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Part 1: The Enchantment of Māyā: Stories from Śrīmad Devī Bhāgavat Thus far, through the narrative of Śrīmad Devī Bhāgavat, you have been able to step out of the realm of delusion that for centuries took the shape of deities, kings, and Brahmins—the very forms upon which great Māyā and Jagadambā have showered their grace. Today’s story will describe in detail, ki isa prakāra ye hai vaṁśa kā prādurbhāva huā, bhagavān kī mahāmāyā meṁ kaise kaise loka ā jāte haiṁ. Once, upon seeing a beautiful horse, a king named Revantaka, an attendant of Sūrya and known as Sūrya Putra, was riding that splendid horse toward Bhagavān Viṣṇu’s Vaikuṇṭha. Seeing that beautiful horse, Lakṣmījī’s heart became captivated. Lord Viṣṇu grew angry and said to him, “If you are looking at a horse, then become a horse!” And he turned into a horse. Proceeding further, Lord Śiva understands his situation. Here, a very beautiful conversation takes place between Lord Śiva and Lakṣmījī. Lakṣmījī offers prayers to Śaṅkara Bhagavān, and then Mahādeva comes. Mahādeva sends his secret agent Carcitra Sena to Lord Viṣṇu, and also causes Lord Viṣṇu to appear in the form of a horse. Through him, the progeny that is born—that very progeny later goes on and is called the He Hai kings. The child departs and, from the earth, returns to his Vaikuṇṭha Loka. Those very beings come and go, and all the kings of that dynasty are called He Hai. Once, the most powerful king among these was Kārtavīrya Arjuna. If someone’s house or belongings were ever robbed, it is said that Kārtavīrya was a great devotee of Bhagavatī. He possessed a thousand hands, which is why some also called him Sahasrārjuna—he had a thousand hands. Once, in a battle, Paraśurāma Jī cut off all his hands. I have not given the context for that here. These kings were devotees of Brahmins from the Bhṛgu dynasty. The Brahmins nurtured by these kings became so prosperous that they fell into a state of inferiority to those Brahmins. They served the Brahmins extensively, but the latter abandoned their proper duties. After the death of Kārtavīrya Arjuna, the other Kṣatriya kings grew somewhat greedy. They had no wealth. So they said, “Who took our wealth? The Brahmins took it from our ancestors.” The Brahmins then went to ask for money once more, but the Brahmins buried that wealth in the ground and fled. So those Kṣatriyas, the Kṣatriyas of the Hehai dynasty, retrieved that wealth from the earth and began using it. Prabhu Dīpa Karatā Mahāprabhu Dīpa Karatā Mahāprabhu... People used to say: when wealth is nearby, there is fear of thieves, kings, fire, and evil people. If you have wealth, who will be in danger? Evil people will gather around. It is very difficult to recognize evil people—they are deceitful and cunning. And evil people will take money. When wealth is present, they will take it. Who else will snatch the remainder of your riches? The thief will snatch them. And who can the king snatch away? So, where there is wealth, there will be thieves, kings, fire, and evil people. Bhakti, isase bhaya rahatā hai, aura dhana kī tīna gati ho jātī hai: yā to dāna de do, yā bhoga, athavā nāśa. Isa prakāra ye dhana kī gati batāī, aura jo ādmī dāna nahīṁ karatā hai, kaṅjūsa hotā hai, aura nahīṁ dhana kā upayoga karatā hai, aura dhana ko kevala saṅgraha karane meṁ lagātā hai, vaha. Vañcaka prāṇī rājā ke dvārā hameśā daṇḍanīya hotā hai, usa ādmī ko rājā ke dvārā puniśa honā cāhie, kyōṅki vaha dhana ko ikaṭṭhā karake rakh liyā. This is what the Hehai-dynasty kings said to the Brahmins. Now observe: when they went about killing women, what did the Brahmins say to them? “Listen—brother, guru, son, father, friend, sister—all were slain.” Driven by this kind of greed, what sin did they not commit? After this, the Brahmins once again worshipped Jagadambā, and one of the Brahmins concealed an embryo for a hundred years. When that embryo came under attack, it fled repeatedly. All the teachings—the Vedas, the six limbs of the Veda—were imparted to that embryo from within. Here we learn a very great lesson: the child you wish to bring out and educate learns while still inside the womb. True learning can only be kindled from within, from the very beginning. Now, the Brahmin inside the womb was extremely pious. Through the power of his mantra, he blinded all the enemies outside. Such is the story told about the potency of his mantra. Just see, such an amazing narrative unfolds—they all became blind. Then, a conversation takes place between the child seated in the womb and the blind Kṣatriyas. They came to believe in their own crime. After that, all the Brahmins and Kṣatriyas were slain, and those Brahmins came to be called Bhārgavas. The hundred-year-old child of the Brahmin was named Bhārgava, and all the Brahmins were thereafter known as Bhārgava Brahmins. So, this is a brief story narrated to you here. In this world of birth, it is asked: can anyone overcome the Māyā of Bhagavān, or does everyone feel the Māyā of Bhagavān? It is said that wherever Bhagavān’s Māyā exists, the seed of ego will also be planted there. Even great sages and monks cannot overcome Bhagavān’s Māyā. Once again, with regard to falling under Bhagavān’s Māyā, a small glimpse has been given of Dhṛtarāṣṭra and others. Mahāprabhujīpa Karatā Mahāprabhujīpa Karatā Bhāva, mana meṁ āegā, usako āpasa meṁ śera kareṅge. Koī bhī bāta mana meṁ nahīṁ chipāeṅge. Ye bāta inake andara āegī, to bhojana kī icchā, dhana kī icchā, athavā kāma vāsanā kī icchā, jo bhī jaisī bhī icchā hogī, eka dūsare ko batā deṅgī. Aisā kabhī kabhī hotā hai. Paścima meṁ to ye kāma abhinna dino bahuta ho rahā hai, ki jaisī bhī icchā āegī, usako āpasa meṁ basa āte hī batā deṅgī, ki ye icchā āegī hai, aisī pratijñā karake, sabhī loko meṁ vicāraṇa karate hue, purī jī purī jī... Both of them stayed there during the month of Cāturmāsa. That king had a beautiful daughter named Damayantī. Now, Nāradajī not only plays the vīṇā but also performs music. For sannyāsīs, in our country, music has been described as a version of rural songs—meaning you should not entertain yourself with it, because when you entertain yourself, the mind becomes very restless. With music, the mind will melt. But Nārada Jī says, “I sing the Sāmaveda, and through singing, I offer all my music to Bhagavān Viṣṇu. So, to purify my mind, my music is sufficient.” Nārada Jī, holding the vīṇā in his hands, performed excellent sādhanā of sound and recited the Gāyatrī Saṅgīta. Now gradually, Parvata Muni is a Vairāgī, and Nāradajī is somewhat of a devotee. The devotee retains a little rasa, while the Vairāgī holds a portion of the coconut. A slight difference arises in the service rendered to Nāradajī. And see this—is it God’s Māyā, or… Damayantī… Damayantī is… no one can know God’s Māyā. Nāradajī observes that she gives Parvata Muni warm water, while to Parvata Muni (again) she offers cool water, to Nāradajī she serves curd, and for Parvata Muni she arranges a mat. Just as she spreads a white sheet for Nāradajī, so she does not spread a white sheet for Parvata Muni. Bhojana meṁ bheda honā nahīṁ cāhie, ācaraṇa meṁ bheda honā nahīṁ cāhie. Bhakti meṁ bheda honā nahīṁ cāhie. Yaha eka prakāra kā pāpa hai, yaha eka prakāra kā bhārī brahmahatyā hai. Vastutaḥ Damayantī brahmahatyā kara rahī hai, aisā batāyā. If someone comes to your home and you greet one with “Welcome, welcome,” while not greeting the other, that is brahmahatyā. Causing enmity between two friends is brahmahatyā. Causing enmity between husband and wife is also brahmahatyā. Causing enmity between mother and son is also brahmahatyā. These are the many forms of brahmahatyā described in the scriptures. It is stated right in the Devī Bhāgavat. So, that beautiful Damayantī—with her love-filled disposition, a difference in glance is visible. Look: one person is seen with one kind of gaze, and another with a different kind of gaze. Three months passed. One day, Parvata Muni said, “The princess is extremely pleased and bears excessive love for you—sneha.” Sneha is also used in Sanskrit as an expression of this feeling. Bābājī will explain it to you. This sneha, this partiality, is favorable to you, but it is a transgression of my feelings. And King Sañjaya’s daughter is trying to make you her husband. Now this is God’s Māyā, my Viṣṇu. We are entangled in Māyā. Nāradajī gets ensnared two or three times. And Nāradajī also curses the one who produced this Māyā. Purījī, Purījī... That is what you have to say in front of the court. Even if a husband and wife get married for five minutes, tomorrow maybe two to three lakhs or ten to twenty lakhs of divorce cases will be filed in the court. Not for five minutes, but for two minutes—whatever comes to your mind, you have to utter it. It is a very difficult matter. Even a teacher cannot say this. Neighbors, brothers, anyone—whatever comes to your mind, as soon as you say it, Mahārāj, the work is done. Then what will happen? But know one thing: whatever you think about another, you also think about yourself in the same way. In the world, often you think, “I am seeking the well-being of this person, I am serving this person for their own good.” But why is that person running away from me? Or why is this woman running away from me? Why is this man running away from me? Why is this child running away from me? These are grounded in our Śāstra and psychology. The Śāstra says it is not running away—it is in your own mind. It is a snare from above, a trap inside you. You will be caught in that trap. That is why the mind understands the mind, and it runs away. A very famous story was told just two days ago: An old woman was going through a forest, a bundle of belongings on her head. She was tired. In the evening, a young man from the same village came riding past on a horse. She called out, “Son, leave this bundle of mine at my house in the village ahead. It contains a few things I earned and brought back from the city.” The young man replied, “I have no time, and I am not your servant. Move, get away.” Then, as he went forward, a thought arose in the young man’s mind—the horse rider’s mind: “Perhaps there is something useful in it, and here there is no evidence. I will snatch her bundle, throw away