TV Channel

Part 1: The Shell of Consciousness and the Lord Who Removes Suffering Chetana kā chilka svāmīne, Dikkalādiyā Deva Puriṣāne. Chetana kā chilka svāmīne, Dikkalādiyā Deva Puriṣāne. Lakṣavādiyā Deva Puriṣāne, Lakṣavādiyā Deva Puriṣāne. Chetana kā chilka svāmīne, Dikkalādiyā Deva Puriṣāne. Chetana kā chilka svāmīne, Dikkalā diyā Deva Purīśanī. Dila para māyaka paṇḍitā, Dila para māyaka paṇḍitā. Vilakula bhūme andātā, Vijñānarūpe andātā. Bilkula bhūlā me phiratā, Lakṣavādiyā Deva Purīśanī. Lakṣavādiyā Deva Purīśanī, Chetana kā chilka svāmīne, Dikkalā diyā Deva Purīśanī. Chetana kā chilka svāmīne, Lakṣavā diyā Deva Purīśanī. Jo jala bhī tara chandathā, Jo jala bhī tara chandathā. Dila dekhavaya ānandathā, Dila dekhavaya ānandathā. Najarose nora milandathā, Najarose nora milandathā. Bhattalādhiyā Deva Puriṣāne, Bhattalādhiyā Deva Puriṣāne. Chetana kā tilaka svāmīne, Dhikkalādhiyā Deva Puriṣāne. Chetana kā chilka svāmīne, Dikkalā diyā Devapurījī śāne. Iḍā piṅgalā milatā thā, Iḍā piṅgalā milatā thā. Taba dhūni nāḍhako sunatātā, Taba dhūni nāḍhako sunatātā. Daśyavāpārdhyān dharantātā, Daśyavāpārdhyān dharantātā. Samajā diyā Deva Purī śāne, Samajā diyā Deva Purī śāne. Chetana kā chilka svāmīne, Dikkalā diyā Deva Purī śāne. Chetana kā chilka svāmīne, Dikkalā diyā Deva Purī śāne. Dikkalā diyā Deva Purī śāne... Samajā diyā Deva Svāmīne, Dikkalā diyā Deva Purīṣāne. Chetana kā chilka svāmīne, Samajā diyā Deva Purī śāne. Vahaba chalajoṭaparitha prabhupurannabrahmavicharitha prabhupurannabrahmavicharitha. Prasādhīya Deva Purīṣāne, Prasādhīya Deva Purīṣāne. Chetana kā chilka svāmīne, Nikalādhiyā Deva Purīṣāne. Chaitanya kā chilka svāmīne, Prasādhya Deva Purīṣāne. Āgama eka niradhārita, Āgama eka niradhārita. Vaha chahuddiśai kasaritha, Vaha chahuddiśai kasaritha. Prabhū-dīpa-sedasa-sudhārita, Prabhū-dīpa-sedasa-sudhārita. Milāvadīya Deva Purīṣāne, Dilāvadīya Deva Purīṣāne. Chetana kā chilka svāmīne, Dikkalādīya Deva Purīṣāne. Chetana kā chīla kā svāmīne, Bhadalavā diyā Devapurījī ne. Upadeśa bhajana kā dekarake, Cetā diyā Devapurījī ne. Upadeśa bhajana kā dekarake, Cetā diyā Devapurījī ne. Śrīśī Deva Śivarammā Devakī je, Śrīdīpa Nārāyaṇa Bhagavānkī je. Hindu Dharma Samrāṭ Mahārāja Kṛṣṇa Bhagavānkī je. Viśva Guru Mahāmaṇḍaleśvara Sohyamāśvarānājī Sattva Gurudevakī je. Today is Aṣṭamī, and as Kāla says, tomorrow is also Aṣṭamī. Today is Aṣṭamī, tomorrow is Aṣṭamī, and then Navamī. See, this is Mahāmāyā. Sometimes we want to get our rest, our holidays, so one day has passed. But this is considered to be a holiday for men. There is no holiday for men. There is no holiday for women. You have to clean, you have to prepare food. Whether you fast or not, other people will do it. But today something happened. See, today you have given a chair to Mother. This means that this is not the mother of the Devī Bhāgavatam. We all see mother, mother, mother. If they see something, they leave. After that, they forget that there is no mother. If you are hungry, then everyone remembers you. If the book is over, then someone comes and says, "Do you want me to help you in cleaning?" No one comes. Why will they come? If you are hungry, they will come again. This is our tradition of humans. Today, did you give food to the girl? Or will you give it tomorrow? Today only. Now see, no khanya, whenever someone makes a festival, don’t make it automatically. Okay, today is Aṣṭamī, today is Monday. Okay, one, two, three, four, five, eight, nine. Okay, sit, eat, go. A little welcome, respect should be there for everyone. I am telling you, come, come, sit, it looks good, yes. Why come, sit? It doesn’t look good, right? So we do the same thing with the festival. Oh, Navarātri has come, again it has come, again I am hungry, what should I do? Then Hanumān Jayantī, then fasting, then Sambar, then fasting, then I don’t know, something or the other. And the tradition of ladies here is very long. Men are not doing anything because they know that ladies also fast to increase their age. To protect them, they have to do something or the other for the women. Everything is done by the ladies. That’s why whatever you hear, it is your influence. In the same way, we have both God and Goddess in us. You have more Goddess in you, and we have less Goddess in us. So today we will listen to the story of Rādhā-Kṛṣṇa, the most beloved. Now see, everything is happening. Today we will listen to the story of Rādhā-Kṛṣṇa. And how many times have you listened? How many times have you listened? Many times you have heard it. It is not like you have heard it once. Many times you have heard it. Even then, today, with happiness, we will hear it once again. So now I welcome Ācāryajī to the next program. Siddhi Nārāyaṇa Bhagavān Kī Jaya, Jagadambā Mātā Kī Jaya. Tasmai Śrī Gurve Śvetāṅgam Śvetavastre Śvetakusumagaṇi Pūjitam Śvetagandhe Ccherabdhuratnadīpeśurnartilakam Ratnasiṁhāsanāstham Daurbhi Pāśam Kuśabhja Bhayavarmaṇiśam Candramolitranitram. Dhyāye chhanthārthameśaṁ gaṇapati maṁlaṁ Śrī sametaṁ prasannaṁ yāśvayaṁ skṛtināṁ bhavaneśma lakṣmī pāpātmānākṛta-dhiyāṁ hṛdayeṣu buddhī śraddhā satā kulajana prabhavasya lajjā tāṁ tvā natāṣma paripalaya devī-viṣvaṁ tāṁ tvā na tāṣma paripālayadevi viṣvaṁ. Sindurāraṇa-vigrahaṁ trinayanāṁ māṇikya-mālī-spurat Tārāyānāyaka-śekharāṁ smita-mukhi māpi na bhakṣuruhāṁ pāṇibhyā-paṇipūna-ratna-caśkaṁ raktot-palaṁ vibhratiṁ Somyam Ratna Ghatastha Rakta Charanam Dhyayet Parambhikam ātmātvam gīrjā matiḥ sahacarā prāṇā sarīraṁ grahaḥ. Pūjāte viṣyopabhoga rachanā nidrā samādhiṣṭatiḥ śañcāraḥ padiyopradakṣaṇ vidhiḥ stotrāṇiḥ sarvagiro yādhyātkarma-karūmitattadakhilam śambhūtavārādhinam. Namostu te vyāsa-viṣāla-buddhye phulāra-vinda yata-patra-netra yena tvayā bhārata-telapūraṇa prajvālito jñāna maya pradipa. Yam pravajanta-manupeta-mapeta-kṛtyam dve pāyano virha-kātar ājuhāva. Potre titan mayate atharvo bhine dhu. Tam sarva bhuta radyam muniman toshmi. Vanshi vibhu sitkara navnir dhabha. Pītāmbara dharuna mimba phalu dharāṣṭāt. Pūṇyandhu sundara mukhāt arvinda netrāt. Kṛṣṇātparam kimapita dumaham na jāne Śrī Rādhāraśikīśvari raśikīśvarghanaśyām karhu nirantar vāsame śrī-vṛndāvan dhāma. Atulita-baladhāmaṁ hema-selābadehaṁ dhanuja-vanakrishānaṁ jñāni-nāma-agraganyaṁ. Śakala-guṇa-nidhānaṁ vāna-rāṇāma-dhīśaṁ Raghupati Śrī Aram Maya Sab Jagjani. Come, in the name of Rādhā jī, Rādhā jī, Rādhā... jī,... Rādhā jī. Rādhe Rādhe Ganshyām, Rādhe Rādhe Ganshyām, Rādhe Rādhe... Rādhe. Deva Puruṣa Bhagavān Kī Jaya, Śrīdīpa Nayan Bhagavān Kī Jaya. Hindu Dharma Samrāṭ Mādhavānanda Jī Mahārāja Kī Jaya, Mahāmaṇḍaleśvara Svāmī Mahiśvānanda Jī Mahārāja Kī Jaya. Pūjya Svāmī Jñāneśvara Jī Mahārāja Kī Jaya, Satya Sanātana Dharma Kī Jaya. Tapta Kāñcana Gaurāṅgīrade, Rādhā jī, one is the gold, the gold which in the love of Lord Kṛṣṇa is always purifying itself. It is the gold. Pūjya Bhāījī, Hanuman Prasadjī Podār, on the day of Janmāṣṭamī, started the discussion of Śrī Rādhā Ruś 50 years ago. And some people wrote such a big book about his teachings. And in the end, he said the same thing. He said this in the beginning and in the end, that he is incapable of saying anything about him. He is unable to explain anything about Rādhā. And the gurus of Śukadeva jī, one is Rāja Janaka, who introduced him to the household religion. And one is Rādhājī, who gave him the form of Śrī Kṛṣṇa. So here in the Devī Bhāgavat, people thought that they would come to listen to the story of Durgā Mātā. Then it was discovered that this is the story of Bhūneśvara Vimha. So much of our Purāṇas are very detailed. Most people do not even think about who God is or not. Because when a person asks God a question, he is also afraid. There is one in lakhs of people who ask the question of who is God, how is God, what is God. Because we have many Mātās, we have Ṣaṣṭhī Mātā, we also call her Be Mātā, we also have Tulasī Mātā, we worship Tulasī Devī. And we also worship Van Devī, there are Devīs in the forests. They get married with a small bindi, so in Bikaner and in Jodhpur, they call her Māyā. If we make her sit in Māyā, then only she will enter the household. We worship Māyā. And small, small... And the worship of the goddess is also worshiped by the sixteen mātṛkās, the sixteen mātṛkās. So what kind of mothers are they? What kind of goddesses are they? And what is their way of worship? And what is their effect? What is their work in our life? We don’t have so much time to understand them. But our sages, sages... sages. We are lost in everything, so here it can be a little difficult for you. For this, you will need to practice again and again. Till now you have heard the stories of Nāradajī, Parvata Muni, etc. in the story of Ditya Khaṇḍa. You heard the story of Harichandra Rājā, and yesterday you heard the story of different types of Devī Pūjan and Śakti Pīṭhas. In Śrīmad Bhāgavat, the fifth skandha is described as Bhūgola. Similarly, in Śrīmad Devī Bhāgavat, the 8th skandha is Bhūgola, it is geography. And Bhūgola is only known about the earth. In the Devī Bhāgavat and Ādi Purāṇas, Śrīmad Bhāgavat and Ādi Purāṇas, we get to know about other earths and other universes. And where Guru Mahārāja resides, where Guru has power, he is beyond this world. Apart from this, Ādiguru Śaṅkarācārya has also said that there are millions of suns and millions of universes. What will you do in this vastness? Where do you have to go? What do you have to understand? That is why today, Pūjanīya Ādarṇīya Arjun Purījī Mahārāja, I was sitting at home, I was marking, he said, "Are you studying?" Now, this is the study in which I have to find out for you what should be said. This is the study in which I have to find out for you what should be said will be right. Because you don’t even know what you have come to hear. You don’t even know how you have come, where you have come from, who you are, or where you will go. This is also a truth. What is the thirst for which we sometimes go to the temple, sometimes we go to the cinema, sometimes we go to watch cricket, and sometimes we go abroad. What is that thirst? What is that dissatisfaction that takes us here and there? What is that incompleteness inside the being, due to which the being is born again and again? So that is our nature, that is the goal of life, that is the goal of our life. Wherever that goal comes, I set a path for it, Mahārāja. In how many births have we had so many sons, so many fathers, so many wives, so many husbands, so many neighbors, so many enemies, so many friends? We have a lot of nicknames also in one life, and how many stories we have in this small life. This Purāṇa indicates we have millions of stories, millions of lives already. But when we are in this human being, this is the only chance to know what is the secret. Nobody can say, according to Kabīr, what is the secret. Nobody can explain what is the secret of life. You can just taste it. You can write about the flower, you can make a lot of poems, or you can do āratī or worship of the flower or rose or lotus, but you cannot explain what is the fragrance, or we can... Only feel, we cannot give any word or any definition, like our heartbeat, like our breathing, like some fragrance. Or even, you cannot say, "This is I am." Where is "I"? If I will cut my hand, I cannot say, "You cut me." You cut my hand, you cut my leg, you... You get my neck, but you cannot cut me. So, when you are told the main stories of the story, the purpose is to point you towards that one. So, when I speak about the essence of the Purāṇa, we just try to indicate that truth. Here, today we have the description of Bhola. Today we can listen to the story about the geography, and this Jogaropi is just not connected to this earth. We have already many cosmos. There is a description of various