cut it with a sword. And Māyā held Chaṇḍa in one hand and the head of the head in the other hand. The one that was held in the hand is the head of Chaṇḍa, and the head of the head of Māyā. And everyone got scared. A deity named Pracaṇḍa came to Caṇḍikā and said, "O Devī, I have met Chaṇḍa and Muṇḍa, these two great beings. Now, in the war, kill Śumbha and Niśumbha yourself." The sages prayed to Māyā. This Kālī became famous in the future in the name of Cāmuṇḍā. Became famous. The one who destroyed Chaṇḍa and Muṇḍa became Cāmuṇḍā. Chaṇḍa and Muṇḍa became famous. The one who destroyed Chaṇḍa and Muṇḍa became Cāmuṇḍā. Chaṇḍa and Muṇḍa became famous. The one who destroyed Chaṇḍa and Muṇḍa became Cāmuṇḍā. When Chaṇḍa and Muṇḍa died, after Chaṇḍa and Muṇḍa died, Śumbha got very angry and sent the blood seed (Raktabīja) to fight with Jagadambā. This blood seed, who was a dangerous ruler, got a boon from Brahmā jī that he is immortal and no man can kill him. This was the strategy of the demons at that time, that they asked for such a boon that they would not die at the hands of man. Once, Lord Viṣṇu used to come and kill them. Then Raktabīja came to fight with Jagadambā. Then Vaiṣṇavī, Śakti, Garuḍa, Pārī, Śaṁsitam, Śaṅkha, Cakra, Gadā stood in front of him. Rakta Bīja fought with him. What did you see on TV? What did you study yourself? At that time, Vaiṣṇavī, Brāhmaṇī and Pārvatī wanted to kill that seed of blood by sitting on their haṁsas, a garuḍa and a vṛṣabha. But the more the seed of blood was being killed, the more the whole earth was being filled with the seeds of blood. Then the Devatās prayed to Jagadambā, "O Mother, please stop killing this seed of blood. Please just swallow it directly." He said, "This is also not possible." Now Kālīkā Devī started to drink the blood of those demons. The other three Devīs started to hug her. At that time, Devatā herself became a vessel. Devatā became a vessel. In the form of Devatā, Maa Kālika started to drink the blood of those demons. Maheśvarī, Pārvatī, is killing them with the help of Śūla, and Vaiṣṇavī is destroying them with Sudarśana Cakra. Similarly, Brahmāṇī is destroying them by sprinkling water from Kamaṇḍalu. Mahārāja is also being killed by water. Water has been ordered, but everyone is being destroyed. All of them are fighting in their own way. In this way, in this war, Maitragaṇa was killed by various demons in the form of nānā. In the end, when Māyā killed all the seeds of blood that had been produced, Kālī herself cut the head of that seed, filled it in a bowl, and started drinking its blood. Vācā-kālī-cāmuṇḍe-viṣṭraṇaṁ-vadanaṁ-kuru. And he spread his body so much that not a single drop of blood fell anywhere else. In this way, all the deities were separated from the blood. And in the end, the mother of Kālī drank all the blood and seeds. Devī-sūleya-navajye-navāṇe-rasvī-rasvī jagāna-rakta-vījaṁ-tuṁ cāmuṇḍā-pīta-saunitaṁ. In this way, all the demons died, and the seeds of blood also died. So the gods brought various kinds of vessels and gave them flowers and saluted Kālī’s mother. "Tell me, Mother Cāmuṇḍī, what should I do? Tell me, mother Ādhyā, what should I do?" Vandhūka kāñca nibhamam ruci rakṣāmala pāsam kuśoca vardhanaṁ nija bahudhaṇḍi bebhranaṁ induśakala bharaṇaṁ trinetra marādhaṁ vikeśa manīṣāmbha purasṭra yaumit. Here, in the 9th chapter, when Niśumbha is killed, then the form of Māyā, as told by Mārkaṇḍeya Jī, is the form of Ardhanārīśvara. Māyā is half male, half female. Ardhanārīśvara is the idol. We all bow to the feet of such a mother, so that she may inspire our intellect in the right path. The sage says, in the battle, when blood, seeds, and other objects are killed, the limit of Niśumbha and Śumbha’s anger does not remain. She took her army and ran towards Devī with a lot of arrows and attacked Caṇḍikā. Māyā herself cut the arrows in her mouth. Niśumbha used a sharp sword and a sharp blade to attack Devī’s head. Devī used a sharp arrow to cut Niśumbha’s best sword, in which there were eight silver roots. When the blade and the sword were cut, the demon used his power. But Devī cut him in half with a knife. Now, Niśumbha picked up water with anger. And Dhanuṣ picked up a stick to kill Devī. But when Devī came closer, she killed him with a stick. And she cut that weapon. Then he turned the donkey and put it on Caṇḍikā, but she was also cut by Devī’s stick. Then he saw Niśumbha coming with a sword in his hand and killed him with arrows. When Niśumbha was about to die, he got very angry and went ahead to kill his mother. He sat on the chariot, and with his great strength, he covered the sky with his eight arms and began to drink water. 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The rest are sitting in front of me. Everyone likes Bollywood songs. I have not seen a person who does not like Bollywood songs. And how many people get involved in Bollywood songs? Why is there shame in clapping? This is a very strange thing, because when you are playing the drum, there is no shame in it. Then when you put it up, there is no shame in it. Why is there shame in clapping? This is a little, especially for men. I haven’t seen much of this in women, but when I saw men, I don’t know. There is a shame in clapping, and when they play, they play like this. How did the sound come out? And now, when everyone is clapping together, how much joy has come. And sometimes we say, if I play like this, the other will play like this, the third will play like that. There will be no rhythm, so when we come again, we will try again. No, really. If in doing this, wherever, day, night, in the streets, in the cinema, up and down, wherever, if you don’t feel ashamed to clap, then why do you feel ashamed to clap in a Bhajan? Now I will give you a little advice. Ācāryajī is taking our test again and again. Daas is telling stories, and he is saying you should give him advice. Okay, I will still try, because the more you sit here, the more you sit there. And your English will be filled