whatever is worthless, and go on.” Turning the horse around, he came back and said, “Please give me your bundle; I will keep it safe and deliver it to your home.” The old woman replied, “Brother, forgive me. The One who said ‘no’ to you also said ‘no’ to me. The One who revealed it to you also revealed it to me. Mana, sāre saṁsāra kā eka hī hai, aura eka aura uṛāna bhī hai, Mahārāja Jī.” And there is another phenomenon we constantly observe in our minds: when we sit in a motorcycle or car while driving, from the driver’s seat you look at the person in the back seat, and the person in the back seat looks at you. You do not let them see your face; you let them see the face of the one in the back seat. And the one in the back seat cannot see their own, they can see yours. This is all the play of the mind between people. The mind is a mirror—that is why they say, “Your mind is called a mirror.” If you want to understand this science of the mind, then you will have to meditate. And to meditate, what must you do? You must become pure. To become pure, what will you do? Will you drink soap turned into liquid? Will you become pure? And how will you become pure? Will you worship God? Oh, through worship, instead of becoming pure, it is as if you place flowers over a wound. The wound will be hidden, but will it be healed by putting flowers on it? No, it will not. The prayers and worship that are seen and heard in the world—people have covered their evils, draped them with clothes, placed flowers, kept money, kept devotion. First put that thing on the wound which will burn, but then the wound will begin to heal. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... “You have deceived me, hiding the thoughts of your mind while living together. Go! By my curse, become monkey-faced.” Kolo jai mātā dī. Whoever becomes mad in the grip of love, he indeed looks like a monkey. That is, compare his gestures to a monkey’s, and you will find some resemblance. A monkey is restless—now on this branch, now on that branch—and so a man becomes similarly agitated. Nārada Jī said, “You have cursed me. Go! You will no longer be entitled to heaven.” Nārada Jī says, “I had placed my sister’s son, my nephew Parvata, on my lap and taken him with me to heaven. He cursed me.” Both of them cursed one another. Damayantī thought, “What wrong have I done? Now I will get a monkey—a princess who intensely longed to hear the vīṇā.” When she came, the vīṇā playing was excellent, but the player had changed—he became a monkey. Now imagine what must have gone through her mind. Bhāṣya Jī just writes anything. And Nārada Jī said, “What should I do? My face has become like this. Damayantī has started sleeping. All this has happened because of me. I behaved differently with you and differently with them. Yet, look at Damayantī, how she is a true lover today. Today, I truly love. This is how true love is practiced in this age.” And if a little of this and that becomes known, in two minutes love changes, Facebook status changes; instead of commitment, something else appears. Damayantī was even married to the monkey-faced Nārada Jī. See this—Damayantī’s greatness. This story is not telling you something trivial. When a special person becomes estranged, he is a great māyāvī who gets separated. The king also grew sad that because of our daughter, Nārada Jī became your devotee. Nārada Muni’s marriage to Damayantī was performed. Nārada Jī lived with her with a sorrowful heart. He had obtained a beautiful wife, but now he was unhappy; because of the monkey face, even after marriage he remained deeply worried. One day, Parvata Muni also remembered, “What have I done? I cursed my own maternal uncle.” Returning, he revoked Nārada Jī’s curse. This story has become like a TV serial. When it comes on TV, it turns out like this. And what happened next? Both began telling each other what this truly was. Ākāśa means this was Māyā, and Damayantī disappeared. Devotees had come together. Two devotees had to write together to do satsaṅga. And you also gather together for two to five days. Two mothers go to the temple. The Pandit gives a good feeling to one mother and little to the other. Then both will fight. Does it not happen? I have seen this in thousands of places—even inside schools it happens. If one teacher pays attention to one student and not to another, then this Goddess’s Māyā, which enchants the world, even great sages like Nāradajī become ensnared by it. So, what about you and me? Forget about our state. They say, “This is Māyā,” but how? Bole jaise nadī kā pravāha. One who wants to go against the river’s current can never win. And the one who surrenders himself to the river—that is, one who leaves himself in the ocean of the world with devotion and faith and does not try to go against it, reaches the destination. He is the one who attains that Paramātmā. So, let me tell you one more story in this vein. How many times has Nārada Jī fallen into the mouth of Māyā? Māyā is amazing. Māyā Mahā Ṭhagnī Hama Jānī. Once, Nāradajī said to Viṣṇu Bhagavān, “I want to do something for You.” Bhagavān replied, “No, do not do anything; what can you do for Me?” Nārada insisted, “No, I will do something for You. While everyone sleeps, I will serve Bhagavān.” What can we do for Bhagavān? This would be like thinking we can lift our own creator onto our lap. But as Nāradajī chatted in this manner and walked with Viṣṇu Bhagavān through the forest, Nāradajī had no idea that he had become a householder. And then Lord Viṣṇu disappeared. He (Nārada) married a princess, the daughter of a king named Tāla Dhvaja, and fathered hundreds of children. When those children were killed in the war, Nāradajī sat amidst them, grieving. Then Lord Viṣṇu appeared and said, “What were you going to do for Me? Tell me this—what were you going to do for Me?” This is a story of Māyā, found in the Purāṇas. We listen to stories, and everything is understood. There is one thing in the story, in the story and in saṁsāra. When we go into saṁsāra, then we understand—everything is understood. Everything is a lie, everything is useless. Purījī, Purījī... In India, when a woman dies in someone’s house, the mourner wails so loudly under her veil as if she had a special relationship with her, or as if someone ran away with her money. And as soon as she turns into the next street, I don’t know what she talks about. So, in the cremation ground, an astonishing detachment is born, and in satsaṅga, an astonishing detachment is born. Therefore, I will tell you a beautiful story about Māyā. Before that, I request Bābājī to share this story with some more friends. Holy Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya, Jagadambā Mātā Kī Jaya. So today we began the sixth, seventh day of Devī Bhāgavatam, Kālarātrī, the night of Devī Kālī. So far, we have heard three stories. The first story was about a beautiful horse belonging to Sūryadeva, for it is said that Sūrya Deva possesses the whitest possible horses that you can find anywhere. Part 2: The Play of Māyā and the Unsteady Mind: Tales of Anger, Love, and the Path of Dharma White light actually consists of all colors. When sunlight comes through the clouds and rain, you see the rainbow—that rainbow is simply the white light revealing its seven hues. In the same way, the beautiful white horse that Lakṣmī was admiring captivated her so completely that when Viṣṇu asked her something, she did not reply. Again Viṣṇu asked, and nothing happened. The third time, Viṣṇu became angry and said, “You should become whatever you are looking at.” So she became a female horse, a mare. In these stories we can see that anger happens to everybody. Even Viṣṇu gets angry, even Śiva gets angry—Śiva is at least known for his anger, but Viṣṇu is not particularly known for it. So what are we actually to do? We have to be very careful. Viṣṇu now realized what had happened, for Lakṣmī had gone to the earth. Everything actually happens on this planet; that is why this is karmabhūmi, the place of work where we are now living. Lakṣmī, in the form of a horse, prayed to Śiva. Śiva then sent his messengers to Viṣṇu, and Viṣṇu too incarnated. When Viṣṇu incarnated, they had a son, and this is the starting of the Haihaya lineage. The most famous of that lineage was a king by the name of Arjuna, Arjuna with a thousand arms. He was immensely strong and gave generously to the brāhmaṇas, as was the tradition. After some time, when the king passed away and his successors came, they continued the tradition of giving but had a habit of not earning any more money. They simply kept spending and spending until one day they ran out of money. Then they asked the brāhmaṇas, “Please return this money to us; please give us something.” Where money is concerned, friendship finishes, relationships finish. Even Mahāprabhujī says, if you want a friend, never ever lend him money—it is so dangerous. Now the brāhmaṇas grew afraid: if they gave back the money, what would happen? So they took all the gold they had, dug it into the earth, hid it wherever they could, gave some to the poorest of the poor among their own family, and ran away. The high kings waited, saying, “They promised to give us money.” When nothing happened, they came to the villages, where everybody had fled. They started digging and found a great deal of gold. Their minds grew furious, and they said, “Now we will take all their money.” First came anger, then the thought: they cheated us. Now we have a good excuse never to return the money, but how can we always be the masters of that money so that nobody can take it? Let us kill all of them under the pretense that they are so bad—let us kill every one of them. So they began slaughtering every brāhmaṇa family they found, even the unborn children and their mothers. As the slaughter went on, their minds sank lower and lower. Then one day, as always one day must bring a change, they came to a cave where the brāhmaṇas were hiding. Among them was an unborn baby, and they wanted to kill the mother. Suddenly a voice arose, and the brāhmaṇas cursed them: “All the kṣatriyas of this high clan become blind!” Now they became blind. By this blindness, somehow māyā, the veil of ignorance, lifted, and they realized what a