TV Channel

Part 1: The Play of Divine Illusion Thus far, in the narrative of Śrīmad Devī Bhāgavatam, you have been guided out of the realm of delusion, the realm of Māyā—God’s divine power. This divine power brings people together. Once, a king named Revanta, a worshipper of the sun and known as the son of Sūrya, was riding a magnificent horse to the temple of Lord Viṣṇu. Seeing that beautiful horse, the mind of Lakṣmījī was filled with delight. Lord Viṣṇu, becoming angry with her, said, "Become a horse." And she became a mare. Proceeding further, Lord Śaṅkara understood the situation. Here, a profound conversation takes place between Lord Śaṅkara and Lakṣmījī, in which Lakṣmījī prays to Lord Śaṅkara. Then Mahādeva arrives and dispatches his secret Chāraṇas (messengers) to Lord Viṣṇu. He also causes Lord Viṣṇu to appear in the form of a horse. The progeny born from them was later called the Haihaya dynasty. They left their child and returned to their celestial abode. All the kings of that lineage were known as Haihayas. Once, the most powerful king among these Haihaya kings was named Kārtavīrya Arjuna. If someone’s house is robbed, it is said, "Kārtavīrya was a great devotee of Bhagavatī." He possessed a thousand arms. Once, in a war, Parśurāmajī severed all his hands, though that incident is not detailed here. These kings were devotees of the Brahmins of the Bhṛgu dynasty. The Brahmins, nurtured by the kings, became so prosperous that they began to consider themselves superior. The kings served the Brahmins greatly but neglected their own royal duties. After the death of Kārtavīrya Arjuna, the other Kṣatriya kings grew somewhat greedy. Lacking wealth, they said, "Who took our wealth? The Brahmins took it from our ancestors." They went to demand the wealth back. The Brahmins, in fear, buried the treasure in the ground and fled. The Kṣatriyas of the Haihaya clan then dug up the wealth and began using it. Later, consumed by anger, they resolved to destroy the Brahmins. When wealth is present, it attracts danger from thieves, kings, and fire. It is difficult to recognize a thief, for he is clever and will take the money. Who else can seize wealth? The king. Thus, when wealth exists, one must fear the thief, the king, and fire. There are three fates for wealth: donation, enjoyment, or destruction. A person who does not donate, who is miserly and hoards wealth, is always punished by the king. Such a person should be punished because he has amassed wealth. This is what the Brahmins were told by the kings of the Haihaya dynasty. When they began killing women, the Brahmins pleaded, "Listen, O kinsman, O Guru, O Purohita, my friend, my son, my sister..." But they were about to be killed. After succumbing to such greed, what sin did they not commit? Then these Brahmins worshipped Jagadambā again. One brāhmaṇa kept a fetus hidden for one hundred years. When the killers came for that Garbha (unborn child), it fled. All the teachings, the teachings of the Vedas and their six ancillary disciplines, were imparted to him within the womb. Here we learn a profound lesson: the child you wish to bring forth and teach learns from within. Learning can occur internally from the very beginning. The brāhmaṇa within the womb was exceedingly pious. Through the power of his mantra, he blinded all the enemies outside. This is narrated in the story. Now, see this amazing tale: when they all became blind, a dialogue ensued between those blind Kṣatriyas and the child in the womb. They accepted their crime, and thereafter ceased killing the Brahmins. Those Brahmins were called Bhārgavas. Subsequently, the hundred-year-old child of the brāhmaṇa was called Bhārgava. All the Brahmins were known as Bhārgava Brahmins. Thus, a brief story is told here. Concerning birth, it is said: How can anyone overcome the illusion of God? Or will everyone be subject to God’s illusion? It is said that wherever there is a seed of ego, there will be the illusion of God. Even great sages and seers cannot overcome the illusion of God. Here, again, within the context of entering God’s illusion, a little insight about Dhṛtarāṣṭra is given. And Devṛṣi Nārada, a great devotee of God, born from Brahmājī—how does he perceive God? Once, Devṛṣi Nārada and Parvata Muni were together. Parvata Muni was Nāradajī’s nephew. They said, "We will journey together," on the condition that they would share whatever feeling arose in their mind. They would conceal nothing. This pact was made between them. Thus, the desire for food, the desire for wealth, or the desire for work—whatever desire arose, they would tell each other. This practice occurs sometimes. In the West, such work is happening frequently these days: as soon as a desire arises, they tell each other immediately. Having taken such a vow, they went to the splendid city of King Sañjaya, spreading wisdom among the people. Both worshipped the king and stayed in his palace. Now, the Śāstric rule states that a Dvija should travel for eight months, returning to his homeland. But a person seeking happiness should not travel during the rainy season. Considering this, when the rainy season arrived, both remained there. During the four months of Cāturmāsya, there was a beautiful daughter of the king named Damayantī. Nāradajī plays the Vīṇā. He also sings. For Sannyāsīs in our country, there is an injunction regarding music and entertainment: do not indulge, because when you entertain, the mind becomes very restless (chañcala). Your mind will melt with music. That is why, for Sannyāsīs, there are injunctions against going to hotels, markets, etc. But Nāradajī says, "I sing the Sāmaveda, and through my singing, I dedicate all my music to Lord Viṣṇu. Thus, my music is for concentrating my mind in meditation." Nāradajī, wearing the Vīṇā in his hand, would worship the Supreme Lord and sing Gāyatrī Sāmagāna. Now, gradually, Parvata Muni is unmarried, and Nāradajī is somewhat devoted. Devotion has a certain juice. Dispassion (Vairāgya) has a bit of a dry coconut shell on top. There arises a slight difference in the service rendered to Nāradajī. And see this: Is it the grace of God or the grace of Damayantī? No one can discern whether it is the grace of God or the grace of Damayantī. Nāradajī observes that for Damayantī’s bath arrangements, he receives hot water while Parvata Muni receives cool water. For Nāradajī, she provides curd; for Parvata Muni, she arranges buttermilk. Just as she spreads a white sheet for Nāradajī, she does not spread such a white sheet for Parvata Muni. There should be no discrimination in feeling (bhāvanā). In behavior, in devotion, there should be no discrimination. This is a type of sin. This is a very great Brahma-hatyā (killing of Brahman). The essential truth is committing ultimate Brahma-hatyā. It is explained thus: If someone comes to your home... So this is Brahma-hatyā. It is Brahma-hatyā to have a quarrel between two friends. It is Brahma-hatyā to have a fight between husband and wife. It is Brahma-hatyā to have a conflict between mother and son. All such types of Brahma-hatyā are mentioned in the Śāstras. It is mentioned in the Devī Bhāgavatam. Now, observe the difference in the affection shown by the princess. One is viewed from a certain perspective, the other from another. Three months passed. Once, Parvata Muni said, "O Nāradajī, tell me, does the princess, being extremely affectionate towards you, being affectionate towards you, offer you food in a special manner?" Affection is also very well expressed in Sanskrit. Bābājī will tell you. "This love, this discrimination is favorable towards you, but it is against me. And King Sañjaya’s daughter is trying to make you her husband." Now, this is actually the illusion of my Lord Viṣṇu. He is trapped in illusion. Nāradajī falls into illusion two or three times. And Nāradajī also curses the one who ensnared him in illusion. "It is because of your eyes that you can see the cause of your love. It is because of your faith that you can see the cause of your love. O Muni, speak the truth. Do not lie. When departing from heaven, we both took a vow: whatever comes to your mind, you will tell us." Ola, Jai Mātājī. This is difficult. Nowadays, there is such a therapy where people sit together and say, "Whatever comes to your mind, just say it aloud." Even if a husband and wife were to do this for five minutes, tomorrow there would be two to three lakh or ten to twenty lakh divorce cases filed in court. Not for five minutes, but for two minutes—whatever comes to their mind, they have to say it. It is a very difficult matter. Even a teacher cannot say this. Neighbors, brothers—whoever comes to mind, as soon as they say it, it is done. Then what will happen? This is the mind. But you know one thing: whatever one thinks about you, you also think the same about him. In the world, many times you think, "I am seeking the welfare of this person, I am serving this animal for its welfare, but why is he 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?" This is based on our Śāstras and the science of the mind (Mano-Vijñāna). The Śāstra says that he is not running away. In your mind, there is love from above. There is a trap inside you. You will be caught in that trap. That is why the mind understands the mind, and it runs away. The story is very famous. You also narrated two days ago: There is an old woman going into the forest with a bundle on her head. She was tired. In the evening, a boy from the same village was passing by. She said to him, "Please leave this bundle in the village. There are some things in it that I have requested. I have brought them from the city." That boy, that young man, said, "I do not have time, and I am not your servant. Go away, run from here." Moving ahead, the young man, a horse rider, thought, "Perhaps there is something useful in this, and there is no witness here. I will take this bundle of goods, which might be useless, and discard it." He went ahead, took the horse, and then returned. He said, "Mother, forgive me. Please give me your address. I will carry it to your house." The old woman said, "Brother, forgive me. The one who told you also told me. The one who told you also told me." The mind is one for the whole world. There is another example, Mahārājajī. We always see the mind of others, and the other always looks at our mind. If you are sitting in a car or riding a motorcycle and you are driving, then from the driver's seat you are looking at the person in the back seat, and the person in the back seat is looking at you. You cannot see your own face; you can see the people in the back seat. And the people in the back seat cannot see their own face; they can see your face. This is the play of the mind. That is why it is said that your mind is called a mirror (darpaṇa). If you wish to understand the science of the mind, you must meditate. And to meditate, what must you do? You must become pure. What must you do to become pure? You must liquefy soap and drink it? You will become pure. How else will you become pure? You will worship God. Instead of worshipping and becoming pure, if you have a wound, you put flowers on the wound. The wound will be concealed. But will the wound heal by putting flowers on it? It will not. The prayers that people see, say, and hear in the world—they have applied them to their vices. They have covered their faults, put flowers on them, offered money, offered devotion. First, apply that substance to the wound which will burn, but the wound will begin to heal. And what is the wound? The wound is our ego. Ego is the wound, and nothing else is the wound. When there is ego, we feel hurt by things. When there is no ego, we do not feel hurt by anything. An egoistic person makes the whole world