with knowledge. Both are beneficial. God bless you. Now we were listening to two very similar stories. One story started yesterday about demons who were meditating. Demons are very famous for meditation and doing tapasyā. This still I have to find out: why the demons are very famous for that, why the gods are not very famous for tapasyā. And once the gods do tapasyā, after that, they are just relaxing. So, in the first story, there was Rambhā and Karambhā. They’re very interesting names, Rambhā and Karambhā. And they were meditating and wanted to have a darśan of God Brahmā, because Brahmā is the one who gives whatever boon they want, whatever desire they want; Brahmā is fulfilling. Now, Indradev, who is the main law-keeper in the whole universe, gets worried. When anybody is doing any tapasyā, anybody is doing any yajña, Indra gets worried: "Somebody is shaking my throne, maybe something will happen." You know, he has lots of spies everywhere, checking who is doing what. So now he saw that Rambha and Karambha are doing this tapasyā. Rambha was doing it near the people tree, where lots of Yakṣas and other beings were there, and Karambha was doing it in the water. So now Indra saw the opportunity and said, "Okay, Rambha is protected, but Karambha is not." So he turned himself into a crocodile, took Karambha by his leg, and drowned him. So one demon left. But seeing that, Rambha got so angry and so upset that he took his head, his hair with his hand, and took the sword and wanted to cut his head and put it in a fire. And then the Agnidev, the god of fire, came out and said, "The greatest sin you can do is to kill yourself. Please don’t do that. Ask whatever you want, because the greatest sin is to kill your own self." He said, "I want that I get a son who will be powerful enough to kill all the enemies which I have." He said, "Let it be like that." Afterwards, Rambha suddenly, because all the tapasya time is over, so suddenly the desires came out, and he got a huge desire by seeing the she-buffalo, the female buffalo. Then, of course, because he was a rākṣasa, he turned himself into a male buffalo, and then they were having a love affair and so on. But then again, now, because this is the animal kingdom, another buffalo saw the ramba in the form of a buffalo and wanted to attack him, and successfully killed him. Now, seeing that her husband is dead, she ran away to this peepal tree where Rambhā was doing pūjā. And the Yakṣas and all the other beings slaughtered the other buffalo. But she said, "I cannot live with my husband." And now she put him on the fire, and together they entered into the fire. But as soon as she entered into the fire, then he came, one young boy came out of the fire. And this was, this young boy was Mahesh. So, because of the love for his son, also the Rambha could not stay dead, so he came back as a rock, a beach. So this was actually the beginning. I will try to keep the names as little as possible because there are so many names. And as always, as they do, afterwards they do tapasyā, and in tapasyā they—yesterday I told that this Mahiṣāsura, he asked that no lady can kill him. And, but suddenly then the gods created the Durgā Devī, and when the Durgā Devī was created, then she came and she finished him off. Then, after they finished this Mahiṣāsura, the Rāgdvija ran away. And they hid where the demons are hiding during this time when the gods, and when the Satya Yuga, and when truth and honesty are in the world, they are going to Pātālaloka with the snakes and all other different living beings. They are hiding until their time comes. So after a long, long time of being a good era, the golden era on the earth, again, the time came for change, and again two different, how to say, the Rākṣasas got born, and now their name is, instead of Rambha and Karambha, Subha and Niśumbha. So they are such similar stories, that’s why I’m telling them parallelly. Now, Subh and Nisum, they meditated in our very famous place, Pushkar. Near the Brahmajī’s temple, and they were meditating that Brahmā comes and gives the darśan and gives them what they desire. After a thousand years of meditation and doing whatnot, Brahmā finally appeared. And he asked, "Ask me what you want." And you will find out that every single time there is a single question and single desire: "Make me immortal." And again and again, Brahmā answers the same answer. Whoever is created has to die. Even the mountains, and even the rivers and oceans, everything has to dissolve. Brahma, Viṣṇu, Maheśa, even I have to die, so how can I grant you immortality? So then they started thinking, "Okay, let us see what I can do." And of course, they were discussing with each other how they would form the boon to do that. How to get almost immortality. Because Vishnu, or Shiva, again and again were incarnated in different forms, and then the demons got killed. So they said, "Okay, let no man, animal, or anything kill us. Only the women can kill us. Only the women can kill us." And you know that the strong woman usually is not beautiful, as you can see at the Olympic Games and everywhere. So they said, "Okay, the strong woman can kill us, but she should be beautiful." Now they said, "Okay, we got an excellent deal." Brahma said, "No problem." There was also the story when Viṣṇu and Śiva were complaining to Brahma. He said, "Brahmā, why so quick? You say, ’Tathāstu’? Why so quick? Say, 'Yes, why not?' Let’s do it. Let it be. Tathāstu means Tathāstu. That is, let it be like that." Brahmā Jī said, "I try to fulfill their wishes as quickly as possible, because if I let them speak long, then maybe they will have more and more and more wishes, and then at the end I will have to say, ’Let it be like that.’ In this way, we are just doing it as short as possible." I said whatever, so now what happened? As usual, it happens, the change of the kingdoms. Now they decided to attack the king, Indradev, and after a long fight, they chased everybody out of heaven. They took the kingdom. And they were ruling on all three lokas. And of course, as they are ruling, that is changing: who is the mantra, who is this, who is the president, who is prime minister, who is this one, that one. So they put their own gods in the name of Vāyu, their own person in the name of Agni. So whoever does this yajña, whoever does the pūjā, the fruit of that pūjā comes once to us and some to that god to whom we are doing pūjā. So there are actually two paramparās, two lines in traditions. One is very famous with the Greek line, and the other one is completely different. So on one side we have Indra Dev, Agni Dev, Vāyu Dev, and other Devatās. And on the other side, we have Kṛṣṇa, Viṣṇu, Brahmā, Śiva, and so on. So Vishnu, Brahma, and Śiva do not depend on our belief. They don’t depend on whether we believe in Dev. Devi doesn’t depend on whether we believe in Devi or not. Devi is there. But Brahmā, this Indra, Āyu, and so on, they are depending on our pūjā. They are depending on how many people are doing the, believing in them, how many people are doing the pūjā. Because they are actually the rulers of the world, they have to be in the balance of the world. They are not separate from us; they are just in the balance, making the balance. And demons are doing the unbalancing, chaos, and balance. So now, as soon as the demons put their own people in the leading positions, then all the pūjās, like all the income tax and all the taxes which we are giving to the government, it goes to the person who is at the top and to the ministries at the top, and slowly, slowly gets down. So, in the same manner, when people are doing pūjā, it goes to the highest position and then goes down. And of course, the strength—they were so strong that they started to believe, "We are immortal; we can do whatever we want." Now, this is always the problem. As long as somehow the balance is maintained, there is peace. Afterwards, then the people start to rebel, so now the gods, they are starting to pray, and of course they prayed to Mother Kālī, the Divine Mother, the prime Śakti, "Please help us to remove this imbalance. Help us to remove this Sumbha." And this sumba from this place of the earth, so again the balance should be here. And now again, the mother is, as always, merciful, and she created one of her forms, Ādi Śakti. This is half male, half female, Ādi Śakti. So from that form, then she created other forms. Because there are so many Rākṣasas. Because when the Rakṣasas, when there are two kings, what they usually do is they go to their guru and they say, "Now we have got this and this boon, now nobody can kill us, let’s go and rule the world." Now the guru of the Rākṣasas is the Bhrigu, more famous as the Śukrācārya. And when they found out that they were, when other Rākṣasas and other demons found out that they were being crowned as kings, they came from the Pātāloka, they came from hiding, and then they were helping them in the fight. Two of them were also famous as Chanda and Munda, and that ragged beach from the previous story also joined the fight against the demons. Now, when the mother was born, there was a huge sound from the navel, and everybody got scared. Of course, they were checking who was dead and who could be. Now, the sound is very powerful, and the sound can also destroy us. So they illustrated how with this plain sound, Divine Mother actually just destroyed the Rākṣasas, destroyed the demons in front of us. Like we are chanting with Aum, we are destroying the negative vibration in ourselves; the same way, we are destroying the Rākṣasas in ourselves. So let’s go to the story quicker. The Caṇḍa and Muṇḍa were very huge Rākṣasas. With all that, they showed them their huge ascetics, and they got very big boons from the Brahmā himself, so that they could hardly be killed. When Sambha found out that this new Devī who was born was coming to kill him, and when he found out that she was so beautiful, he, of course, tried to marry her. First, they were sent as ambassadors, saying, "Please marry him, because he is the Lord of the world," but she said, "I can marry only the one who wins me in the fight." So, of course, the king was not happy with the answer, so he said, "Okay, ask her once more nicely. If she doesn’t agree, then forcefully bring her." So they tried, and of course the Devī was successful in killing them. And why is this important? Because it’s Chaṇḍamuṇḍā. This is one of the known names of Kālī, Caṇḍamuṇḍā, which is also very famous around India, and she is shown as a mother who has the two heads of these two demons in her hand. Now, afterwards, again they send another demon, and she was dispatching them as quickly as the first ones. Now, the thing is that if we would make the movie, I think The Lord of the Rings would be nothing compared to the fights which are described in the Purāṇas. And all these nowadays movies, they’re very hard to describe what is written in the books and what kind of fights they were there, what kind of weapons were used. Their kind of atomic bombs and so on. In one point, she opened them out so wide that she swallowed the whole army which was coming on her other side. She just looked at them and incinerated everything. It’s like so many things. Then again, the rugged beach came, and he gave them a lot of travel because when he got cut and any blood came to the earth, then the new rugged beaches came alive. So it was very hard. Whenever they were fighting, and he was bleeding like anything, and then suddenly thousands, tens of thousands of the same person came alive, and they were fighting against. So, how to do that? They said, "Don’t allow any drop of the blood to come on the floor." And that’s why it’s seen also in the pictures, like she’s, the Kālī is drinking the blood from the skull or drinking the blood from the Rākṣasa. This is actually the tracked bridge. Because if you just go to the parallel, if you have any contagious disease, even a small drop of blood in your house can create contagion