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Part 1: On Aṣṭamī: Glories of the Goddess, the Story of Rādhākṛṣṇa, and the Secret of Life Śrī Dīp Nārāyaṇ Bhagavān Kī Jaya, Hindu Dharma Samrāj Mahārāj Kṛṣṇa Bhagavān Kī Jaya, Viśvagurū Mahāmaṇḍaleśvara, Śrī Svāmī Maheśvarānanda Satta Gurudeva Kī Jaya, Jagadambhe Mātā Kī Jaya. Today is Aṣṭamī, and as Kāla says, Kāla is also Aṣṭamī. Today is Aṣṭamī; Kāla is Aṣṭamī, and then Navamī. Dekho, āp kī yā Mahāmāyā, ham chāhte kabhī kabhī kī amara jo rest mille. To ek din bhaḍ gayā, lekin ye to kis kī Holī day mānā jātā hai? Puruṣoṁ kī, strīyoṁ kī to Holī day to hotā hī nahīṁ hai. Ṣafāī to karnī hī hai, bhojan to banānā hī hai, chāy. Āp upavās karo yā nahīṁ karo, bākī log kareṅgī. Lekin āj khuś huā hūṁ ki dekho ki... Aaj āpne Vāī Sāhab, āpne kursī dediyā Mātājī ko, to matlab ye Devī Bhagavad kī koī mahīmatā hai. Ām sāhab dekhte, ṭhīk hai Mātājī, Mātājī... Theek hai, Mātājī, Mātājī kuch dekhe to jāo, phir theek hai. Book lagrī hai, to āpko sāb log yād kar rahe haiṁ. Book samāpt ho gayā, to koī āte kare, āpko kuch madat karū, safāī karnā hai, yuk karnā hai. Koī to ātā hai nī, āyegā kyō? If you feel hungry, you will come again. This is our tradition of human beings. Today, will you give food to the girl, or tomorrow will you give food to her? Today only, you will give food to her. Our work should be done quickly. Now see, nine girls, whenever you make her a festival, don’t make it automatically. Patā nihai kuch na kuch aur yahā kī ladies kī paramparā tū lambī chorī hai. Puruṣ to kuch bhī nih kare, kyunki mālum hai kī āyu baḍāne kiliye ladies bhī kā upavās karte. Unko surakṣar karnī kiliye striyo kī kuch na kuch na karnā hai. Sab kuch ladies kī dvārā se otā hai. Therefore, you too, as you listen, as you hear of your glory, such is within us. Indeed, both are within us. The Goddess is immortal within, and Bhagavān is also within us. You have more Devī in you, but we have less Devī in us. It keeps on going. So today, we will listen to the story of Rādhākṛṣṇa, the most beloved, Rādhākṛṣṇa. Now see, everything is happening differently. Today we will listen to Rādhākṛṣṇa’s story. And how many times have you listened to it? How many times have you listened to it? You have listened to it many times. It is not like you have listened to it once. Many times you have listened to it. Then also today, with happiness, we will listen to it one more time. So now I welcome Ācāryajī to the next program. Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai, Jagadambāyā Mātā, Kī Jai Guru Rakṣat Parabrahman, Tasmai Śrī Gurve Śvetāṅgam Śvetavastre, Śītakusuma Candanādi Gaṇe, Pūjitam Śvetagandhe Cchattra-abja Ratna Dīpe Śṛṅgāra Tilakam, Ratna Siṁhāsana-stham Dorbhi Pāśam, Kuśabhja Bhayavar Maniṣam, Candramolitra Netram, Dhyāye Chantārtha Miśaṁ, Gaṇapati Mamalāṁ, Śrī Sametaṁ Prasannaṁ, Yaśvāyaṁ Sakṛtiṁ Bhavaneśmālakṣmī Pāpātmanākratdhiyaṁ Hṛdaye Śubuddhi Śraddhā Satakuljñāna Prabhāvasya Lajjā Tvaṁ Tvarṇatāśmā Paripālayā Devī Viśvaṁ. Tam Tvam Yena Tasmai Paripalaya Devi Viśvam Tārā Nāyak Śikhram Smitmukhi Māpin Vakcho Ruham Pānibhya Panipūrṇa Ratna Chashakam Raktot Palam Vibhratim Somyaṃ Ratna Ghaṭastha Raktā Charaṇaṃ Dhyāyet Parambhikām. Pūjāte viṣayopabhogaracanā nidrā samādhiṣṭhati sañcāra padīyo pradakṣiṇa vidhi stotrāṇi sarva giro yad yad karma karo mitat tadakhilam śambho tava rādhānam namo’stu te vyāsa viśālabuddhe phullārvinda yata patranetreṇa tvayā bhārata telapūrṇa prajvalito jñānamaya pradīpa. Potreti Tanmayataya Tarvobhine Dov Tam Sarvabhuta Radyam Muniman Toshmi Vanshi Vibhu Shitkara, Navnir Dabha, Peetambara Dharun Mimba Phalu Dharashtha, Purnindu Sundar Mukha, Arvind Netra, Krishnat Param Kimapita, Tumham Najane, Sri Radha Rasikeshwari. Śrī Aram Māyā Sab Jagjānī Āye, Rāsa kī Adhiṣṭhā Tri, Rāsa Sūrya, Bhagavatī Parambhā, Rādhā jī ke caraṇam me kīrtan karke āj ke aṣṭam din kī Devī Bhāgavata kī Sarasvatī me snāna karke hama sadyo jīvātmā nikunja me virājī, Ghanśyāma Rādhe Rādhe. This is a spiritual lecture about Yoga in the Indian tradition. Mahārāj Kī Jai, Satya Sanātana Dharma Kī Jai, Tapta Kāñcana Gauram Ghirade Rādhā Jī, one thing is gold, Tapta Kāñcana, that gold which in the love of Śrī Kṛṣṇa is always making itself pure, is Tapta. Pūjya Bhāījī Ne, Hanumān Prasādjī Poddār Ne, Janmāṣṭamī Ke Din, Śrī Rādhā Ruś Kī, Carcā Prārambh Kī, 50 Varṣ Pūr, Aur Itnī Moṭī Pustak Likhī, Kuch Logoṅ Ne Unke Pravacanoṅ Ke Aṅśoṅ Ko Lekar Ke, Aur Ant Meṅ Unhoṅ Ne Yehi Kaha, Pratham Bī. Yehi kā, ant meṁ bhī yehi kā, ki maiṁ unke bāre meṁ kuch bhī kehne meṁ asamartha hūṁ, unke bāre meṁ kuch samjhāne meṁ, ki Śrī Rādhā kyā hai, and the Guru of Śukadev Jī, one is Rājā Janaka, who introduced him to Gṛhastha Dharma, and one is Rādhā Jī, who gave him the form of Śrī Kṛṣṇa. So here we are, part of the Devī, so people thought that they would come to listen to the story of Durgā Mātā, then it turned out that this is the story of Bhune Śrī Mātā. So this is the vast expanse of our Purāṇas. 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 asks, "Who is God? How is he? What is he?" Because there are many mothers, there is a mother who is a śāstrī, there is a mother who is a bemātā, there is a mother who is a tulasī. Tulsi Devī kī pūjā karte, aur Van Devī kī pūjā bhi karte. Vanoṁ meṁ deviyāṁ hotī haiṁ. Choṭī choṭī bindi lagā ke vivāha hotā hai. Toh Bikaner aur udhar Jodhpur prānt meṁ. Māyā bithāyeṅge tabhī to gṛhasthī meṁ praveśa hogā, māyā kī pūjā karte haiṁ, aur choṭī choṭī... And we also worship the sixteen mātṛkās, so who are all these mothers? Who are these goddesses? And what is the method of their worship? And what is their influence? What is their work in our life? We don’t have so much time to understand them. But our sages, sages... Śrī Mādhavānanda Purījī, Śrī Mādhavānanda Purījī,... Śrī Mādhavānanda This is the teaching that I have to find out for you, that which thing is right to say. Because you don’t even know what you have come here to listen to. You don’t even know how you have come here, where you have come, who you are, or where you will go. This is also a truth. Which thirst is there? In which thirst do we sometimes go to the temple, sometimes go to the cinema, sometimes go to watch cricket, and sometimes go to foreign countries? What is that thirst? What is that unfulfillment that takes us here and there? What is that unfulfillment inside the being, because of which the being is born again and again? So that is our nature, that is the goal of our life. Wherever that goal comes, I mark that, Mahārāj. 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? These are the same stories. You see for yourself, you have a brother or sister. How many names do they have in the house? Someone says something, the wife says something, the neighbor says something. How many names do we have? How many names in one birth? We have a lot of nicknames also in one life. And how many stories we have in this small life. These Purāṇas indicate 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 the secret is. Nobody can say, according to Kabīr, what the secret is. He says, "What is the secret? No one can tell you." He is a good person. He eats and smiles. Nobody can explain what the secret of life is. 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. We can only feel; we cannot give any word or any definition, like our heartbeat, like our breathing, like some fragrance. You cannot even say, "This is I am." Where is "I"? If you cut my hand, I cannot say you cut me. You cut my hand, you cut my leg, you cut my neck, but you cannot cut me. When you are told about the main stories, the purpose is to guide you towards that one. So when I speak about the essence of the Purāṇa, we just try to indicate that truth. Here comes the definition of the Bhagavad Gītā. Today we can listen to a story about the geography, or this geography is just not connected to this earth. We have already many cosmos. Bhoomaṇḍal mein vibhin parvato se nikalane vālī vibhin nadiyoṁ kā varṇan hai, Gaṅgājī kā varṇan hai, hai grīva ke rūp mein, hai grīva bhagavān kī pūjā kī vidhi kyā hai, Harivarṣa mein Prahlāda jī kaise Narasiṁha jī kī pūjā karte haiṁ, Narasiṁha jī ke stotra mantra ādi kyā hai, Or Hanumān Jī Rāmcandra Jī kī kimpuruṣa varṣa meṁ kaise pūjā karte haiṁ, or Jambū Dvīpa meṁ Nārada Jī Badrī Viśāla Bhagavān kī pūjā kaise karte haiṁ, Bholībhadrī Viśāla Bhagavān kī jaya, Kroñca Dvīpa, Puṣkara Dvīpa, Sūrya kī gati, Candramā, Navagraha, Sattāīśa Nakṣatra, Jyotiṣa, Vāstu, Rāhu, Maṇḍala, Atala. Rasa Talpa Tāla, Bhagavān Ananta kā varṇana batāyā hai, yehī bhī Bhāgavata ne batāyā hai. Ananta Bhagavān kitne bahut baṛe hai, nāmī Ananta hai. Ananta means limitless, aur unke māthe ke upar ek choṭā sā rāī kā dānā hai, ho āpanī pṛthvī hai, aur unke. Sharīra mein aise lakho pṛthvīyā hai, so how, what is our existence? One God, His name is Ananta. Ananta means limitless, and we are in His hand, head just like a mustard seed. Our existence on this globe is just like a mustard seed. Or we think that my house has three manjil, four manjil, five hundred gaj, bank balance is this much. Now people will buy pīṭhal also for gold. It is getting cheap. People take poison for free. Take land, it is cheap. Then it is known that it has been sold five times. Saste ke chakkar mein ādmī nuksān uṭhātā hai mesā. Ye hamko batāne kā yahī matlab hai, ke vahiyā jab ye pūrī pṛthvī rāī ke dāne jitnī hai, to tum kyā ho? Ye batā do. Jaise ham sochte na, ki ye machhar hai, ham machhar se bhī choṭe hain. Kisī kī najroṁ meṁ ham machhar bhī nahīṁ haiṁ, machhar bhī sahīt baṛā hai. And if you look, there is not much difference between a man and a mosquito. A mosquito also fills its belly, Mahāprabhujī says, Mahāprabhujī says,... Mahāprabhujī says... Mahāprabhujī Karatā, there is no difference between the two. In our Śāstra, it is said that to give birth to children, food, food, and children is like giving birth to a male animal. Without religion, a male animal is also like