his enemy. For a person without ego, the whole world becomes his friend. In Parvata Muni and Nāradajī, anger arose. This is a great illusion. This is Māyā. Now see, Nāradajī was told, "You deceived me. You concealed the words of your mind while staying with me. Go, by my curse, become monkey-faced." Say, Jai Mātā Dī. Whoever falls madly in love with someone begins to look like a monkey. He does not realize it, but he starts resembling a monkey. That is, place his desires before a monkey and compare; you will understand. A man is like a monkey, sometimes in this branch, sometimes in that. Nāradajī said, "You have cursed me. Go, you will not attain the position of an officer in heaven." Nāradajī says that he had forgiven his nephew Parvata and took him to heaven. He cursed me, and both cursed each other. Damayantī thinks, "What wrong did I do? Now, will I get a monkey?" When the princess came to listen to the Vīṇā, the Vīṇā was very melodious, but the player's face had turned into that of a monkey. Now, consider what will happen to her? Vyāsajī writes something. After leaving Nāradajī, Parvata Muni ran away from there. Nāradajī said, "What should I do? My head has become like this." Damayantī began to think, "Everything happened because of me. I behaved differently with you and with him." Still, Damayantī—see, a person who loves steadfastly, as people say today, "I love firmly." They profess firm love in today's times. But if you probe a little here and there, within two minutes the love changes. Facebook status changes. Instead of commitment, something else emerges. And Damayantī also married Nāradajī, who had a monkey face. See this, the great Damayantī. This story conveys a significant lesson. When an exceptional person becomes separated, it is said he is a great magician who becomes separated. The king also became sorrowful, thinking, "Because of our daughter, Nāradajī became your son-in-law." Nārad Muni was married to Damayantī. Nāradajī lived with a sorrowful heart. He met a beautiful woman, but now he is sad. Because of having a monkey face, he got married and was deeply worried. One day, Parvata Muni remembered what he had done; he had cursed his uncle. He returned, cursed Nāradajī, and Nāradajī cursed him. This story has become like a television serial. When it airs on TV, it becomes like this. And what happened thereafter? Both began to tell each other what this was. Ākāśa (the sky) means this was the Māyā. And Damayantī disappeared. They emerged together. Devotees, two devotees had to unite to perform satsaṅg. And you also come together for two to five days. Two mothers go to the temple. The Panditajī gives a good feeling to one mother and less to the other. Then both will fight. Does this happen or not? "This Panditajī does not tell me the time, he does not look at my horoscope; he looks at my sister's." I have witnessed this in thousands of places. It happens in schools as well. One teacher attends to one student and neglects the other. Thus, this illusion of Bhagavatī, which leads the world astray, even a great sage like Nāradajī falls under its sway. So, what of us? He says, "How is this illusion? It is like the flow of a river. One who tries to go against the river's current will never succeed. But one who surrenders himself to the river—meaning, with devotion and faith, he surrenders himself to the ocean of the world and does not strive against it—he reaches the destination. He attains that God." It is said, Jagadambā Mātā kī... So, let me tell one more story on this topic. Nāradajī, how many times have you fallen into the mouth of Māyā? Māyā is astonishing. Māyā is great, we know it. Once, Nāradajī said to Lord Viṣṇu, "Shall I do something for you?" Bhagavān said, "Do not do anything. What will you do for me?" He said, "No, I will do something for you." Everyone thinks, "I will do something for Bhagavān." What can we do for Bhagavān? This is akin to thinking of carrying our birth father in our lap. But Nāradajī, while conversing with Lord Viṣṇu, was walking in the forest, and Nāradajī did not realize that he had become a man. Later, Lord Viṣṇu disappeared, and Nārada got married to a king named Tāl Dhvaja. He had hundreds of children, and when those children were killed in war, Nāradajī sat and lamented with them. Then Lord Viṣṇu said, "What were you going to do for me? Tell me, what were you going to do for me?" This is the story of Māyā. We listen to the story and understand everything. There is one phenomenon that occurs in Kathā and in Saṃsāra. When we go to satsaṅg, we understand everything: "Everything is an illusion, everything is useless." Sannyāsī mothers do not go to their homeland. Men, you see in Saṃsāra. I have observed in Delhi, in Bikaner, in Jaipur, and in America—wherever Bābājī knows—like the Goddess of processions, they place them in funeral rites. There it is, even more pronounced. If someone dies, they say, "Just press this button." Chivaṅgambī Khaḍa, Chivaṅgambī Khaḍa, Chivaṅgambī Khaḍa, Chivaṅgambī Khaḍa... Chivaṅgambī Khaḍa, Chivaṅgambī Khaḍa. And in a satsaṅg, there is an amazing separation. So, I will tell you a beautiful story about Māyā. Before that, I request Bābājī to share this story with some more friends. Thus, today we commenced the sixth or seventh day of Devī Bhāgavatam, Kālarātri, the night of Devī Kālī. So far, we have heard three stories. The first story: There was a beautiful horse from Sūryadeva, for it is said that Sūryadeva possesses the whitest horses imaginable. This is interesting because white light, when passing through clouds and rain, creates a rainbow. The rainbow is formed from white light, which actually consists of seven colors. So, this is the exquisitely beautiful white horse that Lakṣmī was observing and admiring. Then Viṣṇu asked her, and she did not reply. Viṣṇu asked again, and nothing happened. The third time, Viṣṇu grew angry and said, "You shall become whatever you are gazing at." So she became a female horse, a mare. In these stories, we see that anger affects everyone. Even Viṣṇu becomes angry; Śiva is at least known for his anger, but Viṣṇu is not typically known for anger. So, what are we to do? We must be very careful. Now Viṣṇu also realized what had occurred, because Lakṣmī had descended to earth, for everything ultimately transpires on this planet. That is why this is Karma-bhūmi. This is the place of action where we now reside. Lakṣmī, in the form of a horse, prayed to Śiva. Śiva then sent his messengers to Viṣṇu. Viṣṇu also incarnated, and when Viṣṇu incarnated, they, of course, had a son. This marks the origin of the Haihaya lineage. The most famous among them was a king named Arjuna, Arjuna with a thousand arms. He was so strong and so generous—he gave abundantly all around, including much wealth to the Brahmins, as was the tradition. After some time, when the king passed away and his successor assumed the throne, they continued the tradition of giving. But they had a tradition of not earning more money; they were merely spending and spending until one day they ran out of funds. Then they asked the Brahmins, "Please return this money to us. Please give us something." When money is involved, friendship ends, relationships end. Even Mahāprabhujī says, if you wish to keep a friend, never lend him money. It is so perilous. Now the Brahmins were afraid: if they give the money, what will happen? They buried all the gold they had in the earth, hid it wherever they could, gave it to the poorest among their own families, and fled. The Haihaya kings waited. "What happened? They promised to give us money." When nothing occurred, they came to the villages, but everyone had run away. They began digging and discovered a great deal of gold. Upon finding the gold, their minds became enraged, and they said, "Now we will take all their money." So, one factor is anger. Now a second factor emerges: "They cheated us, so now we have a good excuse never to return the money. But how to remain the perpetual masters of that money so no one can take it? Let us kill all of them under the pretext that they are so wicked." So they began slaughtering every Brahmin family they found, even unborn children and their mothers—everyone they slaughtered. As more slaughter occurred, their minds descended further and further. Then one day, the day of change inevitably arrived. They came to one cave where the Brahmins were hiding. There was an unborn child, and they intended to kill the mother. Suddenly, a voice proclaimed, "Now, all the Kṣatriyas..." The Brahmins actually cursed them: "May all the Kṣatriyas of this Haihaya clan become blind." They became blind. Now what to do? Why this blindness? Somehow, this Māyā, this veil of ignorance, lifted, and they realized the enormity of their mistake. Finally, they resolved the matter. The second story involved the two munis, our very favorite and well-known Nārada Muni and his companion—whether guru-brother or devotee friend—Parvata Muni. They were such close friends that they did everything together. They said, "I will share with you every single thought I have—everything concerning food, sleep, everything." They lived happily, sharing everything, until one day they arrived at a certain kingdom. And in that kingdom, Māyā began to work again. How long can we, in our present position, immediately speak whatever is on our mind? Within how many minutes would a fight erupt in our family if we actually spoke our mind immediately? How many divorce cases would occur? How many quarrels would happen if we immediately voiced our thoughts? That is why it is better said: first digest, wait, and then speak. In this kingdom, there was a king and queen with a beautiful daughter, Damayantī. Always in stories, there must be a beautiful princess; otherwise, the story is not interesting. Because Nārada sang frequently and played his Vīṇā, Damayantī began to favor him more than Parvata Muni. After some time, it became evident: she provided warm water for his bath and cold water for Parvata Muni's bath. She gave him a fine white cloth for his bed, warm and excellent food, while to the other Muni she gave ordinary fare without much care. Now, naturally, when treated thus, Nārada Muni also began to change. Would this change? He actually ceased speaking to Parvata Muni. What truly happens in the mind? Parvata Muni 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." And, of course, Nārada Muni denied it. Nārada Muni said, "No way, nothing of the sort. You are just jealous. Do not be like that." So the quarrel began, and they cursed each other. We are actually fortunate in this age that we possess no special powers, no mystical curses, no guns or knives, because as soon as something happens, we decide, "Okay, let's settle it right here." So Parvata Muni says to Nārada, "Now I curse you: you will look like a monkey." This is also the second story about Nārada and a monkey; the other will come later. Actually, this is the first. In that case, Nārada Muni said, "You are cursing me? I will curse you as well. Now you will never find a path to heaven." So, of course, the ṛṣi was angered, the friendship was broken, the guru-brother bond finished. Now there was a problem. The king and queen became upset because Nārada was very handsome, but now with a monkey face, he looked different—not nice. But this is also a play on words: he looks like a monkey because our behavior when in love starts to resemble that of a monkey. We act this way and that, gaze blankly, and so on. This is all we know. Still, Damayantī said, "No, I like him. I like who he is." She stood by her word and married him, and they lived happily—or at least she lived happily, because Nārada, after the marriage, thought, "Perhaps this is not so good." Our mind