for all the members. So that’s why it’s important: don’t wipe the needles, clean everything. That’s why these sterilizing instruments actually came into being. Now she successfully got rid of the Chaṇḍa, Muṇḍa, Raktabīja, and many other rākṣasas. And finally, there was a fight between two of the kings, and of course, at the end of the huge fight and huge destruction on both sides, she managed to win. And as soon as she won, then the gods were starting to pray to the glory and to put the flowers on her and sing of the victory. Why the victory? Because now the balance of the universe is coming back. Now the devas, the rightful owners, are coming back. Like, you know that it’s very healthy to eat vegetables, to eat fruits, but we like chocolate, and then we eat chocolate three times a day. So now the devatā, instead of vegetables and fruits, became chocolate, and we are just buying more and more chocolate, and our body deteriorates. And, of course, there is a huge fight between the Devī, which is usually our mother, and the demons, which are us and our desires. And, of course, the mother usually won, and then our body comes back to normal, because we got sick, and now we are slowly, slowly getting recovered. This is such an extreme example, which I just told you, but all things are possible. There is nothing which is impossible. There is a possibility there was actually a real demon who was doing that, and then the mother really incarnated. And there is a possibility that everything is happening now inside. It’s up to us to decide what we can learn from the story, because from every story we can learn something. After this victory, then we heard these last ślokas and some bhajans, and he was describing the qualities of the Divine Mother. And that was, it’s actually the glory to the restoring of the balance, and then again the golden age starts. And again, everything starts excellent and balanced until we decide that it’s time, until our ahaṁkāra, our ego says, "Let’s try this. I don’t like this, this is too boring, this is this or that," and again the changes come, and again another demon is created, and again other demons are created, and we are in the same position. And then again we start to pray to Divine Mother, or we start to pray to Devatās, not we, Devatās are praying. So it depends on the occasion, depends on the problem; we pray to the concerning authority. If we think that we will pass better, we will ask the mother. If we think that the father is better, we will pray to the father. If we think that it is better to ask the brother, we will ask the brother. If we ask the sister, then we will ask the sister. So we are like that. We like to ask whoever will fulfill our wishes. There was one story from Lil Amrit about the meeting of the Divine Mother and Mahāprabhujī. So this story I would like to tell to our dear friends who are sitting here, and of course we know it because we are reading Līlāmṛta, so I will just continue in Hindi a little bit. Guruvar koi kela kī pūjā kare, śanivar koi śani kī pūjā kare, ravevar koi sūrya kī pūjā kare. Ek Devī Navarātri āyegī, Devī kī pūjā ho jāyegī. Śivarātri āyegī, Śiva kī pūjā ho jāyegī. Gaṅgore to ālak pūjā hotī hai. Yeh maine dekhā yeh, amāre ke tohrā sā antare, kyunki amāre aise ādat nahī̃ hai. Aur amko ajīb sa lag rahe hai, jaise aap devī purāṇ paḍte, toh devī kī mahī, mai devī kī mahī, sabkī dusri mahī okam niche dabhate. If you read the Viṣṇu Purāṇa, then it is Viṣṇu’s mahimā; the rest of the mahimā is Hari Om. If you listen to the story of Śiv Jī, then it becomes like this; the rest of the Mahimā is Hari Om. So actually it is a Līlā. It is Bhagavān’s Līlā. Because Bhagavān is one and form is one. So I saw that what I had said earlier, the Devī Bhāgavatam is a very old story. Everyone can listen to it. How many thousands of years, how many lakhs of years is this old story? And we said that it doesn’t happen today. Now open any serial and see, then you will know what is the value of a mother. Now you don’t need to see the serial, see it at home. So I will give you a little introduction, which you people don’t know. Our tradition, one of our great Yogeshwar Devpurī Mahārāj, whose picture is there. He was born in a village seven kilometers ahead of Kathushyamjī. His village’s name is Kailash today. He had so much power. Why did he call him Yogeshwar? Because he had all the power. And like Śivjī, he didn’t have much patience. When someone comes to him and talks to him a lot, then he leaves. He doesn’t listen to anyone. Say it in one sentence, say it in one sentence, okay, otherwise leave. That’s why our Mahāprabhujī, we call Mahāprabhujī, is a different story. A boy was born in Harivāsani, in Nagar district. There is a village in the middle of Chotibadi Kathu. He was so miraculous, he achieved so much in his childhood that we considered him an avatar. And the people who see him, they are still alive today. That’s why I’m telling everyone here, don’t read the old books of today. Today also, the people, the sanyāsī people, the sādhus, the men, look at them too. What we do is not right. First, it was good. What we didn’t see was good. Now listen to Mahiṣāsur’s story. Was it good? No, no, I don’t want to go there. I want to go after Mahiṣāsura. So this Mahāprabhujī, who had done such a miraculous work, was given the full name of Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī. And why Nārāyaṇa? Because he had patience. People used to go to him and listen, listen to everything. He did not run away like Devpurījī. I am telling you this in short; it is a long story. Then his disciples, there were many disciples. His special disciple, who is following his tradition, our Dādā Gurujī, who is the third idol, the second idol. I am calling him in the name of our Holy Gurujī. Madhavānājī Mahārāj. Hindu Dharma Samrāṭ Madhavānājī Mahārāj. He has written this Leelā Amṛt, which is a book. He has written the Līlā of his Guru. But Mahāprabhujī, whose face you can see here, he gave this