giving birth to a female animal. A human being without religion is like an animal. There is a story in the Devī Bhāgavatam also that a donkey arrives in the realm of Mother Goddess due to having a rudrākṣa. I have read it today. The story will come tomorrow. So, a donkey also arrives in the realm of Śiva, Rādhārakṣa Dhāraṇa Karne Ke Prabhāva Se. So here the glory of Rādhārakṣa is mentioned, but look at one thing, why can’t a donkey reach? I think donkeys are the owners of the land, because donkeys don’t have any land with them. Donkeys don’t fight with anyone; donkeys are very innocent. If we compare between humans and donkeys, then humans have done more harm to this earth than donkeys have done. No animal or bird has done harm to this earth, Mahārāj Jī. Man is the most harmful creature. Saab, bhi so baar sochta hai, kisi ko khane se pehle aadmi bina bajaye be bajaye kaat pai. Human being is more poisoned compared to snake or other creature. Hum kuch nahi hai, bhai saab, kuch bhi hai nahi. Aadhe ghante aadmi dhyan karke bhi ahankār ko prapt ho jata hai. Gaṅgājī me ḍūp kī mār ke sotā, āj kyā patā nī kyā kar layā to manuṣya kā ahaṅkār usko choṭā banātā hai, nahīṁ to manuṣya ke bhītar bahut baḍī sambhavnā hai, kyā bhūloka hai, kyā bhuvaloka hai, kyā mahaloka, janaloka, tapaloka hai, jiske antar me svādīpta āloka hai, va lokeśvaron kā mahāloka hai. That is to say, the one who has the law inside, of spirituality, of consciousness, of awakening, becomes greater than all the great worlds. In itself, that personality becomes a world. It is 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 a delicious taste in them. Ālok hai, bhole Dīp Nārāyaṇ Bhagavān kī. Kyõ karte hum apne santõ kī, gurūõ kī pūjā? Kyõki unhon ne apne bhītar us ālok ko jagāyā hai, apne bhītar aur āpke bhītar jagāne ke liye baithe haĩ. Why do we worship our gurus, or all the sādhus and monks? We do not worship any president, or any rich man, or any. Bill Gates or Warren Buffet, we cannot worship them. We are good, but we will not worship them. We will only worship the one who resides in tea and water, even if he is Rahim Das. Pūjā to usī kī hogī, jiske bhītar ālok hai, jiske bhītar prakāś hai. 27 prakār ke nak chhatraon kā, 27 prakār ke narakon kā varṇan dī kiyā hai. Aur agar main āp se narak ke varṇan kī carcā karūṁ, to viśvās pūrva kehnā cāhtā hūṁ ki hum sab log pakke narak me jāyeṅge. Ki Kaun Kaun Se Narak Me Kaun Kaun Se Aadmi Jatao Hanuman Ji and Ramchandra Ji have also been described, I did not do it, that day we did Hanuman Chalisa. The speed of the sun, you must be aware of the speed of the sun, one degree runs in a day, and the moon runs 30 degrees in two and a half days. There are many such descriptions which I will tell you, so I do not want to see it. You will say that Paṇḍitjī is telling his knowledge. Jyotiṣ, Vāstu, all the planets, what effect those planets have on our life, this is also a description. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... At the end of the Aṣṭamaskhaṇḍa, in the Devī Bhāgavata, various episodes of the Mother’s worship have been told. I am trying to tell you that. Because of hell, I can only say that everyone is an official of hell. One of them says that the person who says, "This house is mine, this body is mine," he also goes to hell. So everyone says this. In the next hell, there will be more who put their eyes on others’ wealth, others’ wives, others’ husbands. He also goes. Kish Kish narak mein kaise kaise pitāī hotī hai, uskā bhī bahut acchā varṇan hai. Avatāra Udhaka Nāmaka Naraka Mein Jo Jātā Hai, Usko Hāth Pakad Kar Ke Viṣehlī Agni Ke Dhūme Se Bārave, Uṣī Prakāra Ke Andhere Sthāna Mein Praveśa Karāte Hai, Usse Bandh Kar Dete Hai. To, yeh third degree kya, hundred degree torture hai. Adham Manusiya apne ko vaibhav sampan mān karke, garvit ho karke, doosro ko vakar drishti se dekhtā hai, doosre ke par doubt kartā hai, śaṅkā kartā hai, khālī dhan kā mānami parvart raitā hai. Toh isliye mene bataya ne, ye toh sabhi doosre ko aise vakar drishti se dekta hai. Therefore, we should go to all the hells, not just one. In this, the arrangement of the journey through the twenty-seven hells is described. Such a description of the hells is given in the Devī Bhāgavata. Please see here, in the Devī Bhāgavata, it is told about the worship of Bhagavatī. This is a little good for you, said Jagadambā, Mother, how to perform Mother’s worship on the Pratipadā of the Śukla Pakṣa, this is good for you to know. On that day, worship should be performed with ghee. You will need the help of a priest, you cannot do every worship alone, and if not, then I will request Mahāmaṇḍaleśvarajī. For 10-15 days, you can do it like a camp. I will teach you all. You can learn how to do Pūjā, but at least fifty people should be registered. What else? You can learn it yourself, because you can doubt the Paṇḍit. You will never do it yourself, so learn it yourself. So Pratipadā is worshipped with ghee, and Dvitīyā is worshipped with sugar. Tṛtīyā tithi is worshipped with milk, and Puā is worshipped on the day of Caturthī. And what happens by giving Pūā to Brahmins? I have just told you that on which day, with which thing, like by worshipping with Pūā, you will get rid of obstacles. And by worshipping the fifth tithi, if you offer a banana, then your intellect increases. In the same way, on the sixth day of Bhagavatī, use honey, and give honey to the Brahmins to make them divine. In the same way, on the seventh day of Bhagavatī, offer jaggery. On the eighth day, offer coconut. Will you offer coconut tomorrow? Today and tomorrow. And on the 9th day of Bhagavatī, offer Lava. What is Lava, Mahārāj? Lava. Bhagavatī will explain to you. Part 2: The Offerings, the Tree Worship, and the Threefold Aim On the tenth day, the goddess should be offered black sesame seeds; on the eleventh day, curd; on the twelfth day, chivḍā; and on the thirteenth day, she should be offered chana. On the fourteenth day, the goddess should be offered sattu, and on the full moon day, she should be offered kheer. _Khir chādhane se kyā hogā? Pitṛon ko tākat āyegī. Śatru chādhane se kyā hogā? Gur chādhane se kyā hogā? Til Chadāne Se Kyā Hogā? Ika phala bhi likhā hai._ The fruit of each offering is written. But merely hearing about the fruit will not give the fruit. If you actually offer it, the fruit will come to you on its own. And even in listening to the fruits, there is delight, O innocent Mother Jagadambā. _Te kī ab māla lo. Tithi bhūla jā’o, pañcāṅga kaun rakhe?_ Therefore, on Sunday one should give an offering of kheer as naivedya. _Purījī, Purījī…_ The scriptures give an order, not mere advice. Scripture issues a command. _Śāstra ke andar ādeś hotā hai, upadeś nahīṁ hotā hai. Śāstra ādeś detā hai, kyōṅki śāstra māṁ upadeś detī hai, ādeś detī hai._ It will command you directly: “Do not act in this way.” The Mother knows exactly which actions belong to which of the twenty-seven nakṣatras. _27 nakṣatra meṁ kis kis nakṣatra meṁ kaun kaun sā karnā cāhiye. Jaisai Aśvinī nakṣatra ke deṁ ghī, Rohiṇī nakṣatra ke deṁ til._ And in Bharaṇī Nakṣatra one gives sugar; Aśvinī, Bharaṇī, Kārtika, Rohiṇī, Mṛgaśira — in this way, for the twenty-seven nakṣatras twenty-seven items have been given together. So the nakṣatra must be remembered. And in Revatī Nakṣatra one should plant the bījorā lemon, the large lemon. These are different workmen who are stuck. If someone offers a solution from the knowledge of the Purāṇa in a certain way, the stone falls. The Purāṇa is so vast that one must put one’s whole life at risk to read it. After this, the pañcāṅga is composed of five things: Tithī, Vāra, Nakṣatra, Yoga, and Karaṇa. So according to all these factors — Karaṇa, Tithi, Vāra — what things are to be offered to Bhagavatī? There are different methods for different Devatās as well. There is also a method according to the months: in the month of Śrāvaṇa, curd; in the month of Bhādrapada, sugar; in the month of Āśvina, milk (kṣīra); and in the month of Kārtika, milk is offered. This is said to be excellent. _Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… Mahāprabhā, Sahasracaraṇa, Sarvamaṅgala Rūpāṇi._ In the name of these names, the worship of Bhagavatī should be performed in the Mahuya tree. Say, _Jagadambī,_ Mahatī See, Bābājī had ordered a few days ago to recite the Devī Bhāgavatī. Yet if you go to a paṇḍit, he will not recite it. For why would a person give away his knowledge? The Devī Bhāgavatī is a subject of mystery, of secrecy. What else is there in the Devī Bhāgavatī? _Yaha par yeh stuti kiske liye bataiye? Aap kabhi kabhi vṛkṣ kī pūjā kartī hain, to vṛkṣon kī jo pūjā hai, to vṛkṣon kī stuti kaise karenge?