always has second thoughts. We always have second thoughts. Part 2: The Play of Illusion and the Pillars of Dharma Now, consider how, in the West, a person's appearance might suddenly change due to an illness. We don't even need that; with just a few sentences on a Facebook profile, we can become someone else entirely—another boy, another girl, nobody, or a flower. This highlights the great significance of what Damayantī did. Meanwhile, Parvatamuni visited all the holy places. The essence of pilgrimage is the act of walking. As you walk, you think, and thoughts arise. You take a dip in the holy water, which is usually freezing cold in the morning—you cannot just take a hot shower. You plunge in, wake up, and then think, "Why in the world am I taking this dip?" Ah, it is holy water, a holy place. After his pilgrimage, Parātmanī reflected, "What have I done? I cursed my uncle, I cursed my guru, Nāradamuni." He returned, summoned Nārada Muni, and said, "I am very sorry for what I did. I withdraw my curse. May you retain your original form." Nārada Muni was happy and said, "I also withdraw my curse. Now you can see the path to heaven. You may go whenever you wish." This was the play of Viṣṇu, and Damayantī disappeared along with it. Whether she truly vanished or they lived longer is uncertain, for Nārada, being a ṛṣi, can live a very, very long time. Now comes the third story. Nārada was pestering Lord Viṣṇu, saying, "What can I do for you, Lord? Give me a task. Please let me help you. Let me do something." Lord Viṣṇu replied, "What can you do for me? Just sit down and let me be." Nārada insisted, "No, please, let me do something." Finally, Viṣṇu said, "Okay, no problem, let's go for a walk." We all know what it is like to walk with Swamiji; with Viṣṇu, it is a similar experience. They came upon a lake, and Viṣṇu said to Nārada, "Please, take a bath." Nārada went in, bathed, and emerged. What happened? He had transformed into a beautiful woman. He was no longer Nārada. Viṣṇu, of course, had disappeared. As Nārada came out of the water, all memory of being Nārada and of Viṣṇu vanished; he fell into unconsciousness. He was now completely a beautiful young woman with no memory whatsoever. Then, as often happens in stories, a prince arrived on a white horse. In our Western stories, we always have a white horse; it is essential. The prince on the white horse came, and immediately, she fell in love. "Please, who are you? Where did you come from?" she asked. She said, "I have no idea." The prince declared, "It doesn't matter. You are so beautiful; I will marry you anyway." They went to his palace, married, and had children. Here, a question arises regarding the body, but it is complicated. It is like the ongoing conflict: in one life we are men claiming to be higher than women, in the next life we are women claiming to be higher than men. It is always about being higher than someone else; it is a tricky cycle. Nārada, in this female form, was very happy until one day war came, and all the children died. Nārada cried and cried, "My children have died!" Then Viṣṇu appeared, returned him to his original form as Nārada, and asked, "You said you wanted to help me. How would you like to do that?" That was essentially the third story. Let us now continue with Poliṣa Ācārya Jī. When Brahmājī emerged from the navel of God, he began to ponder who he was. For thousands of years, he performed penance within the navel. If we also wish to know who we are, we should at least undertake penance. You are even doing penance by listening in English. What do you understand in Hindi? Do you understand Hindi? Even I am not able to understand fully. See, the devotion flourishing in India is sustained with the help of mothers. The rest of us have been given the idea of a bull as our religion. The bull stands on one leg, with three legs broken. The earth is made of the cow, and religion is made of the bull. The three legs have broken. Truth is one step of religion. Kindness and forgiveness are also steps of religion, as are the 49 characteristics of religion and charity. Some people perform charity a little. So, on that one step of charity, religion is placed. The rest, the truth is, as I said, the truth cannot be fully told. Everyone takes a deep breath. All breaths, she tolerates her daughter-in-law. Taking a deep breath, all relatives are tolerated. While walking on the road, when there is trouble in traffic, they are tolerated. That is why truth is nowhere to be found, purity is nowhere, and forgiveness is nowhere. No one wants to forgive anyone. In helplessness, if someone is being abused, we say, "If I have forgiven him, then do it." Otherwise, no one forgives. In India, we have four parts of Dharma: Satya (Truth); Kṣamā (Forgiveness); Pavitratā (Purity); and Dāna (Giving, Donation). So, upon the foundation of donation, Dharma is still standing. All the temples are still standing, all the organizations are still standing. The rest of Dharma is completely on just one leg; see how many days it will stand. Here, another story of religion is told: Brahmājī performed tapasyā. Nobody does tapasyā; I told you this. If one does tapasyā, then there will be a presence of religion inside. "Parhit dharma sarṣī nahīṁ bhai, par pīḍā nahīṁ samādhāmai." If we ask Tulsidāsjī about the definition of religion, Tulsidāsjī says, "What is religion?" Some said, "Dhariyati dharma, dharan kiyā jātā hai, vahī dharma hai." And someone said, "Gurujī said, 'Aṣṭādaśa Purāṇeṣu Vyāsasya dvi vācanasya, paropakāra pūrṇāya pāpāya parapīḍanāya.' Paropakāra is the religion." But what is paropakāra? What is parahita? We should understand this. We listen to a child and say, "I love you," the mother says to the child. The one whom we consider our own, we say he gets angry. We have not yet understood parahita, we have not understood upakāra, we have not understood prem. The day this secret is understood, that day the establishment of Dharma will occur. It happens in some places, and in some places, it never happens. Where it happens, that is the place. What is the greatest good for others? You tell me, what is the greatest good to do? What is the greatest help to give? What is the greatest worship of God? God will say, "Brother, do not worship me." That is the greatest help for me, because when we worship God, we place a mountain of gold upon it. What will we worship God for? Then we will say, "No, we worship our husband, we worship our children." You see, whoever you try to do good for, it becomes bad. Does it happen or not? Stand up and tell me: whoever we want to help, it becomes a mess. Because first of all, help yourself. And what can that help be? What can be done? The ego inside you is darkness. There is no difference between ego and darkness; they are the same thing. Fix it. No one can be helped by closing one's eyes. We are still blind. That is why we had to recite the Gītā. Because Dhṛtarāṣṭra was blind, he was blind physically, like us. What can we do in the darkness with our eyes closed? So the whole world is helping each other in darkness. And in that help, there are voices, there is violence, there is a fight, there is a quarrel. First of all, open your eyes. That is why our scriptures say, the Vedas say: "Uttiṣṭha jāgrata prāpya varān nibodhata." Get up, wake up, and attain enlightenment. We have attained enlightenment? We have called it the incarnation of Lord Viṣṇu and the intellect. There is intellect, but there is no enlightenment. We are ignorant. "Jisko nahīṁ hai bodh, to guru gyān kyā karen? Aur mitan dvet kā bhāv to phir dhyān kyā karen? Dvet kise kahteṁ? Matan dvet, do kā bhāv, ved bhāv." So as long as this sense of duality exists, this sense of 'two', what meditation can a person do? "Jisko nahīṁ hai jīv jantūṁ pe dayā, brahmānand bo japdān kyā karen?" There is a very beautiful bhajan by Brahmanand Jī; we will listen to it later. So, as much as you are trying to fix your house, your household, your society, you can see it is getting worse day by day. Because a person is trying to fix the other. A saint said that today he needed to find people who want to improve. He asked, "Who wants to improve?" Everyone raised their hands and said, "We want to improve society. We want to improve the earth." He said, "Everyone, come and fill out the form." Everyone was excited to improve others. The saint then said, "I need those who can improve themselves. Can you improve yourself? Will you be able to do it? Mother, I have a target on you. You will not improve yourself. If you improve yourself, you will be able to improve yourself. Otherwise, no one can improve others. There is no possibility. Holiye Jagadambhe mati kī." Here, Brahmājī created the sattva ṛṣis and Dakṣa Prajāpati from his own body. Now comes the description of Dakṣa Prajāpati's son, Manujī. Dakṣa's sons were given the message of knowledge by Nāradajī and sent to Sannyāsa. Now, you are coming for nine days. How many of you are coming? The husband and son are not at home, so they have come from behind. They also thought, "Let's watch TV for three hours; it's good." If you come for more days, they will not abuse you; they will abuse the Ashram. They will just sit there. There is no other work. And forget about tomorrow. Today itself, if you wait till 8 or 9, you will not stop. They will call you, but they will not call you. Right? You will not stop, right? Now see, Dakṣa Prajāpati's sons were given the instruction of Vairāgya. Then the children went for penance. Dakṣa Prajāpati did not say anything at first. He first spoke to the 10,000 sons, then he had 10 more sons. So he cursed Nāradajī: "O Nārada, may you become unstable and 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. Nāradajī said, "Thank you, Prajāpati." Because Nāradajī and Dakṣa are brothers. Dakṣa was born from the thumb of Brahmājī's feet and from Brahmājī's lap. Nāradajī was born from Brahmājī's lap. Next, I have told the story of some kings of Sūryavaṁśa. In Suryavaṁśa, the king was Saryāti, and Saryāti's daughter Sukanyā's story is also told in the Bhāgavata: Once Cyavana Ṛṣi was doing penance. Someone put thorns in Cyavana Ṛṣi's eyes, which broke his eyes, and he bled. Later, he married that Sukanyā. The Aśvinī Kumāras are the deities; they are the doctors of the deities. When there is a problem related to someone's age, and the two nostrils in our body are also governed by the Aśvinī Kumāras. When there is a problem here, the mantras of Aśvinī Kumāra are practiced. Indra stopped giving him a share in the yajña. Cyavana Ṛṣi made him participate in the yajña. He made the old Cyavana Ṛṣi a young man. People eat Chyavanprāś, they don't eat Chyavanprāś—they must have heard the name Chyavanprāś. So they became Chyavanprāś from Cyavana Ṛṣi. Eat Chyavanprāś, grow old, and become young. So, Cyavana Ṛṣi married Sukanyā. In a few days, the father saw his daughter roaming with some other man, a young man. The daughter said, "Father, he is the same husband of mine who lived in the jungle and took such medicine that he became young again." A description of such medicine is also written in the Devī Bhāgavata. Yes, you don't have to apply henna on your hair. Your eyes will be fine, and your ears will also be fine. Now see, the conflict between the Aśvinī Kumāras and Cyavana Ṛṣi, Indra's opposition, Indra's explanation—all these events were narrated. And by the grace of Bhagavatī Jagadambā, through the prayer of Cyavana Ṛṣi, the Aśvinī Kumāras received a share in the heavenly yajña. Now again, the same story you heard yesterday: the story of Viśvāmitra and Hariścandra. So Hariścandra is tested. You all know the story of Hariścandra. When Viśvāmitra was performing the yajña of Hariścandra through his māyā, he sent a demon to