rivers that come out of different mountains on the earth. There is a description of the Gaṅgā. In the form of Hṛgrīva, what is the method of worship of Hṛgrīva Bhagavān? In the form of Hari Varṣa, how does Prahlādajī worship Narasiṁhajī? What is the mantra of Narasiṁhajī? And how does Hanumanjī worship Rāmachandrajī in the form of Kimpuruṣa Varṣa? And how does Nāradajī worship Badrī Viśāla Bhagavān in Jambū Dvīpa? Bholī Badrī Viśāla Bhagavān Kī Jaya, Kroñca Dvīpa, Puṣkara Dvīpa, Sūrya Kī Gati, Candramā, and about nine planets, about twenty-seven planets. He has given knowledge of all these. He has given knowledge of Jyotiṣa, and also of Vāstu, of Rāhu, Maṇḍala, Atala, exactly as it is. These scriptures have come in Śrīmad Bhāgavata. Exactly these scriptures, with the same name, with the same words, in the Pañcamaskhaṇḍa. Tala, Mahātala, Rasātala, Pātāla, and Bhagavān Ananta has described this in the Bhāgavata. And Ananta Bhagavān is very big; his name is Ananta. Ananta means limitless. And on his head, there is a small ray of sand; that is his earth. And in his body, there are lakhs of earths. So, how? What is our existence when God, His name is Ananta? Ananta means limitless, and we are in His head, just like a mustard seed. Our existence on this globe is just like a mustard seed. Because of cheap prices, people always suffer losses. So, what is the meaning of telling us this? I think this is the meaning of telling us that, brother, when this whole earth is as big as a seed of rice, then what are you? Tell me this. Just like we think that this is a mosquito, we are also smaller than a mosquito in someone’s eyes. We are not a mosquito; the mosquito is probably bigger. And if you see, there is not much difference between man and mosquito. Mosquito also fills its stomach. Man also fills his stomach. Mosquitoes don’t sleep hungry; humans also don’t sleep hungry. Mosquitoes are intelligent; humans are intelligent too. Mosquitoes, before biting you, will definitely come near your ears. They will check if you are awake or sleeping. If you don’t react near your ears, then they will eat in your feet, in your hands. So Mahārāja, what is the difference between a mosquito and a human? That’s why filling your stomach is not intelligent. In our Śāstra, it is said that to give birth to food, food, and children is like giving birth to a male animal. Without religion, it is like giving birth to a male animal. Humans are like animals without religion. In the Devī Bhāgavatam, there is a story that a donkey arrives in the realm of Mahādeva because of having a rudrākṣa. I have read it today. The story will come tomorrow. So a donkey also arrives in the realm of Śiva due to the influence of having a Rudrākṣa. So here the glory of Rudrākṣa is mentioned, but see one thing, why can’t a donkey reach? I think donkeys have the right to fight, because donkeys don’t fight with anyone. Donkeys don’t fight with anyone, donkeys are very innocent. If we compare between humans and donkeys, humans have done more harm to this earth; donkeys haven’t done any harm. No animal or bird has done any harm, Mahārāja Jī. Man is the most harmful creature. The snake also thinks a hundred times before eating someone, and the person is able to bite without any reason. The human being is more poisoned compared to the snake and other creatures. We are nothing, brother, we are nothing. Even after meditating for half an hour, a person becomes arrogant. A person’s chest becomes wide with the help of a Girāja. Mahārāja Girājī got angry. Girājī was not proud of Govardhana Parva; he became one of those who performed his rituals. He dived into the Gaṅgā and thought, "Today I don’t know what I have done." So the ego of a human makes him small. Otherwise, there is a very big possibility inside a human. Is there Bhūloka? Is there Bhuvarloka? Is there Maharloka? Is there Janaloka? Is there Tapaloka? The one who has a taste in the inside is the Mahāloka of the Lord of the Worlds, i.e. The one who has the law of spirituality, awareness of consciousness, becomes greater than all the great worlds. In itself, that personality becomes a world. It is a proof of this. We do not worship any Sikandar, we do not worship any Akbar, we do not worship any country’s President. We worship those people who have the divine power within them. God said, "Why do we worship our saints and gurus?" Because they have awakened that Āloka within themselves, and they are sitting inside of you. Why do we worship our gurus and all the sages and monks? We have not worshipped any president, any rich man, any Bill Gates, or any Warren Buffet. We cannot worship them. Yes, they are good, but we will not worship them. We will worship only those, whether it is Rahim Dās who lives in Jaupadi, or Chamaar as people call him, whether Pūjā will be of those who have āloka within them, who have light within them. Twenty-seven types of nakṣatras and twenty-seven types of narakas have also been described. And if I talk to you about the descriptions of Narakas, then I want to say with confidence that all of us will definitely go to Narakas. If you say so, then I will tell you. Which one goes to which Naraka? Which one goes to which one? There is a description of Hanumān jī and Rāmachandra jī. I did not do that; we did Hanumān Chalīsā that day. The speed of the Sun, you must be knowing the speed of the Sun. One degree runs in a day, and the moon runs 30 degrees in 2.25 days. There are many such descriptions, which I will tell you. I do not want to see in this. You will say, "Paṇḍita jī, you are telling your knowledge." It is of Jyotiṣa, it is of Vāstu, it is of all the planets. What effect does that planet have on our life? There is also a description of this. There is a description of Rāhu, Ketu, everything. And by which planet’s influence a person gets influenced by which karmas. All these are the effects of all the planets, and how all the planets and all the signs rule our life and control our life activity. This is explained in the Devī Bhāgavat. And at the end of this Aṣṭama-skandha, in the Devī Bhāgavat, I have told you the different stages of the Mother’s worship. I am trying to tell you that. Because I can only say that everyone is the master of hell. In this, one person says that this house is mine, this body is mine; he also goes to hell. So everyone says this. In the next hell, more people will go. Who puts their eyes on another’s wealth, another’s wife, another’s husband? He also goes, and how people are beaten in hell, there is also a very good description of it. For example, those who go to hell, called Avatāra Uddhaka, hold their hands and enter the same kind of dark places filled with the smoke of the fire, and then they shut it down. So this is a 100-degree torture. The one who considers himself to be self-sufficient and is proud of himself, looks at others from the other’s point of view, and doubts others. And he is only focused on earning money. It is said that when he dies, he goes to a hell called Sūcīmukha by the servants of Lord Yama. That’s why I didn’t tell you. Everyone looks at others from the other’s point of view. That’s why we will go to all the hells, not just one. It is mentioned in the Bhagavad Gītā how to worship the mother on the opposite side of Śukla Pakṣa. It will be good for you. On that day, you should do pūjā with ghee. Paṇḍitajī will be required in every pūjā. You will not be able to do it alone. Or else, I will request Mahāmaṇḍaleśvarī to set up a camp for ten to fifteen days. I will teach everyone without any problem. People should learn how to do pūjā, but at least 50 people should be registered. What else? You should learn it yourself. Because you can doubt the paṇḍita, but you will never doubt yourself. So learn it by yourself. So Pratipadā is worshipped with ghee, and Dvitīyā is worshipped with sugar, and Tṛtīyā is worshipped with milk, and Puā is worshipped on the day of Caturthī. And what happens by offering Pūjā to Brāhmaṇas? I have just told you that on which day and with which thing, like by worshipping with Puā, you will get rid of obstacles. And by worshipping Pañchamī Diti and offering a banana, then your intellect increases. Similarly, on the sixth day of Bhagavatī, use honey and give honey to brāhmaṇas so that they become divine. Similarly, on the 7th day of Bhagavatī, offer jaggery. On the eighth day of Bhagavatī, offer a coconut. Will you offer coconut tomorrow? Today and tomorrow. And on the 9th day of Bhagavatī, offer Lava. What is Lava, Mahārāja? Lava. Bhagavatī will explain it to you. On the 10th day of Bhagavatī, offer black sesame seeds. On Ekādaśī, the mother should offer curd, and on Dvādaśī, the mother should offer chivḍā, and on Trayodaśī, the mother should offer chana, and on Caturdaśī, the mother should offer sattu, and on Pūrṇimā tithi, the mother should offer kheer. And what will happen if you offer kheer? Your ancestors will get strength. What will happen if you offer sattu? What will happen if you offer jaggery? What will happen if you offer sesame? Its fruit is also written. Now you will not get the fruit if you just listen to the fruit. If you offer, then you will get the fruit. Now you will enjoy listening to the fruit. Say Jagadambā Mātājī kī. Now, if you forget the date, who will keep the Pañcāṅga? So on Sunday, you should offer kheer. And on Monday and on Tuesdays they are told to eat banana, and on Tuesdays they are told to eat butter, and on Thursdays they are told to eat jaggery, and on Tuesdays they are told to eat butter, and on Thursdays they are told to eat jaggery, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat jaggery, and on Tuesdays they are told to eat butter, and on Thursdays they are told to eat jaggery, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter, and on Thursdays they are told to eat butter. Three generations are ready to be initiated. You come into the story, and as soon as you enter the house, your husband gets angry with you. You have no reason to listen. Because in your house itself, that thing is against it. The whole family, for three generations, has the intention that I take initiation. What do I take? Then, initiation has a meaning. Otherwise, initiation has no meaning. The scriptures are telling us by words, and I am not telling you with my own will. You cannot listen with your own will. In Śāstra, there is an order, not an instruction. Śāstra gives an order. Because śāstra is beneficial for us, like a mother. Does a mother give an instruction or an instruction? She will give an instruction directly. Don’t do it like this. Mother knows. In 27 nakṣatras, which nakṣatras should be done? For example, on Aśvinī nakṣatra, ghee. On Rohiṇī nakṣatra, sesame. And on Bharāṇī nakṣatra, sugar. Aśvinī, Bharāṇī, Kṛttikā, Rohiṇī, Mṛgaśirā. In such a way, 27 Nakṣatras were given together. 