_ When we see the Mother in the tree, when we see Bhagavatī in the tree, then we cannot even think of cutting the tree. So how shall we worship the tree? In what name should the tree be called? This is exactly what the Devī Bhāgavata teaches us. _Parma Pāpaham Dhīch Parma Ke Pradāyane Parmeshwarī Prajotpatti Parbrahmashwarūpṇī Vṛkṣ Kī Pūjā Is Prakār Karein. Vṛkṣ Kī Kamal Ke Samān Netro Vālī He Jagat Datrī, Āpko Namaskār Hai._ Peepal, Vatt, Neem, Aam, Keth, Berk, Kathal, Madar, Karil, Jamun — in all these trees, the seat of Bhagavatī’s compassionate form is declared, _Chheer Vṛkṣa Svarūpiṇī._ Here, the Devī’s stotra has been given. The one who worships Devī Śrī with this stotra can accomplish all his work and complete his fast. What a wonderful culture it is! Such friendship with nature! When in all of nature we behold Bhagavatī, when we see Mātāśvarī Jagadambā — such a vast vision, such an infinite emotion toward Lord Śiva — will we find it anywhere else? Is it even possible? See, the person who studies this stotra, who pleases Bhagavatī, will suffer neither physical nor mental illness. He will no longer have enemies either. _Śatruon kā bhī nahīṁ rahegā._ This is the conversation between Nārada and Nārāyaṇa. Now, in the conversation between Nārada and Nārāyaṇa, from the part of nature that has manifested the deities, we will honor those deities in the form of guests. _Mātṛ Śakti, Mātṛ Tulya,_ I welcome the respected Puṣpā Bahanjī and pray to the respected Mahāmaṇḍaleśvar Jī. By the grace of Āv Bhagat, I welcome the guest, Mātṛ Śakti Puṣpā Bahanjī, and for a moment I would like to be silent. _Śrī Dīp Nārāyaṇ Bhagavān, Kī Jai._ What you have just heard is the eighth chapter of the Devī Bhāgavata. I know that Ācāryajī is cursing you, saying that I will teach you Pūjā. But I know that we will go mad if we learn to worship from the Vedas; there is so much worship that we would go insane. That is why we must become paṇḍits. And we must be paṇḍits because there is no end to the knowledge that is ready to be studied. You have children. You do not tell your children that if they did not pass the eighth exam they will not be allowed to take the ninth. You do not say that. If you study a little more, you will gain entry into the ninth exam. In the same way, paṇḍits also study — the more work you do, the more knowledge you gain. Now see, which pūjā will you perform? If you wish to read so much knowledge, so many books, then you must read only the Devī Bhāgavata, and then you must read the Sattrapurāṇṭor. Then your knowledge will be complete. Then you can examine it through comparison, and then everything will be accomplished. So today, among us, I would like to speak of one of the great devotees of our Bābājī. That is the amount of love we see between them, so much love we receive from people. There is a Yog Sādhanā Āśram in Bāpū Nagar, in front of Rajasthani University, where Swāmī Ānandanandjī resided. _Aikdam Yogaguru, Yama Niyama, pakke ādmī thay._ Therefore, the discipline that was being practiced was painful to see. _Program kya hai? Jo bhi logoṅ kī icchā hai, upar se niche, yog se lekar ke homeopathy, āyurveda, jo bhī āp kī cāhe, vahāṁ hai._ So until now, what we had been listening to was the eighth chapter from the Devī Bhāgavatam. In this eighth chapter there was actually concise information about which constellation is good for what, which pūjā we should perform on which day — and then it became very complicated. Just to study it, you cannot study only one; you have to study actually all eighteen Purāṇas for this purpose. But luckily, to protect this knowledge from being lost, the gurus of old placed 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. Yet it contains the same knowledge about nakṣatras, about what the moon does, what any planet does, which tree corresponds to what, and so on. Now the question is, because in the book you will always read: this is a secret knowledge, very secret knowledge, and you should not tell it to everybody. You should not tell it to everybody, yet it is written in black and white, and anyone can buy the book and read — so how is it secret? It is not secret anymore. It was actually secret, but the problem was that there was nobody left to carry that knowledge forward. So we had to compromise. We had to say, “Alright, we will give the knowledge because we do not want it to be lost.” But the crucial parts are not there. The crucial parts you must learn from the Guru. That is why it is important to have a Guru, because the Guru will tell you the rest. Only the one with experience, the initiated — we call them initiated — can actually tell you, the one who truly 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. _Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam._ Actually, here is the successor of Swāmī Ānandānandjī from that āśram, who started that āśram. Now I will give her the mic so she can say a few words to us. _Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai._ _Oṁ Śvarah Gurur Sākṣāt Par Brahma Tasmai Śrī Gurve Namaḥ._ Param Ādaraṇīye, our new Mahāmaṇḍaleśvar, Śrī Jñāneśvar Purījī Mahārāj, Ādaraṇīye, the one who narrates the story of Devī Bhāgavata, Mahārāj Śrī Purījī, Śrī Mādhavān Purījī, Śrī Madhav… In the Rāmāyaṇa, it is said, _“Bade bhāg manuṣ tanu pāvah.”_ By great fortune we obtain a human body. By great fortune we have received this human form. This human body is so rare. Having obtained it, why have we come into this world? What is the purpose of our life? _Jo abhī apne Devījī kī jo ārādhanā kar rahe hain, vah is lie hai._ There is only one purpose behind all these things: what is the goal of our life? We have to recognize that. The goal of our life has been told by our ṛṣis and maharṣis in three ways. One is knowledge; they have taught us about the knowledge of the soul. The other is to perform good deeds, and the third is to engage in devotion to the Lord. These are the three goals of our life. So, all of you receive knowledge. Like all you women sitting here: you take the knowledge of your household, you worship the Devī, you do Pūjā, you perform Karmakāraṇa, as we were just telling you. So all of you do all these things, but all of these things are materialistic. We have to move ahead of that too. Therefore we must obtain self-knowledge. Because until we gain self-knowledge, we cannot be free from the sorrows of the world. We will be released from the bondage of ego in this world 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 Jī was about to take Sanyāsa, he was distributing his wealth to both his wives. Kātyāyanī Jī took all the material things, but Maitreya Jī said, “What will I do with these material possessions? I do not need them. Give me the knowledge of the immortal element, give me the knowledge of the Ātmā.” She wanted that knowledge of the Ātmā so that she might become immortal forever, so that she might become free from the bonds of the world. Then Ṛṣi Yājñavalkya Jī gave that Ātmic knowledge to Maitreyī Jī. He taught that we should not be materialistic. So, in life, we are materialistic. We should perform this Pūjā, Paṭh, Sādhanā. But along with this, sit for a little while and meditate on that God. Meditate on Him. Recite the name of Mahāprabhujī. With this, even if you face a sorrow as huge as a mountain in your life, you will not experience the pain. You will not worry. And this Devī’s Gītā is very important. _Bhīṣaṇ se bhīṣaṇ dukho meṅ gire ho, aur us māṁ ko yād karīye, kyonki jaise pitā hotā hai, pitā kā hṛday jaldī dravit nahīṁ hotā._ So make the effort — you will remember Mother. Om, if you remember any of Mother’s mantras or do anything, if you remember Mother, then immediately your sorrows will end. Therefore, for the removal of the most terrible sorrows, you may worship Mother or take God’s name. So one of the aims of our life is that we attain that self-knowledge. And the second purpose of our life is that we perform the best of our deeds. Now you are a woman. What is your job? To raise and nurture your children. But do not expect anything from your children. Keep doing your duties. Make them do good deeds, make them study, make them grow up. Expectation is the greatest sorrow. _Asha is the greatest sorrow._ You do not have to expect anything. You just do that. Like in the Rāmāyaṇa, there is Rāma Nāmī Parva. In the Rāmāyaṇa you see, everyone is a sacrifice. Every mother wants her son to be like Rāma. If there is a brother like Bharat, then one should be like Bharat. And if there is a brother like Lakṣmaṇ, then one should be like Lakṣmaṇ. Why do we remember them? Because they are sacrifices — sacrifices. You see, Lakṣmaṇa won over four things: _āhāra, nidrā, bhaya, maithuna._ Lakṣmaṇa won. Lakṣmaṇa did not get to go to the forest. Why did he go to the forest? Because he was made for the protection of his brother and sister-in-law. _Mahāprabhujīp Karatā Mahāprabhujīp Karatā Vivaan Hua Tha, Lekin Apnī Patnī Ko Chhodke, Āge The. Bhāī Bhābhī Kī Rakṣā Kī Liye To Āhār, Nidrā, Bhaya, Maithuna To Kiske Liye Sab Tyāg Kiyā? Bhāī Bhābhī Kī Liye._ So when does the Gṛhastha Āśrama become the abode of heaven? _Jab Ek Dussre Kī Liye Tyāg Karte Haiṅ He, manuṣya, sansār kā abho karo, lekin kaise? Tyāg pūrā, sacrifice._ _Ham ek dūsre kī liye sacrifice kare, ek dūsre kī liye, bhāī bhāī kī liye, pati patnī kī liye, bahan bhāī kī liye._ Look at the sacrifice of Sītā Jī. When Bhagavān Rāmacandra Jī was leaving for the forest and tried to prevent her, saying, _“Van mat chalo, kaise tumhāre pair gahil ho jāyeṅge?”_ what did Sītā Jī reply? She said, “I will go ahead and clear your path. I will clear the path of thorns.” And see, you will see Sītājī’s sacrifice. You women, all of you sit down, I will tell you. When Mātā Kośalyā was blessing her, Kośalyā Mātā asked, “Daughter, how will you stay in the forest for fourteen years? You are a girl raised in such royal palaces; how will you stay there?” She said, “My fourteen years will be like a night.” Fourteen years — such a great sacrifice! _Chaudha varsh ko ek raat ke barabar bata rahe, kitni samānatā to Sītā jī ko. Isliye āj ham log yād karte hain, Sītā jī ko yād karte hain, Rām jī ko yād karte hain._ In the same way, Bharat received the whole kingdom but did not become its master. When Rāmacandra Jī returned, Bharat Jī said, _“Etat te sakalam rājyam, nyāsam nirvartitam mayā, ye lo rājya, mene to tumhārā dhāro rūpme samāl ke rak, ye lo rājya.”_ So in this way, there is sacrifice in our Rāmāyaṇa. When you sacrifice for one another in the Gṛhastha Āśrama, then the Gṛhastha Āśrama becomes the very Dharma of the heavens. So this is the second purpose of our life. Whatever we do — Pūjā, Paṭh, Bhagavad Gītā, Devī, Jijñāsā, Ārādhanā — behind all this, we have the same goal: that we should transform our Gṛhastha Āśrama into the Dharma of the heavens. This is the greatest yoga āśram, the very first āśram. Similarly, the third goal of life is to take the name of the Lord. Always worship Mahāprabhujī. You must have read the leelās of Mahāprabhujī — how the blind receive sight, how the dead have been revived. There is so much power in the name of the Lord. That is why our scriptures say, _“Svāṁs Svāṁs Par Oṁ Ke Vṛtha Janam Na Khoyī, Na Jāne Śvāṁs Sāvan Hoyī Ke Na Hoyī.”