tremendous mistake they were making. Finally they settled the matter. The second story concerns two munis, our very favorite and well‑known Nārada Muni and his gurubhai or bhakta friend, however you may call him, Parvata Muni. They were such good friends that they shared everything. They said, “I will share every single thought with you—food, sleep, everything I will share.” They lived happily and shared all, until one day they came to a kingdom. There māyā again began to work. How long can we, in this human position, speak whatever is on our mind immediately? Within how many minutes will a fight break out in our own family if we actually speak what comes to mind? How many divorce cases, how many fights would happen if we immediately voiced every thought? That is why it is better said: first digest, wait, and then speak. In that kingdom the king and queen had a beautiful daughter, Damayantī. Whenever there is a story there must be a beautiful princess, otherwise the story is not interesting. Because Nārada was singing so much and playing his vīṇā, Damayantī began liking him more than Parvata Muni. After some time you could see that she gave warm water for his bath and cold water for Parvata Muni’s bath. She gave Nārada a nice white cloth, warm food, and excellent fare, and to the other muni she gave something ordinary. She did not care so much. Naturally, when you are treated like this, Nārada Muni also started to change. He stopped speaking to Parvata Muni. Parvata told him, “Please tell me what is happening, because I see that this Damayantī is falling in love with you. She wants you for her husband.” Nārada Muni negated it. “No way, no, nothing. You are just jealous. Don’t be like that.” The fight started, and they cursed each other. We are actually very lucky in this age that we have no powers, no siddhis, no guns or knives, because as soon as something happens we decide, “Okay, let’s settle it now.” Parvata said, “Now I curse you: you will look like a monkey.” This is also the second story about Nārada and a monkey; another will come later—actually this comes first. Then Nārada Muni said, “You are cursing me? I will curse you also. Now you will never find a path to heaven.” So, of course, the friendship broke, the gurubhāī relationship ended. Now there was a problem: the king and queen grew upset because Nārada had been very beautiful, but now the monkey face of Nārada was different—he did not look nice. Yet this is also the play of words: he looks like a monkey, for our behavior when we are in love starts to look like a monkey. We become restless and blank‑looking, all of which we know well. Still, Damayantī said, “No, I like him, I like what he is,” and she stayed by her word. She married him, and they lived happily. Mahāprabhujī ki karatā Mahāprabhujī ki karatā… You cannot just take a hot shower; you go down and then wake up and think, “Why in the world am I in this deep?” Aha, okay, it is a holy water, a holy place. So after visiting holy places, Parvata Muni thought, “What did I do? I cursed my own guru, Nārada Muni.” He returned, came to Nārada Muni, and said, “Sorry, I am very sorry that I did this, and I withdraw my curse.” Nārada Muni was happy and said, “I also withdraw my curse. Now you can see the way to heaven; whenever you want, you can go.” This was the play of Viṣṇu, and Damayantī disappeared with that. Whether she disappeared in reality or they lived some time longer and then—because Nārada is actually a ṛṣi, he can live very, very long. Now comes the third story. Nārada was pestering Lord Viṣṇu, saying, “What can I do for you, Lord? Give me something to do. Please let me help you. Let me do something for you.” Lord Viṣṇu said, “What can you do for me? Just sit down and let me be.” “No, no, please let me do, let me do.” Viṣṇu said, “Okay, no problem. Let’s go for a walk.” We all know what it is like to go for a walk with Svāmījī and with Viṣṇu—it is a similar thing. They came to a lake, and Viṣṇu said to Nāradajī, “Just take a bath, please.” Nārada went, bathed, and came out. Now what happened? He changed into a beautiful woman. He was not Nārada anymore; he was a woman. Viṣṇu, of course, disappeared, and as Nārada came out of the water, the memory of Nārada, Viṣṇu, and everything vanished; he fell into unconsciousness. Now he was completely a beautiful young woman with no memory whatsoever. And of course, as it happens in the stories, a prince came on a white horse. I am not sure if there is always a white horse, but in our stories in the West we always have a white horse. So the prince on a white horse came, and immediately, like boom, he fell in love and said, “Please, who are you? Where did you come from?” and so on. She said, “I have no idea.” He replied, “It doesn’t matter; you’re so beautiful, I’ll marry you anyhow.” So they went to his palace and lived there. Now the question is complicated because he was not in a female body but does not know that she was not originally a woman. It is like nowadays we fight because we are men and we are higher than women, so in the next life we become women and then fight that we are higher than men, and in the next life it is always a question of being higher than somebody. So it is a little bit tricky. Thus Nārada, in this case, lived happily as a woman until one day, of course, war came and all her children died. Nārada was crying and crying, “My children died.” Then Viṣṇu came, returned him to his old self, Nārada, and said, “You keep saying you want to help me. How would you like to do that?” That was basically the third story. Let us continue further, please, Ācārya Jī. Śrī Dīp Nārāyaṇa Bhagavān kī jai. We will hear in all the Purāṇas that Brahmājī was born from God’s nābhi kamal, and when Brahmājī came out of God’s nābhi, he started thinking, “Who am I?” For thousands of years he himself did penance in the body of the nābhi kamal. Look, if we also want to know who we are, then at least we should do penance. Now you also do penance to listen in English. What do you understand in Hindi? Mujhe bhī nahī̃ ā rahe, bhī to dekho. Ye jo Bhārat meṁ bhakti chal rahī hai, na? Āp mataoṁ sī chal rahī hai. Bākī to apnā jo dharm ko ek bail kī saṅgyā dī gaī hai, aur tīn tāṅge ṭūṭ gaī haiṁ. Ek tāṅg pe khaṛā hai bail. Pṛthvī gaī banī hai, aur dharm bail banā rahā hai, aur tīn tāṅg ṭūṭ gaī haiṅ. Satya, dharma kā ek charan hai; dayā, artha, chamaa bhī dharma kā ek charan hai, aur dharma bhī. Yān ki dharma ke jo unchāś lakṣaṇ hai, aur dān. So, some people donate a little bit, and there is a place of dharma at the foot of that donation. The rest—the truth is, I am telling you now, the truth cannot be spoken. Everyone takes a deep breath; all the breaths are there. They tolerate their daughter‑in‑law. Taking a deep breath, they tolerate all the relatives, they tolerate anyone who makes a mistake in the traffic while walking on the road. In India, the bull of dharma has four legs: Satya, Truth; Kṣamā, Forgiveness; Pavitratā, Purity; and Dāna, Giving, Donation. On these, the religion is still standing; all the temples are still standing, all the organizations are still standing. The rest of the religion is completely lost. Just look at how long it will stand on one leg. So here, another story of religion is told: that Brahmājī did penance. No one does penance, I told you this. If you do penance, then there will be a prādur of religion inside, and parhit dharma sarshi nahi bhai, and parpeeda nahi samadhmai. Dharam kī paribhāṣā pūchī Tulsī Dās jī se. Tulsī Dās jī kehte, “Dharam kyā hai? Kuch ne kā dhariyatī, dharam dharan kiyā jātā hai, vahī dharam hai.” Aur kisi ne kahā, “Aṣṭādaśa purāṇeṣu bhyasya divya vacanasya paropakāra pāṇyāya pāpāya parīpīḍa nāya.” Lekin paropakāra kyā hai? Ye uska samajh bhī to ānā chāhiye. Hum bācche kā kān māṛ ke ek tamācā jaṛ ke bolte, “Main tere se pyār kartī hūn.” Mā bolte, “Ye bācche ko.” Hum ne abhī tak par hit samjhā nahī, upkār ko samjhā nahī, prem ko samjhā nahī. Jis din yeh māram samajh mein ā jāyegā, us din to dharm kī sthāpanā ho jāyegī. Kahī kahī pe ho bhī jātī hai, aur kahī pe kabhī hotī hī nahī hai. Jahān hotī hai, vohī sthān hai, jahān par logoṅ ko dūsre kā sabse baṛā hit kyā hai? Āp batao, sabse baṛā hit karnā kyā hai? What is the greatest help for someone? What is the greatest worship of God? God will say, “Brother, don’t worship me; this is the greatest help for me.” Because the worship we do of God—we put a mountain of gold on God. What will we worship of God? Then we say, “No, we worship our husband, we worship our children.” You see, whoever you try to do good for, it turns bad. Does it happen or not? You stand up and tell me. Whomever we want to help, our thoughts get confused. Because first of all, help yourself. And what can that help be? The ego inside you, i.e., blindness. There is no difference between ego and blindness. Both are the same thing. Fix that. No one can be helped by closing one’s eyes. We are blind until now. That is why we had to recite the Gītā. Because Dhṛtarāṣṭra was blind—blind physically, like us. Āṅkh bandh kiyāve andhere meṁ hum kyā kar sakte haiṁ? To purī duniya ek andhakār ke andar ek dūsre kī madad kar rahī hai, aur us madad mein āvājeṅ ā rahī haiṅ, hinsā ho rahī hai, laṛāī ho rahī hai, jhagaṛā ho rahī hai. Sabse pahle āṅkheṅ kholo. Isliye apne śāstra kehte haiṅ, Ved kehte haiṅ: “Uttiṣṭha jāgrata prāpya varān nibodhata.” Utho, jāgo, aur bodh ko prāpt ho jāo. Bodh ko prāpt kiyā, usko hī amne Bhagavān, Viṣṇu kaik avatār, Buddh kahā, buddhi hai lekin bodh nahīṁ hai, abodh haiṁ hum. Jisko nahīṁ hai bodh to, guru gyān kyā kareṁ? Or mitān dvait kā bhāv to, phir dhyān kyā kareṁ? Dvait kise kehateṁ mātāoṁ? Dvait, do kā bhāv, Ved. Bhav, isko dvait kehte haiṅ. To jab tak yeh doī kā bhav hotā hai, dvait kā bhav hotā hai, ādmī dhyān bhī kyā to kyā kyā? Jisko nahīṅ hai, jīv jantuon pe dayā, brahmānand bo, japadān kyā kare? There is a very beautiful song of Brahmānandajī; we will listen to it later. So, the people who are trying to fix their house, their household, their society—you see, it is getting worse day by day, because the person is going to fix the other one. A saint said, “Today I need to fix those people. Tell me, who all wants to fix them?” All people raised their hands and said, “We want to fix