27 things were given together. So, we should remember the Nakṣatra. And, in the Revatī Nakṣatra, the Bijorā lemon, the big lemon, should be planted. These are different works of a person. If someone tells the solution of the knowledge of Purāṇas, then the stone falls. It is so big in Purāṇas. Purāṇas have to be read by putting the whole life at risk. It consists of five things. Tithi, Vāra, Nakṣatra, Yoga, and Karaṇa. So Karaṇa, Tithi, Vāra, according to all these, what all things are offered to Bhagavatī? There are different methods for different Devas. There is also a method for months. In the month of Śrāvaṇa, in the month of Dhāī, in the month of Bhādrapada, in the month of Śarkarā, in the month of Aśvina, in the month of Khīra, and in the month of Kārtika, in the month of Dūdha, the offering of milk is said to be excellent. In the month of Mārgaśīrṣa, in the month of Pheṇī, Dadhikurchī means Lassi. Lassi is called Dadhikurchikā. Part 2: The Essence of Worship and Nature in the Devī Bhāgavata Dadhikurchikā is the name for lassi. This is a unique term from Sanskrit. Lopa, pāṭha, ga, mini, rail car. It is said that Dadhikurchikā is the best remedy. In the month of Māgha, the ghee of a cow should be offered. Similarly, Maṅgalā, Vaiṣṇavī, Māyā, Kālarātri, Durgā, Mahāmāyā, Mātāṅgī, Kālī, Kamalavāṇī, Śivā, Sahasracanā, and all the Maṅgalās. In the name of the Lord, we should worship Bhagavatī in the Mahuā tree. Say Jagadambā, Mahātī. See, Bābājī had instructed a few days ago that you should recite the Devī Bhāgavata. By the way, if you go to a Paṇḍita, he will not recite the Devī Bhāgavata. Why would a person give away his knowledge? Devī Bhāgavata is a secret subject, a secret. And what else is there in the Devī Bhāgavata? "You are the one with lotus-like eyes, you are the one who salutes the Lord of the world, you are the one who removes the sufferings of Yama, you are the one who worships the Lord of Yama, you are the one who is the source of Yama." Here, for whom should we offer this veneration? Sometimes, you worship trees. So, how do you offer veneration to trees? When you see the mother inside the tree, when you see Bhagavatī inside the tree, then you cannot even think of cutting it down. So, how to worship the tree? By what name should the tree be called? Devī Bhāgavata teaches us this. Vṛkṣa Pūjā, Vṛkṣa Pūjā, Vṛkṣa Pūjā: people, Vaṭa, Nīma, Āmra, and others. In all these trees, the place of the idol of Karuṇā, of Bhagavatī, is mentioned. Say, Jagadambī, Maa. Here, a stotra of Devī is mentioned. With this stotra, one who worships Devī Śrī can accomplish all his work and complete his worship of the tree. What a wonderful culture it is! Such friendship with nature! If we see Bhagavatī in all of nature, if we see Mātāśvarī Jagadambā, such a vast vision, such an infinite emotion towards Bhauneśvarī, will it be found anywhere else? Is this even possible? See, the person who will study the stotra that pleases Bhagavatī will have no disease in the mind and no fear of enemies. This is the conversation between Nārada and Nārāyaṇa. Now, in the conversation between Nārada and Nārāyaṇa, in the ninth skandha, from the part of nature, the goddesses that have appeared, we will mention those goddesses. In the form of guests, I welcome Mātṛ Śakti, Mātṛ Tulya, Ādānya Puṣpa, and I pray to Ādānya Mahāmaṇḍaleśvara. I would like to welcome the guest, Mātṛ Śakti Puṣpa Bahinji, to the stage. I will be silent for a few seconds. Śrī Ādi Nārāyaṇa Bhagavān Kī Jai. What you just heard is the eighth chapter of the Bhagavad Gītā. I know that Ācāryajī is pleading on your behalf. He is saying that he will teach you Pūjā. But I know that we would go mad if we learned to worship from the Vedas; there is so much worship that we would go mad. That is why we have to keep the Paṇḍita, and keep the Paṇḍita as he is, because there is no end to the knowledge which is ready to be studied. If you have children, you don’t tell them that because they didn’t pass the eighth exam, they won’t be admitted to the ninth. If you study a little more, you will be admitted to the ninth exam. Similarly, the Paṇḍita people also study a lot. The more you work, the more knowledge you gain. Now, see which pūjā will be done according to the month, the year, the year of birth... If you want to read so much jñāna, so many books, then you have to read only Devī Bhāgavatam and then Śāstrapurāṇam. Then the jñāna will be perfect, then you can see this and that by comparison, then everything will be fine. So today, among us, I can say one of the great devotees of Bhāre Bābājī, Ānand Nānjī Mahārāj’s holy Gurujī, that the amount of love seen between them, so much love is received by people. There is a Yog Sādhanā Āśrama in Bāpū Nagar, in front of Rajasthani University, where Swāmī Ānand Nanjī, who was Ānand Nanjī, was a complete Yogaguru. Yama, Niyama, a firm man. You can see in that, what is the power of the mother, what is the power of the Goddess. Goddesses have a lot of love. That’s why the discipline that was going on, the pain that was coming to see, said that people have to do this much, okay? Make it a little simple. And today, how many people go to the ashram? A lot. What is the program? Whatever people want. From top to bottom, from yoga to homeopathy, Āyurveda, whatever you want, it is there. It is all in the presence of Devī. Puṣpā Latā Jī Garg is not a yogī. She knows all the important āsanas and yoga exercises. She has done it. In one hand, in two hands, in the eyes, in the kidneys. She knows everything, and she has done it. So, till now, what we were listening to was the eighth chapter from the Devī Bhāgavatam, and this eighth chapter was actually all concise information about which constellation is good for what, which pūjā we should do on which day, and then it became very complicated. Just to study, you cannot study just one. You have to study, actually, all eighteen Purāṇas for this purpose. But luckily, this knowledge, to protect this knowledge from being lost, the gurus of old put it in every single Purāṇa. So this chapter is also in the Bhāgavata Purāṇa, the story about Kṛṣṇa, in every single Purāṇa, but in a different place, of course. But the same knowledge about nakṣatra, about what the moon does, what any planet does, which tree is for what, and so on. Now the question is, because always in the book you will read, this is a secret knowledge, very secret knowledge, you should not tell it to everybody. Now, you should not tell it to everybody, but it’s written in black and white, and anybody can buy the book and read how it’s secret. It’s not secret anymore; it was actually secret, but the problem is that there was nobody to continue with that knowledge, so then we had to compromise. We had to say, "Okay, we will give the knowledge." Because we don’t want the knowledge to get lost, but the crucial parts are not there. The crucial parts you have to learn from the Guru. That’s why it’s important to have a Guru. Because the Guru will tell you the rest. What is written in it, 99% is written, but the remaining 1% is told by the Guru. That’s why you have to bring it from the Guru. Whatever happens in the books can happen, but the Guru will tell you the whole knowledge. He will say, "This is how it happens. Who has experience?" So only the one with experience can actually tell you, or only the initiated, we call them initiated, one who actually knows what is what. So now, of course, you can go and check the eighth chapter; you can find it easily through our dear friend, Google, and there is a book, "Devī Bhāgavatam," available on the internet for free. You can just download it and read. So today, we have the honor that our dear guru sister, the bhakta of our dear holy Gurujī, Yogēśvarī Puṣpājī, is here. You know her all well from before. She has a Yog Sādhanā Ashram in Jaipur near the Rajasthan University, and she is actually the successor of Swami Ānandānandajī from that ashram, who started it. Now I will give her the mic so she can say a few words to us. Siddhiṁ Nārāyaṇa Bhagavān, Akī. Jai. Brahmā, Guru, Viṣṇu, Guru, Devo, Maheśvara, Guru, Sākṣāt, Parabrahmā, Tasmai, Śrī, Gurve, Namaḥ. Param Ādānye, our new Mahāmaṇḍaleśvara, Śrī Gyāneśvara Purījī Mahārāja. Ādānya Devī Bhāgavata Kathā kathā karne vāle Mahārāja Śrī, aur amāre sant vṛnda aura pūjā kī yogya amārī mātṛ śakti, dharma prema bandhu, āja pūjye Svāmījī Mahārāja kī ādarā ā rāhī hai. Pūjye Svāmījī Mahārāja, Mahāmaṇḍaleśvara amāre Māheśvarānandajī Mahārāja Śrī. Kī kṛpā se main yahāṁ par āyā hūṁ. Human life is called a very rare life. It is said that after eighty-four lakh yonis, we get this rare human body. In the Rāmāyaṇa it is said, "Bade bhāga manuṣa tanu pāvā." We get this human body with great luck. So this human body which we have got is so rare. Why have we come to this world? What is the purpose of our life? We have to know what is our goal in life. The people who are worshipping our Devījī, their goal is to know what our goal in life is. We have to know that. Our goal in life, our ṛṣis and maharṣis have told us, is three things. One is Jñāna, they have told us about Ātmika Jñāna. The other is to do good deeds. The third is to worship God. These are the three goals of our life. Gyāna toh āpa sab log prāpta karte hain. Jaise āpa samāyā māithī hain. Āpane ghara gṛhasthī kā jñāna lete hain. Devī kī ārādhanā karte hain. Pūjā pāṭha karte hain. Karma kāṅ karte hain. Jaise abhī batā rahe the. Toh ye sab toh karte hain. Lekin ye sab cīje toh bhautiktā tak wo hai. Hame usse bhī āge bhaṛnā hai. Toh hame ātmika jñāna ko prāpta karnā hai. Kyunki jab tak ātmika gyāna nahīṁ prāpta hogā. Tab tak hum sansāra ke dukhoṁ se mukta nahīṁ ho sakatē. We will be free from the bondage of ego only when we attain the knowledge of the Self. You know that Ṛṣi Yājñavalkya had two wives. One was Kātyāyanī and the other was Maitrī. When Ṛṣi Yājñavalkya was going to take Sanyāsa, he was distributing his wealth to both his wives. So, Kalyāṇī jī took all the material things. But Maitreyā jī said, "What will I do with these material things? I don’t need these things. Give me the knowledge of the eternal element. Give me the knowledge of the Ātmā. So, give me the knowledge of the Ātmā. So that I become immortal forever. So that I become free from the bonds of the world. I need that knowledge." So, Ṛṣi Yājñavalkya jī gave Maitreyā jī that knowledge of the Ātmā. He said that we should not be materialistic. So, we are materialistic in life. This worship, this practice, this meditation, we should do it. But along with this, we should sit for a little while and meditate on that God. We should contemplate on Him. We should remember the name of Mahāprabhujī. So, with this, even if you experience a pain like a mountain in your life, you will not feel the pain. You will not worry. And this Devī Bhāgavatī’s Bhāgavata is very important. It is said that if you are in great pain, if you are in deep sorrow, then remember your mother. Because a father’s heart does not heal quickly. But a mother’s heart heals quickly. So if you remember your mother, if you remember any mother’s mantra, or if you remember your mother in any way, then your sorrows will be over immediately. So to get rid of deep sorrow, you can either worship your mother or take the name of God. The purpose of our life is to attain that self-knowledge, and the second purpose of our life is to do the best of our deeds. Now, you women, what is your job? To raise and nurture your children. But don’t expect anything from your children. You keep doing your duties. You make them do good deeds, you make them study, you make them grow up. Expectation is the greatest sorrow. Expectation is the greatest sorrow. You don’t have to expect anything. You just do that. It is like the idol of renunciation. Like in the Rāmāyaṇa, there is Rāma Nāmī’s parva. In the Rāmāyaṇa, you see, every mother wants her son to be like Rāma. If Bharat is a brother, then he should be like Bharat. And if Lakshmaṇa is a brother, then he should be like Lakshmaṇa. Why do we remember him? Because in him, sacrifice is sacrifice. You see, Lakṣmaṇa had won over four things: āhāra, nidrā, bhaya, and maithuna. Lakṣmaṇa did. Lakṣmaṇa did not get to go to the forest. Why did he go to the forest? Because he was made to protect his brother and sister-in-law. He became Rāmachandajī. Until Lord Rāmachandajī said, "Lakṣmaṇa, eat this fruit," he didn’t eat the fruit. Until Rāmachandajī said this, he won over food. He used to look after his brother and sister-in-law day and night in the forest. Food, sleep, fear—lions and cheetahs were roaming in