_ Therefore, at every moment we should do sumiraṇ of that Lord’s name, we should do cintan of Him, and then in your life no sorrow will ever come — never. _Jaisā Kānā Rām nām japtā, ham sabu kaṣṭa jāy. Rāma Nāma Bhajata Hama Saba Sukha Dāya._ Bhagavāna Śaṅkara Jī constantly keeps it in his throat — _Sāyeta Hema Āpane Kaṇṭha Ke Andana Samay kī maryādā hoay._ So I am very grateful to you, Mr. Āḍanī Mahāmaṇḍaleśvarānanda, for inviting me here. And I give you my final words: _Oṁ Śrāṁ._ _Thank you, Pushpā jī. Thank you for coming._ There are two or three paramparās underway. One is the paramparā of the ancients, and the other is the paramparā of the gurus. The paramparā of the ancients — I will tell you — is the kind that says, “I know everything, I know everything. I don’t need anyone to tell me. I will read the book and do everything on my own.” I will teach you how to make halwa. I will make it by hand — there is no tension. But who did you teach? Who taught you? He is your Guru. So if I tell you to make our country’s strukliya, then you will see what it is. I will give you the recipe. You will try it once, again and again, and then finally, after doing it five to ten times, it will turn out well. That is Guru Jñāna. _Pāṇī, pāṇī…_ Do you want to go to a doctor who has learned from a college or from SMAS, from America or London, through a Guru Paramparā? Or do you want to go to a doctor who learned on his own? The book is the same. If you meet an animal on the way and it says, “I have learned to sew, I have learned everything, I will operate on you,” will you go to him? No one will go. _Mā kī darśan ke liye maiṁ sab jāntā hūṁ, maiṁ jāntī hūṁ. Ātmā jñān ke liye, maiṅ to hūṅ, to usse upar jñān, voh baṛā manā jātā hai._ Therefore, I again request: I will be very happy if now all of you come to learn the pūjā — how to do pūjā, how to perform karmakāṇḍa. Part 3: The Heart of Bhagavatī: Glories of Prakṛti and Rādhā Tattva I would be very happy if you come and learn this. But do not steal the Pandit—that is precisely why you made the Pandit class. Otherwise, within that, this work will get done. You will tell your husband, “Today you prepare the bhoja.” I am doing pūjā, I am doing havan. Let’s move forward. Kurī Jagadambī, Mātā Kī Jai, Sadguru Mahārāj Kī Jai. In the eighth skandha, we have received the very same account that appears in the fifth skandha of Śrīmad Bhāgavata. Consider this the heart of Bhagavatī. First of all, what is nature? Know a little about vikṛti. One is nature, one is vikṛti, one is sukṛti. The writers of nature have conveyed this through each word. This conversation unfolds between Śukadevajī and Śaunakajī, between Janamejayajī and Vedavyāsajī, and also between Bhagavān Nārāyaṇa and Nāradajī. And there are such amazing and mysterious stories that we can be amazed simply by listening to them. Gaṇeśa Jananī, Durgā, Rādhā, Lakṣmī, Sarasvatī, Sāvitrī, Ṣaṣṭhī, Vidho, Prakṛti, Pañjadhār, Viśvamātā. Gaṇeśa Jananī—Mother Pārvatī, meaning Durgā—Rādhā, Lakṣmī, Sarasvatī, and Sāvitrī: these are the five types of goddesses. But, ladies and gentlemen, many times you will read in Śiva Purāṇa that Viṣṇu takes birth from Mahādeva. Here in the Devī Bhāgavata you will see that Bhagavān Kṛṣṇa has brought forth Rādhājī. Through a portion of Bhagavān Kṛṣṇa, Mahādeva went and sat in Braja, and from Him a body like a lion’s mane emerged—thus a child was born. Look at this in your own life: doesn’t the grandfather return in the form of a grandson? Doesn’t the grandfather come back as a grandson within the home? Doesn’t a single soul revisit that home? In the same way, the original power, the original Lord, is indeed one. The proclamation of the Devī Bhāgavata is also this: “Ekaṁ sad viprā bahudhā vadanti.” Here, regarding these prakṛti goddesses, Bhagavān Nārāyaṇa says: “What are the characteristics of Devī Prakṛti? Listen: ‘Pra’ akṣara prakāśatā kā vācaka hai, aur ‘kṛti’ se sṛṣṭi kā bodh hotā hai.” The goddess who is illumined within the process of creation—she alone is called Prakṛti. When we look at Sāṅkhya Darśana—asat kāraṇāt, upādānāt, ghaṭanāt, śaktasya sarva kāraṇāt, kāraṇabhāvāt—Kapila Bhagavān is explaining in Sāṅkhya Darśana how knowledge, how enlightenment, will arise. How can there be greater knowledge? He said, “When a person becomes aware of nature, then greater knowledge arises.” That is why Lord Patañjali is also striving toward the same end. Who is Patañjali? Twenty thousand years before Lord Kṛṣṇa, the yoga that was already present before him—he captured that yoga in a book. Such profound knowledge! He said, “Panditjī, tell me my treatment. Don’t tell me Ankylosing Spondylitis.” And this is what a person needs. You have a fever; you need paracetamol. Give Crocin, give Calpol, give ibuprofen. Otherwise, give a cold compress. Thus, two types of people come into these stories, into satsaṅg. One will want to know what is purāṇa; the other will want to know what I am and what disease I have. Bīmārī—it is a darkness. That is why the Upaniṣad says, “Asato mā sadgamaya, tamaso mā jyotirgamaya.” Somehow or other, come to know that supreme truth. Know it, and the description of Rādhājī is therefore appearing today in the Devī Bhāgavata, because the rasa that exists in life—the juiciness, the bliss—that rasa has come from there. Ānanda hai, aiśvarya hai, saundarya hai, O Rādhā Jī kī kṛpā hai. And I have told you before beginning today’s story: the description of Rādhā Tattva is not possible with words; it is the subject of experience. God says there are only two Dhāmas. Badrī Viśāl is not the Dhāma of people; Badrī Viśāl is the Deva Bhūmi. I cannot call it a Tīrtha. The two Tīrthas that destroy sins are Kāśī and Vṛndāvana. Do not consider Badrī Viśāl a pilgrimage site. It is a place of the gods, which humans have obtained for a short while. When Nār and Nārāyaṇa will clash, you will have to keep searching for Badrī Viśāl. Three and a half years ago, when the Nīlakaṇṭha glacier melted a little, people became frightened. They said that the Nīlakaṇṭha glacier had receded. And in a 2005 report, we saw that 700 out of 1,000 glaciers in Uttarakhand are melting. There is no snow there. This is the concern of Prakṛti Devī. And which Prakṛti Devī should we speak about? Our trees, our mountains, our rivers, our environment. This is the concern of Prakṛti Devī. If one person worships at least one tree as Bhagavatī, Jagadambā, Viṣṇu, or Maheśvara, then it becomes the worship of the five goddesses of nature. Now see, through the will of Śrī Kṛṣṇa—whose nature is free—the desire to create the original nature, Bhagavatī, has been manifested. According to them, Gaṇeśa, Mother Durgā, or Śupriyā, who appeared in five forms to bestow grace upon the world, became Viṣṇu or Nārāyaṇī; and the complete form of Brahmā—Brahmadidevatā, who is considered a Muni and Manugan, who worships—became the eternal form of Śiva. These are the forms of Dharma, Satya, Pūrṇimā, and Kīrti. They protect those who come to their abode. Thus here the prayer of Prakṛti Devī is recounted. When this Prakṛti Devī goes to heaven, people call her Rājalakṣmī. When this Prakṛti Devī comes among the people, they call her 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 beings, she is in the form of Śobhā. Whoever is not endowed with Śobhā—understand that Prakṛti Devī is displeased with her. Nowadays, mothers may forget the reasons why people light lamps in the morning or worship Tulasī, but they are connected to Prakṛti Devī. Yet people have more faith in external discipline these days. They don’t have faith in offering water to Tulasī; they don’t have faith in keeping a lamp before Tulasī; they don’t have faith in offering arghya to the moon; they don’t have faith in offering arghya to the sun. Purījī, Purījī… What is the time required to understand this? The one who is the mistress of God’s speech, intellect, and knowledge is Sarasvatī. Sarasvatī will not do any good otherwise. Mahārāj, I will not tell you to read such-and-such tantric texts on your own. Because, Mother, these are things that can be understood only by being enlightened. That is why the Devī Bhāgavata is meant to be heard a little and practiced a little. Because the Śrīmad Devī Bhāgavata is the path of Tantra. Now, if you want to do some simple āsana, if you want to do a Western-style āsana, then if you do it after eating you will become so ill that you will not find any treatment in allopathy. If you practice prāṇāyāma incorrectly, then you will enter such a state that only those who know yoga—whether you go to Puṣpā Jī or go to B.K.S. Iyengar Jī or come here to Deep Āśram—will be able to treat you. The disease that arises from yoga will arise from doing yoga in a wrong way; its treatment will not happen with medicines. Only a yogī can correct you. So, in Tantra, don’t think that I am doing you a favor by telling you something. Don’t think that at all. This is told to the Adhikārī. The Tantra, Mantra, and Yantra within this—if you say that it is an insult to Mantra—then in the ninth skandha of the Devī Bhāgavata, Mantra, Kavaca, Stotra, and Nyāsa are described. And as long as this Bhuvaneśvarī Yātrā—the bestower of both Āsthina Bhoga and Mukti—has been told, its resonance grants both Bhoga (enjoyment) and Mukti (liberation) through Sādhanā. And only he will perform his Sādhanā upon whom this Mother bestows Kṛpā. Without Kṛpā, you will not even be able to undertake it, brother. I will definitely give you one key: if you desire Her Kṛpā, then… First, worship the mother from whom you are born; only then will kṛpā be bestowed. Otherwise, it will not happen—I guarantee it. First, believe in the mother from whom you are born, no matter what appears in your eyes. Vārāha Kalpa, Vṛṣabhānu Jī, Vṛṣabhānu Jī… Ātmā śuddhi hai, tū hajāro varṣo tak, sau hajār varṣo tapasyā kī, kintu svapna meṁ bhī un Rādhā jī ke nakha jyoti kā darśana nahīṁ huā. Now tell me, what can one say? Who is