the society, we want to fix the earth.” Siddhār karnā chāhte hain, unho ne kā sab āke forum vardo, vardīye forum, vāle sab log utsuk ho gaye siddhār karne ke liye. Dūsre ko siddhār ne me majhā bhī ātā hai. Toh sant ne kām mujhe un siddhār karne vālo kī zarūrat hai jo apnā siddhār karle. Khud kā siddhār kar sakte hain kyā? Kar leṅge kyā, mātā? Ji, mer toh aap pe ye target ye, nahi karengen khud kā siddhār. Khud kā siddhār kiyā na? Usī kā siddhār huā. Bākī doosre kā siddhār kabhī koī kar sakte hain? Na koī sambhav na hain. Boliye, Jagadambhe Mātā kī. Purījī, Purījī… He said, “O Nārada, you get unstable, wander here and there, sometimes in this house, sometimes in that house, sometimes in this city, sometimes in that city, sometimes in this state, sometimes in that state, sometimes in this world, sometimes in that world.” Nārada Jī said, “Thank you, Prajāpati,” because Nārada Jī and Dakṣa are brothers. Dakṣa was born from the thumb of Brahmājī’s feet, and Brahmājī was born from Brahmājī’s lap. Sūryavaṁśī, Brahmājī, Brahmājī… Aśvinī Kumār is a deity, he is the doctor of deities. When someone has a problem related to his age and the two nāsārandras in our body, the owner is also Aśvinī Kumār. When there is a problem here, the mantra of Aśvinī Kumār is practiced. Indra had stopped giving him a share in the yajña, but Chyavana Ṛṣi made him a part of the yajña. He made old Chyavana Ṛṣi a young man. He eats Chyavana Prāśa, he eats Chyavana Prāśa, Chyavana Prāśa, Chyavana Prāśa… Chyavana Prāśa, Mahāprabhujī, dip karatā, Mahāprabhujī, dip karatā… Part 3: The Test of Truth: The Story of Rājā Harīcandra and the Glory of the Mother Rājā Harīcandra kī patnī par parīkṣā hotī hai. You test gold by rubbing it, and you check iron by breaking it to see if it’s real or fake. To, sache logon kī parīkṣā hotī hai. Rājā Harīcandra kī parīkṣā bahut jordār huī, sārā rājya le liyā. After losing his kingdom, he endured suffering as bitter as the poison of eleven crore dogs. And he said, “It is still not complete,” so he sold himself to a caṇḍāla’s flour mill. Bete ko bhī bech diyā, bahu ko bhī bech diyā, khud ko bhī bech diyā. And going to Kāśī, Viśvāmitra, the story is quite elaborate. In the end, Rājā Harīcandra’s son and Rānī Tāramatī, who was killed by a snake, come with their son. It is a very heart‑wrenching sight. There is a custom of the cremation of one’s own son. There is a business going on in the cremation as well. He says, “I need a cloth for the shroud.” So when Rānī starts giving her cloth, she comes to know that her son is dying. So when both parents got ready to die with Rohit, they recited Jagadambā’s Bhavānī Stuti there. Say, Jagadambā Māt Kī Jai. Śrī Devī has told in the Bhāgavata that they lie down on the pyre and recite Mātā’s Stuti, Bhagavatī’s Dhyāna. Come, let us also recite Bhavānī’s Dhyāna for a few seconds and then move on to the story. Say, Jagadambā Māt Kī Jai. You have heard the description of Mahiṣāsura, the description of Śumbha and Niśumbha, how when a mother is tested by Hariścandra, the mother’s heart starts to sweat, when Hariścandra’s wife Tāramatī’s heart starts to bleed. All the gods together have given a basic human being to test the birth of a king. But the mother can never test her children. But the only thing to keep in mind is that children should not forget their mother, and we are the children of that mother who is full of life and body. We should not forget that Jagadambā. I have been trying to tell you for two or three days that Māyā is very complicated, and even great Nārada Muni gets trapped in this Māyā. So what are we? But along with this, the more the storm, the more the crisis, the easier it is to solve it. If the jīvas surrender themselves, if the jīvas do not act against nature, then they will find the way soon. Here, Bhagavatī’s glory is being told. Bhagavatī herself appears, and after appearing, she orders Indra. Indra pours nectar, his son becomes alive, and from there, all bodies enter the three heavens. Rājā Hariścandra Mahārāj says, “Live in truth, Mahārāj, it is very difficult to live in truth.” When the earth rises, people say the name of Rām is truth. After death, the name of Rām becomes truth. While living, if someone says the name of Rām is truth, it is bad, but the human becomes the one who lives with truth—satya, satya... How did the mother protect them, and how did the king tell the story of Satyabhṛta, the mother’s Śākambharī avatāra, and the story of the death of a demon named Durgama? Once Brahmā, Viṣṇu, and Maheśa became proud of each other, and the mother forgot Bhūneśvarī. So the mother told you that when these three are seen in the white lamp—Brahma, Viṣṇu, and Maheśa—then the Jagatmātā, there are only two powers in the world, Śiva and Śakti. The Rudra which is manifested by Mahārāj Jī and one Sadāśiv which is with this Śakti, there are two Śivs. You know the Śiva that you worship. The Śiva which is manifested from the mouth of Brahmā is also Parabrahma. And the one who is Sadāśiv, that Śiv and Śakti are one. So to create the world, Bhagavān separated his Śakti from himself so that he could become the creation. The same, when Satī, the creator of the universe, was born, he got her married. When Lord Śiva was insulted, Satī, the whole body, entered the body. Lord Śaṅkara, for a few days, kept roaming around with that corpse. Everyone knew that the demon named Tārkāsura was going to be killed by Lord Śiva’s son. So when Mahādeva was roaming around with Satī, Lord Viṣṇu, through Sudarśana Cakra, Satī ke śarīra ko cinn vin kiyā. Yahā par uske śarīra ke jagah jagah ṭukṛe gire, unhi sthānõ ko Śakti Pīṭha kaha gayā hai. To yahā par āpko batāyā jā rahā hai ki vo Śakti Pīṭha kaun kaun se hain. And which other Siddha Pīṭhas were there? And where the Kula met, so some people even mentioned seventy or eighty, because where Mother’s ornaments and garments fell, people have also considered those as Śakti Pīṭhas. If you want to know the Śakti Pīṭhas, because we will have to go to Bangladesh, Nepal, and to... To visit the Hinglāj Mātā, we will have to go to Pakistan, Karachi. Hinglāj Mātā is in Pakistan, Paśupatināth is in Nepal, and there are two Śakti Pīṭhas in Bangladesh. All Śakti Pīṭhas can also travel by the grace of the Mother. Look, the Devī Viśālākṣī who resides in the mouth of Gaurī in Varanasi is famous, and she is called Liṅga Dhāriṇī in Nemiṣā Rañjha. Purījī, Purījī... This name is a Purāṇic name. The name of Pushkar comes from the Purāṇas. But in present times, their names have been kept by ṛṣis and brāhmaṇas, which you can understand. So, I have got three names. One is Purāṇokta. If you go to the computer, then you will find a lot of them, but still, I have done a little hard work for you people today. I have done it tomorrow, and the names of these Kāvan Śakti Pīṭhas which are present, there are more in this, because in some... Places of Mātā, Abhushaṇ is considered a Śakti Pīṭha, so we start from the map of India, Jammu Kashmir. So in Jammu Kashmir, the throat is told, and there the Devī’s name is Mahāmāyā, and with them, always with Devī, there is Bhairava also. So Tīrṣaṇeśvara Bhairava is there. And in Gujarat, Amba Mātā, so there the heart of the mother is told, and Bhaṭṭuk Bhairava is also there. In the same way, in Abu, there is Ādhāra Śakti, Arbudha is there, and Bhairava is with them, in the name of Bhairava. And in West Bengal, there is a place where the mother’s one oath is told, and there, in the name of Phullar Devī, Viśveśvara is with Bhairava. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... Mahiṣamardhanī, Vakraṇṭa Bhairava, Dhruvajāpura, Mahiṣamardhanī, Vakraṇṭa, Vardhamāna, West Bengal, Sarvamaṅgalā Devī, Śiva Bhairava. And in Madhya Pradesh, there is an upper part of the Mā, in Ujjain, there is Avantikā Vāṇī, and in Ujjain, there is a Bhairava named Lumbakarṇa, and in Ujjain, there is Śakti. Peeth and Mahādev, both of them are together. In the same way, there is a place called Bogra in Bangladesh. There are left-ankled ornaments, the jewellery of the left hand. There is a Devī named Aparnā, and in the form of Vāman, there are Bhairavs. In the same way, in Bengal and in Bihar, there are Munger. Mahāprabhudīp Paramparā, Mahānirvāṇī Akhāṛā, Nāhaṁ Karatā Prabhu Dīp Karatā Mahāprabhudīp Karatā Cakra Pāṇī Bhairava, Cakra Pāṇī Bhairava... Bhimlochan, Kotri, Bhimlochan, Meghalaya, Jayanti, Karma Deśhwar, Shamanagar, Atheli, Jasoreshwari, Chand, Himachal, Jwala Devi, Jeeb, Kalīpīṭh, Kalī Ghaṭ, Kalkatta, Amar Kantak, Maa Kalī, Aṣiṭāṅg, Kāmakṣī, Kāmākṣyā... Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... Kavun Shakti Pīṭh aur Kavun Bhairav batāye gae, lekin kahī̃ jagahõ par vivād kī bajāy se āp 70 se jyādā Shakti Pīṭh āp aoke Bhārat ke andar vartamān mein theek hai. Bolo Jai Mātā Dī. Āpne śarīr mein bhī śakti hai, hai na? Toh ye sabse baṛā śakti pīṭh to apnā ye śarīr hī hai, bhole paṇḍit jī. Vahāṁ to jān nahīṁ sakte, to apne śarīr meṁ to ho. Iske liye to nahīṁ kāya sakte, ki śarīr meṁ nahīṁ hai. To ye śarīr meṁ śakti kā patā kab chalegā? Jab siddhe baiṭh hoke, kamar siddhi karke. Kamar kamra ho jātiye na, tab siddhe nahīṁ baiṭh sakte ād meṁ. Siddhe baiṭh ke, siddhe baiṭh ne se rīt kī eḍḍī meṁ, amāre śarīr meṁ kuṇḍalinī nāmak śakti hai. Kyunki āge kā jo viṣay na, āp logo ko bhūti bhārī lagegā. Here, the description of Devī Mā’s pūjā and Bhagavatī’s deva, tīrtha, and vrata is mentioned. On the ground floor, Bhagavatī is considered to be the best place in Vaidyanāth Dhām. And Bhuvaneśvarī is considered to be the best place in Maṇidvīpa. And Tripurā Bhairavī is considered to be the best place in the Kāmākhyā Maṇḍala in Odisha. And Bhagavatī is considered to be the best place in Vindhyā Vāsanī on Vindhya Parbat. And the third place is Tuljāpur. Bhagavatī ko to biṭhā dete, khud nitya karte hain pradoṣ ke din. Isī prakār somavāra kā vrata bhī maiyā ko bahut pasand hai, aur is vrata me upavāsa karke Bhagavatī kā pūjana karke rāt me bhojana karnā chāhiye. Is prakār chaitra aur āśvina mahīne ke dono navarātra mā ko atyanta priya hai. Jo manuṣya rāga aur dveṣa se rahita hokara praśānta ke lie mā kī bhakti karatā hai, mā svayaṁ kah rahī hai ki maiṁ use svarga jī apna loka de detī hūṁ. Kaun jānā cāhatā hai mā ke loka meṁ? Mā kā loka koṁ jāegā, bhai? Abhī