permission after leaving. He said, "When I give up my body, then you can write our story. First, you cannot write. Just accept it. What is he saying? My propaganda should not be done anywhere." Okay, whatever it is. Now I am coming to the point. Once in Varikattu, in Devadongri Sanyāsa Āśram, which you can see there in the corner, an old woman came there. If she doesn’t like it, then an old woman came, who is of an old age. And when the meeting took place, she performed twelve rounds of Daṇḍavat, Sāṣṭāṅga Daṇḍavat Praṇām. Our Holy Gurujī was surprised and said, "Who is this?" Then Mahāprabhujī said, "Okay, bring the wood." He said, "Okay, I will walk." Maataji said, "I will walk with you." Holy Gurujī said, "Forgive me, I walk very fast. You just sit here. I will come and meet you." Maatajī said, "Don’t worry about me, I will go." Okay, go. As he started walking, Maatajī came forward. Then he started running very fast, what is called a brisk walk. Mother came, then he started running. He also came running, he reached there, but mother came ahead of him. Finally, Mother stopped at the edge of the lake. He said to her, "You said that you are running very fast, very slowly." She said okay. She didn’t say anything. He came back with the lake. Then Mother talked to Mahāprabhujī. And he said the same thing in a language which he had never heard before. He didn’t have English, he didn’t have Rajasthani, and he didn’t have Hindi either. He said there is no language. He didn’t even know Sanskrit. He didn’t know which language to tell him. Okay, he passed that too. After that, he is a savior. Mahāprabhujī called the Holy Gurujī and said, "Put a palanquin in it. Put a red cloth in it. Put flowers in it. Make everything beautiful. Okay. What happened? Then he was surprised that the old woman came and became a very beautiful woman. Very shining, shining,... because everyone was sleeping. No one saw her. Only those three people were awake. Our Holy Gurujī, our Dādā Gurujī, Mahāprabhujī, and that Mātājī. So from this, what Mahāprabhujī said to Mātājī, and I would like to read to you the answer given by the Mother. Then Śrī Mahāprabhujī said, "Bhadharomā Teśvarī, you are the Mahāśakti, Ādi Śakti, Viśva Vyāpinī." Please forgive me for my Hindi. Cār Khaṇḍ, Caturdaśa Bhuvana, Svarga, Mṛtyu, Pātāla, Candra, Sūrya, Tārā, Brahmā, Viṣṇu, Maheśa, sarva-loka, sarva-deva, nāma-rūpa, sarva-padārtha, dṛśya-mātra, āp kī hī racanā hai. Part 4: The Worship of the Supreme Mother This is our own, our very own. Those who accept the root, accept Mahāprabhujī, accept Māṭājī. Sattva-guṇa, raja-guṇa, tamo-guṇa, the pañca tattva-śarīra, the ṣaṭ-cakra-kuṇḍalinī, the jyoti—all are Hers. She can bring down the ego of the greatest of the great, the mightiest hero. She can make even a beggar, a beggar, into a great being. She is known as Bhageśvarī and by many other names. The great lion that is the mind of all beings, upon that You ride. With the sharp spear that kills kāma, krodha, lobha, moha, ahaṅkāra, and so on, She keeps the jīva under Her control. Through āśā, tṛṣṇā, bhūkh, pyās, bhaya, vāsanā, She binds the jīva and casts them into various types of yogis. Asura, rākṣasa, daitya—these are Your nails. It continues further. You are walking because it is time; I will not bore you. Thus, by doing this, Mahāprabhujī praised Mahāprabhujī and worshipped Mahāprabhujī. After that, something else happened in between. After that, he answered Mahāprabhujī. He is helping me. So, Mahāprabhujī answered him: "O Satguru, all the ṛṣis in the world, Brahmā, Viṣṇu, Maheśa, Rāma, Kṛṣṇa, etc., all the avatāras, all the deities who remember the worship and service of the Satguru’s feet—their worship, worship, and meditation will be remembered in the world and will remain. O Merciful One, You can make whomever You wish the lord of the universe. Where Paramātmā manifests, there I am present. To the ṛṣi, muni, avatār, siddha, yogī, I grant siddhi or increase according to their devotion or penance, but I am not under their control. I am under the control only of Paramātmā." And it goes on like this, that between Śiva and Viṣṇu, Śiva runs after Viṣṇu, and Viṣṇu runs after Śiva. Mother runs after Mahāprabhujī, and Mahāprabhujī runs after Mother. Because both have come from the same source. Both are the same, and both will be the same anyway. The work is different. The name is different. The form is different. So why did I want to teach you this? Because nowadays in this world, India is considered a great country. That’s why India is considered a great country. Because nowadays, this is 40 to 50 years old. Even today, there is such a situation. Even today you will find such a man. Even today you will find such a woman. Because if you had gone to Palit district, there is a temple of mother and mother. There is a mother and a mother. And till now, I don’t know why so many mothers, why so many mothers’ mantras? That is why I am telling you, most people believe in mother because mother gives blessings. So from today, I will request you to pray for 10 minutes more, because I have seen the time goes by. By saying 3 o’clock, it goes by 3 o’clock, so let him pray for 10 minutes if our Ācārya accepts it. See, it is fun to listen when someone is going to listen. It is fun to listen when someone is going to speak. If one disappears, then turn on the TV. There is no other solution. But those who turn on the TV, they are pictures of tomorrow, pictures of the day after tomorrow, pictures of years ago. There is nothing of today. What you are saying now, this is today’s knowledge. Although it was written thousands of years ago, it is today’s knowledge. I guarantee you, if you write on a paper at least 15 points from today’s story, you can write that today in my life there is this situation which is written in that Purāṇa. If it is not mine, then it is in my devotion, or it is in that. I guarantee you, you can write it easily. If you think, then. If you think otherwise, then nothing will be seen. If you close