the forest, but Lakṣmaṇajī kept on looking after them. He was looking after Mother Sītā and Rāmachandajī. And when Lakṣmaṇajī got married on his own, he left his wife for the protection of his brother and sister-in-law. So, food, sleep, fear. So, for whom did he give up everything? For his brother and sister-in-law. So, when does the place of the guest ashram become a place of heaven? When we give up for each other, the foundation of our culture is the same. O man, live the life of the world, but how? Sacrifice. We sacrifice for each other. We sacrifice for each other, for brother and sister-in-law, for husband and wife, for sister-in-law. For each and every one of us, we will sacrifice as much as we will do, and we will get peace and happiness in life. We will make the Gṛhastha Āśrama a heaven. Just like that, you see, see Sītājī’s sacrifice. Sītājī was forbidden to take Lord Rāmacandrajī to the forest. He said, "Don’t go to the forest. How will your feet get injured?" So what does Sītā jī say? "If you are present in the Durgama, Vanam, Adyava, Raghava, Aghraste, Gamiṣyāmi, Mṛda, Nanti, Kuṣkanta, Kan." I will go ahead of you and clean your path, clean the path of thorns. And see, you will see Sītā jī’s sacrifice. All the women are sitting, I will tell you. When Mātā Kauśalyā goes to take blessings, then Kauśalyā Mātā says, "Daughter, how will you live in the forest for fourteen years? You are a girl raised in such royal mansions; how will you live there?" She says, "My fourteen years will be like a night." Fourteen years means such a big sacrifice. He is describing fourteen years as equal to a single night. What immense patience. So, Mother Sītā jī, therefore today we remember, we remember Sītā jī, we remember Rāma jī. Isī taraha Bhārata ko sab kucha Rājya prāpta, lekin Rājya ke svāmī nī bante. Jaba Rāmacandra jī lauta ke āte hain, to Bhārata jī kahte, "Etat te sakalam rājyam, nyāsam nirvartitam mayā." Yeh lo Rājya, maine to tumhārā dhāro rūpa me samāl ke rakhā. Yeh lo Rājya. To isī taraha apane Rāmāyaṇa me tyāga hī tyāga hai. So when you will be ready for each other in Gṛhasthāśrama, then Gṛhasthāśrama will become the Dharma of heaven. So this is the second purpose of our life. Whatever worship we do, Bhagavad Gītā we do, Devījī’s blessings, we all have the same goal in mind: that we should make our Gṛhasthāśrama the Dharma of heaven. This is the biggest Yogāśrama, Gṛhasthāśrama. Similarly, the third goal of life is that we should take the name of the Lord. Take the name of the Lord. Always remember the name of the Lord. You must have read the lilās of the Lord, how the blind have eyes. How the dead have been revived. There is so much power in the name of the Lord. So much power. That’s why our scriptures say. "Oṁ Makai Vritha Janam Na Khoi. Na Jāne Śvāsaavan. Hoi Kin Hoi." So, every moment, remember the name of the Lord. Think about Him, so your life will never be sad, never will be sad. As it is said, God Śaṅkarajī always chants the name of Rāma in his ear. He keeps the name of Rāma with him. So there are many things like this. There is a time limit. That’s why I don’t want to say much, so you called me. I am very grateful for that. Thank you, Puṣpā jī. Thank you for coming. Then you will see, I will tell you, you make a halvā. I will make it by hand. There is no tension. But who did you teach? Who did you teach? Who taught you? Then he will be your Guru. So if I tell you, okay, make our country’s Strukliya. Then you will see, what is this? I will give you the recipe. Now we will try it once, we will try it again. Then finally, after doing it five to ten times, it will be fine. That is Guru Gyāna. Guru tells like this. Actually, guru kā matalaba shortcut. Āpako jo bhī kāma karnā hai, ekadama fast, turanta jāyegā. Isliye hama guru ko jyādā mānte. Agar mujhe kucha nahīṁ āte, to jaise mujhe halvā banānā hai, mujhe to recipe āte hai. Internet pe jāke sab kucha dekhuṅgā. Lekin māṁ matajī ke pāsa jāke, matajī to rasā batā denā, halvā kaise banāyegī. Do ghanṭe ke andara ekadama first class ban jāyegā, sab log khāenge. Even I have seen people who have not added sugar, nor ghee, nor anything in it. They say it is just water. Then they say, "You have not cooked it." I say, "Okay, I should cook it." That is why the tradition of the Guru is considered good here. It is considered the best, but because of our ego, we people say, "No, no, we should not do it like this. We should do it like this." Think about it: what kind of doctor will you go to for the operation? Will you go to a self-taught doctor, or the one who went to school and college and came out? After getting an SMS, the doctor read it and went to America and London, and did the Guru Paramparā, or was a self-taught doctor. The book is the same. They don’t know. If an animal is found on the road, they eat it. They say, "I have learned sewing. I will operate on you." Will you go to him? No one will go. But for the darśana of the mother, I know everything. I don’t need any guru for the knowledge of the soul; I am there. A small thing that a doctor does... That’s why I request again, I would be very happy if all of you would come to learn Pūjā. How to do Pūjā, how to do Karmakhaṇḍa, I would be very happy if you would come and learn this. But don’t steal, Paṇḍita, that’s why you made Paṇḍita people. Otherwise, this work will be done. You will tell your husband, "Today you make Pūjā." I am doing Pūjā, I am doing Havan. In the eighth skandha, we got the same description as in the fifth skandha of Bhagavatī. In the ninth skandha, we enter. Accept this as the heart of Bhagavatī. First of all, what is nature? Know a little about vikārtī. One is nature, one is vikārtī, one is sukārtī. Prakṛti writers have told in one word that this conversation is between Sūd jī and Sonak jī, Janma jī and Ved Vyās jī, and also between Bhagavān Nārāyaṇa and Nārad jī. And there are such wonderful and mysterious stories, mothers, which we can be amazed by listening to. God is the creator of the universe, the creator of the universe, the creator of the universe. Lord Krishna’s son Mahādeva is sitting in the bridge, his body is like a spirit. So, see in your life also, don’t grandfathers come as grandfathers? Don’t great-grandfathers come as grandfathers? Doesn’t one living being roam around in the house? He roams, right? The same basic power, the basic God, is the same. This is also the announcement of Devī Bhagavatī. "Ekam Śraddhā Viprā Bahuvadanti." Here, Nārāyaṇa Bhagavān says about these Prakṛti Devīs, "What are the characteristics of Devī Prakṛti? Listen." Prakāśita Vācaka and Kīrti is the knowledge of creation. The Devī who is prakāśita in the creation process, she is called Prakṛti. And we will see Sāṅkhya Darśana: Asatkāraṇāt, Upādānāt, Sarvakāraṇāt, Śaktasya Śakyakāraṇāt, Kāraṇabhāvāt, Satkāryam. In Sāṅkhya Darśana, Kapila Bhagavān says, "How will be the knowledge? How will be the enlightenment?" He says that through the knowledge of Vyakta, Avyakta, and Gyā. How will the knowledge be? He says that when the man gets the knowledge of nature, then he will get the knowledge. That is why Bhagavān Patañjali is also trying to do the same. Who is Patañjali? Twenty thousand years before Lord Kṛṣṇa, the yoga that was going on, he put that yoga in a book. Such a great knowledge. Paṇḍitajī, please tell me my treatment. Don’t tell me an encyclopedia. And a person needs this only. You have a fever, you need paracetamol. Give me Crocin, give me Calpol, give me ibuprofen. Otherwise, give me cold medicine. So, two types of people come in the stories, in the satsaṅga. One will want to know what is Purāṇa, and the other will want to know what I am and what is my disease. One disease is darkness. That is why the Upaniṣads say, "Asato mā sad gamaya, tamaso mā jyotir gamaya." However you try to know, know that supreme truth. So Rādhājī’s description is coming in the Bhagavad Gītā today because the pleasure in life, the bliss, that pleasure has come from there. Whatever pleasure is in nature, it is bliss, it is bliss, it is beauty, it is the grace of Rādhā Jī. And even before starting today’s story, I have asked you, the description of Rādhā Tattva is not possible with words, it is a matter of experience. God, when two dhāmas are spoken, Badrī Viśāla is not the dhāmas of men. Badrī Viśāla is the land of God. I cannot call it a tīrtha. The two tīrthas that destroy sins are Kāśī and Vṛndāvana. Don’t consider Badrī Viśāla as a pilgrimage. It is a place of Gods. It is a place of the Gods, which humans have got for some time. When Nara and Nārāyaṇa mountains will collide, you have to keep searching for Badrī Viśāla. Three to three and a half years ago, the Neelakantha glacier melted a little, and people got scared. They said, "Neelakantha glacier has reduced a little." And in the report of 2005, we saw that seven hundred glaciers of Uttarakhand are melting. There is no ice left there. This is what Prakṛti Devī is talking about. And which Prakṛti Devī should we talk about? Our trees, our mountains, our rivers, our environment. This is what Prakṛti Devī is talking about. This is what she is talking about. If one person worships at least one tree as Bhagavatī, Jagadambā, Viṣṇu, or Maheśvara, then it will be the worship of five goddesses. Now see, with the will of Śrī Kṛṣṇa, the free-natured, the desire to create the original Bhagavatī appeared. And in order to help the world, she appeared in five forms. Gaṇeśa, mother Durgā or Śupriyā, who is the form of Śiva. She became Viṣṇu or Nārāyaṇī. And in the form of full Brahma, Brahmadevatā, who is considered to be a monk or a manugana, who worships. She became the form of Śiva. These are the forms of Dharma, Truth, Pūrṇimā, and Kīrti. She protects those who come to her abode. So here the prayer of Prakṛti Devī has been told. When this Prakṛti Devī goes to heaven, people call her Rājalakṣmī. When this Prakṛti Devī comes to the people, they call her as Gṛhalakṣmī. She is the same power. In the house, she is in the form of Gṛhalakṣmī, and in heaven, she is in the form of Mahālakṣmī. And in the form of all animals and creatures, she is in the form of Śobhā. Whoever does not have Śobhā, understand that Prakṛti Devī is angry with him. Now, mothers may forget for what reason people are burning lamps in the morning, or why Tulasī is being worshipped, but it is connected with Prakṛti Devī. But people have more faith in discipline these days. They don’t have faith in giving water to Tulasī. They don’t have faith in keeping lamps in front of Tulasī. They don’t have faith in giving oil to the moon. They don’t have faith in giving oil to the sun. They have faith in two-pence bullets. Those who do experiments on the body, those who don’t even know about their breath, they have complete faith in them. We used to say in astrology that if people grow a tree, then it will be fine. Why do you spend eighty to ninety thousand rupees and buy Pukhraj? Your moon is bad, right? You worship your mother, and it will be fine. Do it and see. It is nature. In this nature, there is discord from darkness and ignorance. And a lot of time is required to understand this. The one who has the wisdom, intellect, and knowledge of the divine is Sarasvatī. Sarasvatī will not do any good. Mahārāja, I will not tell you to read such and such Tantra. Because these are things that can be understood by being enlightened. That is why Devī Bhāgavata is little to be heard and little to be done. Because Śrīmad Devī Bhāgavata is the path of Tantra. Now, if you want to do a small āsana, even a Western āsana, then if you do it after eating, you will get so sick that you will not get any treatment in allopathy. If you do prāṇāyāma wrong, then you will go into such a