Rādhājī? How to describe her? Who is this Rādhājī? At least tell us that the Lord of the three worlds prostrates at your feet. Even the Lord of Trilokī has taken shelter at her feet. That is why in Vṛndāvana there is a place called Seva Kuñja. Bhagavān is performing sevā for them. And when they go to the bridge, he tells them only three things: either he will become silent and mute, or he will become mad, or he will go to Goloka. He will not be able to describe what that rasa is. It is impossible to speak of that rasa. They can only say that they cannot say anything about it. You can be that rasa, but you cannot speak about that rasa while residing in that rasa. Mahāprabhujī Karatā, Mahāprabhujī Karatā. I have not told you about the basic nature of life—that life should not be devoid of rasa, and the rasa of Lord Kṛṣṇa is also the same. When Rādhā came to earth through penance in Vṛndāvana, Brahmājī beheld her. She was… Called Rādhā. In every realm, all the goddesses and women are a part of these natural goddesses, and there is art—and she is born from her part; she is a portion of Śrī Rādhājī; she has appeared everywhere. In the complete incarnation of Bhagavatī, the principal anśa-svarūpa are these five goddesses. Listen to a little about them, and then I will carry you toward the lotus feet of Rādhājī. These principal anśa-svarūpa are those who have manifested from the Śrī vigraha of Bhagavān Viṣṇu, and they have established themselves in an eternal form through Brahma-dṛbdha. Gaṅgājī—brother, Mahāmaṇḍaleśvara Jī often says that people in Bhārata currently know only about Vivekānanda Jī. Swāmījī Vivekānanda took a bottle of water from the Gaṅgā when he went abroad. He used to drink a single drop of that water every day. He said, “I will return before the water runs out.” And when the ship landed at the port in Bombay, he fell to the ground weeping. He said, “This soil is also sandalwood.” This soil too is the sandalwood of this country. But without experiencing it, it remains unknown. Here, when I went to America, I first went to Haridwār and took 300 ḍubkīs. I said, “I will return before completing 300 days,” so I did it that way. I returned once, and then after six months I took another 300 ḍubkīs. I said, “O Gaṅgā Māiyā, call me.” Because I do not want people to bring me back in a box. I want to come to you while I am still alive. I say it is so close that in the end there is no need for anyone to make fun of him. He gave up his life and leaped straight into the Gaṅgā. Because he kept walking throughout his life, he went to Kāṇḍho to the grave, and for a few steps he received a favor. This last favor is very heavy. Why take someone’s favor at the end? He said, “I left him.” And after leaving, he said he would go on his own. Sister Pushpa does not know that I received my yoga education in their tradition. Pannālāljī Praveer in our Bikaner, who was blessed by Ācārya Tulsī with Mānav, he took out more than 7,000 daṇḍas at once. You told me yesterday that the three names of Māyā are Parśa, Parśu, and Parśurāma. When money comes, a person becomes big. So in childhood, our Gurujī, Pannālāljī, was called Pothiyā, Pothrā. And he learned yoga from Pūjya Ānandāraṇ Jī. We have not seen that Mahāvibhūti, but we have learned Yoginī 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 have gold and silver, and I ask God not to give them to me. But I have kept these books hidden like this. And I am speaking about Gaṅgā Bhaiyā. This is the people’s Gaṅgā. There is a saying that three people should not go together. It is said, “terah tīn barābar” (thirteen and three are equal). So now it has come that why not three together? This is also a saying. Thus, this Gaṅgājī has emerged from my Govinda’s feet, and Viṣṇu, Vallabha, and Tulasī are also their principal forms. And they are born at the feet of Viṣṇu. Tulasījī also, Bhagavān has emerged from Viṣṇu, and she goes about bestowing mokṣa and is able to burn these people in the form of the sins of Kaliyuga. Kaśyapa’s daughter, Manasā Devī, also appeared from the mind of Lord Viṣṇu and became the disciple of Lord Śaṅkara. Our father is the incarnation of Lord Mahādeva, and along with him today is Mānasā Devī. Today, I told Mahāmaṇḍaleśvara Jī, “You tell Mānsā Devī that today her story is coming.” This Manasā Devī is worshipped by Nāga Kanyās. She is the one who rules over the Nāga Mātās. She is beautiful like a Nāga Mahānī. She is associated with many Nāga Gaṇas. So, Gaṅgā, Tulasī, Manasā Devī—and it is said about Manasā Devī that she is a devotee of Parama Viṣṇu, and she is the form of Viṣṇu. She is the form of Tapa: morning, evening, day, night, food—the qualities of Lakṣmaṇa fall under this name. So, the names given by Bābājī are given thoughtfully. When I first came to this āśrama, I saw that I was not able to understand anything. What are these people able to understand? They are just sitting. They sit just like a tree. Then—this is a matter of experience; it is not appropriate to talk about the knowledge of meditation. But a person comes to the Guru only when his saṃskāras of many births become awakened. And this is not the journey of a single birth; it is a journey of several births. Sadguru saccā mile to celā palak meṁ kīṛe se bhṛṅga ho kar, samāhi āpahī meṁ āpa jaise, jala kī miśāl taraṅga ho kar. Now see, Manasā Devī is the originator of all mantras. What are mantras called? “Mananāt iti mantraḥ.” When you go beyond the mind, when you go beyond the mind, then there is mantra. Chanting “Rām Rām” while noting, “Rām, the milkman has come,” “Rām, the daughter-in-law has gotten up, I have to make tea”—that is not mantra. In mantra, the mind is not present. We are all trapped because of the mind. “Mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ.” So yesterday we discussed the mind—mind, mind, mind. Now see, you have heard about Manasā Devī. Now let us speak a little about Ṣaṣṭhī Devī. Who is Ṣaṣṭhī Devī? She is the one who is worshipped. Where does she stay? She stays wherever children are born. She resides in the form of an old woman. She is worshipped throughout the world for twelve months. On the sixth or twenty-first day of a child’s life, she is blessed. This Ṣaṣṭhī Mātā is bound by the monks. She is also a form of Caṇḍikā, but is she old or new? People—I am telling the truth—when people see an old person, they consider them old. So God has arranged a policy for us: no one truly sees old age. Bhagavān Kṛṣṇa had teeth until 125 years; He never had a filling done, never a root canal, never a diet plan. All the gods are in their tāṇḍava, tip-top. But now you see that a person does not become truly old. The one who comes and goes sees youth, and the one who does not come and go sees old age. Old age arrives and does not depart, while youth comes and goes. And youth is the name of a wandering. Youth is not a matter of the body; youth is the mind. Six hours, eight hours, twelve hours, twenty hours—most people in their youth simply sleep. The energy of youth is lost in play; youth slept away all the time, and then they weep after seeing old age. In youth a person sleeps, watches TV, causes mischief, and thinks of doing many adventures. That is not youth; it is the energy inside you which you are not able to recognize as a sentient being. And the worship of Ṣaṣṭhī Devī is not done properly. If someone is afraid of old age, you can understand that Ṣaṣṭhī Mātā is not happy with him. Ṣaṣṭhī Devī—now see—in water, on land, in the sky, and also within the home, she is always busy in the welfare of children. But if the daughter-in-law is young, then she thinks the mother-in-law is of no use, an expired date. You can understand that Ṣaṣṭhī Devī encompasses all the maladies of old age, if she is not respected or worshipped properly. And see, one kind of insult comes from the mouth, another from attitude. And whatever insult you are offering in this world of nature, you may not see any law, you may not have any camera, but you know who the witnesses of our sins are—and of good deeds. These directions, this Vāyu Maṇḍala, these Nakṣatras, this Jyotiṣa Gaṇa, this Tārā Gaṇa, and you yourself—your own soul within you—that Sanātana Śāstra Caitanya is the one who is responsible for that sin, for that humiliation. Two people were going for a walk accompanied by a policeman. On seeing a dog, any man—whether it was election time or a morning walk—started wagging his tail. Part 4: The Divine Mother’s Grace: Lessons on Respect, Devotion, and Totality As the dog wagged its tail, the man began scolding it. He said, “I think this is the Commissioner’s dog.” Then he quickly lifted the dog by the neck: “Jaisā koī janmo janmo kā bichhṛā beṭā hai, aur gale meṁ lagā liyā,”—as though it were a long-lost son reunited after many births, he embraced it. But in a flash he said, “nahīṁ nahīṁ, yeh nahīṁ, yeh commissioner sāhib kā beṭā uṭhā ke paṭak diyā, usko vāpish.” —No, no, this is not the one; this is Commissioner Sahib’s son. He picked it up and threw it back. Yes, this is not Commissioner Sahib’s child; it is Meher Sahib’s child, Meher Sahib’s son. He has taken it back. So this dog—is it the Commissioner’s, or Meher’s, or the Collector’s? “ye jo kuttā to bhāī kā vahī hai, commissioner kā hai, kī meher kā hai, kī collector kā hai,” —the point the writer makes is that human emotions can change so quickly. O mothers, you are all worshippers, but the mothers at home, the mothers who have come with you—if you do not respect them, then never insult them. Because one day you too will grow old. I am not scaring anyone; this is not something to be scared of. But respect old age. Whatever is old in our lives, we should worship that very old age. We should serve it. The story of Śāstrī Devī came to mind, and through that I made this humble request to you. And those schools where you spend lakhs of rupees to enroll your children—today, the teachers in those schools will not do as much good for your children