to 100 kāma paḍe karane ke lie, aura sāvana ke māsa meṁ hone vālā pavitra utsava bhī. Maa kehti ye ki mere liye bada preeti karak hain. Mere bhaktōṁ ko chāhiye ki vah is tarah se anya mahotsav ko bhī sadā manāve. Is avsav par mere bhaktōṁ, suvasnī strīyoṁ, suvasnī kis ko bolte hain hai Mahārāj jī? Arre jo patī hotā hai, patī meṁ dekhi patī patī... Jiskā Patan Ho Jāī O Patī, Aur Patī Me Lag Gaī Itī Purī Jī, Purī Jī,... Purī Jī. Śravaṇam, Kīrtanam, Arcānam. Śravaṇam, Kīrtanam, Arcānam... Bhagavatī Amare Main Āye, Yā Unkā Prasād, Yā Unkī Kṛpā Amare Main Āye Pātr Hai, Pātr To Hai, Tabhī To Śarīr Billā Hai Itnā Vaḍā, Lekin Ulṭe Rakhē Main Gaḍe, Ulṭe Gaḍe Yā Cikne Gaḍe Hai, Kitnā Hī Ḍālo, Andar Nahī̃ Jāegā, Pātr To Hai, Lekin Ulṭe Pātr Hai, Ulṭe Gaḍe Hai Hum. Phir bolte, mera priya pātr ban jātā hai, mujhe prasanta pradhān karne vālā. Yah prasaṅg mainai saṅkṣep mein kahā, Devī Śvem, āpne vrata ādya kaisē kiyā jātē, iske bāreṁ batāyā. Himālaya jo rājā hai, unko Śrī Devī Śvem yah batā rahī hai, aur Mātā kī pūjā kaisē kiyā jāy. Meri Pratham Pooja Ka Yahi Swarup Batāyā Gayā Hai. Through Tantric initiation, the worship is performed by the man. In this way, the one who does not know the secret of the worship is destroyed. And the great form that you have seen with your infinite heads, eyes, and feet, O Mahā, that is my true form. The true form of Bhagavān, the true form of Māyā, is in this, the infinite form: Sahasraśira, Kapurukha, Sahasrākṣa. The form of God is the same as the form of Devī. Devi has infinite heads, infinite eyes, she is infinite. In the same way, the devotees who depend on me and keep their attention on me are considered to be my best devotees. And devotion is created through dharma, and knowledge of Parabrahma is created through devotion. And whatever is represented by Śruti and Smṛti, that is called dharma. Pratikal me utkarke, śir me pratiṣṭhit brahmarandhra sahasrāra cakra me karkur ke samāna ābhā wale ujjwal kamal kā dhyān karnā cāhiye, brahmarandhra me aur upar atyant prasanna vastra abhūṣaṇ se suśobhit. Śakti Ke Upar Śrī Gurū Mahārāj Viraj Māṅ Hai. Where is our Guru sitting? Boliye, yahā andar kamal ke andar, śvet kamal ke andar guru bethe, pehle sabse pehle utke guru kā dhyān karo, guru banāoge? Haan? Guru, kya hotā hai? Guru banānā hai kyā? Chalo, jis jis ke guru hai, pehle se hi, jo dīkṣit hai, aad khade karke batao. Guru banāyā hai āpke, āpne guru banāyā hai, pakkā, śiṣya nahī̃ banāyā āp, guru ko āpne banāyā hai, āp guru ke parents ban gaye, śiṣya banāyā kī nahī̃ hai, batāo. Jo śiṣya bantā hai, vohī to śikh hotā hai. Guru kā kitnā baṛā asthān hai, kī maṭhā par dharade, hāth guraḍā, dil vicāraḍā, pyār likh dekh. Guru is such a big thing that if you know the true nature of Guru, then what else is left but Mokṣa? If Mokṣa is behind you, then Mokṣa is behind you. Guru Mahārāj is sitting on the throne of Svarūp, who is very happy, full of clothes, and full of power. You should have such a feeling. After that, you should focus on the Kuṇḍalinī Śakti of Bhagavatī. We have the Kuṇḍalinī Śakti within us. Until the time you eat food, you will not know anything about the Kuṇḍalinī. First, correct your body, okay? In this way, by meditating on Kuṇḍalinī Śakti, the Śikhā should meditate on Bhagavatī. I will tell you, do it or not. Brahmaraṅdhra, where there is a talwa of a small child, is called that. And Śikhā, behind, where the Choṭī is tied, there the meditation of Bhagavatī, first comes the meditation of Gurū Mahārāj. And, for happiness, do Agnihotra. A Brahmin should do Agnihotra for the happiness of Bhagavatī, and at the end of Prāṇahom, you should sit on your seat and make a vow of worship. You should chant Bhūta Śuddhi Mātṛ, and you should chant Hakāra in the Mūlādhāra, Rakāra in the heart, Ikar in the Bhoomadya, and Himkar in the head. In this way, in the place of the heart that is filled with the effect of Prāṇāyāma, you should meditate on Mahādevī above the five precepts. Brahma, Viṣṇu, Rudra, Īśvara, and Sadāśiva, these five great precepts are present in my Padmūla. He is at the feet of Bhagavatī. He is called Mahāpret. Mahāpret controls earth, water, wind, air, sky. It is a matter of Tantra to worship Śrī Devī. Only an enlightened person can do it. Not everyone can do it. Only one who is enlightened in this knowledge can do it. There is no right to do the rest. Because these scriptures are extremely mysterious and secret. After this, Brahmājī also meditated on Manukā Devī for the creation of the universe. And here he explained the tradition of the Maṇukā dynasty. And in the worship of Devī, he explained the method of Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, and Kuṇḍalinī Jāgaran by the Bhagavatī. This is explained in the Devī Bhāgavata, page 187, chapter 35. So I will tell you a little bit about this. Now I will tell you what is the meaning of Yama and Niyama. Everyone knows what is Yama. Who is called Yama? There is Yamarāja, right? And children, the one who eats is called Yama. This is not that Yama. Who is called Yama? What is the meaning of Yama? Tell me. See, the one whom Jainists call their Pañca Mahābhārata, that is the Yama of our Patañjali, our Sanātana Dharma. Satya, Ahiṃsā, Asteya, Brahmacharya, and Aparigraha. Yama, parigraha. This is Yama. If we go to Mahādev Jī’s temple, there should be five steps first. This is the map of the temple: Yama, go to Mahādev Jī’s temple. Five steps of Yama. Satya, Ahiṃsā, Asteya, Brahmacharya, Aparigraha. Then the rules are given. Śauca, Santoṣa, Tapa, Svādhyāya, Īśvara Praṇidhāna, so Satya is very difficult. If you just do Satya, it will be done. People these days go straight, Mahārāj, “We have to learn meditation or take a samādhi certificate.” So this is not possible. First, we have to learn to live in truth. After truth, there is non-violence. That is, you do not have to be afraid of any living being. You are afraid of the same thing which you want to kill. And to kill, we have three or four weapons. Either you will kill, or you will give a bribe, or you will make them happy, or you will kill them all and make them God. This is also a method of killing. We used to study the four weapons of sin, Yama and Niyama. If you understand Yama, you will be liberated. If someone’s Niyama is good, his palace will automatically become good. So in Yama: Satya, Ahiṃsā, Asteya, Brahmacarya, Aparigraha. In Niyama, there is Śauca. Śauca means purity. Purity is of two types: purity of the outside and purity of the inside. Santosh. When you are satisfied with wealth, all wealth will be equal. Today’s man is not satisfied. Na’ham Karatā Prabhu Dīp Karatā Mahāprabhujī Dīp Karatā Āsana, you know, Sthiram Sukhāsanam, you should sit straight. Bhagavatī herself is telling you the solution to your achievement. You think you have done two or three things, Bhagavatī’s Pūjā, that you have brought a kalesh in the Kalesh Yātrā. How is the actual Pūjā? They tell you through Devī Bhāgavatī. Yama, Niyama, and Āsana. You see the Pratīkā of Āsana in your Mahādeviśwar Mahādev; you will see the picture of Kachwā. You will see Nandi, Nandi is sitting on an āsana. Purījī, Purījī... Purī Purījījī... This is the time when people listen to parāyas in this world. Nothing should be disturbed. Everything should go on as it is, and the parāyas should happen. This is the feeling, and after that, prāṇāyāma. Prāṇāyāma is of three types: internal, external, and between. Like the middle one: Antaḥ Prāṇāyāma, Bāhya Prāṇāyāma, and Madhya Prāṇāyāma. Patañjali has told three types of Prāṇāyāma. So the reflection of Prāṇāyām is Hanumānjī Mahārāj in the temple. And Pratyāhāra, the symbol of Pratyāhāra is the tortoise. Just as a tortoise withdraws its limbs inside and makes a shell above, similarly, a person who performs sādhanā should completely finish all desires, switch off completely. There are very few people who are introverted. Most people are extroverted. Similarly, dhāraṇā, then dhyāna, then samādhi. Samādhi is also samprajñāt, asamprajñāt, savikalp, nirvikalp. Part 4: Awakening Kuṇḍalinī and Glimpses of the Devī Bhāgavatam Thus, through the fulfillment of all these, Kuṇḍalinī is awakened. Now, I will request Mahāmaṇḍaleśwar Jī Mahārāj to speak about the method of Kuṇḍalinī awakening, and about Yama, Niyama, Āsana, Prāṇāyāma. I will tell you a little in both languages. Meanwhile, Mahārāj Jī emerges from meditation for a moment. The queen of pleasure—who is the queen? The queen of pleasure, without whom there is no pleasure in this world, that Jagadīśvarī, that Rasikāśvarī—at the feet of Śrī Rādhā Jī we should bow for a moment. Because in the next story: Lord Kṛṣṇa, with whose power did you create so many līlās? We bow to you at his feet. Moli Jagadāṁ Vimārthī Kī Śrī Dīp Nārāyaṇa Bhagavān Kī Deveśvara Mahādeva Kī Jai, Dharma Samrasvāra Kṛṣṇa Bhagavān Kī Jai, Viśvaguru Svāmīśvarānandajī Sattva Gurudeva Kī Jai. Now Ācāryajī has put us in difficulty. Every day someone or the other creates trouble. Now I am asked to speak on Kuṇḍalinī Jāgaraṇa. I don’t even know what to say about it. If I understand something, I will tell you. If I don’t understand something, I will not tell you. In that, he remained silent—the one who was previously explaining that if you bring an āsana made of kuśa, your āsana itself becomes siddha. He said: “Usme chup rahe honge, jo pehle bata rahe the, ke agar aap kuśa kā āsan yā leke āte, to aap kā āsan hī siddh ho jātā hai. Vaise hī to aap jānte ki kuśa grass kā, kuśa gas hotā hai, uskā āsan sabse pavitra mānā jātā hai. Koī bhī āsan, jisme keval aap hī baiṭhā hai.” Besides that, no one else should sit in it, understood? As for your small children, they are essentially you, so that is not a big issue at all. First and foremost, one must remain steady. After that, with eyes closed—why should one close the eyes? You need to close your eyes, because your eyes keep seeing repeatedly: someone is going, or someone is doing something, they are making a face like this, they are making a face like that. If nothing is visible, at least… The TV is on; on the TV something or other comes on, there are three hundred channels, so something or other is found to watch. So, close your eyes, and from within, like I told you about the solution, to tighten the Prāṇāpāna, to pull