destroy his entire garden. The demon of māyā, Viśvāmitra, destroyed his garden. In reality, it is said that God Himself is the one who tests. And there is always a test for those who walk on the path of truth. There is never a test for those who walk in untruth. There can be no test for the one who goes in untruth. What is the need to test the one who will not go to school? There will be no path to truth; there will be no test for that. So, King Hariścandra has a test. You keep the gold on the table; you don't check the iron, whether the iron is real or fake. So, the test of the truthful takes place. King Hariścandra's test was very severe. Viśvāmitra took his entire kingdom. After taking the kingdom, he demanded 11 crore, 100 billion rupees more. He sold his son, his daughter-in-law, and himself. Viśvāmitra went to Kāśī. The story is very long. In the end, King Hariścandra's son died from a snake bite. Queen Tāramatī comes with her son. It is a very heart-wrenching sight. There is a rule for her own son's cremation. There is a business going on at the cremation ground. He said, "I need a cloth for the shroud." When the queen starts giving her cloth, and he comes to know that his son is dying, then both mother and father prepare to die with Rohit. So they performed the veneration of Jagadambā there. They sang "Jagadambā Māt Kī Jai." Śrīmad Devī Bhāgavata tells that they lay on the pyre and performed the veneration of the Mother, meditating on Bhagavatī. Let us meditate on Bhavānī for a while and then move to the next part of the story. Bolīye Jagadambī Mātā Kī Jai, Vaiṣṇo Raṇī Bharde Jogmā Durdā. Mā Jholī Bhare Jai Mā Tādī Jai Maa Vaishno Rani. You have heard the description of Mahiṣāsura, the description of Śumbha-Niśumbha. When a mother is tested by Hariścandra, the mother's heart starts sweating when Hariścandra's wife Tāramatī's heart beats fast. All the gods have given a common human being to test the birth of a king. But a mother can never test her children. One 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 the past two or three days that Māyā is very complicated, and in this Māyā, even the great Nārada Muni gets stuck, so what are we? But along with this, the greater the storm, the greater the crisis, the easier the solution is. If the jīva surrenders himself, if the jīva does not set himself against nature, then he will soon find the way. Here, Bhagavatī is telling the glory of Bhagavatī. Bhagavatī Herself appears and orders Indra. Indra pours the nectar, and her son is revived. And from there, all three enter heaven. "Bholī Satyavādī Rāja Hariścandra Mahārāj kī satyā meṁ jīe. Mahārāj, satya meṁ jīnā bahut muśkil hotā hai. Arthī uṭhtī hai to log bolte haiṁ, 'Rām nām satya hai.' Mareve ke pīche to Rām kā nām satya ho jātā hai. Jeete jī, koī nām nām Satya bole to bura lagtā hai. Dikhan Insān vahī jo Satya ke sāth jīe, apne Satya ko beche nahī̃, apne Satya ke sāth samjhotā nahī̃ kare. Tabhi toh bolde Sachyā Jotā wālī Mātā, Sat Śrīyā Kāl, Sat Nām Satya Nārāyaṇa Bhagavān, Santoṣī Mā, Santoṣī Mā is Sat plus Toṣ, Sat Sandhi Toṣ." So if there is no Satya, then there is nothing, and the biggest fast is that. We become Satya Vrata. Here, a king became Satya Vrata. How did his mother protect him? And King Satya Vrata's story, Mother's Śākambharī avatāra, and the death story of the asura named Durgama. Once Brahmā, Viṣṇu, and Maheśa became close to each other, and Mother forgot about Bhuvaneśvarī. Then Mother tells that when Brahmā, Viṣṇu, and Maheśa get darśana in Śveta Dvīpa, then the Jagadmātā, the two powers—one thing in the world, Śiva and Śakti—then Shiva and Shakti together run these three. When all these three powers come together, then these three Gods become equal to everyone else and become powerless. So, what are these powers? When I asked this question to Janmai Jain, he said, "Vyāsa Jī Mahārāj is telling the story of Śakti and Śakti Pīṭhas." The youngest daughter of Rāja Dakṣa, Prasūti, who was Satī, didn't want Dakṣa. Dakṣa Bhagavān Śiva had two Śivas. One is the Rudra, which is manifested by Brahmājī, and one is Sadāśiva, who is with this power. There are two Śivas. You should know the Śiva that you worship. The one who appeared from the face of Śiva Brahmā, he is also Parabrahma. And the one who is Sadāśiva, through him, Śiva and power are one. So, to enable the creation of the world, God separated His power from Himself so that He could become the creation. Similarly, when Satī was born as the creation, He got her married. When Lord Śiva is insulted, the body of Satī enters his body. Lord Śaṅkara kept roaming with that body for many days. Everyone knew that the demon named Tārakāsura would be killed by Lord Shiva's son. When Mahādeva is roaming with the body of Satī, Lord Viṣṇu, with the help of Sudarśana Cakra, made a mark on Satī's body. But when their bodies were broken into pieces, those places were called Śakti Pīṭhas. So here you are being told: who are those Śakti Pīṭhas and who are those Siddha Pīṭhas? Some people have even said 70-80, because where the ornaments of the Mother have fallen, they too are considered Śakti Pīṭhas. And now you may need a passport if you want to go to a Śakti Pīṭha. Because you will have to go to Bangladesh, you will have to go to Nepal, and to visit Hiṅglāj Mātā, we will have to go to Pakistan, Karachi. Hinglāj Mātā is in Pakistan, Paśupatināth is in Nepal, and in Bangladesh there are two Śakti Pīṭhas. All Śakti Pīṭhas can also be traveled to by the grace of the Mother. Look, in Varanasi, the Devī Viśālākṣī who dwells in Gaurī's mouth is famous, and in Nemiṣa, she is called Liṅga Dhāraṇī, and in Prayag, she is called Lalitā, and on Gandhamādana Parvata, she is called Kāmū, and in the south, Manas Sarovara, she is called Kumidā. And on the Goumant mountain, she is called Gomati. And on the Mandarachal mountain, she is called Kāñcanī. And on the Karṇik Kubj, she is called Gaurī. And on the Maliyachal, she is called Rambhā. She is called Kīrtimatī on the Ekāgra Pīṭha. And she is called Viśveśvarī on the Viśva Pīṭha. And she is called Pūrhutā in Puṣkara. This name is an ancient name. Pushkar's name comes from ancient times, but in the present time, its name has been changed by ṛṣis and Brahmins. She is Jayā in Varāhaparvat, Rudrāṇī in Kamlālai, Kālī in Kālanjara, Mahādevī in Sālikgrāma, Jalpriyā in Śiblinga, Kapilā in Mahālinga, and Mukteśvarī in Makota. So I have three types of names. One is ancient. If you go to the computer, you will find many, but still, I have done a little work for you all today, tomorrow, and the names of these powerful places that are present. There are more in this, because in some places of Mā, her ornaments are considered a Śaktipīṭha. So, let us start with the map of India, Jammu and Kashmir. In Jammu and Kashmir, the neck is mentioned, and there the name of the Devī is Mahāmāyā, and along with her, always with the Devī, there is also Bhairava, so Tīrṣaneśvara Bhairava is there. And in Gujarat, Amba Mata, there her mother's heart is mentioned, and Bhaṭṭuk Bhairav is also there. In the same way, in Abu, there is Ādhāra Śakti, named as Arbuda, and Bhairava is with her, named as Bhairava. And in West Bengal, there is a place called Vardhamān, where her mother's one oath is mentioned, and there she is sitting with Viśveśvara Bhairava, named as Phullarā Devī. And in Gujarat, there is a Bichhorājī, where her left hand is there, and Kāla Bhairava is there, and her mother is sitting on a hen. Mother, when a child is born, they come to take money. They accept him, the one who is sitting on a hen, mother. He has a place in Gujarat. In West Bengal, there is Katwa. There is a place between the mother's eye and the brain, a place between the eyebrow and the eye. There is Mahiṣamardinī. There is Vakrānta Mehrao. In the same way, there is Dhruvajapur. There is Mahiṣamardinī, there is Vakrāntī, and in West Bengal, there is Navī, and there is Sarvamaṅgalā Devī, and along with that there is Śiva, who has become a Bhairava himself. And in Madhya Pradesh, there is an upper lip of Mātā, in Ujjain, there is Avantikā. In Ujjain, there is a Bhairava named Lambakarṇa himself. In Ujjain, there is a Śaktipīṭha and Mahādeva, both together, in one of the temples. Similarly, there is a place called Bogra in Bangladesh, where there are left-ankled ornaments. The jewellery of the left hand is made up of a Devī named Aparṇā and a Vāman form of Bhairav. Similarly, in Bihar, in Munger, there is a mother's left eye, and there is a Bhairav named Chandikeśvarī and Bholēśaṅkar. Are you getting bored? I want to tell you in the name of the present. Similarly, there is Dantēśvarī in Jagdalpur, Chhattisgarh, where Kāpāla Bhairava is there. Nowadays, Naxal is very popular in Dantēśvara. So, she is Dānteśvarī Devī. Similarly, Pokhara, where the river of Gaṇḍā flows. Pokhara is in Nepal, Mukteshwar Mahādeva. There, the goddess is famous for Gaṇḍā Caṇḍī. And, Cakrapāṇī Bhairava is there. Śabtāsuraṅgī, that is, in Nāsik, there is Chin. Two pieces of Ṭhuḍḍī are there in Nāsik. And Vikralākṣ is there, Bhairav and Hiṅglāj, which is in Pakistan; there the most important part of Maa is Brahmaraṅdra. In Hinglaj, there is the Brahmrandra of Maa. Kotri is there, and Bhimlochan. Kotri is called there by Maa, and Bhimlochan is there with her, Bhairav. Similarly, in Meghalaya, there is a left thigh, and Jayanti is also famous. And there is Bhairava named Karmadeśvara with her. In the same way, in Bangladesh, there is Shyamnagar, where Atheli is famous, and Jasoreshwari is famous, and Chand is famous. In Himachal, Jwālā Devī is very famous. When you go near Pathankot, there is Jībhe Mātā. And Kālīpīṭ, Kālīghāṭ, in Kolkata, you know, her right toes. And Amarkantak, there is Aṣṭāṅg in the form of Maa Kālī. And Kamgiri Kamākhyā is there. Kamākhyā is a very big Śaktipīṭh, on Nīlāñcala mountain. Kalipuram is in Tamil Nadu, Kamākṣī is there, Kāl Bhairav is there, Kaṅkeśvarī is in West Bengal, where the bone has fallen, Deu Garba is there with the name Ruru Bhairav. Similarly, in Kanyakumari, in Tamil Nadu, the mother's back is shown in the form of a śramaṇī. I will tell you about the two near ones. One is Pushkar. The mother's bracelet had fallen. Now you have to find the mother, go to find the mother's jewellery in the bracelet. Go to Pushkar, it is famous as Gayatrī, according to Sarvānand Devī. And the other one is Virat, near Alwar. There is a mother's place there; that is also a mother's Shakti Pīṭha. There are only two Shakti Pīṭhas within 100 kilometers of Jaipur. The rest are in Kurukṣetra, after that, near her. Shakti Pīṭha is also in Kurukṣetra, and Shakti Pīṭha is also in Delhi. So these are which Śakti Pīṭhas and which Bhairavas were told. But because of the conflict in many places, you will be able to get more than 70 Śakti Pīṭhas in India at present. Okay? Say Jai Mātā Dī. Yes. There is Śakti in our body too, isn't it? If there is no Śakti, then first of all, the food will not be digested. What is the proof of Shakti? That we are able to hear, we are able to see, and the food is being digested. So the biggest Śakti Pīṭha is our body. If you say, "Panditjī, you cannot go there," then at least be in your body. For this, you cannot say that you are not in your body. So when will we get to know about the power of this body? When we sit straight. By straightening our back, when the back becomes a room, then we cannot sit straight. By sitting straight, we cannot have the Kuṇḍalinī in our body. Because the next topic will be very heavy for you people. Here, the description of the Deva, Tīrtha, and Vrata of the Devī Mātā's worship and Bhagavatī is mentioned. On Dharat Tal, Bhagavatī Baglā is considered to be the best place in Vaidyanāth Dhām, and Bhuvaneśvarī is