as the elders sitting at home will do. “Śāstrī Devī kā prasaṅg āyā, tām mene āpse yeh vintī kahī, aur āp lākho rupaye deke jin skūlon mein āpne bacco ko bhartī karate, āj kal vo skūl ke jo teacher, jitnā bhalā nahīṁ kareṅge āpke bacco kā, unse jyādā bhalā āpke ghar meṁ bethe bhujur kareṅge.” Therefore, please treat the elders seated in your home as the very form of the Supreme Soul, as Śiva and Śakti. “Isliye kṛipayā āpne ghare paramātmā rūp kī tarā baiṭhe veya Śiva aur Śakti.” I know a friend of mine, a disciple of Swāmījī Mahārāj. His mother, to whom Bhagavān has given much support, also promotes Gītā Mātā. We are presently carrying out the distribution of 1,008,000 copies of the Gītā without charge. When his mother’s health worsened, he left all his work, chartered a plane, and brought the entire Geeta Press publication in three parts to Gurupur. And when did he bring it? He brought it in June, and he brought it in June, and he brought it in June, and until October, until his mother’s birth anniversary had not been completed, he did not consider the work done. All this time, people said the factories would be locked down, but he said, “Let my mother be well. It is her wish that he should live. She used to live with Gaṅgā Mātā and Swāmījī at number three, in Gītā Bāun— she wants to leave the body there.” I have seen such people who perform such devotion to their mother. And what of the person who runs only after wealth? Is he ever going to get it? Has anyone truly got it? How many Sikandars have come and gone, brother? Look: Albert Hall is there, Amer’s fort is there, Lāl Mahāprabhujī Karatā, Mahāprabhujī Karatā… Everyone wished to become immortal, to conquer the earth, to make everyone their own. But no one could make anyone their own. They took all boundaries far and wide, but they did not realize that the earth was slipping away from beneath their feet. Death stood behind them, holding them by the hair, and no one could do anything. We are all simply running. We are running very fast. We don’t even know where we are running to. This running without direction is called development. The metro has come, the metro has come—then what? Actually, the metro is not in Delhi. The rates of land have increased. A mother once said to me, “Paṇḍitjī, we had bought land for two rupees.” I asked, “How old were you then?” She replied, “Two years old.” “How old are you now?” “Fifty years.” I said, your age has decreased and the land has increased. A person’s age decreases while the land increases. So what is it? This earth contains as much gold today as it always did. It will remain the same. Then why is there so much worry in the newspapers? Calls come from many husbands. Husbands fight a lot. Why? They say, “Give me ten grams, fifty grams.” Now, all the husbands are giving lessons to the paṇḍits. That is the price of gold. Now see, Mars belongs to Caṇḍikā. It is the primary element of the original nature. And it has appeared from the mouth of the natural goddess. And it always gives Mars. But when this Maṅgalchandikā gets angry, Mahārāj, it destroys creation. And Parāśakti, as a part of Bhagavān, like this Bhagavatī Kālī has also appeared. How is this Kālī? Thinking of Govinda, it is said, “Rādhājī has this form which has become Kṛṣṇa, that is why it has become Śyāma.” Krishna, Krishna, Rādhā said, “Krishna went.” And asking all the devotees, “Where is Kṛṣṇa?” When I was there, I was not green, and when I am green, I am not. “Prem Galiyati Śaṅkarī Tame Do Na Samāyī.” So, who is in the northeast of the house? Who is the Īśāna? It should be kept right. Otherwise, however much wealth you earn in the house, it will disappear. See, in our house also, there is Īśāna. Now, why is Īśāna 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 divine deity. There is no creation without water. So water should also be in the Īśāna corner. Pūjā should also be in Īśāna. The place of Kubera is also said to be in Uttara. And Dhṛti Devī is the wife of Kapila Bhagavān. Without her, people become impatient. If you do not worship Dhṛti Devī, then you will become patience-less. If your wife doesn’t cook, or if your husband goes out for dinner to a hotel and within two minutes gets angry—then know that Dhṛti Devī is the wife of Kapila Bhagavān. This is how patience comes. Whichever Devī you worship, you will receive the corresponding fruit—this has been told. In the same way, Satī Devī is the wife of Satya Devī. She is worshipped by free people. Without her, people become boundless. That is, if you want cooperation in your family, then you should worship Satī Devī. Similarly, Pratiṣṭhā Devī is the wife of Puṇya Devī. That means, if you perform puṇya, you will gain pratiṣṭhā. If you do puṇya, you will gain pratiṣṭhā. This is the samādhi language of Devī Bhagavadījī. And Udyog Devī—her wife is Kriyā Devī, the goddess of action. If you want business, there must be kriyā. You will sit and dream, you will make all the plans on paper, but if you do no kriyā, then there will be no udyoga. “Udyog Naam Bhairava, Bhairava Naam Karma.” In the same way, if there is no Yama, if there is no Udyoga, then the whole world will become lawless. And the wife of Adharma is Mithyā Devī. Who worships her? Dhūrta Ādmī worships her, Jhuṭ Devī. The Goddess has made her too. What a good religion? And in Satyuga, Mithyā Devī disappears. In Tretā Yuga, she is a slender pearl. In Dvāpara, half of her body is present. In Dvāpara, many people have uttered lies, Mahārāj. And in Kaliyuga, she is Mahāpragalb—she becomes very fat, her waist becomes like a drum, and her brother roams around with her in the house. Tell me, who is wrong? Mithyā Devī. Lies. Good. What is a lie? A word is a lie. A tongue makes a lie. If you say something is a lie, then how can it be a lie? Does a tongue make a lie? Without a tongue, everything will go wrong. How can it be? A tongue does not make a lie. Now, money is the most false. How many people have money in their hands? One coin. When did someone pick it up? The sinner picked it up. And the face of the one who loves money becomes like money. Like sometimes notes do not become old; the more the notes pass through hands, the older they become. In the same way, the one who loves those notes becomes like those notes. Now see, Mithyā Devī roams around the house with a cap. So, brother, keep the door of your house closed; do not allow this Mithyā Devī to come in with a cap. There are very good things. There are three wives of knowledge: intelligence, wisdom, and understanding. Without them, the whole world remains a fool. Dharma’s wife is Mūrti Devī, whose sons were Nara and Nārāyaṇa. Rudra’s wife is Kālāgni. Viśuddhi Yoginī is the wife of Kāla. Kāla has three wives: Sandhyā, Rātri, and Divā. Now see, Tej has two wives, Prabhā and Dhārikā. Kāla has two daughters, Mṛtyu and Jarā. Jvara has beloved wives. Nidrā has one daughter, whose name is Tandrā, and Bhūṣi’s name is Preeti. Now, if you wake a man, it is good. Now, Tandrā and Preeti—Tandrā comes and stays. “Na Adhi Neen, Adha Adha, Aur Neen Preeti Bhi Achi Bhi Lakti Hai.” Here, I have told you about the two wives of Vairāgya. 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 world. The mother of the fathers is Manasī Kanyā Menakā, who is famous as Ambikā’s mother, Lopāmudrā, Kuntī, Kubera Patnī, Varuṇa Patnī, and others. Dhropā Devī and all the village goddesses are the art of nature. From the art of the goddess, these women have emerged in every world. All the forms of Bhagavatī nature are worshipped on earth in the puṇya area of India. First of all, King Suratha worshipped Durgā Devī, who destroys all distress. Then, with the desire to kill Rāvaṇa, Lord Rāma worshipped her. From that time, Jagat Durgā was worshipped in all three worlds. How was Durgā Mātā worshipped? She was worshipped like this. First, who did it? Sumedha did it. I told you about Sumedha’s story. First of all, listen to this story. In Durgā Saptaśatī, King Sumedha is being heard. Medhā Ṛṣi is being told, and in Jagat Darnī Durgā, in all three worlds, Rāmacandra Jī and Sumedhā worshipped first. The one who appeared in the form of Dakṣakanyā Śakti in the beginning, and after killing the dead animals in the yajña, the husband gave up his body because of the criticism—she is worshipped in the form of Śakti in the whole world. Nārad Jī again asked the question: tell us a little about the other gods and goddesses 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 see in this, it will be more detailed. “Boli Jagadambe Maa Te Ki.” These are the three elements of the original nature: Sarasvatī, Gaṅgā, and Lakṣmī. “Śrī Śrī...” When there was a dispute with Buddhism, there was a sage who used to jump from the mountain and say, “If my words are untrue, if the Vedas are untrue and pure, then my life will be saved.” One of his eyes burst open, and he jumped from the mountain. Earlier, people used to pass through fire to prove the truth of religion. They used to take a ball of fire in their hands, and they had to jump from the mountain. Don’t tell me—the meaning of the scriptures used to be so terrible. Why did this happen? Because there was a very strong fight between Sarasvatī and Gaṅgā. Since then, Lord Viṣṇu has said that from today, three women together—he said that three women do not worship three goddesses in the house. He said they are three together, so there is a problem. Sarasvatī, even though Lakṣmī accepted the curse, so Lakṣmī gave the curse, so Lakṣmī went ahead and became Tulasī and became the wife of Jālandhara. “He Kevalam He Kevalam...” If you kill one of them, sit on his head, and go to earth for five thousand years, then both Sarasvatī and Gaṅgā came to earth. God kept Lakṣmī with him, but she also had to be born in the form of his curse, as Tulasī. But God said, “I will come for you myself.” So the number of these three has been deduced in religious scriptures. It is said that three goddesses are not right