the navel upwards—and there are many, many good actions. But our Guru Dev is telling the most simple thing: because we want our Kuṇḍalinī to be awakened, we are two or three people—at least we are two. If we go to the doctor, then we will prāṇīya mānī jāyegī, because we are two. There are two people inside us. One is saying, “I will sit comfortably, I will do Kuṇḍalinī Jāgrat, I will see the whole earth, I will make a tricolor view.” And the other is saying, “I have to do this work, that work. I have to do this work, that work. I have to do this work, that work…” Therefore: “Isliye amārī na sādī lag jātiye, na sādī sādī tū lag jātiye, samādhi ne lag jātiye. Na koī dhyān lag jātā hai, kyōki amāre andar, ham to, ṭhīke,” main māntā hū, ham bār satya bol nī sakte, main māntā hū, lekin andar to bol sakte. Inside, tappar malnā keval ek ye, apī ye, Bhagavān ne kisīko dekā, Bhagavān apke andar āgayā tappar marā turīye, samne bhī āgayā to tappar nī marā. Toh isliye, toh andar āp satya bolo, kere mere ye khām hai, mere vo khām hai. Therefore, I have no need for Kuṇḍalinī awakening, nor do I have any desire for liberation, nor anything else. I only have the desire for happiness. When this becomes true, then after that you can do everything. After that, you yourself will become everything. Do not take any tension about it. Kuṇḍalinī Jāgrat: there are two ways. One is sudden—it is very nice, tricolor, like this, like this. There is a difficulty in this: if it is not ready, your body is not ready. Like when you put a thousand watts in a bulb, it fuses, and it never repairs. And the second is Jñāna, like you… Have jñāna inside you, but it is true jñāna. Śilā kā jñāna ye, cooking kā jñāna ye, alak alak ye jñāna hotā hai, lekin vo sacchā jñāna hai. “Main kaun hū? Kaisā āyā hū? Kahā̃ jā rahā hū? Kyā hū? Devī kaun hai? Main kaun hū?” Ye sab. When this jñāna enters inside, then it fills further, and the solution that you see clearly before you, you will receive that solution. So it means your Kuṇḍalinī is awakening—one is fast, one is slow, very gradual. Just look: how many people come to your home to seek your advice. Advice lene ke liye. Jo bākī hai na, kyō ki mujhe bhī mālnā patā hai, merā nām to Gyāneśvarī hai, aur vah Europe mein log Gyāneśvarī bolte, Mahārāj, kyā karū̃, mujhe Śrī banā diyā, vaisā, ṭhīk hai. To hai to, agar āpke pās praśna ke liye, praśna kā uttar, āp use de pāte, yā nahī̃ de pāte. If you could answer His question, that means your knowledge is complete. Therefore, people have a tradition of old age—the state of old age, what is it called? Vānaprastha, Sannyāsa. He has come into that old age, within which there is knowledge. Bache ke andar to jñāna to jo school mein sikhā hai, vohī jñāna hai, lekin āp kā anubhav hai. Anubhav mein jo āp ko kisīne batāyā, to jo āp ne svayaṁ meśus kiyā, jo āp ne kiyā uskā anubhav hai. Jab ye anubhav āpne āp barteṅge, barteṅge āp meśus. You may feel that your Kuṇḍalinī is awakening, and then you want to go further—then first, simply be truthful to yourself; leave behind the external, worldly truth. Ṭhīk hai, ho to sāmbhavī nī hai, ṭhīk hai. For ten minutes, practice like a mirror: “kamarī yeh kitāb hai, divya jyoti, kuṇḍalinī yog,” whatever you have—look into that. But begin with the end, from the beginning, from within; as the rules have been explained. What is the value of knowledge? If your entire life is spent for one piece of knowledge, then how much value would you give it? Amūlya hai? Now, as we said before, many times the Purāṇas consist of many books. It is like a cross-section of many, many books. And now, there was this part of the story coming from the Patañjali Yoga Sūtras. Most of us have read Patañjali’s Yoga Sūtras: Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna, Samādhi. So I will not delve on this subject more, and Swāmījī is giving excellent lectures on that. There was also a question about how to get Kuṇḍalinī Jāgrat and how to awaken the Kuṇḍalinī. This also you have excellent Swāmījī’s questions. I will come back to the Devī Bhāgavatam, which we are now going through, and again we have, like, six or seven stories to cross. After the story of Viṣṇu with Nārada, there is a third story. From Brahmā, Dakṣa, the creator of the world, was born, Prajāpati Dakṣa, the ruler of the world. And from his lap was Nārada born. So, Dakṣa and Nārada were actually brothers. Now Prajāpati was giving a task: make the world grow. He had many sons, and when they came of age, Nārada came to them and said, “Oh, where is the end of the world?” And he sent them to search for the end of the world. So, one lot of sons disappeared, and the second lot of sons disappeared. Now, Prajāpati Dakṣa was very worried. What is happening? And then he found out that Nārada sent them to search for the end of the universe, which is impossible. So he cursed him and said, “Now from now on, you will not be able to stay in one place for a single, for a short period—only for a short period of time will you be able to stay in one place. You have to move around. As soon as you stop, your legs will start itching, and you will have to move.” That is the story of how and why Nārada is actually roaming around here and there. I know so many stories, and he is actually like an ambassador or a politician or whatever, however you can say. Then there was one story with one Ṛṣi, Chavan Ṛṣi, which nowadays we even know. You see how it is interesting? In India, we have everything. Every name you find here, there is some ṛṣi or something which it means. Now we have Chyavanaprāśa, and we know, everybody knows, what Chyavanaprāśa is. But actually, there was a Ṛṣi Cyavana, which basically we did not know. And he was very old, and because of his age, he helped one king to get rid of the bleeding in his eye. The blood came from his eyes, so he helped him solve this problem. So the daughter of the king wanted to marry him, and he was like eighty years old, and she was like fifteen or sixteen. So, anyhow, they married, and after some time, the Aśvinī Kumāras, the twins, came and they made him young. In return, he gave them back to the place where they belonged, in Indra’s court. And from that story, that he actually became young, from that we have this Chyavanaprāśa. So this is like a thing which you eat, and then you will come suddenly from eighty; you will become twenty. You know, this is like, we all know how this finishes in reality, but these are different lokas, different things. And then again, afterwards came the story of Hariścandra, which we all know. Then finally, after getting rid of this water disease, which he had—I call it diarrhea or however it is named—and Hariścandra became very pure and honest, he got a wife and child, and his word meant something. Then Viśvāmitra gave him a lot of tasks to fulfill, and in this task, he gave his kingdom to Viśvāmitra. He gave all the gold, everything. He emptied everything, but still it was not sufficient to finish the tasks, and then… He had even to sell his wife and son, and then finally himself, and he was working as a caretaker of the burning place. In the graveyard, he was burning the corpses, and at the end of the story—now, we know this story in a few versions—and in this version in the Devī Bhāgavatam, the ending is that when his wife comes with his dead son, who was dead by beating with the bite of the snake, then all three of them prayed to Devī Bhagavatī and said, “There is no point in living like that. We will go together with our son, and we will burn the corpses.” Śrī Śrī… Prajāpati Dakṣa is about Śaktipīṭha. What does Śaktipīṭha mean? It is the place of Śakti. It is like you have a nuclear reactor, and whenever you take something out of that, it is still very strong. So now, this is a very tricky story. We can translate it, and we can understand it in a few ways. Now Prajāpatī Dakṣa had a daughter, Satī. He married her to Śiva. Now there are two Śivas: one is Śiva, who is his own creator, and one is Rudra, who is created by Brahmā to destroy the world. Now Satī got married to Śiva, and because her father did not like Śiva so much, he did not give him a place at the yajña. And out of anger, Satī took her own life there. Now, here are a few stories, a few endings of these stories. One is that she burned herself and became ash, and this ash flew away or was taken away. The second story is that she just took her prāṇa and left this body. Now, this is the part of the story when her body was just lying there, and when Śiva came, he took her in his hands. He was grieving so much that he was flying all over the universe, over and over. He was flying, and he could not do anything. He was in so much sorrow and so much suffering that he could not do anything. To stop that from happening, Viṣṇu put his cakra, the Sudarśana cakra, and cut Satī from his hands. So Satī is the incarnation of the power, the Śakti, the energy. So now, from Śiva’s hands, he removed again the Satī, the energy, Śakti, and Śiva came alright—meaning he came to his senses to see what was happening around. Now, wherever these places, these parts of Śakti, fell on the land, there are these Śakti pīṭhas in India. Now, this for us in the West is a little bit tricky, like, how come, you know, there is one place where the hand falls down, and another place where this elbow falls down, and this and that, because it was cut into—how many? eighty-one places, no? Fifty-one. In fifty-one places she was cut, but sometimes they count more, depending on if you count the necklace and earrings, or if some ornaments also fall down. Like in Puṣkarī, it is the left leg bracelet. So, now we can ask, which kind of story is that? But I will just remind you that in medieval ages, not so long ago, even not a hundred years back, in Europe, we were having the same thing. There were the Christian saints, and then when they died, their bodies were actually buried, and this was like a holy place. But even it went so far that they were selling parts of the body. They were selling; you could buy the thumb of the saint, this and that. Then you could buy the leg of the saint, this and that. And the people were giving top money for that. This is reality. What was actually happening? Not in Europe, we are not having. There