your eyes, you will see that the sun has risen and the sun has set. You will have to open your eyes. That is why I am very grateful to you. I want to thank you very much. Who do you call a tapasyā? To sit where you don’t want to sit, you are not a bachelā. Because a bachelā is to sit in one place. This is how hard the tapasyā of the children is. To sit in one place and make the children suffer. You are Satsaṅghī people, that’s why you have become one. So, you sit for 10 minutes more because you are late. I know. I am counting who has come. There are 5-6 Mata Jī who are on time. 2–4 men. Rest, let’s go. Take half an hour, an hour. In three hours, you will learn something or the other. It’s a good thing. So, you wait for 10–15 minutes more. Then we will do the Āratī of Mātājī. The story that we were listening to today, the story of the death of Mahiṣāsura, the death of Raktabīja, the story of the death of Caṇḍamunda, Dhūmralocana and Śumbha-Niśumbha. In this, there is a story of the first character of the mother, the middle character, and the best character of the mother. To erase all the impurities inside, all the gods have gathered their hundred qualities. Radiance in one place, the same fundamental nature, the fundamental cause of the world, in our Sanātan culture, is called Ādi Śakti and Sadāśiva. This incarnation of Him is Durgā. And from that Durgā, to kill Raktabīja, Kauśikī Kālī was created. This character was narrated by Muni Sumedha in Surat, Rājā, and Samādhi. Muni Sumedha lives in forests and forests. That is why some people believe that if you want to do Mother’s worship, then go to the forest. Because you will get it in the forest. Even today, people go to the forest to pray to the Goddess. So, take a small decision. The Goddess is present in the forest. The Goddess is present in the forest. The Goddess of the Forest is Her name. If the forest is safe, then the Goddess will be there. If we make the forest of cement, then where will the Goddess come? So, the trees should also grow. Only then will we worship the Goddess. Growing one tree is as good as ten children. The tree is big. Now see, in the forest, when we listen to the whole story of the death and destruction of the demons, then they have worshipped the mother for three years. Three years later, here the worship and the method have been described. Three years of worship. Yesterday we saw a story in which he worshipped for nine years. Here, the Kṣatriya and Vaiśya both worshipped, and the Brāhmaṇa told them. So, for Brahmins, Durgā is self-proclaimed, Brahmins are its officials, and Kṣatriya and Vaiśya should take its direction. This is its rule. Now I will tell you the method of worshiping the Goddess in detail. First of all, take a bath, wear a sacred cloth, take a bath, take a bath, wear a sacred cloth, and after cleansing, sit on the ground where it is written, and be happy. Tell me the truth, when we worship, we think we have to be happy first of all. God is very fond of happiness. Modaka, mod mud datu se, prasannatā se banāye, laḍḍū hai na, modaka bolte, mud datu se banāye, prasann ho kar ke bhagavān kī pūjā kare, phir kyā bolte, abham to prasann hote nahīṁ, gaṭṭhe bandī bhī hai amāre andar, kitnī, idhar, aur kyau. Ki prasann nahī hone kā, amāre nānā jī amko kaite te, arey sūrya udhe ke bādh to makkhīyān ājāte, sūrya udhe ke bādh makkhīyān āte na, abchār bhaje pūjā karo, jahān tak main samashtam āpko makkhīyān tang nahī karegī, kyau ki because at 4 o’clock, these mosquitoes and mosquitoes are sleeping. At 4 o’clock, no one wakes up, and I sleep at 4-5 o’clock, so I have no question of waking up. So I am telling you the method of Pūjā. Then, I have told you to do Prāṇāyāma. Keep all the items of Pūjā together, and after reciting the mantra, try to consume all the items of Pūjā. All the items should also be washed. And the life of the Devī Mūrti should be displayed. Deśa kāla ādi kā ucched karke nyāsa karnā cāhie. Hum nyāsa karte: hṛdayāya namaḥ, śirasi svāhā, śikhāyai vaṣaṭ, kavacāya hum, astrāya phaṭ. Mere hṛdaye mā kā virajamān ho jāye, mere buddhi meṁ mā virajamān ho jāye, śikhā medhā jahāṁ se maiṁ jñāna ko grahaṇ kartā hūṁ, vahāṁ bhī. Meri dono bhujāoṁ kī tarpa meṁ aur mere cāroṁ aura to mūla mantro se nyāsa kiyā, ek ek aṅguliyoṁ meṁ nyāsa kiyā. Iske bād maiṁ aṣṭakoṇa likhnā cāhiye, tāmra patra par, aur uske bād aṣṭakoṇa. Pandit jī, don’t put mud in the jhañjaṭ. That’s why Pandit jī comes and makes us do pūjā. And Paṇḍitjī makes us do Aṣṭakon. He does this, he recites mantras. You keep thinking in your head that this work should be done now, that work should be done. Paṇḍit jī recites mantras. You think that work should be done. Calculation keeps going on like this. So this is not possible. See, Aṣṭākon should be made. And the 9th letter should be written in the middle of the yantra. Be careful and chant the Navan Mantra in the way mentioned in the Āgama Śāstra. Should be chanted, should be chanted... Should be chanted, should be chanted... Should be chanted, should be chanted... Should be chanted, should be chanted... Should be chanted, should be chanted... Should be chanted, should be chanted... Uske aur nahi to ek kaam karo, abhi abhi vichar aaya, turant. Vyāsa, Vyāsa to kya hai ki Radhā, bhot saara aata rehta hai, thought process, aap. Ā jānā, ek din ṭhīk karlo, us din vidhi vidhān se pūjā karlo sārī, sab log. And whoever wants to do it, he should first tell himself that I will come, or I will come in this way, and I will come in this way. Then we will explain to you whatever the arrangement will be during which time. Today it is the 5th day. May the Mother do such a grace that you can do it with the help of the divine method. Sometimes what happens is, Paṇḍitjī, I just do it with emotion, I apply tulsī dāl, I apply two flowers, and I apply a little bit of kumkum powder on it. Because kumkum doesn’t have to be rubbed, only sandalwood has to be rubbed. And I have to bring saffron of 15–16,000 rupees per kilo. I don’t know how much saffron it