together. The meaning of the word Śakti here is told by the mothers, that the meaning of... In order to create joy in the world, Rāseśvarī has appeared to Rādhājī. Raseśvarī has given birth to a child by Lord Kṛṣṇa in Śrīmad Devī Bhāgavatam. When Rādhājī left that child, then the Lord gave this curse to Rādhājī: “Now, no child will be born from you. And no child will be born from the Gopīs that will be born from your womb.” This curse was given by Lord Kṛṣṇa. I am explaining this briefly to you. “Radhā ke aṃś se prakaṭ huī, ve dono Lakṣmī aur Sarasvatī haiṁ, inko bhī Nisantan batā diyā hai.” This also originated from Radha’s intensity, this is also without offspring. “Gopiyan bhi Nisantan bata hi hai.” And see, you will sing, Mahārāj, what is this childlessness? From the mother, what does the child ask for again? “Aapko ek śāśvat prakṛti kā niyam, ham Devī Bhāgavat ke mādhyam se share karnā cāhte hai,” The Kingdom of God, the Kingdom of God... In this way, the complete pastimes of Śrī Kṛṣṇa and Rādhājī are being narrated here, and I will tell you a little bit briefly. Then, we will present a song at the feet of Rādhārāṇī: which worlds are above the Earth, and where is Goloka? “Dekhī, Gaurloka aur Vaikuṇṭha loka hai, ye kabhī bhī samāpta nahīṁ hote, nitya hai, always.” And in Gaurloka, Mahārāj, you too can gain entry. “Aur Bhagavān kī Gaurloka mēṁ Mahārāj, āpa bhī praveśa pā sakte. Maiṁ aise kathāēṁ sunī hai, mātāoṁ, I have seen such stories in which even in the stories, Gaurloka is formed.” Gau Loka and Vaikuṇṭha are Nitya and Sanātana. Take this into consideration. That is, you can see the Līlā of Śrī Kṛṣṇa even today. This is what the Devī Bhāgavatam is telling us by announcement. And the rest above the earth are Bhūloka, Varloka, Swarloka, Mahaloka, Janaloka, and above them is Brahmaloka. But all of these are destroyed like bubbles. But Goloka and Vaikuṇṭha are Sanātana. There are Brahmans in every room of Viṣṇu. Their number is known only by Śrī Kṛṣṇa. Now see, here a mantra of Lord Kṛṣṇa’s attainment is also told. How to enter our Goloka? How to attain Goloka? Today, I would like to tell you a small principle which has been given to you from these Purāṇas, and which I believe: whatever you do, do it with completeness. Do whatever, anything, but do it with totality. Even if we do good deeds, there is a sound of sin behind it. Even if we do good deeds, there is a sound of good deeds behind it. Whatever you do, do it half-heartedly—then the result is half-hearted. Valmīkī was a dacoit. Aṅgulimāla was also a dacoit. Ashoka performed so many murders, then sat at the feet of Buddha to attain knowledge. But whatever he did, he did it with totality. He did it with completeness. Whatever you do, do it with completeness. So for you, the door of truth will open. Whatever we do, we do it half-heartedly. So whatever we do half-heartedly, we will do it with a half-hearted mind. For that, no door will ever open. It will keep wandering in the middle, like a trident. It is a very beautiful story. Mahārāj jī has presented one door before. It is about the Mughal era. In this, there are talks about Bṛj and Vṛndāvan, so I am telling you. A poor Bṛjwāsī, a devotee of Śrī Rādhājī, a devotee of Bhagavān Śrī Kṛṣṇa—Rādhā and Kṛṣṇa are not two, take it into consideration. My Govind has created Rādhājī to spread joy and bliss on this earth. His can never be used with them. So see, it came in the mind of the devotee, “Today, let’s decorate the flowers of God. Let God be created from flowers, one by one.” First of all, we also wear our flower garland when a guest comes. Sometimes there is a big program on the stage with leaders and so on, then it is decided who will wear the garland. And while wearing the garland, it is also possible to take a photo that he is wearing the garland and giving him a bouquet. So, 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? “Mahārāj Jī, pāñc āne, pāñc āne meṁ dede bāle ṭīke, pāñc āne meṁ āpko hum ye gulāb dede dete haiṁ. Āp thodā baiṭhiye, hum karte kar lete haiṁ.” Just then, the royal procession passed by, and from afar, Akbar saw the roses. “Tabhī bajsa kī savārī nikalī, bajsa ne dūr se gulāb ke phūloṁ ko dekhā. Akbar kā photo dekhoṁge, Javāharlāl Nehrū kā photo dekhoṁge, gulāb āthme haiṁ.” You see, when we used to study Hindi, there was a poem: “Fool ki abhilasa paat aata ta ki chaha nahi mein, bar mala ke gehnon mein gootha jaun,” —does anyone remember? Recite it if you do. The flower says, “O vanmālī, leave me on that path, the path on which the brave heroes walk.” “phūl bhe, kyā vilāsa kartā hai, us path par chhod denā, o mujhe vanmālī, jis par chale o vīr anīk sansār ne do hī mūrti śreṣṭh kahī gayī hai, ek to, rāṣṭra kī, apnī jo sanskṛti kī rakṣā ke liye jo hum marte hain,” —the world has declared two forms as the highest: one, for the protection of the nation and our culture, one sacrifices one’s body; or, for the attainment of the Supreme Soul, one sacrifices one’s body. These two forms are said to be the highest. Part 5: The King's Soldier and the Priceless Garland "O Rājā Kā Sipāhī Āyā, Bole, Vahiyā, Kitne Meṁ Ḍerā Hai, Bole, Ye To Bik Gayī." In this world, there is nothing difficult for the rich. He thinks, "I will buy everything with my own money." And he has such an ego, such pride—such a pride that they believe they can buy everything. He said, "Brother, how much should I sell?" The answer came, "In 10 annas." He replied, "In 20 annas, take it from me." In Gwalior, at that time, the court was on the way to Matrao. He said, "Take it in 20 annas from me." Sitting nearby, someone said, "Oh Baba, we have already offered our son-in-law, this is all. We have offered prasāda to Bhagavān from here itself. You people offer prasāda to Bhagavān. How much prasād have you brought today? How many people are there? If there are 60 people, then bring prasāda for 60 people. Did you bring it for Bhagavān or for the people? To whom did you offer prasāda?" By looking at the Bhakti community, you have already prepared that if you have to bring so much prasāda, then did you offer it to Bhagavān or did you offer it to the Bhakti community? "Arre, bo to ek sāk kā pattā Draupadī kā lekar ke Trilokī ko tṛpt kar diya, usko tum kyā bhog chadhāoge? Usko kya ek sikkā caḍhāengī? Ham Lakṣmīśī caraṇ dabhāriye. Usko paise caḍhāe jā rahe, par arre bhaiyā, tum khud caḍh kyõ nahī̃ jāte? Phūl tumhāre sammāne Bhagavān ke caranoṁ mẽ caḍhākar ke āpko kyā hai? Tumhārī 70 sāl kī jindagī vyarth hai. Main do paise kā phūl ho lekin mujhmeṅ khushbū ātī hai purī jī purī jī..." He said, "I don’t know who you are saying no to. I am a soldier of King Akbar. I will destroy all your business." From there, he also pulled his dhoti and said, "You don’t know me? Who am I? I will destroy your king. I am a soldier of that Thakur of Trilokī." Purījījī... Now, see, when it comes to 150,000, then after all, a man’s salary was a job. What was the value of a government man? He thinks about money; he has to sell to get a job. In our place, they used to say in childhood, "Mahārāj jī, don’t feel bad, everyone is sitting with a job." He said, "What is a job? I sold my fortune." In a job, it is decided how much a person will take up and down. "Rasta to ek hī banāliye na, bole, tum kis kī naukrī kar rahe ho? Usne kahā, main us Bihārī jī kī naukrī kartā hū. Tum 150 mudrā lāo. Kaise bole, ghar bār becheṅge? Humko patā hai, mere pās nahīṁ hai 150, lekin bāt ho gayī na? Āj hum apnā ghar bhī bech deṅge. Lālā ko girvī rakh denge apnā ghar, gayā, apne ghar ko girvī rakhā, aur lāke 150 mudrāhi paṭak bhī uske āge, bol, āj Bihārī jī ke phūlon kā baṅglā chāhegā bhaiyā, pakḍā de." That person thought that the flowers that come in the month of the 10th, it is not wise to take them in the month of the 1501. So the devotee of Bhagavān does not count, and the selfishness and deceit he can count. Well, he took it in the month of 1501. Now it is morning and evening for Bhagavān. He decorated the steps of Bhagavān on all sides. Ānand āgaya, ab iskī koī paribhāṣā nahīṁ hai. Ab hamāre Girirāj Jī Mahārāj dikhī kahāṁ kahāṁ? Champāraṇ se āye. Bhagavān Girirāj Jī kā utāruba Goverdhana meṁ virajata meṁ haiṁ, aur Śrīnāthajī meṁ bhī virajata meṁ haiṁ. Rāja Samanta ke bāsa, Nadadvārame. Nād dvāre meṁ Mahāprabhujī Bhagavān ko bhog lagā rahe haiṁ, aur Govind kī āṅkhoṁ meṁ āṁsū Bhagavān ro rahe haiṁ. Mahāprabhujī bole, "Yeh kyā? Hamārā Kanhaiyā ro rahe? Yeh kyā bāt ho gaye?" The devotees of Bhagavān talk to Bhagavān, "Why is he crying?" He said, "I saw Govinda’s neck was bent. Is this the kind of garland?" Oh! There was a devotee in the land of Vṛndāvan who kept his house as his home and wore a garland. Bhagavān’s neck was bent. He immediately sent a message to his devotees through the siddhi of yoga to free his house. Some people say that this is a true incident of the devotees of the bridge. Bhagavān, Śrīnāth Jī is there, his neck is a little bent, so why is it bent? He said, "Such devotees who have worn the garland, so my neck of Govind is 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, "Radhā and Kiśorījī are sitting on a swing." Now, what is a swing? Neither the earth nor the sky, it is the middle. Do you think this is a swing? It is in the middle, neither here nor there. There is neither any connection, nor can anyone say that there is no connection. The Guru is sitting on a swing. So, what is the method of worshiping Bhagavān? How to attain Bhagavān? What you do doesn’t matter. Just do it with totality. Even if we sweep the house with completeness, He will come. His palace will be cleaned. "Poornatā ke sāth mein, gānā bhī gāoge to uske kān sun lenge. Arre, chīṭī ke pāo kī āvāz sunne vālā kyā āpkā gānā nahīṁ sunegā? Poornatā se, abhī kyā? Idhar ghaḍī bhī dekhte hain, udhar kaun āyā, idhar kyā huā. Ye jo bhatakā huā man." There is a description of the five states of Citta: Cipta, Vikṣipta, Ekāgra, Cipta Vikṣipta, Mūḍha Ekāgra, and Nirodha. These five states are