are so many stories, but the history is basically more, how to say, harsh. So, on the other hand, you can also say, because now every single part of the Devī which fell down on the earth created one holy place, this in the other way you can say, okay, it means, and there they have the name, and again, when there is a lady, there is a—where is the Śrī? There is a Puruṣa. Where is the female energy? There is a male energy. Because they cannot live separately, so there is always one type of Bhairava, one type of Śiva with that Śakti. Now, these names we can also put for our parts of the body. And with these parts of the body, you can then, when you do the Devyā Upāsanā, when you meditate on the Divine Mother, all these different parts of the body are actually divided with different names. So it is not necessary that they actually cut her by the Sudarśana Cakra. It is possible that it is just the way we should memorize who is doing what in our body. And it is interesting here that each day, there are so many—there are only seven days in a week. Luckily and unfortunately, depends on the view. And here, with each day, you can meditate, or you can fast, or you can do both. You can do it on the male principle, or you can do it on the female principle. There is a Devī for every single day of the week, and there is a God for every single day of the week. We say that we don’t have time. If we fast once, everyone will say, “Oh my God, then we won’t eat for a whole month. So how will we live?” And this fasting is a very strange thing. What do we call fasting? Nothing to eat, nothing to drink. Only water to drink. Juice to drink, fruits to drink, or sabudāna to drink. Only chips to drink. Or the three meals that you do in a day, then three meals at night, that is what we call fasting. So we will now continue with further development. It is an excellent book. Unfortunately, there is only one translation from 1921 from Advaita’s Ashram, Swamiji, which nowadays is very difficult to find because even at that time, the English is very difficult for us to understand. But something is better than nothing. Of course, you can always learn Hindi and Sanskrit; this is always welcome. And then you can translate by yourself. So now, to take more of your time, Śrī Dīp Nārāyaṇ Bhagavān, Akhī Jai. Purījī, Purījī… Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… Then only our coming to the temple or going to the temple or giving time to religion will be beneficial. Otherwise, you will say that I have passed the time, and you have not passed the time, but the time has passed you. You have sunk into the river of life. Because we listen to so many stories, in the story, I may give you little time, but the purpose of the story, we try not to be stingy, not to do kṛpaṇatā, which is the purpose of the story. What is the purpose of the story? The destruction of the darkness within you, which is the… Sages made a prayer: “Asato mā sad gamaya, tamaso mā jyotir gamaya, mṛtyor mā amṛtam gamaya.” So when the Amṛta is within you, it is not that you have to arrange the Amṛta from somewhere; you don’t even have to arrange it. We are born with the Amṛta, “Amṛtasya putrāḥ.” Everyone is the son of Amṛta, because that Paramātmā is Amṛta, that is, he does not die, which Śrī Kṛṣṇa said. That Ātmā is Amṛta. But we are not Ātmā; we are between body and mind. Neither the whole mind nor the whole body. Or both have a common connection. When there is restlessness in the mind, then there are activities in the body. When there is a problem in the body, then the mind becomes restless. So the mind is the body, or the body is the mind. The actions of the body are on the mind, and the discomfort inside the mind comes on your face. All the penance, all the Purāṇas, and all the spirituality have only one purpose: that the human’s sleeping consciousness should be awakened. That is called Śakti. Mahārāj Jī has said that if you teach the Kuṇḍalinī method, it is a very great method. Part 5: The Path of Truth: Yoga, Illusion, and the Human Birthright We have left behind forty chapters of the Saptama Skandha today. Satyā Pratiṣṭhā Āyām, Satyā Pratiṣṭhā Pratiṣṭhā Āyām. Satya Nārāyaṇa Bhagavān kā vrata bhī karte haiṁ, to satya ko samajha lenā ho jāye to bahuta baḍī bāta hai. If a person takes only the vow of truth in life, then from truth, after truth, once truth is established, ahiṃsā will arise. What does ahiṃsā mean? You might think, “We have no weapon, so how could we strike?” Regarding kuṇḍalinī awakening, Bābājī and Mahārāj jī have already told you: if you attempt it casually, like a bulb you will simply blow out — you will puff up and burst. If you lose your life in the practice of yoga, remember that life is to be lost anyway. People die from food poisoning, they die from eating laddus; some die of hunger, others die of overeating. Fewer die of hunger; more die of food. And it seems more understandable to say, “No, no, the practice of kuṇḍalinī and yoga is dangerous — we should avoid it.” This excuse is easier to grasp. Anyway, by calling it dangerous, we have abandoned it. But you must begin with truth, begin with the grace of the Guru, come to the ashram. Our sister Pramilā teaches yoga, Mahārāj Jī also teaches yoga — come and learn yoga. If you learn yoga, perhaps the expense of powder and cream will lessen a little. What you do with powder and cream is nothing — it is just a colour, nothing will transform. For instance, how old is your car? It is an old model. If a person grows old, that person will remain old. One who fears old age — understand that person is already afraid. When Kabīr Dās Jī grew old, people would ask, “Mahārāj, when will you die?” Kabīr Dās Jī replied, “Dulhanī Gāvahu Maṅgalācāra, More Gharāye Rāma Bhartāra.” When you die, you will meet the Beloved — so what is there to fear in dying? And by practicing yoga, I have not seen a single one of you die. You might think that doing yoga means you will simply perform a praṇām. You may kill yoga. People have killed it, have they not? People turn to yoga so that their stomach becomes a little flatter, their back is fine, their face is fine. Yoga also became accessible to Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras. Within yoga itself, an impurity entered — meaning one practices yoga to dispel disease, so that the disease may leave by doing yoga. Oh, the body is called “deha.” It is made from the elements. It keeps decaying. This body grows completely older every day. In just three hours we age so much — yesterday you were sitting in kathā and hunger came without your noticing. Arjun Purījī is thinking, Mehendījī is waving like this and that, and a blame has fallen upon them. Devī Bhāgavata Purāṇa is no joke, Mahārāj. Just now, the stories of Rādhā and Kṛṣṇa will come. How does the quarrel between Rādhājī and Gaṅgājī happen? How do the Gopīs emerge from every hair on Rādhājī’s body? First, from the body of Bhagavān Śrī Kṛṣṇa, Rādhājī manifests. Tomorrow we will enter Vṛndāvana. You will feel a little better. It feels good now too, but my experience is that when the discussion is about pure knowledge or pure yoga… And Devī gave him a boon. Then Brahmājī is praying before Devī to expand creation. Devī Mātā blessed him from her tapasyā. From Brahmājī’s body, Manu and Satarūpā were born. Where were they born? In Tibet. Inside Tibet, Manu and Satarūpā’s avatāra occurred. This is the essence of Bhārata. Rats, animals, birds — they do not know that this is a country, that this is a country. Countries and maps were made by human beings, weren’t they? We humans made religions, made castes, varṇas, divisions. All the differences, all the differences created by man, not by nature and not by God. First he creates them, then he says, “Remove them, Purījī, Purījī...” Purījī, Purījī… Purī, all are already one. There is no need to say “you are oneness.” Already one. We are one, but this is the politics of the priest, the politics of the politician, the politics of some emperor. This is the politics that is going on in the whole world. And whoever tries to unite becomes an enemy to them. They will kill them, give them poison, or remove them. This is the fight between darkness and light. This fight has been going on on Earth for a long time. So this Tibet, which is the most important place on earth — the temperature of the whole earth is decided from here. How the next year will unfold for the whole earth — Tibet is the place where we can decide how the next year will become, weather‑wise. We can decide the weather of the earth if we take some example from Tibet. And all our first avatāras of Manu and Satarūpā have happened in Tibet. Tibet is Mahādeva himself. If there is a physical form of Mahādeva, it is Tibet. And there is a Śakti Pīṭha in Kailāśa. Here, if someone has read Jayśaṅkar Prasād’s Kāmāyanī in Hindi, then he has written, “On the top of Himagiri, sitting on the top of the hill, a man with wet eyes was looking at the Pralaya mountain.” There was water below, water above, one stream, one ocean, one element — call it Jaḍya Chetan. As ice became, then water became, ice became, then the whole creation became Pralaya. Swāmījī, again it became water, in water life came, from life came fish, then amphibians. This describes the sequence of creation, because from Brahmā jī’s body comes kāyā — the name of Brahmā. One name of Brahmājī is also kāyā, for Brahmā is the body. And that is why when a veil is placed over it, we say kapāṭ. We say kapāṭi, do we not? A curtain has been placed over Brahman, a curtain between you and Brahman, a curtain between you and truth. You put on a veil, don’t you, Mother? A veil. This is a symbol of deception, not deception itself. You can operate a mobile phone behind the veil, you can do anything behind the veil. Like making some gestures here and there, moving the nose here, turning the face. What? The face. What can she do? She can do like this. In the ghūṅgaṭ everything becomes possible. You can bite your teeth, bite a camel, bite your tongue, get angry, clench your teeth — everything goes on. People say, “She is a very good daughter‑in‑law.” In the village, girls of eighty years of age also wear heavy bangles and keep the ghūṅgaṭ. I have seen some people in Rajasthan drink