state that only those who know yoga, either go to Puṣpājī or go to BKS Iyengarjī or come here to Deep Ashram and get treated. The disease that will arise from yoga will arise from doing yoga in a wrong way; its treatment will not be done with medicines. Only a yogī can correct you. That is why in Tantra, don’t think that I am doing any good by telling you something. Don’t think like that at all. This is told to the Adhikārī. The Tantra, Mantra, and Mantra in this, if you say that it is an insult to Mantra, then in this Navamaskanda, there are Mantra, Kavaca, and Stotra. And Nyāsa is told in Devī Bhāgavata. Part 3: The Grace of the Mother and the Nature of Devī Regarding the Bhuvaneśvarī Yātrā and the concept of Asthina Bhoga Mukti, it is said that its essence is both worldly enjoyment (Bhoga) and liberation (Mukti). One who worships it will be blessed by this Mother. Without her grace, you will not be able to accomplish it. I will give you one key: if you want her grace, first worship the mother from whom you were born. Then you will be blessed. Otherwise, it will not happen. This is guaranteed. First, have faith in the mother from whom you are born, no matter what you see. In the Varāha Kalpa, within the Bṛhad Maṇḍala, in the form of Vṛṣabhānu’s daughter, Śrī Rādhājī was born as Vṛṣabhānujī. And all forms of women exist within the form of Lord Kṛṣṇa. That is why Uddhava jī went and said, "You left me." God showed Uddhava himself and revealed the entire inner bridge within the body. In ancient times, Brahmā jī performed penance for thousands of years, for 60,000 years. Yet, even in his dreams, he did not see the face of Rādhājī. Now, tell me, what should I say? Who is Rādhājī? How should I describe who this Rādhājī is? It is said somewhere that the lord of the three worlds (Trilokī Nātha) is at her feet. The lord of the three worlds is also at his feet. That is why in Vṛndāvana, there is a place called Seva Kuñj where God himself serves them. And if one goes to that bridge, only three things will happen: either he will become silent and dumb, or he will become mad, or he will go to Goloka. He will not be able to describe that joy. It is impossible to speak of that joy. He can only say that he cannot say anything about it. You can be that joy, but you cannot tell about that joy, about that governance within the joy. This is the kind of rasa that Mahārāj possesses. Now, consider the love a mother has for her son. What does she gain by hugging him? He is a small human being, yet he is so divine that she cannot even express it. So it is with that Ādi Śakti. Because Durgā Maa holds many weapons in her hands. The Madhu-Kaiṭabha within us, the Mahiṣāsura within us—we have to slay them. Now, having slain them, where will you go for Rasa? So come for Rasa, go there. On the first day, he did not speak of Rādhājī, of the original nature. That life should not be mere pleasure. And the pleasure of Lord Kṛṣṇa is also the same. When Rādhājī came to earth through penance in Vṛndāvana, then Brahmājī was seen. She was called Rādhā. In every world, all the goddesses and women are a part of this primordial goddess. There is art, and there is art. And she is born from her part. Rādhājī’s part is present everywhere. And in the complete incarnation of Bhagavatī, there are five principal Devīs. Listen about them, and then I will take you back to Rādhājī’s feet. These are Gaṅgā and others; they are the principal parts. They manifested from Lord Viṣṇu’s Śrī Vigraha and were born as Brahmadrabdha in the form of Sanātana. Gaṅgājī is the same. Take a bath once. Mahāvaneśvar jī says, "People know only about Vivekānanda jī, but when some examples come, I have to take his name." When Swami Vivekānanda went abroad, he filled a bottle with Gaṅgājī’s water. He used to drink one drop daily. He said, "I will return before this water runs out." And when the ship landed in Bombay, he started to cry upon touching the ground. He said, "This soil is also sandalwood." This soil is also the sandalwood of this country. But you do not realize it until it happens. When I went to America, I went to Haridwar and ate 300 dupkis. I said I would return within 300 days, before 300 dupkis. That is what I did. Once I returned, after six months I ate three hundred dupkis again. I said, "O Gaṅgā Māiyā, call me." Because I do not want people to bring me to you in a box. I want to come to you alive. And I say, you are so close that there is no need for someone to deceive you in the end. O Prāṇa, jump straight into the Gaṅgā. Because they have been walking their whole life, they have gone to the grave; for the sake of two or four steps, they have been given a favor. This last favor is very heavy. Why take someone’s favor in the end? He said, "I have left him." And after leaving, will you go on your own? Sister Pushpa does not know that in her tradition, I first received the education of yoga. Pannalal jī Praveer in our Bikaner, whom Ācārya Tulsi blessed as a human being. He performed more than 7,000 daṇḍas at once. You told me yesterday the three names of Māyā: Phars, Pharshu, Pharshram. When money comes, a person becomes big. So in childhood, our Gurujī, such people, used to call Pannalal jī a grandchild. And he learned yoga from Pūjya Anandarañjī. I did not see that Mahāvibhūti. But we learned yoga from him. In the beginning, we used to listen to him. Wherever we could find his books, we used to get them photocopied. I do not possess gold and silver. I tell God, "Do not even give it to me." But these books are kept hidden like this. And I am speaking to you about Gaṅgā Bhaiyā. This is the people’s Gaṅgā. There is a saying that three people should not go together. He said, 13, 3, 8, 11, 12, 13, 13, 18, 19, 20, 21, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61. 62, 62,... 63, 62, 63, 62, 62, 63, 62, 62, 63, 62, 63, 62, 63, 62,... 63, 62,... Mānasā Devī is also a part of Lord Viṣṇu and has become a disciple of Lord Śaṅkara. Our Bābājī is the incarnation of Lord Mahādeva, and today we have Mānasā Devī with him. Today, I have asked Mahāmaṇḍaleśwar Jī to speak about Mānasā Devī. This Mānasā Devī is worshipped by the Nāgās. She is the one who rules over the Nāgas. She is beautiful and possesses Nāgamahānī. She is related to many Nāgas. So, Gaṅgā, Tulsī, Mānasā Devī—and regarding Mānasā Devī, it is said that she is a devotee of Viṣṇu as well. And she is a form of Viṣṇu. She is a form of penance. That means morning, evening, day, night, lunch, dinner—whatever qualities of Lakṣmaṇa are mentioned, they come under this name. So, the names given by Bābājī are given with deep thought. When I came to this āśram for the first time, I saw that I could not understand anything. What are they able to understand? They are sitting. They are sitting just like a tree. Then, this is a matter of experience; it would not be appropriate to speak about the knowledge of meditation. But any person comes to the Guru only when the values of his past births are awakened. And this is not a journey of one birth; it is a journey of many births. If you meet the Sadguru Satya, then in the Chela Palak, you will be able to get rid of the insects. You will be able to get rid of the insects. You will be able to get rid of the insects... You will be able to get rid of them. The insects—that is why they say, when the mantra goes beyond the mind, then there is a mantra. They are chanting Rām Rām... You have heard about Mānasā Devī; now I will tell you a little about Śāstrī Devī. Who is Śāstrī Devī, Mother? She performs Pūjā. Where does she reside? She resides there when disciples are born. And she resides in her old form. And in the world, she is always worshipped for twelve months. On the planet of Sūtī, she is blessed by worshipping on the sixth or twenty-first day of the child’s life. This Śāstrī Mother is bound by the Munis. This is also a form of Caṇḍikā. But is it old or old? I am telling the truth. People are considered old when they see the old. That is why God has made a policy for us. God does not see old age. God has teeth for 125 years. Never got a feeling, never got a root canal, never got a diet. All gods are their own tip-top, but now you see that man is not old. Those who come and go see youth, and those who do not go see old age. Youth comes and goes. Youth is a name for wandering, and youth is not a matter of the body: six hours, eight hours, twelve hours, twenty hours. And in youth, most people sleep. They are lost in play; they sleep all the time; they see old age and cry. In youth, people sleep, they watch TV, they cause disturbances, they think of doing adventure. That is not youth; it is the energy inside you which you are not able to recognize. And the worship of Śāstrī Devī is not done well. The person who is afraid of old age is afraid of old age. She is not pleased with old age. Śāstrī Devī is not pleased with old age. She is not pleased with old age. She is not pleased with old age. She is not pleased with old age. She is not pleased with old age. She is not pleased with old age. She is not pleased with old age. She is not pleased with old age. One is with attitude. And whatever insult you commit in this nature, you may not be seeing the law, you may not have a camera, but do you know who the witnesses of our sins and good deeds are? These directions, this atmosphere, this nakṣatra, this jyotiṣgandha, this tāragandha, and you yourself, your soul inside you, that sanātana śāśvata caitanya. He himself, of that sin, of that insult in you, of the other’s hatred—that is why you should not insult anyone. You have insulted your own well. Now, even Brahmā, Viṣṇu, and Maheśa cannot help you. If you have insulted anyone, whether small or big, or weaker than yourself—and the real person always insults the weak. There is no courage to insult the great one. I have heard a story from the West, from Russia. They said a small cat was walking in the street. Two people were walking together, and there was a policeman. Now, after seeing that cat, and whoever it is, whether it is election time or morning walk time, he starts wagging his tail. And as he is wagging his tail, he is scolding the dog, saying, "Stay away, stay away." He is scolding, saying, "Stop, stop." He said, "Brother, I think this is the Commissioner’s dog." He quickly lifted the dog’s neck, as if it were a son who had been separated from his family for many lifetimes, and he put it on his neck. No, no, this is not the Commissioner’s son. He picked it up and threw it back. Yes, he is not the commissioner’s child; he is the mayor’s child. He is the mayor’s child. He picked him up again. He is the same dog, and the king is changing his attitude. Because, whose dog is it? The man’s attitude changes toward him. So, the dog is the same. It is the commissioner’s, or the mayor’s, or the collector’s. But here, the writer is saying that the human’s attitude changes so quickly. O mothers, you are all worshippers, but the mothers who are at home, who have come with you, if you do not respect them, then do not ever insult them. Because one day you will also become old. I am not scaring anyone. This is not something to be scared of. But respect old age. Whatever old age is in our life, we should worship that old age. We should serve them. Do not pray later on. Have faith in the one who is alive. When the time of Śāstrī Devī came, I asked you this question. And the schools in which you give lakhs of rupees to enroll your children these days, the teachers of those schools, who will not do good to you, will do more good to your children than they will to the elders who have brought you up, who have brought us up. That is why, please, whoever is sitting in the form of Śiva and Śakti, who is