considered to be the best place in Manidhī, and Tripura Bhairavī is considered to be the best place in Kamākhyā Vandal in Odisha. And Bhagavatī Vindhyavāsinī is considered to be the best place in Vindhyaparvata, and the third place is in Tuljapur, Shabtashrang, and Hingla, Jwalamukhi, Sakambri, Rakdantika. These are the special places of the goddesses. By going here and doing sādhanā, you get the fruits very quickly. Some of the fasts of the mother are mentioned. The fast of Tṛtīyā, Ananta Tṛtīyā. And on Friday, Kṛṣṇa Caturdaśī. On Wednesday, or on Tuesday, the fast of Devī is done. The fast of Devī is also mentioned in Pradoṣa. On this day, Devādideva, Bhagavān Śiva, during Śaiva Kāla, Devī Pārvatī sits on the throne of Kuśa and dances in front of all the gods. Part 3: The Worship of the Goddess and the Path of Sādhanā She makes Bhagavatī sit and dances on the day of Pradoṣa. In the same way, Mayyā also likes the fast of Somavāra. During this time, one should fast, worship Bhagavatī, and have food at night. In this way, both the Navarātri of Chaitra and the Ashwin month are very dear to the Mother. The one who is free from attachment and hatred worships the Mother for happiness. The Mother herself is saying, "I will give her my world in the name of Sai." Say Jai Mātā Dī. Who wants to go to the world of the Mother? Who will go to the world of the Mother? Now there are a hundred things to do. And in the month of the monsoon, the holy festival of the month... of Chattani is also there; she is a wife. So the sisters and daughters of the husband, they are called Swāsnik in our country. Why, Mahārāj Jī? She is the one who looks the worst. Nanand, nand yati sarva jananasa nand, who gives happiness to everyone, she is called Nand. And who does not give happiness to anyone, she is called Nanand. Who does not give happiness to anyone, she is called Nanand. She is called Nanand. So no one gets happiness from Nanand. The day you start getting happiness from Nanand, then your mother will be happy. And before that, do Bhakti, as much as you want. You say, "I am fine, but the other person is not fine," and this is what the other person thinks. For this, this yoga ashram is made. Come, do yoga, improve yourself. So in the Bhāgavata, in the Devī Bhāgavata, listening about the Purāṇa is the first step of bhakti. There are nine types of bhakti. Prathamā bhakti santaṁ kara saṅgha. Lusharī bhakti mām rati praśaṅga. Śravaṇam, kīrtanam, archanam. First bhakti is śravaṇam, second bhakti is kīrtanam, archanam. So these are the nine steps of bhakti, and there are nine types of bhakti. So the person who is careful and does bhakti every year gets filled with wealth and becomes my beloved character. Now, are we characters? Do you understand characters? There is a loṭā, like a glass or a bowl. So, are we characters? That Bhagavatī should come into us, or His blessings or His grace should come into us. There are characters, there are characters, that is why the body is so big, but they are kept upside down, upside down. Or they are smooth; no matter how much you put it, it will not go inside. There are characters, but there are upside-down characters; we are upside-down characters. Then it is said, my beloved character becomes the one who gives me happiness. I have said this incident at the end. This is about how the Goddess herself does her fast. The King of the Himalayas is being told about this by Śrī Devī herself. And how to worship the Goddess, this has also been told. This is the form of my first worship, which you should listen to. That Vedic, Vedic should be worshipped by Vedic. And by Tantra and Dīkṣā, Tantric worship is done by men. In this way, the one who does not know the secret of worship, it becomes impure, and it also gets destroyed. And, you, the one with infinite heads, eyes, and feet, the great form of which I have shown you, O Lord, that is my true form. God’s true form, Maya’s true form is mentioned in this. Infinite form. Sahasra śīre ka, puruṣa, sahasra akṣa. This form of God is the same form of the Devī. Devi has infinite heads, infinite eyes, infinite eyes. She is infinite. In the same way, those devotees who depend on me and put their mind on me are considered my best devotees. And devotion is created by dharma, and knowledge of Parabrahma is created by devotion. And whatever is reflected by Śruti and Smṛti, that is called dharma. Please tell us the method of worship of Devī and the result of that Śruti. I would like to tell you that this is the second method of worship after waking up in the morning, which I have just told you, that your body is powerful. It is proof of that. Pratara Uthayas Ṛṣi Boli Sadguru Mahārāj Kī Prātakālme Utkarke Sirme Pratiṣṭhit Brahmarandhra Sahasrāra Chakra Mein Karpur Ke Samāna Bhavale Ujjval Kamal Kā Dhyāna Karnā Chāhiye, Brahmarandhra Mein. Aur Uspar Atyant Prasann Vastra Abhūṣaṇ Se Suśajit Śakti Ke Upar Śrī Gurū Mahārāj Virajmān Hai, Boli Gurū Mahārāj Kī, "Where are our Gurus sitting? They are sitting inside the lotus. First of all, get up and meditate on the Guru." Will you make a Guru? What is a Guru? Do you want to make a Guru? Those who already have a Guru, raise your hand and tell me. Have you made a Guru? Are you sure? Have you not become a disciple? Have you made a Guru? Have you become the parents of a Guru? Tell me, have you become a disciple or not? The one who becomes a disciple is a Śikhā. Guru has such a great place. He has a place on his head, he has a place on his hands, he has a place in his heart. Guru is such a great thing. If you know the true nature of a Guru, what is left for you to do? If you know the true nature of a Guru, what is left for you to do? Gurū Mahārāj is sitting there, who is very happy and full of power. You should have this kind of feeling. We should focus on Kuṇḍalinī Śakti. We have Kuṇḍalinī Śakti within us. Until the time you eat food, you will not know anything about Kuṇḍalinī. First, correct your body, okay? In this way, by focusing on Kuṇḍalinī Śakti, the Śikhā should focus on Bhagavatī. I will tell you, do or don’t do. Brahmāṇḍīr, where there is a ṭalwā of small children, they call it. And śikhā, behind, where they tie a knot, there, focus on Bhagavatī. First, and do Agnihotra for happiness. A Brahmin should perform Agnihotra for the happiness of Bhagavatī. And at the end of the prāṇahoma, sit on your seat and make a vow of worship. Do Bhūta Śuddhi Mātṛ. And do Hakār in Mūlādhār, Rakār in heart, and Īkār in Bhoomadhyay, and Himkār in head. In this way, in the place of the heart, which is filled with the effect of Prāṇāyāma, we should meditate on Mahādevī, Brahmā, Viṣṇu, Rudra, Īśvara, and Sadāśiva. These five Mahāpretas are present in my Padmūla. They are present in the feet of Bhagavatī. They are called Mahāpretas. These Mahāpretas control earth, water, wind, fire, and sky. It is a matter of Tantra to offer Japa to Śrī Devī. Only an educated person can do it. Not everyone can do it, and only the one who is educated in this field can do it. There is no right to do the rest. Because these scriptures are extremely mysterious and secret. After this, for the creation of the universal creation, Brahmā jī also meditated on Maṇukā Devī. And here the tradition of Manu’s lineage is explained. And in the worship of Devī, in the worship of Devī, Bhagavatī has explained the method of Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā and Kuṇḍalinī Jāgaran. This is explained in the Devī Bhāgavata, page 136, chapter 35. So I will tell you a little bit about this. What have Yama and Niyama taught? Everyone knows about Yama. Who is called Yama? Yamarāja means Yama, Yama... This is the map of the temple. Yama. Go to Mahādeva’s temple. Five steps of Yama. Satya, Ahiṃsā, Asteya, Brahmacharya, Aparigraha. Then the rules are 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. Maharaj, do we have to learn Dhyāna or take the certificate of Samādhi? So this is not possible. First, you should learn to live in Satya. After truth, there is non-violence. You don’t 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. You will praise, and by killing completely, you will make him a god. This is also a way of killing. We used to have a lesson. Four weapons of sin: Yama and Niyama. If you understand Yama, you will be liberated. If someone’s nature is good, then his palace will automatically become good. So in Yama: Satya, Ahiṃsā, Asteya, Brahmacarya, Aparigraha. In Niyama, śauca. Śauca means purity. Purity is of two types. Purity of the outside and purity of the inside. Santoṣa. When you have the contentment of wealth, all wealth will be equal. Today’s man does not have contentment. He neither likes his house, nor does he like anything else in the world. He feels that his things are bad. This is dissatisfaction. And the one who has dissatisfaction can never attain the grace of God. This is the same message which was given to Bhagavān Śrī Kṛṣṇa Uddhava in the Bhāgavata. It was given to Arjuna. Patañjali is giving it to us. Patañjali is also giving Yog Pradeep. Gheraṇḍa Muni is also giving it. Gaurak is also giving it. This is the same message, and asanas, Jai Māta Dīk. Asanas, you know, should sit straight. Bhagavatī is telling the solution of her own achievement. You think, "I have done two or three things, I have done the worship of Bhagavatī." I have brought the Kals in the Kals Yatra. How, how is the actual worship done, I will tell you through Devī Bhāgavatī. Yama, Niyama, and Āsanas. You see the pratikas of āsanas in Mahādevīśan Mahādev. You will see the picture of Kachwā, you will see the picture of Nandi. Nandi is sitting on the āsana. In Gujarat, there was a saying; we should not use my words. Before our team, 500–600 mothers used to come and sit first. This is called Āsana. In the Upaniṣad, it is said that the disciple should wait for his Guru. He should sit on the āsana first. You did not bring the āsana. If you had brought the āsana, your āsana would have been proved in nine days. Because otherwise, you would not have sat for three hours at home. Tell me the truth, who among you doesn’t watch TV? Who doesn’t watch? Who doesn’t watch TV? Tell me that. You don’t watch TV? Why don’t you watch? Once Raja Akbar said that whoever is not a slave of their wives should be separated. So the whole crowd got separated and said, "We are all slaves of our wives." One thin, thin man was standing in the corner. He said, "You are a brave man who is not afraid of his wife." He said, "He is different." He said, "You are such a person who is not afraid of his wife. You don’t believe in your wife." He said, "My wife has not allowed me to stand in the crowd." So, she may not allow me to see my wife. Asan, in TV, we spend 3 hours easily. In Katha, we spend with difficulty. In the Katha, listen to someone who will get the result of listening. After listening to this Kathā, this will happen. Asan, how will Asan be proved, mothers? If the food is cooked properly, then āsana will be proved. Generally, the Kathā we listen to, it is a very awkward time. It is not a good time for yoga. It is a waste of time for yoga. When people listen to stories in this world, nothing should be disturbed. Everything should go on as it is, and the story should also be told. This is the feeling, and then there is prāṇāyāma. Pranayama is of three types: internal, external, and between. Like the middle one: antah prāṇāyāma, bāhya prāṇāyāma, and madhya prāṇāyāma. Patañjali has told three types of prāṇāyāma, so the symbol of prāṇāyāma is Hanumānjī Mahārāj in the temple. The one who conquers the air, and Pratyāhāra. The symbol of Pratyāhāra is the tortoise, just like the tortoise hides its body inside and makes a shield on the top. Similarly, when a person does sādhanā, all relationships