is. Now, who is rubbing saffron? Bring readymade saffron, but we don’t do this in other work. If it is your birthday, we will celebrate it well. If there is something else, we will do it better. We will do it better, but in festivals, we want to do it in a spiritual way. If you don’t do it properly, then don’t do it. And let me tell you one more thing. You should complete all the procedures in your work. And if you become useless, then there is no need to do anything. Everything will be worshipped. Every breath is mine. Worship is yours. Every step is yours. Every word is mine. Jai Jai is yours. Then whatever you will say will be worshiped by God. Yad yad karam karo mitat tadakilam sambho tavaar adanam. But, if we sit in the middle of illusion in this world, then we will have to take refuge in illusion to go beyond this illusion. Sit in the middle of illusion. And it is said, O King, the one who wants to be blessed should fast Navratrī in the auspicious time of Āśvin and Caitra, Maa. And one should fast, and one should take initiation from the worthy Guru Brahman, and one should start it. After this, through the mantras chanted in the Anuṣṭhān, the Sarkarā, Ghee, Madhu, Miśrit, Pavitra, Khīr, Vistar, Purok, Havan should be done. If you say no, then you will not be able to cross it. So I will not tell you this much. Not this much. If you listen to it, you will think that it has become very heavy. So, how heavy will it be to do? But the Devī Bhāgavat, our ṛṣis and munis, whoever they are, have kept everything open. They are not stingy. They have told everything. Even here it is written, जन्मान्तरे अंभिका भक्ति भवत्य व्याभिचारणी जन्मो तवो कुले प्राप्य शुचाचारी भवेद् विश्व। The man who is devoted to his wife, or any woman who is devoted to Navarātrī, receives this happiness, and these... Unfulfilled pleasures, he gets the divine realm. And if there is a next birth, then he becomes a sādhācārī, but in this birth he is not a sādhācārī. This method should be used to worship Bhagavatī Caṇḍikā. This way, the enemies are defeated, and he gets his best kingdom. When people talk about defeating the enemies, they ask, "Panditjī, will I be able to defeat the neighbor?" You have to defeat the neighbor. You have to make your mother-in-law sit in the bus. You have to make your mother-in-law sit in the bus. There is only one way to make your mother-in-law sit in the bus. Press your son. Your mother-in-law will suffer. Press your son. Your mother will suffer. This is the way to make a mother-in-law happy. And the one who does not worship Bhagavatī is destined for hell. O Vaiśya Śreṣṭha! From today, you also worship the creator and provider who grants all wishes. Sumedha gave that Kṣatriya to Rājā and Vaiśya. Now Mahārāj did Navarātri for three years. He did twelve Navratri. He did gupta, and he did that as well. And, becoming peaceful and conscious, through meditation and prāṇāyāma, with so much patience, upon completing one year, he gave up the diet of fruits and began to live on a diet of leaves. And the merchant king ate dry leaves for one year. Bada kathor taphe aap suno gayi nahi. Karna to bhot hai. In this way, after doing penance for three years, the greed of the king and the greedy mind of the goddess, the goddess of wisdom, rose up. Eat leaves, eat almonds, eat well, it is the same thing. Now, eat something worth a thousand kilos or something worth ten rupees. Ten rupees is nothing. Eat something worth thirty or forty rupees. The body is a machine to make flesh and blood. Cow dung also comes in handy. And when an animal dies, its skin also comes in handy. Nothing comes in handy for a man. Now we should do penance from this body. We have found this to do penance. This is told in the Bhāgavatam; this is told in the Devī Bhāgavatam. And fasting is the best thing to know the power of the body. Because a person cannot live without enjoyment, cannot live without sleep, and cannot live without food. When these three things have to be corrected, that is called awareness. What is awareness? When these three things are taken from the body. This is the practice of Haṭha Yoga. Think before you do it. It is not like that you don’t fast for two days and then you go to the hospital for a drip. You don’t eat food, and then the doctors put you in the hospital. So I will not give you such advice here. But I will definitely say that you should eat food four times. Eat a lot during Navratri. The one who gives food will give blessings. The one who gives Jodhpur sweets will give blessings. Only their blessings will be given to the Bhagavatī. It happens like this. The one whose work will go well, he will say, "No God, all this will go well." What else will happen? Eat everything, drink everything, leave one thing: leave the untruth. We ask for Joli and say, "Take your untruth here. In return, we will transfer it and give you the truth. You leave untruth, lie, hypocrisy. Leave that only." That is why it is said, "The one with true light." This is the true light, not the false light. We will not call it false light. Leave two things. Give up lies, give up lies. This is the main method of the worshipping of the Goddess Durgā. Just make a decision, make up your mind: we will never compromise with darkness, with negativity. Did you see that the light never goes downwards? It goes upwards. The sun also goes upwards. That is what the Brahmins call the one who is going downwards. They don’t call the one who is going downwards. They did sādhanā for three years, and it was told that after three years, when the mother did not come and there was no darśan, what did the king do? He began to cut the flesh of his body, and he began to remove the blood. And at that time, the mother appeared there. Varam varaya rājñāṁ yate manasīvaṁ chitam. Now, don’t go crazy like this, because there are a lot of masochists among people, I have seen. Tell them to leave something, then they will leave sugar, they will leave rice, they will not leave lying, they will not leave ego. What does