greater than us, who has attained the state of Jarābasthā, may they be blessed with love, respect, and life. I know one of my friends, I know a disciple of Swāmījī Mahārāj, whose mother, whom God has given a lot of support, he also promotes Gītā Mātā. We are now carrying out an event of 1,00,008,000 Gītā jī, to distribute Nisulga. His mother’s health deteriorated. He left all his work there and went on a chartered plane. He was brought to Gita Press, Gorakhpur, in the third number section. He was brought there in the month of June. Until October, when his mother’s health was not well, I told him to go to the factory. There will be lakhs of factories. "My mother should be fine. My mother’s wish is that she should stay with her mother, Swāmījī, in the third number section of the Gītā. She wants to leave her body there." I have seen people who worship their mother like this. And in their life, the person who is running after wealth, is he ever going to get it? And has anyone got it? How many seconds are left? See, Albert Hall is there, Amer’s fort is also there, Lal’s fort is also there, Bikaner’s fort is also there, Jodhpur’s fort is also there, and they will remain here. No one can take even a single needle from here. Neither can I take it because it is old, so I am a little short. No one can take it. No one can take it. In Śrīmad Bhāgavatam, it is said that the earth weeps when a person dies. When great kings like Bhīma, the Pāṇḍavas, Yadu, Raghu, Sūrya, Kṣwāka, and Namuci came. All of them wished to become immortal, to conquer the earth, and to make everyone their own. But no one could make anyone their own. They have taken big borders, but they have lost their land under their feet. They did not know that Kāla is standing behind them, holding their hair, and no one could do anything. We are all running very fast. Where are we running? We do not know. This is called development. Metro has come, metro has come. Metro is not in Delhi; the rates of land have increased. Pandit jī, I had taken the land for 2 rupees. I asked, "How old were you at that time?" He said, "Two years." I asked, "How old are you now?" He said, "Fifty." I said, your age has decreased and the land has increased. If a person’s age is less and the land increases, then what is there? On this earth, today there is as much gold as there was earlier. It will remain the same. Then why is there a lot of worry in the newspaper every day? Many husbands are calling. Husbands are fighting a lot with their wives. Why? She says, "Give me 10 grams, 50 grams." Now, all the husbands are giving lessons to the paṇḍits about the price of gold. Now see, Maṅgal Caṇḍikā is the main element of the original nature. And it has been manifested from the mouth of the Devī. And she always gives maṅgal (auspiciousness). But when Maṅgal Caṇḍikā gets angry, she destroys the creation. And in the form of a part of God, Bhagavatī Kālī has also appeared. How is this Kālī? Govind thinks that Rādhājī has a form that has become Kṛṣṇa. That is why it has become Śyāmā. Saying, "Kṛṣṇa, Kṛṣṇa," Rādhā went to Kṛṣṇa and asked all the witnesses, "Where is Kṛṣṇa? When I was there, there was no Hari. And when Hari is there, then I am not there." Love is like a road, so do not come in between. Now see, I will tell you the Samādhi language of Devī Bhāgavat jī. The wives of all the Gods: the wife of Agni Devatā is Svāhā. Without her, the gods do not even open their mouths. And when any God says, "Svāhā," the face of Agni Devatā opens. Now, how will we define this in English, Mahārāj Jī? All the Gods are slaves of Joru (the spouse). How? The wife of Pitṛ Devas is Svadhā. She is worshipped by the Munis, Manus and Manus. Without them, there is no success in any good deed. And Vāyudev’s wife is Svastīdevī. They call her Svastinahindra, so the nature becomes positive. And Lord Gaṇapati’s wife is Puṣṭidevī. She is worshipped in the whole world, and without her, all the people are snatched away. So, there are some people who want to lose weight. And some people want to gain weight, so they say, "For that, do not worship Puṣṭidevī." And Īśānadevī’s wife is Sampatidevī. So the northeast in the house should be maintained properly. Otherwise, no matter how much wealth you earn in the house, it will be lost. Even in our house, there is a problem. Now, why is the North-East good? If the sun sets, then the rays of the sun will fall on everything. If there is water, then it will fall on water also. Water is said to be the greatest God. There is no creation without water. So water should also be in the North-East. Pooja should also be in the North-East. The place of Kubera is also mentioned in the northeast. And Dhṛtidevī is the wife of Kapilabhagavān. Without this, people become impatient. If you do not worship Dhṛtidevī, then you will become patience-less. If the wife does not cook, or if the husband eats food in a hotel in two minutes, then he becomes angry. So Dhṛtidevī is the wife of Kapilabhagavān; this gives you patience. Whichever Devī you worship, whichever fruit you will get, this has been told. Similarly, Satyadevī is the wife of Satyadeva. She is worshipped by free people. Without her, people become boundless. That means, if you want cooperation in your family, then you should worship Satyadevī. Similarly, Pratiṣṭhā Devī is the wife of Puṇyā Devī. If you do puṇya, you will get pratiṣṭhā (respect). If you do puṇya, you will get pratiṣṭhā. This is the samādhi language of Devī Bhagavadī jī. And Udyog Devī is the wife of Kriyā Devī. If you want to do business, then you should have action. You will keep on dreaming while sitting. You will do all the plans on paper. You will not do any action. Then there will be no business. Business is called Bhairava, and Bhairava is called Karma. In the same way, if this will not happen, if there will be no business, then the whole world will become lawless. And the wife of Adharma is named Mithyādevī. Who worships her? The false man worships her. Devi kī Devī banā diyā isko bhī. Kitna acha dharam hai. And in Satyayuga, Mithyā Devī disappears. In Tretāyuga, she becomes subtle (Sūkṣma). In Dvāpara, there is half a body. In Dvāpara, indeed, lies were spoken, O Bhāratī. There are deceitful people. And in the Kali Yuga, it is very good to become very powerful. Kamar jo hai, kamre ke saman. Aur apne bhai kapat ke saath ghar ghar me ghumti hai. Bataaiye, kaun? Who is wrong? Mithyādevī, a liar. What is a liar? A word is a liar. A tongue makes a liar. If someone is called a liar, how can he be called a liar? Does a tongue make a liar? Without a tongue, everything will go wrong. How can it be? A tongue does not make a liar. The biggest liar is money. How many people have money? When did someone take it? When did someone take it? The sinner took it. The pious soul took it, and the face of the person who loves that money also becomes like that money. Like sometimes the notes do not become old, the note becomes as old as it goes through the hands. Similarly, the person who loves those notes also becomes like those notes. Now see, your brother is roaming around with a rag. So, brother, keep the door of your house closed. Do not let this Mithyā Devī come with a rag. There are very good things. There are three wives of knowledge: Intellect, wisdom, and intelligence. Without this, the whole world remains a fool. The wife of Dharma is Mūrtī Devī, whose sons were Nara and Nārāyaṇa. The wife of Rudra is Kālāgni; they are pure yogīs. And the three wives of Kāla are Sandhyā, Rātri and Divā. This is the way of explaining, mānavīkaraṇa. He is explaining to us that, "Look, do it this way and understand. You will not have to remember this." Now see, Tej has two wives, Prabhā and Dhārikā. And the two daughters of Kāla are Mṛtyu and Jarā. And the wife of Jvara is Priyā. And Tandrā is a daughter of Nidrā, whose name is Tandrā, and Bhūṣi’s name is Preeti. You will wake up a sleeping person. Sleep feels good, right? So Tandra and Preeti: Tandra stays half asleep, and that sleep, Preeti also feels good. And the two wives of Vairāgya are Śraddhā and Bhakti. When we read the Bhāgavatam, the two sons of Bhakti are Jñāna and Vairāgya. Here, I have told you that two wives of Vairāgya are mentioned. Similarly, the mother of the gods is Aditi, and the origin of the cows is Surabhi. The mothers of the deities are Kadru, Vinatā, and Danu. They have also been used in the construction of the creation. The mother of the fathers is Manasī Kanyā Meṅkā, who is famous as Ambikā’s mother, Lopāmudrā, Kuntī, Kubera Patnī, Varuṇa Patnī, etc. And Draupadī is also the same. All the village goddesses are the artisans of nature. From the artisans of the goddess, these women have emerged in every world. All the forms of the Bhagavatī nature are worshipped in the Puṇya area of India. First of all, Rāja Surat worshipped Durgā Devī, who destroyed Durgati (misfortune). After that, with the desire to kill Rāvaṇa, Lord Rāma worshipped her. Since then, Jagat Darṇī Durgā has been worshipped in all three worlds. How was Durgā Mātā worshipped? She was worshipped like this. First of all, who did it? Sumeda did it. Did I not tell you the story of Sumeda? First of all, listen to the story of this. Durgā is the most Satī. In that, King Sumeda is being heard. Medha Ṛṣi is being told. And Jagat Dārnī Durgā, in all three worlds, Rāmachandra jī worshipped first, and Sumedā worshipped. In the beginning, in the form of Dakṣakanyā Satī, and after the killing of the devatās, in the yajña, the wife gives up her body due to criticism. She is worshipped as Śakti in the whole world. Nārad jī again asked the question, "Can you tell us a little bit about the other deities who have appeared to us from Parabrahma Śrī Kṛṣṇa and Śrī Rādhā?" And also tell us how there was a fight between Sarasvatī and Gaṅgājī. I will tell you about Lakṣmī in detail. If I will see in this, it will be more detailed. Bolī Jagadambā Mātā Tevkī. These are the three elements of the original nature: Saraswatī, Gaṅgā, and Lakṣmītī. Now see, Lord Viṣṇu is looking at Gaṅgājī with love. Gaṅgājī is looking at him with love. Saraswatī, who has the greatest knowledge of knowledge. Saraswati and Ganga fight each other so much that they even pull each other’s hair. I am telling you in a very concise way. And there was a very intense fight between them. Both of them cursed each other. They said, "You also go to earth, you also go to earth." They cursed Lakṣmījī too. Lakṣmī and Gaṅgā are very beautiful. Saraswati has cursed them. You will see that Padehli people fight more or are uneducated. Uneducated can be fought by Patañjali people. So wherever there is knowledge, there is art as well. This is what Devī Bhāgavat is saying. What does knowledge do? There is a dispute over knowledge. People have disputes over knowledge. In the past, there used to be so much conflict that whoever lost would have to be burned. Perhaps you remember the name. Before Śaṅkarācārya Jī, when there was a dispute over Buddhism, once upon a time, there was a sage who used to jump from the mountain to prove that his words were untrue. "If the Vedas are untrue and pure, then my life will be saved." He used to jump from the mountain to prove that his words were untrue. Earlier, people used to jump from the mountain to prove that their words were untrue. Earlier, people used to jump from the mountain to prove that their words were untrue. Do not tell me that Śāstra was so terrible. Why did this happen? Because there was a fierce fight between Saraswati and Gaṅgā. Since then, Lord Viṣṇu said, "From today, whoever is with three," he said, "three women, do not worship three goddesses in the house." He said they will be with three, that is why there is a problem. Although