should end. It should be switched off completely. This is called Pratyāhāra. Being internal, there are two types in the world. One is external, and the other is internal. There are very few people who are Antar Mukhī. There are very few people who are Antar Mukhī. Most people are Bahir Mukhī. Similarly, Dhāraṇā, then Dhyāna, then Samādhi. Samādhi is also Samprajñāt, Asamprajñāt, Savikalp, Nirvikalp. Like this, through the fulfillment of all these, Kuṇḍalinī is awakened. Now, I will request Mahāmaṇḍaleśwar Jī Mahārāj. I will tell you a little about the way of Kuṇḍalinī Jagrān and Yama, Niyama, Āsana, Prāṇāyāma in both languages. Mahārāj Jī comes out of meditation. Till then, for a moment, the queen of pleasure. Who is the queen? The queen of pleasure. And the one without whom there is no pleasure in this world, that Jagadīśvarī, that Raseśvarī, that Raseśvarī, we should bow at the feet of Śrī Rādhā Jī for a moment. Because in the next episode, we will see how Lord Kṛṣṇa created so many līlās with the help of his own power. Rādhikā nāthikī, Rādhe tere chāroṅ maukoṅ kī jara dhūla jo mile jāye, Rādhe tere chāroṅ maukoṅ kī jara dhūla jo mile jāye. I tell you, Rādhā, your child is a big chañcal, a big chañcal,... A big ch Now, tell me about Kuṇḍalinī Jagran. I don’t even know what to tell you. If you understand something, I will tell you. If you don’t understand something, I will not tell you. I will remain silent. Earlier you were telling that if you bring your own āsana here, then your āsana becomes straight. Similarly, you know that the āsana of a happy plant is considered the most sacred. Any asana in which only you are sitting, no one else should sit in it. Okay, your fourth child is you. There is nothing wrong with that. First of all, you have to be stable. After that, you have to close your eyes. Why should you close your eyes? It is necessary to close your eyes because you are repeatedly seeing with your eyes: someone is going, or someone is doing this, he is doing like this, he is doing like that. If nothing is visible, at least if you turn on the TV, then something or the other comes on the TV. There are 300 channels, so something or the other is visible. That’s why we close our eyes, and from within, like I told you about the solution, to tighten the prāṇa-apāna and pull the navel upwards. And there are many, many other actions. But our Gurudev is telling us the simplest one, because we want our Kuṇḍalinī to be awakened. We are two or three people; at least, we are two. If we go to a doctor, we will all die of schizophrenia. Because there are two people inside us. One is saying, "I will sit comfortably and do Kuṇḍalinī Jagrāt, I will see the whole earth, I will make a tricolor sun." And the other is saying, "Okay, I have to do this work, that work. I have to marry her. I have to see her there, I have to see her there." So you have to look at it; it is completely different. Do it a little bit, just a little bit. That’s why we don’t get sādhya, well, we do get sādhya, but we don’t get samādhi, nor do we get any meditation, because inside us, okay, I agree that we cannot speak the truth outside, I agree, but we can speak it inside. Inside, there is only one tattva, that is you. Who did God see? Did God come inside you and hit you? Even if he came in front of you, he would not have hit you. So, inside, you speak the truth. Say, I have this work, I have that work. That is why I don’t need Kuṇḍalinī Jagrāt, nor do I have any desire for salvation, nor do I have anything. I just need happiness. When this becomes true, then after that you can do everything. After that, everything will be fine by itself. Don’t worry about it. Kundalini Jāgra has two ways. One is suddenly. It is very nice, tricolour, like this, like this. There is a problem in this: if it is not ready, if your body is not ready, it is like when you put 1000 watts into a bulb, it fuses. And it never gets repaired, and the second is Jñāna. Like, Gyaan keeps on spreading inside you, but true Gyaan. There are different types of knowledge, like sewing, cooking, etc. But it is the true knowledge. Who am I? Where did I come from? Where am I going? Who am I? Who is Devī? Who am I? All of this. When this knowledge comes in, then it fills up. And what you see in front of you, you will get that solution. That means your Kuṇḍalinī is awakening. One is fast, slowly, very slowly. Now see, at your home, how many people come to you to take advice? To take advice? When I say pure, impure, a little amount of A, a little amount of... A little amount of E, whatever is remaining, because even I have to believe my name is Gyaneshwari, and in Europe people call me Gyaneshwari. What should I do? So if you can answer the question, whether you can give it or not, if you can give the answer to... That question means your knowledge is increasing. That is why here people have the tradition of Buddha. Vṛddhi avasthā, vṛddh avasthā, isko kyā kehte? Vanaprastha aur sannyāsa, vohī vṛddh avasthā mein ā gayā, jiske andar jñāna hai. Bache ke andar to jñāna to jo school mein sikhā hai, vohī jñāna hai, lekin āp kā anubhav hai. Anubhav mein jo āp... Koi kisi ne bataya, to jo aap ne svayam anubhav kiya, jo aap ne kiya, uska anubhav hai. When this experience will remain within you, you will be able to feel that your Kuṇḍalinī is awakened. If you want to do further, then first stay in the truth, the truth within. Leave the external truth; it is not possible. We will do it for 10 minutes in front of the Darpaṇ. We have a book, Divya Jyoti, Kundalini Yoga, or whatever it is. You can see in that, but where do we start? From within. Like today, I have told you all the rules, but someone should follow them. You are sitting so comfortably, I am happy. I am sitting. I said, "Go." Okay, I will sit. You sit, I will sit. Like Mahārāj Jī said, if it is your wish, sit outside. If it is your wish, sit inside. If it is your wish, sit outside. If it is your wish, sit inside. If it is your wish, sit outside. If it is your wish, sit inside. If it is your wish, sit outside. If it is your wish, sit inside. If it is your wish, sit outside. If it is your wish, sit inside. If it is your wish, sit outside. Āpko fāydā milegā. Gyān kā value kyā hai? Agar aapka ek gyān ke liye aapka jīvan bat jātā hai, to uskā value kitnā karoge? Ek lākh de hoge? Das lākh de hoge? Aamulye hai. Now, as we said before, many times the Purāṇas are consisting of many books. It’s like a cross-section of many, many books. And now there was this part of the story coming from Patañjali Yoga Sūtras. Most of us have read Patañjali’s Yoga Sūtras. Yama, Niyama, Āsana, Prāṇāyāma, Dhāraṇā, Dhyāna, Samādhi. So I will not delve on this subject more. And Swamiji is giving excellent lectures on that. There was also a question about how to get Kuṇḍalinī Jāgra and how to awaken the Kuṇḍalinī. This also you have excellent, Swamiji’s questions. I will come back to the Devi Bhāgavatam, which is slightly, which we are now going. And again, we have, like, six or seven stories to cross. After the Vishnu story with Nārada, there is again a third story that came. From Brahmā, Dakṣa, the creator of the world, was born. Prajāpatī Dakṣa, the one, the ruler of the world. And from the lap, Nārada was born. So Dakṣa and Nārada were actually brothers. So now Prajāpati was giving the task: make the world grow. So 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 suns disappeared, and a second lot of suns disappeared, and now Prajāpati Dakṣa was very worried. What’s happening? And now 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 you will 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, actually, why Nārada is roaming around here and there. I know so many stories, and he’s actually like an ambassador or like a politician or whatever, however you can say. Then there was one story with one Ṛṣi, Chāvan Ṛṣi, which nowadays we even know. You see how it’s interesting? In India, we have everything. Every name you find here, there is some ṛṣi or something which it means. Now we have Chāvan Prāś, and we know everybody knows what is Chāvan Prāś, but actually there was a Chāvan Ṛṣi, which basically we didn’t know. And he was very old, and because of his age, he helped one king to get rid of the eye bleeding; 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 80 years old, and she was like 15, 16. So anyhow, they married, and after some time, the Aśvinī Kumāris, 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 is like we have this Chyavan Prāś. So this is like a thing which you eat, and then you will come suddenly from 80, you will become 20, you know. 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 is the name, Hariścandra became very pure and he became 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. Vishvāmitra, he gave all the gold, all everything, he emptied, so 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, of the graveyard. He was burning the corpses. And at the end of the story, now we know this story, there are a few versions, and in this version, in the Devī Bhāgavatam, the ending is that when his wife came with his dead son, who was dead from 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 ourselves. And before they managed that day, Bhagavatī came, and then Viśvāmitra said, "Congratulations, you passed the test, and now you all made the child alive." And now you can all go to heaven. Then after that, Harishchandra said, "I will not go alone. The whole kingdom has to come with me." Then the whole kingdom went to heaven with Harishchandrajī. Then afterwards, it’s actually, this is now the longest part, what was going on is about the Shaktipīṭ. What means Shaktipīṭ? The place of Śakti. It’s like you have a nuclear reactor, and whenever you take something out of that, it’s still very strong. So now, this is a very tricky story. We can translate it, 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, Sati got married to Shiva, and because her father did not like Shiva so much, he did not give him a place at one yajña. Out of anger, Sati took her own life there. Now, here, there are a few stories. Ending 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 prāṇ and left this body. Now, this is this part of the story when she just... Her body was lying there, and when Śiva came, he took her in his hands, and he was so giving, so much that he was flying the whole universe over and over. He was flying, and he didn’t—could not—do anything. He was... In so much sorrow and so much tension, so much suffering, that he could not do anything to stop that from happening, then Vishnu put his chakra, Sudarśana chakra, and cut Sati from his hands. So Satī is the incarnation of the power, Śakti, the energy. So now, from Śiva’s hands, he removed again the Satī, the energy Śakti, and Śiva came alright. He came to his senses to see what’s happening around. Now, wherever these places, these parts of Shakti, fell on the land, there are these Shakti 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, 81 places, no? Fifty-one. Fifty-one. Places she was cut, and, but sometimes they’re counting more, depending on if you count that, like the necklace and earrings, or some ornaments also fall down, like in Pushkar, it’s the left leg bracelet. So now we can ask, what kind of story is that? But I will... Just to remind you, in the middle medieval ages, not so long ago, like 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, no? 