bīḍī in ghūṅgaṭ. I took a photo recently. Women should not be left behind. Go to pubs, drink bīḍī, drink ukka. I have seen lakhs of people in Jaipur. If a man falls into a well, a woman will say, “I will also fall into a well.” Empowerment? Women always thinking negative, opposite? This is just an example. Swāmījī will define it better because this is difficult for me. If I look in one direction, I can speak in this language; if I look elsewhere, I cannot speak. I will give you that. Hey, women, Mahāmāyā! Mahāmāyā! If the husband gets ten rupees extra, the wife will come to know. And the wife will come here and there with a lot of money. If you do all this nonsense, then you will not come to know. All this nonsense has happened. Now see, he said, “Okay, now it is done.” Now you should go on pilgrimage. Do tarpaṇa and śrāddha, then you should also take a bath in the Gaṅgā. So he says, “She will not allow me to take a bath in the Ganges.” So he said the opposite. Now it is done. Now tarpaṇa stays in the house. Now we will not go to Gaṅgājī. Why will we not go? We have to go to Gaṅgājī for sure. He went to Gaṅgājī, and after going to Gaṅgājī, he forgot. Everything was done. Today, his father’s śrāddha was performed. Now, Raman’s meal was done. The Gaṅgā snāna was discussed. After going there, the man’s intellect was also that of a man. He forgot that he had to say the opposite. He said, “Hey, hey, don’t go ahead.” Why not? “I will go ahead.” He went into the water. Then a buffalo came in front of the man. He said, “Catch the tail of the buffalo.” If you don’t want to catch the tail of the buffalo, then don’t catch the tail of the buffalo. Then he said, “Don’t leave her, don’t leave her.” “I don’t agree with my husband; I will leave him.” And he washed his hands of his wife. This is the truth, mothers. Tell me the truth. How many mothers say yes to someone’s yes? That means no. Bhagavān Śaṅkara told Satī not to go. She said, “No, I will go.” That is not the meaning of Satī. That is why this habit of doing the opposite of “no” sometimes harms us a lot. And Manu and Satarūpā are sitting in Tibet, trying to create progeny. They worshiped Bhagavatī. There, Brahmā Jī — at that time, Kaśyapa Ṛṣi had two wives, Diti and Aditi. Diti’s children were two demons, Purī Jī, Purī Jī… Śānti bacāye ina rākṣasoṁ se, hamārī sundara pṛthvī ko, kyoṅki manuṣya kā janma usa paramātmā ke rahasya ke parade ko uṭhāne kā hai. That is why human birth exists — look how beautiful human beings are. Śukrat hain Bābājī kī mūrtiyāṁ āpake sāmane lagī, jo śarīra meṁ na rahate hue bhī isa pṛthvī para śānti ke liye kāma karate hain. Those ṛṣi‑muni, those sants, such saints fill this land of Bhārata. There are so many beautiful stars in the sky of the earth, but the feeling of war, the feeling of war, many times creation is made, many times creation is finished — yet how much time does it take for God to create a creation once? How much time does it take for nature? Can you even think about this? Just as immense effort was required to create this entire universe, similarly, immense effort was also required to form your body and our bodies. We who have come into this human form have traversed a very long journey. We have sometimes been a banyan tree, sometimes a stone, sometimes an ant, and sometimes in some other form. And when we became human, still if we do not move towards that Supreme Being, then all these ancient ways — of the Śrīmad Bhagavad Gītā, of the Upaniṣads, of sitting at the Guru’s feet — have no meaning left. What a long journey we undertook to become human. And manuṣya is made from Manu, indeed. Manu from Manu, and manuṣya from Manu. It is made. From man, we are man. We are nothing else. And from man alone, man is made. M A N. Hama jara jara sī chūḍhratāoṁ meṁ chalo, hama duniyā ko nahīṁ sudhāra sakate, koī rāṣṭra ko manā nahīṁ sakate, lekin hama apanī isa brahmāṇḍa ko pūrā brahmāṇḍa leke ghumatā hai. An individual — a person is roaming around with the entire universe inside him. But he is in a prison, in a prison of his mind, in a prison of his thoughts. Thoughts also go on in his sleep at night. Every moment of thought, every moment of the thought of the future and the past, is only because of the thought of the past and the future. Because of the thought of the past and the future, we are deprived of the present, i.e., of life. And we are not able to recognize that Param Pitā Paramātmā. Parabrahma is within us. We are always connected to it. It is a veil of mind and thoughts; that is why we cannot connect to it and cannot recognize it. All the Purāṇas invite us to it. All these yogas, dhyānas, pūjās, vratas, fasts, tantras, are so that we can awaken that power. We can recognize that God. Tomorrow we will also see Lord Rādhā and Kṛṣṇa’s jhāṅkīs. I have asked you all for two to three days and lost, that come and become a little good, but all of you have become a little good, and all of you have become a little good, and all of you have become. A little good, and all of you have become a little good, and all of you have become a little good, and all of you have become a little good, and all of you have become a little good, and all of you have become a little good, and all of you have become a little good. Little good, and all of you have become a little good. This land of India — here in every street, in every locality, you will meet the birth of a saint. We have so many saints’ wealth, yet if we cannot create joy within us, if we cannot create such a bright, such a bliss within us, then brothers and sisters, it is our fault, not the fault of others. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… Mahāprabhujīp Karatā He Kevalam Mahāprabhujīp Karatā He Kevalam Mahāprabhujīp Karatā He. Candana hai isa deśa kī māṭī, tapobhūmi hara grāma hai. Jñāna yahāṁ kā Gaṅgā jala sā nirmala hai, abhirāma hai. Hara bālā Devī kī pratimā, baccā baccā Rāma hai. Baccā baccā Rāma hai. Isake sainika samṛta bhūmi meṁ gāyā karate Gītā hai. Jīvana kā ādarśa yahāṁ para ho, jīvana kā ādarśa yahāṁ para, Parameśvara kā dhāma hai, Hara bālā Devī kī pratimā, baccā baccā Rāma hai, baccā baccā Rāma hai… baccā baccā Rāma hai. What should we say about Bhārata Mātā? When a king’s house is robbed, the culture says that the king cries if the robber leaves without taking anything. Look at the culture of this country. When a robber came and perhaps the king did not have anything, the king became sad that the robber also left disappointed. The kingdom ran without punishment. There was no punishment, and the kingdom went on without fear. And where people like Arjuna, who suffered so much, yet his love for his family did not go away. He said, “O Keśava, how can I kill them?” What will I do by attaining a kingdom that is pure from blood and pure from blood? People used to sacrifice their lives for their promises. Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam. Purī Jī, Śrī Dīpa Nārāyaṇa, Śrī Mādhavānanda Purī Jī, Śrī Mādhavānanda Purī Jī… Jisakā āpane vigyāpana diyā hai, after the webcast you can announce that thing. Aura kala huma Rādhā aura Kṛṣṇa kī jhāṅkī banānā cāhate haiṁ. To jo koī āpake ghara me se Rādhā Kṛṣṇa ittī ādi banā ke āye, to mujhe khuśī hogī. Pākī āpa saba ko jo Bhagavatī preraṇā de laī hai. Āpa itanā samaya de laī hai, maiṁ āpa saba kā bahuta ābhārī hūṁ aura māṁ ke caraṇoṁ meṁ yahī pratnā karatā hūṁ ki Bhagavān āpake jīvana meṁ sabhī prakāra ke maṅgaloṁ ko lai holī jagadambā mātā jī kī Dīpa Nārāyaṇa Bhagavān kī jai. When you go to the temple, and when you don’t find any saint there, you come back and see, oh man, this is amazing, this place is so peaceful, because you have sugar everywhere, and you people — no, not you people, we people succeed, oh, he is like this, he is like this, his face is like this, his tongue is like this, he is like this, he is saying like this, he has done like this, he has definitely done like this. If you don’t know, then we will tell you something, but openly, if you don’t know that there is no sugar, how will you come to know? That’s why you will have to tell. But if you go to another place where there is no Sant, where there is no worship of Bhagavān, where there is no prathnā — i.e., there is but very little — then you will come back and know that our India is great. Before that, it is not possible. So, till now we were listening again to some more stories. The problem is that the seventh chapter, the complete seven books — so this is the book of Devī Bhāgavatam, this is, have only 880 pages, not more than that, and this is the first part, so each of them consists of a few books inside, those seven like parts, chapters, so the seventh chapter consists of the techniques of meditation, techniques of this and that. So I would, I hope that our beloved Gurū Dev will want to share this with you. Subtitles by the Amara.org community. This is the type of book which we should read, and re‑read, and re‑read. Once we read them all, once we complete them. Because here what we are talking about is very short stories, very quickly. We are going through them very, very quickly. Tomorrow, the Rādhā‑Kṛṣṇa story will come. Who is Rādhā and who is Kṛṣṇa? What is the connection? Many, many miraculous things are happening. So all that we will listen to tomorrow, same time. And for today, we will again stop our webcast here, and we will have prayer and continue the program as usual. There are only two days more, and after two days, this Navarātri is very special because there are ten days, because they are following the lunar calendar, and the lunar calendar sometimes is longer, sometimes is shorter. So, two days, there are eight days, two days, and the ninth day is actually on the tenth day. So this is a little bit confusing, but it is as it is. So we have only two more days. After two days, we will have the Yajña. And then, with the yajña, we will officially finish this program. And then on the ninth day, according to the lunar calendar, usually food is given to the nine girls who are representing the Divine Mother. So, from today, Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya, Devādhi Deva Deva Viśvār Mahādeva Kī Jaya, Hindū Dharma Samrāṭ Parakṛṣṇa Bhagavān Kī Jaya, Viśvagurū Svāmī Maheśvarānandajī, Satya Gurudeva Kī Jaya.