Lakṣmī accepted the curse, so Lakṣmī gave the curse, so Lakṣmī went ahead and became Tulasī, and became the wife of Jalandhara. She had forgotten who she was. So, Sarasvatī cursed Lakṣmī, and Sarasvatī cursed Gaṅgā as well. They cursed each other just because you are more fond of Viṣṇu. Now, what did Viṣṇu Bhagavān do? He did not curse. He found salvation. He said, "Do one thing. You have given the curse. You go to Brahmaloka from one part, and Ganga, you die from one part, sit on your head and go to earth for 5,000 years." So Saraswatī and Gaṅgā both came to earth. God kept Lakṣmī with him, but he also had to be born as Tulsī due to his curse. But God said, "I will come for you myself." That is why this number of three is not correct in the three devas in the Dharma Śāstras. The meaning of the word śakti here is that the meaning of śah is aiśvarya (sovereignty), and tī is the reader of parākram (valor). The one who is going to give them their form is called Devī Śakti. In comparison to Brahmā jī, Brahmā jī’s age in comparison to Brahmā jī’s age in comparison to... Lord Krishna has given birth to a child in the Bhāgavatam. When Rādhājī left that child, God gave this curse to Rādhājī that now no child will be born from you, and no child will be born from your womb. Part 4: The Curse of Lord Kṛṣṇa and the Path of Totality I will explain this briefly. The two parts of Rādhā—Lakṣmī and Sarasvatī—are also called Niṣṭhā. They were also born from the land of Rādhā and are also childless. You might ask, "Are the gopīs also childless?" And you may wonder, "Mahārāj, what kind of child is this? What child should I ask from him?" I wish to share with you the law of eternal nature through the medium of the Devī Bhāgavata. In the kingdom of God, the kingdom of that Bhūneśvarī, the kingdom of that Ādhyāśakti, if even there a person makes a mistake, then he becomes inauspicious. The principle of karma is that if anyone makes a mistake, engages in impure behaviour, or harbours aversion, then he faces the consequences. Whether it is Sarasvatī or Gaṅgā, both have the power to wash away our sins. Yet, both were afraid that when Mahārāj would go to the earth, whoever would bathe in them would be rejuvenated. In this way, I have told you the story of Paripūrṇa Śrī Kṛṣṇa and Rādhājī’s appearance here. Let me tell you in a little more detail, and then we will present a bhajan at the feet of Rādhā Rāṇī. Consider this: people are upon the earth, but where is Goloka? Goloka and Vaikuṇṭha are places; they never end, they are eternal. And in the Goloka of God, Mahārāj, you too can enter. I have heard and seen such stories in which Goloka is also formed. Goloka and Vaikuṇṭha are eternal; accept this in your mind. That is, you can see the Līlā of Śrī Kṛṣṇa even today. This is what the Devī Bhāgavata announces to us. The realms above the earth are Bhūloka, Bhuvarloka, Svarloka, Maharloka, Janaloka, and above that is Brahmaloka. But all of these are destroyed like bubbles. Only Goloka and Vaikuṇṭha are eternal. Lord Viṣṇu is seen in every room. His number is known only by Lord Kṛṣṇa. Now, Lord Kṛṣṇa’s mantra is also mentioned here. How do we enter our Goloka? How do we attain Goloka? Today, I would like to tell you a small principle which I have gleaned from these Purāṇas for you. I believe that whatever you do, do it with completeness. Do whatever, anything, but do it with totality. Even when we do good deeds, there is the echo of sin behind it. Even when we do good deeds, there is the echo of good deeds behind it. Whatever we do half-heartedly... In Vālmīki’s story, there was a dacoit. Aṅgulimāla was also a dacoit. Consider how many murders Aśoka committed before he sat at the feet of the Buddha to obtain knowledge. But whatever he did, he did it with totality. Whatever you do, do it with totality. Then, for you, the door of truth will open. Whatever we do half-heartedly, with half a heart, no door will ever open for it. It will keep wandering in the middle, like a triangle. It is a very beautiful story. Mahāprabhujī has presented one or two more narratives. This one is from Mughal times, and I am telling you stories of Bṛj and Vṛndāvan. A poor resident of Bṛj, a devoted devotee of Śrī Rādhā in the tradition—remember, Rādhā and Kṛṣṇa are not two. My Govinda created Rādhājī to spread joy and bliss on this earth. This can never be used with them. So, the devotee thought, "Today, let us decorate God with flowers." He wished for God to be adorned with flowers, one by one. When guests come, we too wear flower garlands. Sometimes at a big event on stage, it is decided who will wear the garland. While wearing the garland, a photo is also taken. He is wearing the garland, and he is giving the bouquet. But this is not the subject. In devotion, what is the real meaning of offering a garland to Lord Kṛṣṇa? Or what is the correct method to offer flowers or pūjā items to God or Guru? He asked a gardener, "How many roses are there in your garden?" The gardener replied, "There are 25-30 kilos of roses." The devotee said, "They are good roses. It is the season of roses. Give me all these roses." The gardener asked, "How much will you pay?" The devotee said, "I will give you payment in the fifth coming." Mahārāj Jī, will only this much work? Give me the flowers now, and I will pay in the fifth coming. The gardener said, "Okay, I will give you these roses, and you will pay in the fifth coming. You sit for a while. We will do it together." Then the Badshah’s procession started. The Badshah saw the roses from far away. If you see pictures of Akbar or Jawaharlal Nehru, you will see a rose in his hand. When we studied Hindi, we used to learn the impression of a flower: "That, if I don’t want, I will get stuck in the jewellery of Bermala." Does anyone remember? If you remember, then tell me. What is the impression of a flower? "To leave me on that path, O my gardener, on which many brave men have gone." In the world, only two deaths have been said to be best. One is that we die for the protection of our country and our culture, and the other is that we sacrifice our body to attain God. These are the two best ways of death. The king’s soldiers came and asked the gardener, "How much are you selling these for?" He said, "These have been sold." In the world, there is nothing unique for the rich. He thinks he can buy everything with his money. He has such an ego, such pride, that he believes he can purchase anything. The soldier said, "How much should I offer?" He said, "10 annas." The devotee said, "I offer 20 annas." The soldier said, "Take it from me." The devotee insisted, "Take it from me." In Gwalior at that time, the court was on the way to Matrao. The soldier said, "Take 20 annas from me," and sat next to him. The devotee said, "Oh Bābā, we have already offered our flowers to our Lālā (Lord). We have offered them to God from here. You people offer prasāda to God. How much prasāda have you brought today? If there are 60 people, then bring prasāda for 60 people. Did you bring it for God or for the people? To whom did you offer the prasāda?" After seeing the devotees, you have already prepared a certain amount. Did you offer it to Bhagavān or to the devotees? Draupadī offered a leaf of sāg to the whole Trilokī. What will you offer to him? "Charaṇakī dāsī Lakṣmī rehatī sadā nirantar." What will we offer to him? Lakṣmījī is pressing his feet, and we are offering him money. Why don’t you go and offer it yourself? A flower, standing at the feet of God, tells you that your 70 years of life are wasted. "I am a flower of two paise, but I smell good. Your whole life is dirty because you complain." The flower does not complain. It challenges a person: "I will feed you in the morning and die in the evening. But I am clinging at the feet of Govinda. You climb and tell me." A person cannot climb. And the price of a two-paise flower is more than a diamond worth crore of rupees, because you cannot bring any fragrance from a diamond. Now, Mahārāj, the soldier said, "Brother, we have made him come here, we have invited him. You will give twenty, I will give twenty." The gardener (Mālī) said, "Brother, now it is difficult." The soldier said, "You do not know whom you are refusing. We are the soldiers of King Akbar; we will destroy all your business." From there, the devotee also pulled his dhoti up and said, "You don’t know me, whose man I am. I will destroy your king. I am the man of that Thākur of Trilokī. I am also a soldier. What are you, his soldier? What will you destroy? I have bought this flower. Do not disturb me in my worship." Oh my God! The gardener was scared. Whom should he listen to? Both of their bosses are very powerful. He said, "Brother, mine have been sold. You take it from somewhere else." The soldier hesitated and said, "I will give you 100, and that too in gold." The devotee said, "If you give me 100, I will give you 150." When the soldier hesitated, the devotee persisted. The devotees of God are like this. And the devotees of God are greater than the devotees of God, Mahārāj. Now, if we talk about 150,000 rupees, what is the value of a government employee? He thinks about money. He has to sell to get a job. In our place, in our childhood, we used to say, "Mahārāj Jī, don’t feel bad. Everyone is working." He said he worked and sold his fortune. It was decided in the job. How much will a person earn by doing this and that? He made only one way. He was asked, "Whose job are you doing?" He replied, "I am doing the job of that Bihārī Jī." He was told to bring 150 coins. He said, "We will sell the house." We know that we do not have 150. But the point is, today we will sell our house too. We will keep our house in the hands of Lālā. He went and kept his house in the hands of Lālā and brought 150 coins in front of him. He said, "Today Bihārī Jī’s bungalow will be decorated with flowers." That man thought that it is not wise to take the flowers of the tenth coming to the dead swans. So the devotee of God does not count. Selfishness and deceitfulness can be counted. He took the flowers of the tenth coming to the dead swans. God adorns all the steps of God in the morning and evening. He bought it for 2 paise and enjoyed it. Now, there is no explanation for this. Now see, our Girirājjī Mahārāj came from Champāran. He is the incarnation of Bhagavān Girirājjī. He is sitting in Govardhan, and he is also sitting in Śrīnāthjī, near Rāj Samant, in Nāḍḍwāra. In Nāḍḍwāra, Mahāprabhujī is enjoying Bhagavān. And Govinda’s eyes are filled with tears. Bhagavān is crying. Mahāprabhujī said, "What is this? Our Kanhaiyā is crying." These devotees of God talk to God. Why is he crying? When he saw that Govinda’s neck was bowed down, there was a garland like this. Oh, such a devotee is sitting on the bridge in Vṛndāvan, who has kept God in his house and worn the garland. God’s neck was bowed down. He immediately sent a message to his devotees through the Siddhi of Yoga: "Release his house." Some people say this is a true incident of the devotees of the bridge. That Lord Śrīnāthjī’s neck is a little bent. So why is it bent? He said, "Such devotees who wore garlands, my Govinda’s neck also bent." So this is the kingdom of pleasure. This is the world of pleasure. This is the world of love. There is no world here. Write this message in your copy: This is the world of love. There is no world here. How is love? He said, "Rādhā and Kisorījī are sitting on a swing." Now, what is a swing? Neither the earth nor the sky—the middle. Think, is this a swing? It is in the middle, neither here nor there. There is no connection, nor can anyone say there is no connection. They are sitting on a swing. So, what is the method of worshipping God? How