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. Because 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 then they have the name, and again, when there is a lady, there is a, where is the street, there is a puruṣa, where is the female energy, there is. A male energy, because they cannot live separate. So there is always one type of Bhairava, one type of Śiva with that Śakti. Part 4: The Inner Sanctuary: On the Body, Truth, and Our Spiritual Journey These names can also be applied to the parts of our body. When you engage in devyā upāsanā and meditate on the Divine Mother, all the different parts of the body are divided and assigned different names. It is not necessary that they are literally cut by the Sudarśana Cakra; it is likely a way for us to memorize and understand the functions of various energies within our body. It is interesting to note that for each day of the week—and there are only seven days, whether we see that as fortunate or not—there is a specific deity. You can meditate, fast, or perform rituals focused on either the male or the female principle; there is a Goddess and a God for every single day. Since we have only seven days, we can also choose to honor them in combination. We do not have unlimited time; if we fasted for every deity, we would not eat for a whole month. How would we live? This concept of fasting is itself quite strange. What do we call fasting? Is it not eating or drinking anything? Is it drinking only water or juice? Is it eating fruits, sago, chips, three meals a day, or three meals at night? All these are called fasting. I leave this question to you to decide for yourself. I will simply request that we continue with our last point and proceed with further development. It is an excellent book. Unfortunately, there is only one translation from 1921 by Swamiji of Advaita Ashram, which is now very difficult to find. Even at that time, the English was very difficult for us to understand, but something is better than nothing. You can always learn Hindi, and Sanskrit is always welcome; then you can translate for yourself. So as not to take more of your time, let us proceed. O Dīpa Nārāyaṇa Bhagavān, in the seventh skandha, you have heard a brief description of the relationship between Bhagavatī and Himālaya. I would be happy if we did not hear it so briefly. But when I see you, you come briefly. For example, if one family member comes, I think we would have to put up a tent outside. If the whole family comes, how much space would they occupy in our minds? You can see this. We are sitting here in a shortcut. Just like if family members, children, elders, or friends call us elsewhere, we disappear. Our goal should be to achieve the full fulfillment of Śrī Devī Bhāgavata in the form of action and purpose. In this, so many lessons have been taught by respected mothers and brothers. If we use each and every moment of our life in a pure way, then only our coming to the temple, going to the temple, or giving time to religion will be beneficial. Otherwise, if you say you have passed the time—or rather, the time has passed you—you have drowned in the river of life because we hear so many stories. I may give you a little time in the story, but in telling it, we try not to be stingy or greedy. What is the purpose of the story? The destruction of the darkness within you. When the nectar is within you, it does not have to be arranged from somewhere. We are born with the nectar. Amṛtasya Putra. Everyone is the child of nectar because He is the Lord Amṛt—He who does not die. To this, Śrī Kṛṣṇa said: > "Nainaṁ chindanti śastrāṇi, nainaṁ dahati pāvakaḥ, na cainaṁ kledayantyāpo, na śoṣayati mārutaḥ." That soul is the nectar. But we are not the soul; we are the body and the mind. Neither the whole mind nor the whole body, yet both are connected. If there is restlessness in the mind, the body begins to act. If there is a problem in the body, the mind becomes restless. So the mind is the body, and the body is the mind. The body acts on the mind; the disturbance inside the mind shows on your face. All penance, all the Purāṇas, and all spirituality have only one purpose: to awaken the sleeping consciousness of the human being. That is called Śakti. Mahārāj Jī said that if you speak of the Kuṇḍalinī method, it is a very profound method. We have left behind the 40 sādhyas of the Saptamaskandha today. The journey is proceeding on a jumbo jet. Yam is done. If we talk about truth, how big is the truth? Satyapratiṣṭhāyāṁ kriyā phalāśrayaḥ. Satyamevajayate nānṛtam. Ekam sadviprā bahuvadanti. This is about the truth from all the small Upaniṣads. Truth is to be praised. It is also written in police stations that we live for the truth. It is written in Śrīmad Bhāgavatam that truth is supreme. The name of Lord Śiva is also there: Satyam Śivam Sundaram. Satyanārāyaṇa also worships the Lord. So it is very important to understand truth. If a person embraces only the idea of truth in his life, and if truth becomes the truth, then there will be non-violence. Non-violence means we do not have a stick—so how will we kill? Bābā Jī told you about Kuṇḍalinī Jagran, that if you try like that, you might fuse like a bulb. Even if your yoga practice goes away, because life is to go anyway. People die of food poisoning; they die from eating laddus. Do people die of hunger or of eating? They die more from overeating and less from hunger. Fewer people die of hunger, but more die from overeating. And it is more commonly understood that Kuṇḍalinī and yoga are dangerous and we should not do them. This is more understandable. In any case, by saying it is dangerous, we have left it. You should start from the truth, start in the company of the Guru. Come to the Ashram; Pramila sister teaches yoga, Mahārāj Jī also teaches yoga. Come and learn yoga. If you learn yoga, the cost of powder and cream may be reduced. Powder, cream—whatever you do is nothing. It is a color disorder; nothing will happen. For example, how old is your car? It is an old model. If a person becomes old, the old person will remain old. The one who is afraid of old age understands that he is afraid. When Kabīr Dās Jī was old, people used to say, "When you die, you will die." Kabīr Dās Jī used to say, "Dulhanī gāvahu maṅgalāchar more gharāye Rām bartār." If you die, you will meet them. What is there to be afraid of in dying? And by practicing yoga, none of you have ever seen me die. That you will do yoga and kill your life? You may kill yoga. People have killed it. People do yoga so that their stomach gets a little smaller, their back gets better, their face gets better. Yoga is also a form of Brahminism. Yoga is also a waste of yoga. People do yoga to get rid of diseases. The body is made of elements; it keeps burning. This body gets old every day. We get old in three hours. Yesterday, when we were sitting in Kathā, there was an earthquake. Arjunpurī Jī was thinking, Mahendra Jī is shaking like this. I was not aware that Devī Bhāgavata was sitting in an earthquake. Devī Bhāgavata is not a joke, Mahārāj. Tomorrow, the stories of Rādhā and Kṛṣṇa will come. How Rādhā Jī and Gaṅgā Jī fought. How the Gopīs come out of Rādhā Jī’s body. First, Rādhā Jī appears from Lord Kṛṣṇa’s body. So tomorrow we will enter Vṛndāvana, which you might like a little. It seems good, but it is my experience that when it comes to pure knowledge or pure yoga, people do not understand much. In the 8th skandha, inspired by Brahmā Jī, Manu Mahārāj worshipped the Devī, and the Devī gave him a boon. At that time, Brahmā Jī was praying to increase creation. Devī Mātā blessed Manu Mahārāj with penance. Manu and Satarūpā were born from Brahmā Jī’s body. Where were they born? In Tibet. This was part of India, because birds and animals do not know that this is one country and that is another. Countries were created by man, right? We humans have created religions, castes, differences—all distinctions created by man, not by nature or by God. First, he creates them, then he says to remove them. This is man’s creation. So who created it? What is the need for so many governments? What is the need for so many billions, crores of weapons and big weapons? 80% of the earth’s resources are spent preparing for war. 80%! And one person, for a few rupees, destroys his whole life on one side. So, about 100 to 200 people of the human race have laid their hands on the earth. Not even 200 people have laid their hands on the earth. Whenever they want, no matter how high the prices are, they bring them down. So, in reality, the earth is one. And let me tell you one thing: the earth is not one; the whole universe is one. There are no country lines, no differences between any state, any country, or any human being. All are already one. There is no need to say "you are oneness." We are already one. But this is the politics of the priest, the politics of the politician, the politics of some emperor. This politics 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 is the most important part of the earth. The temperature of the whole earth is decided from here. That is how the whole earth will be in a year. Tibet is the place where we can decide how the next year will be in terms of weather. We can decide the weather of the earth if we take some example from Tibet. And all our first avatāras, Manu and Satarūpā, are in Tibet. Tibet is Mahādeva as well. If there is a physical form of Mahādeva, it is Tibet. And there is a Śakti Pīṭha in Kailāśa too. If someone has read the Hindi of Jay Śaṅkar Prasād’s Kamayani, then he has written... Why are we thinking about Satarūpā today? Because from Brahmā Jī’s body—kāya, kā, kāma, nāma, Brahmā. Brahmā Jī also has a name, kā. Kā is called by Brahmā Jī, kāma, nāma, Brahmā. And that is why when someone puts a veil on that kā, they call it kapaṭ, they call it kapaṭī. What is kapaṭ? When you put a veil on Brahma, a curtain between you and Brahma, a curtain between you and truth, this is a form of deception. This is not deception. Now, you can use your mobile phone in a veil. In a veil, here and there, like a woman makes a mudrā—the nose is here, the face is here—they do like this. In a veil, everything can happen. Cut your teeth, cut your lips, cut your tongue, get angry, cut your teeth—everything is fine. People say she is a very good daughter-in-law. In the village, even 80-year-old daughters-in-law... I have seen some people in the streets who smoke in the middle of the road. I have taken a photo recently. Women should not be left behind. Go to pubs, smoke, drink hookah. I have seen lakhs of people in Jaipur. If a man falls in a well, a woman says, "I will also fall in the well." Women’s empowerment. If a man falls in a well, a woman says, "I will also fall in the well. Why should I be left behind?" In a Dhṛṣṭāntadarśana, there is a saying that a woman will always do the opposite of what she is told to do. A man wanted his wife to pray to his father. So he said, "Today it is Father’s Prayer. Let us think, we will not do it." So she said, "Why will we not do it? We should do it because, by praying, the father gets satisfied." Women are always thinking negatively, the opposites. So this is just an example; Swamījī will define it more clearly. Because this is difficult for me. If I see you, I can speak in this language. If I see here, on the other side, I cannot speak. A woman said, "Why won’t you do it?" So he said, "Okay, we will call one Brahmin." "Why will we call one Brahmin? We will call eleven Brahmins." He was saying the opposite of what he had to do. He said, "Not one, eleven Brahmins." "Eleven Brahmins, okay." He said, "My wish has been fulfilled." So he said, "I don’t have money to give you a dakṣiṇā." "Why not? The money which I used to steal from your pocket every month, where did it go? I will give you that." Hey, women, it is Mahāmāyā, Mahāmāyā. If the husband gets ten rupees extra, his wife will come to know, and the wife will come to know that she has spent lakhs of rupees. Now look, he said that it is fine. "Now you should go on the