it take to leave all these things? I will ask you this: you may eat onion, garlic, but don’t eat anyone’s right. Eat onions and garlic, eat more, but don’t be intoxicated that, "I am a devotee, I have a mother." That mother who was born does not come. Where will this mother come from? We can’t see a 1000-watt bulb, we can’t see a hologen, so how will you see the one who has crores of suns inside? For so many years, even the worshippers are not able to see any shadow. And people say, "I have it, I have it, I saw it at night, I saw it in the morning." Leave this drama, leave this drama. This is a kind of drama that our mind creates. Mahāmāyānā is a method of meditation. There are two types of meditation methods. In devotion, in knowledge, and in yoga. So devotion is needed in both, in yoga and in knowledge. But for this yoga practice, the body has to be prepared first. This Navratri practice is a yoga practice. There is no knowledge in it. That is why I request you, this is the fifth skandha. The 5th skandha takes rest on the 5th day. Here, in the 6th skandha, the same story that comes in Śrīmad Bhāgavatam: Viśvarūpa, whose name is Triśira here, whose three heads were killed by Indra. And to avenge his son’s death, Tvaṣṭā Ṛṣi gave birth to Vṛtrāsura. Vṛtrāsura took a vow from Brahmā and defeated all the gods. To kill Vratrāsura, the gods made great efforts and worshipped the Devī. And made a body of a Brāhmaṇa. And with the help of Indrāṇī, Indrākṣī Devī’s nature was revealed. So further, this is one book today. Now there is one more book which you will understand, you will understand a little less, and you will listen to the story well. So, whoever wants to do pūjā well for one day, for the full fruit, for the happiness of the mother, they can contact Mahārāj Jī, Mehendī Jī, or Dinesh Jī in our āśram. And we will tell you how to do it and when to do it. I would like to do it on the last day. It will be fine. Looking at the auspicious time, the auspicious time is also very big. This is the result of Jyotiṣ, and we are all foreigners in this world. We don’t know what the sun is saying, what the moon is saying, why there is Venus, why there is Mars, why there is Saturn. So these are the ways. Now, whoever knows that the planet is strong, when you worship that strong planet, then that planet will also help you. Otherwise, the planet will get angry. You will sit to worship, the bell will ring on the phone, and you will get angry. It happens that we sit to worship, and sometimes our mind gets disturbed. So don’t get disturbed. I will not call you a shortcut, but I will call you easy. Easy, because you can’t do something that you don’t know. So we will try to give you a little knowledge, give you a little fruit of your nine days of hard work of Mahāmāyā, Jagat Jārnī, Jagadambā. And this is what Devī Bhāgavat is doing, the patience and penance of listening. May Jagadambā make your spiritual path successful and give you such power that you always move towards the feet of Mahāmāyā. Now we will do Āratī, and tomorrow we will listen to the true characters of Mahāmāyā. How did Mahāmāyā support Lord Kṛṣṇa and the Pāṇḍavas? How did Mahāmāyā take Nāradajī into her Māyā? Later, when Nāradjī did the worship of Mahāmāyā, then God blessed him that now he would not be affected by Māyā. That is, only that can be saved from Māyā on which Māyā can do its own grace. So now, there was a story. There was one king, and as always it goes, sometimes it’s up. Sometimes he’s down. The stories are usually about the down part. So the king got robbed by his own family, by his own ministers, by his own loyal subjects, and he ran away to the forest to save his life. Crying in a forest, he was roaming here and there and found one person, and then he came to know that this person was a very successful businessman who was also robbed, not by robbers, but by his own family. And they were complaining like, It’s no problem that we are robbed by our own family and our own kind, but I don’t see the problem because I still want to be with them. I still am missing them. I want to go there, and I want that we do what is to live with them in that family who actually robbed us. How to solve this problem? So they came to one ashram, and the Gurujī there gave them that they should do this Devī Bhāgavatam. And they were doing tapasyā for three years. They were doing four Navarātrīs in such a way that first they were eating only leaves, afterwards they were drinking only water, and finally only on the air. Even that was not sufficient. Then Māṭājī came, and they started to cut their own flesh and put the flesh and blood in a fire as an offering, as a gift to Māṭājī. Now, here is actually a very interesting story, because people get this very direct. They said, "Okay, if I want to have darśan, then I will do this." Even nowadays, here in India, the people do the same thing physically. Because the things didn’t go very well for them, so don’t take these stories, we should not take these stories as they are. First, you think. And the best way to go through any story is to find a guru, find somebody who can explain to you the meaning behind the story. The rest was actually how we should do the pūjā, how we should do the prayer to Mātājī. And even here, to do it in India, you need a really good Paṇḍit to do that. It’s very difficult. For us, from the West, it’s almost impossible. For us, of course, there is always a solution. Just do it with an open heart. Whatever you do with an open heart, when you do it with bhakti, then everything is a pūjā. Then there are no rules and regulations. But as soon as you start to do mālā and you do that and start thinking about something else, then this bhakti and this everything is basically finished. So, you know, the 100% devotion, everything, and the pūjā is done. So to know the details about the pūjās and so on, you can read in the Bhāgavatam, the details. For today, here we will stop with our webcasting. It’s already a little bit over time.