to attain God? What you do doesn’t matter. Just do it with totality. If we even sweep the house with completeness, then He will come. His palace will be cleaned. Along with fullness, even if you sing a song, your ears will listen to it. Hey, the one who listens to the sound of an ant’s foot, won’t he listen to your song? Do it with fullness. Now, what? Let’s see the clock here. Who came there? What happened here? This is the divided mind. I have told you the five states of the mind: Kṣipta, Vikṣipta, Mūḍha, Ekāgra, and Nirodha. Tell me these five states, so we are not hidden. Sometimes we are hidden. I say Jagadāmbī, Maa, Trikī. Then we are awakened. Hidden. And when we are hidden, we get confused. If we work in a mood, then we get confused. We reach somewhere, but we walk a lot, yet we don’t reach anywhere. This is our situation. I pray to the Adhiṣṭhātrī Devī of joy in life. I would like to thank my friend Mr. Praveen, who is sitting here with me. He has given me a very beautiful and priceless book of his great father. I have received many unique bhajans from him. I would like to thank him from the bottom of my heart. He can also come for these bhajans. So please come and offer a bhajan at the feet of Rādhē Rāṇī. Vaya Sekh Khori Radh Rasa Mohi Ki Jai, Kripa Ki Khori Shri Radhe Ki Jai. Kripa Ki Khori Sadh Nahin Din Mein Radhe, Tum Karunamai Prem Aadhaat Sadhanheen Din Mein Raadhe. Tum Karuṇāmai Prem Ādhāt Kāke Pāre Jayā Pukāre Śrī Rādhā, Śrī Rādhā,... Śrī Rādhā,... Śrī Rādhā. Shrī Rādhe Rādhe, Shrī Rādhe Rādhe Rādhe. Śrī Rādhe Rādhe... Ghan Śyām Se Milāde Shrī Rādhe Rādhe... Ghan Śyām Se Milāde I request Pūjya Mahāmaṇḍaleśwar Jī to bless you with the blessings of Lord Rādhā Jī. Till then, I request you to pay obeisance to Śrī Rādhājī’s idol of Lord Śiva, or via webcasts for all the brothers and sisters on this day. Till now we were listening to many stories from Chapter 8 and Chapter 9. I will just tell you in brief, because there is nothing else I can do at the moment. There was a story of Viṣṇu who had three wives: Sarasvatī, Lakṣmī, and Gaṅgā. They loved him very much, but then it became a problem, as each thought, "He loves her more than me." Gaṅgā thought he loved the others more. Sarasvatī thought the same, and everybody believed Viṣṇu loved another more. They grew so angry that even in that high loka, there was a fight—a ladies' fight where hair was pulled and so on. They cursed each other so severely that they had to be born on earth. Lakṣmī was born as a Tulasī, and even Viṣṇu had to be born to bring her back. Gaṅgā was born as a river. To resolve the matter, they found it too difficult for all three Śaktis to be together. So Viṣṇu sent Sarasvatī to Brahmaloka to be with Brahmā, and Gaṅgā he sent to Śiva’s hair. Part of her remained in Śiva’s hair, and part on earth. Thus her energy spread. There is also a story about Rādhā which we are not so familiar with. In the beginning, there was Kṛṣṇa or Rādhā-Kṛṣṇa, and then Kṛṣṇa took Rādhā from his body. From this Rādhā came Lakṣmī, Sarasvatī, and all the gopīs and everything. Thus she was shown as the primordial Śakti, the Ādi Śakti. Of course, the problem is I have to choose which of the 30 stories I should tell you, and I have only about 10 minutes, but there are so many interesting things. Basically, the stories represent our human nature. From that time only, we are putting them in the perspective of the gods. It is shown that even if we curse somebody, we have to come back and forgive that person to be able to continue our life in harmony, to be in yoga. Everybody was scared of Rādhā. The gopīs were scared of Rādhā. Whoever Rādhā saw with Kṛṣṇa, she would get so angry and curse them. There were different stories about what happened with several of the gopīs. Now, how far should we go into believing these stories? What can we do? What is actually the message behind all these thousands of stories? The message is the same, what we are reading and listening to every day. All these stories—there was also a story about hell, describing 27 different types of hell. It explained exactly how they look, what happens there, why you go there, how you get out, and so on. And not that you go into just one hell, but from one hell to another, to a third, and so on. It is very interesting. This was long, long before Dante made his description of hell in Western literature, and in many details. It is always questionable because the same things appear again and again. The relationship between the male and female principle, and between female and female principles, is always described very vividly. It is easy to remember the names of your cousins, brothers, fathers, or forefathers. But if you put these names directly from scripture, it would be very difficult to memorize. If I just ask you, yesterday we had Yama and Niyama. If I ask you what Yama and Niyama are, it might be difficult to answer. But if you make a story around it, then it is very easy to remember. There was also a story of Mānasa Devī, who is also born out of Viṣṇu and is a Viṣṇu bhakta, but is also living with Śiva and serving Śiva. She is the lord of the snakes—worshipped by snakes. To get such a position, such a title, is very hard. You need hard tapasyā. The name Swāmījī usually gives us is according not necessarily to that tapasyā, but to the tapasyā we have to do to achieve that name. Usually, when Swāmījī gives us a name, he doesn’t give it because we are like that, but so that we can become like that. Today is basically... There is only one day left. Tomorrow we will have a session from two, and we will also have a yajña for finishing. Afterwards, there will be prasāda and so on, but we will tell you more tomorrow. I will just address the people who are here. If I ask you now, what names of Devī do you remember? At least fifty names were said by Ācāryajī. Will all 50 come to you? It is difficult. If you read or listen to it again, there is repetition. What is there in this? Now see, who is Jītanī Jī? Who is Jījā Jī? Who is Jījā Jī’s son? Now you know all the names. If I tell you the names of the 27 nakṣatras in astrology and ask you for them, you might say, "I don’t know. Who is Revatī? I don’t know who the Revatī nakṣatra is." But if I ask you about your daughter Dakṣā, who got married to Candra, then you will immediately remember. So you will get complete knowledge through relatable narratives. Have you heard these strange names? Śraddhā, Viśvās, Śānti, Mithyā, Kapaṭ. If you have not heard them in a story, then I will ask you, okay, which Devī is she? What is the importance of Ṣaṣṭhī Devī? These days, even before, when does Śāstrī Devī ask? Very early, and even today it is important. Our Gurujī used to say, "Those who become old, what happens to them in their house?" In Marwari, they used to say... This is your, this is today’s situation. There is no one to listen. The one who does the work, the one who does the service—these things are read in the Bhagavata Purāṇa or in the Devī Purāṇa. I have been served like Chyāvana Praśa. Chyāvana Ṛṣi said, "I will get married, because who will serve me now?" He said, "There are no eyes. Everyone wants to serve." But the result of the service should also be there. If you serve, then you will also get the opportunity to serve. Even if you get a servant, you don’t have to serve them. You have to fight with every person. Wherever you go, if you hit someone, who will come to serve you? Even if you give money, a person doesn’t come. He comes within a week and leaves. And if you go with a person, you leave with two to four photos. And the jewelry also leaves with a person. Ṣaṣṭhī Māta. Everyone needs Ṣaṣṭhī Māta. And here, at least here in India, you were told of the Āśrama of Vānaprastha. Okay, you people may not like the Āśrama of Vānaprastha. No problem. Now, look at the situation that is about to come. Your son will take you out of your house. That’s okay, you are old now, go away. I have put a very big hut for you there. Eat. I work in Bangalore; they put a hut in your village, they put a servant there. A very big businessman—before that, two to four days before, he used to eat. A very big businessman, all the family members took him out. By the way, you can ask why they took him out. If he was a good man, they could have taken him out. So, you see, what is your position? What is your condition? How are we living? Mātājī ke anek nām aapne sune. Mātājī ke anek vidhi aapne abhī sunī. To uskā upyog meṁ kaise. There was actually one more story which I wanted to tell you: there is a Ṣaṣṭhī Devī, Ṣaṣṭhī Mātā. This is the goddess of old age. Basically, if you worship her properly, she will protect you in your old age. It means you will never be alone, and you will always have somebody there to help you and do whatever you need. But she requires offerings. She requires pūjā. And the pūjā she requires is basically helping other people—especially helping older people, helping your mother and father. Because we love our parents, we let them live in another flat where we have peace. They can be in peace, and we are in peace. This is not just a nowadays problem that we are facing in the West; now this problem has also come to India, to old age people. Whoever crosses a certain age, they are retired, they are going to old age homes. This problem was facing us for so long that even in the Purāṇas they had to create the Devī Māta for that. All the names of these devīs which you listen to have meanings. It’s a way of remembering what our duty is and what we have to do. If you take anything from today’s stories from the Devī Bhāgavatam, it is to take care of your parents, take care of your mother. Basically, do not treat others as you would not like to be treated. Do not do anything against anyone who does not want anything done against them. If you like to be beaten up, that’s fine. If someone hits you with a stick and you like it, that’s fine. In Marwar, they say that the people here are both feeders and eaters. They go from both sides. They are happy. There is no need for such things. If they don’t want to do anything against you, then don’t do anything against others. And this special education should be given to these four children. Your four children have lost their Hindi. Gradually, they will learn Hindi. Who will read the Bhagavad Gītā, and who will not? Now, Ācārya Jī Mahārāj Jī has opened an organization. He has opened an organization that teaches the Bhagavad Gītā for free. And Barabāb Jī also sent blessings. I was very happy to hear that the Bhagavad Gītā is being spread. So for today, we will stop with our webcast here. See you tomorrow, hopefully around 2 to 2:30. And then there is also, because I forgot one part: ṣaṣṭhī basically means 60. I don’t know in English, but in our language it is called babichka or babica. So the ladies who are above 60 are basically present when the new baby is born. That’s why we also make pūjā for these ladies, because they are known. Why do we want old people to be present? Because they know; they have experience. We have books, we have everything, but we don’t have experience. And we don’t live so long that we have to experience everything. That’s why we need all the people around us to give us this experience. So that is actually the Ṣaṣṭhī Māta. There are so many things, they are so well... Each of these, how to say, they always represent the one divine aspect, and there is a scientific aspect. But to go into the details would be quite long, so at this moment we will stop here. Wish you a very pleasant day. Jai Devāśvara Mahādeva kī Jai. Hindu Dharma Samrāṭ Mārā Kṛṣṇa Bhagavān kī Jai. Viśva Guru Mahāmaṇḍaleśvara Sohyamaśvarañjī Satva Guru Deva kī Jai. Jagadambhe Mātā kī Jai.