pilgrimage. If you do Tarpaṇa or Śrāddha, then you should take a bath in the Ganges." She said that she will not allow me to take a bath in the Ganges. So he said, "Now it is done. Now Tārpaṇavur is in the house. Now we will not go to Gaṅgā." "Why will we not go? We have to go to Gaṅgā for sure." He went to Gaṅgā. And after going to the Ganga, he forgot. All the work was done: today his father’s śrāddha was done, now Rāma’s food was done, the Gaṅgā bath was done. There was also the intellect of the man; he forgot that he has to say it in reverse. He said, "Don’t go ahead." "Why not? I will go ahead." She went into the water. Then a buffalo was coming from behind. A buffalo was coming in front of the man. He said, "Catch the tail of the buffalo." "Don’t catch the tail of the buffalo." He caught the tail of the buffalo. Then he said, "Don’t leave her. Don’t leave her." "Don’t listen to your husband. Do the opposite. I will leave her." And he washed his hands with his wife. This is the truth, mothers. Tell me the truth. How many mothers say yes to someone? The meaning of Maa is Naa. How much Lord Śaṅkara forbade Satī not to go. He said, "I will go." Satī means, "I will go," to do the opposite. This is not the meaning of Satī. That’s why this habit of "Naa," of doing the opposite, sometimes hurts us a lot. And Manu and Satarūpā are sitting in Tibet and are trying to create Sṛṣṭi, so they worship Bhagavatī. At that time, there were two wives of Kaśyapa Ṛṣi, Diti and Aditi. Diti’s children were two demons. So, Hiraṇyākṣa, the demon, wanted to destroy the earth. Such demons also died, who wanted to destroy the entire earth. And these are all demons who have made so many weapons in their own countries that the earth should be destroyed. These are all demons; there is no one else. Their names can be anything. You can call them President, Prime Minister, but these are all the heads of demons. Because what is their danger? I don’t understand this. Because there is violence in the mind, we give birth to violent things. Bhagavatī, save these demons from our beautiful earth, because the birth of a human is to lift the veil of the mystery of that God, or to go into that mystery. That’s why a human is born. See how beautiful humans are. They are in the form of Śukra. Bābā Jī’s idols are in front of you. Those who do not stay in the body but still work for peace on this earth, those sages, those saints—these are the saints who have filled the earth with this land. These are such 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, but how much time does it take for God and nature to make a creation at once? Can you even think about this? The way we have worked so hard to create this entire universe, the same way we have worked so hard to create you and our body. The way we have come to the human form, how long we have traveled—sometimes we have been trees, sometimes we have been stones, sometimes we have been ants, sometimes we have been in what form—and when we have become human, even then we do not move towards that God. Then there is no meaning of these 18 Purāṇas, Śrīmad Bhagavad Gītā, Upaniṣads, sitting at the feet of the Guru. How long a journey we have taken to become human beings. And human beings are made from the heart. And human beings, and the heart, are made from the mind. We are the mind. We are nothing else. And the mind itself is made from the brain. So, by doing such a long journey, we are a little bit in the middle. Okay, we can’t change the world. We can’t convince any nation, but we take our own universe. A man roams around with his entire universe. A person is roaming around with the entire universe inside him, but he is in a prison of his mind, in a prison of thoughts. Thoughts also go on in his sleep at night. Every moment of thought, every moment of thinking about the future and the past—because of this only, only because of thinking about the past and the future, we are deprived of the present, i.e., life. And we are unable to recognize that Param Pitā Parātmā. That Parabrahma which is within us, to whom we are always connected, is veiled by thoughts and thoughts. That is why we are unable to connect to Him and are unable to recognize Him. All the Purāṇas encourage us in the same way. All these Yogas, Dhyānas, Pūjās, Vratas, fasts, and Tantras are so that we can awaken that power and recognize that Paramātmā. Tomorrow we will also see the eyes of Lord Rādhā and Kṛṣṇa. I have been begging you all for two to three days to come and become a good person. But everyone is running away. You see a snake coming out from inside, just run away. Real involvement. Until you get involved physically, mentally, and financially in any of these activities, you also do not get any results. Even the one who narrates does not enjoy it. This is the Indian land. Here, in every street, in every locality, you will get the birth of a saint. We have the property of so many saints. Even then, if we cannot create joy within us, if we cannot create such a bright light within us, then, brothers and sisters, it is our mistake and not the mistake of others. My prayer to Mother Bhagavatī Parambhā Tripura Sundarī is that you give me such intelligence that I try to recognize the inner power within me. I have a small bhajan for my mother India. In the whole country, the land of any country is not called mother. The land of this country is called mother. So come, by bowing to Mother India, by bowing to this country, we recognize our real heritage. The soil of this country is sandalwood. The soil of this country is sandalwood. Har Bālā Devī kī pratimā baccha baccha Rām hain, baccha baccha Rām hain. Candan hain is desh kī dhartī. Har Bālā Devī kī pratimā baccha baccha Rām hain. Every body is like a temple, every human being is a helper. Where the lion has become a lion, the cow has become a cow, where the mother is lovely. Where in the morning, the lullaby is sung by the monk, in the evening, Baccha Baccha Rām is the idol of Bālā Devī. The soil of this country is sandalwood. Every village is the land of penance. Baccha Baccha Rām is the idol of Bālā Devī. Jahāṁ karma se bhāgya badalte, śrama niṣṭhā kalyāṇī hai. Tyāga aura tapa kī gāthā, gati kavī kī vāṇī hai. Jñāna yahāṁ kā Gaṅgā jaisā nirmala hai, abhirāma hai. Har bālā Devī kī pratimā, baccha baccha Rām hai. His soldiers were singing hymns in the field of Samara. Where Sītā was growing in the field, jīvana kā ādarśa yahāṁ para ho. Jīvana kā ādarśa yahāṁ para parameśvara kā dhāma hai. Harī balā devī kī pratimā, baccā baccā Rāma hai, baccā baccā Rāma hai,... baccā baccā Rāma hai. What should we say about Bhārat Mātā? When a king’s house is robbed, the culture says that the king will cry if the thief leaves without taking anything. Look at the culture of this country. When a thief came and the king didn’t have anything, the king became sad that the thief left without taking anything. They used to rule the kingdom without punishment. There was no punishment, and they ruled the kingdom without fear. And where people like Arjuna, who was tortured so much, but he did not have any attachment towards his family. He used to say, "O Keśava, how can I kill them? What will I do even if I get the kingdom from the blood of Rudra?" People used to sacrifice their lives for their promise. Where there is a tradition of saints in every village, where there is no machine production—this is a production house of saints. Consider it this way. Here, saints are born in this country. And Nāgārjuna, Patañjali, Gaurakhā, Śaṅkarācārya, Kapilabhagavān are there. Now, I am not sad about the fact that people in India do not know the glory of India. The people who live in India don’t know about it. Many people say, "Jai, say Dīpa Nārāyaṇa Bhagavān." But you don’t know about them. Here is a small book. Get that book and read it. Then you will know who they are, and a saint never goes away. Foreigners know. Indians don’t know. The people of Shyamnagar don’t know. The people of Rajasthan don’t know. And in our country, this blind race has started. Sometimes we feel sad when we see it. Then, whatever desire of Mahāmāyā, whatever desire of Bhagavatī, we accept it. Whatever Mahāmāyā does, it is fine. But a human being is the one who recognizes the reason for his birth and understands why he was born. And whatever you have now, it will not take away from you. Wherever you are, you will become better, but be a little introverted. And I will also request Swamiji that in the coming days, the Ashram will give some services from its side, which you have also given. So after the webcast, you can announce that thing. And tomorrow we want to make Rādhā and Kṛṣṇa’s Jānakī, so whoever comes from your house and becomes Rādhā, Kṛṣṇa, etc., I will be happy. I am very grateful to all of you for giving me so much time and inspiration. I pray at the feet of my mother that God may bring all kinds of blessings into your life. Holi Jagadambī Mātā Kī Jai. I will give you an answer. Why is this happening? Here, you people do not know about the saints. If you drink one tea daily with one spoon of sugar, then the next day with two spoons, then the third day with three spoons, then you will not know that there is sugar in it. You have added only three or four spoons of sugar in it. You will know when you go out and when you do not find any saint there. You come back and see, "Oh man, this is amazing, this place is peaceful," because you have sugar everywhere. And we—not you, but we—succeed. He is like this, he is like this, his mouth is like this, his tongue is like this, he is like this, he is saying like this, he did like this, he must have done like this. If you don’t know, we will tell you something. But in general, if you don’t know that there is sugar, then how will you know? That’s why you have to tell. But if you go to another place where there are no saints, where there is no worship of God, where there are no prayers—means there are, but very few—then you will come back and know that our India is great. It is not possible before that. That is why there are so many NRI people who live outside, NRIs, who are helping here so much. Because they want to protect their home. So, till now we were listening again to some more stories. The problem is that the 7th chapter, the complete 7 books—so this is the book of Devī Bhāgavatam. It has 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 parts, like chapters. So the seventh chapter consists of the techniques of meditation techniques of this and that, so I’m hoping that our beloved Gurū will once give us a lecture on the topic, because this is his subject. I will concentrate again on the small stories, because they are so... Basically, it is enough. It would be enough to have only one story, and then explain this story properly, and then think on this story for one day, two days, three days, and then to have a next story. But then to pass to 2,000 pages is almost impossible. Then none of us will actually read anything. So this is, again, the type of book which we should read and re-read and re-read. Once we complete them all, because here what we are talking about is very short stories, 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? And what are the many, many miraculous things that are happening? So, all that we will listen to tomorrow at the 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’re following the lunar calendar, and the lunar calendar is sometimes longer, sometimes 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’s 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, Siddhīpa Nārāyaṇa Bhagavān, kī jai, deva dī deva deva viśva mahā deva kī jai, hindu dharma samrāja para kṛṣṇa bhagavān kī jai, viśva guru svayam aśvarānajī sativa guru deva kī jai.