mentioned. So we are not in Cipta, but we sometimes become Kṣipta. Then I say, "Jagadambhe Mātā kī," and immediately we awaken, Kṣipta. And in Vikṣipta, we become completely house-bound. So if we work in the mood state, then we become house-bound. "Hameṁ kahīṁ bhī pahuchte bahut hai, chalte bahut hai, lekin pahuchte kahīṁ bhī nahīṁ. Ye hamārī sthitī hai. Āye, me jo jīvan me ras kī adhiṣṭhātrī devī hai, unse prārthanā kartā hūṁ, hamāre mitre. Hain, Praveen jī, sahita baithe hain, inho ne mujhe bahut sundara," The story of Vishnu, who had three wives: Saraswati, Lakshmi, and Gaṅgā. They loved him very much, but then again it became a problem. They said they were thinking, "He loves her more than me." Gaṅgā thought that he loves the other ones more than me, then Sarasvatī thinks, "No, they love the other one," and everybody was thinking that Viṣṇu loves the other one more. So they got so angry that even in the loka, in the vacant loka, in such a high place, there was a fight, you know, this ladies’ fight when the hair was pulled and so on. And they cursed each other, so they cursed each other so much that they had to be born on earth. So Lakṣmī was born as a Tulasī, and then even Viṣṇu had to be born there to bring her back. Gaṅgā was born as a river of water. So to solve the matter, they said, "Okay, it’s so difficult for all these three śaktis to be together." So then Viṣṇu sent Sarasvatī to Brahmaloka to be with Brahmā, and Gaṅgā he sent to Śiva’s hair, so part of her was always in Śiva’s hair and part of her on the earth, and so on. So the energy spread. So, of course, for all these things, what I told you, there is a different story. Now, there is also one story with Rādhā which we are not so familiar with. And that is, in the beginning, there was Kṛṣṇa, or Rādhā-Kṛṣṇa, and then Kṛṣṇa from his body took out the Rādhā. And then from this Rādhā came Lakṣmī, Sarasvatī, and all others, all the Gopīs and everything. So it was shown as the primordial śakti, Ādi Śakti. I’m facing, of course, the problem because I have to choose which of the 30 stories I should tell you. And I have like ten minutes. But there are so many interesting things, basically the stories are representing our human behavior from that time. Only we are putting them in the perspective of the gods. And then it is shown that even if we curse somebody, we have to come back and we have to forgive that person to be able to continue our life, to be in harmony, to be in yoga. Everybody was scared of Rādhā. The gopīs were scared of Rādhā. Everyone whom Rādhā saw with Kṛṣṇa, she got so angry and cursed them, and then there were different, different stories about what happened with each of the gopīs. Not each, but with a few of them, and so on. Now, how far should we go in believing these stories? How far can we go? What can we do? What is actually the message behind all these thousands and thousands of stories? The message is the same as what we are reading every day, what we are listening to every day, what is actually coming in America, from America again. So all these stories, there was also a story about hell. There are 27 different types of hell, and they explained exactly how they look, what is happening, why you come there, how you come there, how you get out, and so on. And then, not that you go into one hell, but from one hell to the other hell, from the other to the third, and so on. It’s very interesting. And this was long, long back, before Dante made his description of hell in Western literature, and in many details. So it’s always questionable because the same things appear again and again. The relationship between the male and female principle, and the female and female principle, is always described very vividly. Now it is easy to remember the names of your cousins, or the names of your brothers, fathers, or forefathers, but if you write these names, if you put this name directly, then it will be very difficult, how to say, to memorize. Guys, if I just ask you, yesterday we had Yama and Niyama, if I ask you what is the Yama and Niyama, then it will be very difficult to answer. But if you make a story around it, then it’s very easy to do that. There was also a story of Manasādevī, who was also born from Viṣṇu and is a Viṣṇubhaktā, but is also living with Śiva and serving Śiva. And she is the lord of the snakes, and not lord, but worshipped by snakes, sorry, worshipped by snakes. Yeah, it means Lord, like she is. And also, to get such a position, to get such a title, it’s actually very hard. You need a hard tapasyā. And the name Swāmījī is usually giving us is according, not necessarily to that tapasyā, but to that tapasyā which we have to do to achieve that name. Usually, when Swamījī gives us the name, he doesn’t give you the name because we are like that. It’s because of the name, because we can be like that. So today is basically, there is only one day left. Tomorrow we will have from two, and tomorrow we will also have a Yajña for finishing, and then afterwards we will do the, there will be Prasāda and so on, but this we will tell you tomorrow. A little bit now, I will just address the people who are sitting here. "Devī kī konsī konsī nām yād re gayā? Kamsī kamsī to 50 nām to ācārya jī ne bolā. Mushkil hai. Repetition hotā hai, aur isme kyā hai? Ab dekhiye. Aunga, sab naam ab jantay, sattais nakṣatra kā naam. Jo jyotiṣ mẽ sattais nakṣatra chal rahā hai, unkā naam agar main pūchūṅgā, Revati? Kone patā nahīṅ hai, Revati nakṣatra konsā hai? Legin agar main āpko pūchūṅgā ki Dakṣ kī terā vachiyat jo candramā se vivāk huā. To aise āpko pūrā jñāna khānīyo ke andar milā." You have heard this strange name. How strange is this name? Śraddhā, Viśvās, Śānti, Mithyā, Kappaṭ. If you didn’t tell me this in the food, then I will ask you, okay, which Devī is this? What is the importance of Ṣaṣṭhī Devī? These days, even before, when does Ṣaṣṭhī Devī ask? She asked a long time ago, and even today it is important. "Ye hi aapka, ye aaj ka hal hai, koi sunne wala nahi hai, koi karne wala, kaam karne wala nahi hai, seva karne wala, ye sab Bhagavat Puran me padte hai, koi Devi Puran me padte hai, Mujhe Seva Jaise Chyavan Parash Ki, Chyavan Rishi Ki, Khata. Hoi, Chyavan Ṛṣi ne ke diyā, 'Mein śādī karūṅgā, kyōṅki abhī merī sevā kaun karegā? Āṅkheṅ bhī nahīṅ haiṅ.' Sab sevā karnā chāhte, lekin sevā kā phal bhī unheṅ chāhiye. Agar āpne sevā kiyā, to āpko sevā kā mūl bhī mil jāye, matlab koī sevā karne vālā bhī mil jāye. Āpne sevā nahīṅ kiyā. Har vyakti se larāī kiyā. To bhi ādmī nahī̃ ātā hai, ātā hai ek hafte ke andar chale jāte, aur ādmī ke sāth do-chār tasvīr chale jāte." So, Ṣaṣṭhī Māta, everyone needs Ṣaṣṭhī Māta, and here, at least here in India, you are told the Āśrama of Vānaprastha, okay, you people don’t like the Āśrama of Vānaprastha, okay, no problem. Now see the situation which is about to come, or has come. Your son will take you out of your house, that okay, you have become old, go away. I have put... A very big hut for you there, where, from me, "Main to Bangalore mein kaam karta hoon. Basaryo Bot Bada Businessman, usse pahle do-char din pahle khata hi aaya. Bot Bada Businessman, sab Garhwale ne bar nikal di." What is your position? What is your condition? Have you eaten mangoes, sir? There was actually one more story which I wanted to tell you, and that is about Ṣaṣṭhī Devī, Ṣaṣṭhī Mātā. This is the goddess of old age. The one who is, basically, if you worship her properly, then she will protect you in your old age. It means that you will never be alone, and you will always be with somebody to help you and to do whatever you need. But she requires offerings. She requires pūjā. And the pūjā which she requires is basically helping other people, especially helping older people, helping your mother and father. Because we love our parents. Let them live in the other flat where we have peace. They can be in peace, and we are in peace. So this is not a problem that we are facing only nowadays in the West. And now this problem has also come to India, to the old people. Whoever crosses a certain age is retired and goes to an old age home. This problem was facing so long that even in the Purāṇas they had to create Devī Māta for that. All the names of these devīs which you listen to, these names have meanings, and they have—it’s a way of remembering what our duty is and what we have to do. If you cannot, 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. Do not treat them as, basically, do not treat them as you would not like someone to treat you. Do not hold any grudges against anyone, which you would not want held against you. If you like to be respected, then that is fine. "He, Marwār meṁ kehte haiṁ ne, ye to yāke log khilāne vāle aur khāne vāle bhī haiṁ. Mar khilāne vāle aur mar khāne vāle bhī haiṁ. Dono hī tarap se calte haiṁ, to to khuśī hotī hai. Aise koī jarūrat nī hai jo āpke pratīk khaṁ khārnā nī cāhte haiṁ. Toh āp dūsre ke pratik kham mat karo, and this special education is to 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, Achārya Jī Mahārāj Jī has opened an organization which is talking about the Bhagavad Gītā for free. And Barababjī 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 2:00 to 2:30. And then, this is also because I forgot one part: that Ṣaṣṭhī basically means 60. So, 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 are also making the pūjā for these ladies, because they know. Why do we want the 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, and they are so well. Each of these, how to say, they are always the one divine aspect, and there is a scientific aspect. But to go into the details, it will be quite long, so at this moment we will stop here. Wish you a very pleasant day. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Deveśvara Mahādeva Kī Jai, Hindu Dharma Samrāj Mārā Kṛṣṇa Bhagavān Kī Jai, Viśvaguru Mahāmaṇḍaleśvara, Śrī Svāmī Maheśvarānandajī, Satya Gurudeva Kī Jai, Jagadambhe Mātā Kī Jai.