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Part 1: The Ocean of Worldly Existence and the Refuge of the Guru's Feet Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Śrī Śrī Deveśvara Mahādeva Kī Jai. Hindu Dharma Samrāj Śrī Kṛṣṇa Bhagavān Kī Jai. Viśva Guru Mahāmaṇḍaleśvara Paramahaṃsa Vimāśarānandjī Satya Gurudeva Kī Jai. Jagadambhe Mātā Kī Jai. Gajānanda, ānanda karo, riddhi siddhi dena moyā, maṅgala caraṇa muhūrta bhaya vighnana upaje khoi, dṛṣṭi doṣa kavitāviṣe koī, jotruti hoī Śrīlālaka he. Gajānanda Guru, kṣamākārī jomoi cakale na musā, phir goṇḍā girī cakale na musā, phir goṇḍā girī. Bhavasāgar mein kyon tu paḍā hai? Yeh to hai duḥkha kī nagarī. Bhavasāgar mein kyon tu paḍā hai? Yeh to hai duḥkha kī nagarī. Chāk le na mūsā phir goṇḍā gīrī, chāk le na mūsā phir goṇḍā gīrī. Bikara rasa tumma dekh jaranar, Jhar bhar jai teri ghagari. Chakkale na musafir gondagiri, Bhavsagar mein kyo tu padha hai? Yeh to hai dukk ki nagari. Bhavsagar mein kyo tu padha hai? Ye tohe dukkhi nagari, Chakkale namo saafir gondagiri. Chakkale namo sāphir gondagiri. Chakkale namo sāphir gondagiri. Dhruva pralāda dho rasapena pevatahī jagamagajagari. Dhruva pralāda dhurasa peena pevata hi jagamaka jagari. Chakalena musafir gondagiri. Chakalena musafir gondagiri. Ae sa rasa pīr hāth na āve, chāhe krorā pīro nagarī. Ae sa rasa pīr hāth na āve, chāhe krorā pīro nagarī. Chakalenā musāfir gondagīrī, chakalenā musāfir gondagīrī. Bhavsāgar mein kyo tu paḍā hai? Yeh to hai dukkh kī nagarī. Bhavsāgar mein kyo tu paḍā hai? Yeh toh hai dukh kī nagarī, chakkā lenā musāfir, goṇḍāgirī. Maṅgilāl jī kahe chetobai mere, tumko ye māyā thagarī. Maṅgilāl jī kahe chetuvai mere, tumko ye māyā thagarī. Chakale namo sāfir goṇḍāgirī, chakale namo sāfir goṇḍāgirī. Bhavsāgar mein kyo tu paḍā hai, Yeh to hai dukkha kī nagarī. Chak le nāmu sāphira guṇḍa giri, Nāmu sāphira guṇḍa giri. Charanabhināmo ye kacchu nahī pāve, Jag māyā sabha sapaṇānakī. Charana vinā mo ye kacchu nahī bhavhe, Jag māyā sabha sapaṇānakī. Mo ye laghī lagannā guru charana nakī, Mo ye laghī lagannā guru charana nakī. Bhava Sāgara Saba Sūka Gayohe Chintanahi Bhavatara Nanaki. Bhava Sāgara Saba Sūka Gayohe Chintanahi Bhavatara Nanaki. Moya lagi laganna guru charanana ki. Moya lagi laganna guru charanana ki. Charana bina moya kachu nahi bhave, Jag maya sabha sapnana ki. Charana bina moya kachu nahi lage, Jag maya sabha sapna naki. Mo ye lāge laganā guru caraṇa naki, Mo ye lāge laganā guru caraṇa naki. Ātmā-jñāna-dīyo guru-mēra pīramitī-bhava-taraṇaṇaki, ātmā-jñāna-dīyo guru-mēra pīramitī-bhava-maraṇaṇaki. Moya lagi lagannā guru-charanana ki, moya lagi lagannā guru-charanana ki. Charanabhinamoya kachunahi bhave, jag-mayā sabha sapnana ki. Charanabhinamoya kachunahi jave. Jag māyā sabh sapnā naki, Māyā lāgī laganā guru charaṇā naki, Māyā lāgī laganā guru charaṇā naki, Ke jag āśā choṛī, Āśā gahī guru charaṇā naki, Nīrā ke jag āśā choṛī, Āśā gahī guru charaṇā naki, Māyā lāgī laganā guru charaṇā naki, Māyā lāgī laganā guru charaṇā naki. Charaṇābhinamoye khachunahi bhave jagamāyāsāvasāpnanākī. Charaṇābhinamoye khachunahi bhave jagamāyāsāvasāpnanākī. Mayelā Gīlā Gāna Guru Charaṇanā Kī. Mayelā Gīlā Gāna Guru Charaṇanā Kī. Holī Śrīdīp Narām Bhagavān Kī. Je Sīsī Deveśvara Mahādeva Kī. Je. Hindu Dharma Samrātsvara Kṛṣṇa Bhagavān Kī Je. So today is the last day of Devī Bhāgavatam, the story of the Divine Mother. We covered the story from the creation of the world to the creation of different beings and demons, asuras, and so on. Sanskrit is a very divine language, and it’s very difficult to translate anything, even if you go to the old Greek and Latin, because there are always a few meanings for the same thing. Asura, the demon, basically means the one who is not divine. Who is against the divine principle? This means Asura. Anybody who is working for himself against the nature, and so on, can also be defined as an Asura. And there is always a fight between Sur and Asur, between the positive and negative energy, as within us, so outside. We are reading in newspapers, watching on the television, listening on the radio, all these different, different news. Of course, we need so many negative things. What we see, what we need is basically the opposite of that to create the balance. So, who is stopping us? We are the ones who will make the difference. Because there is always somebody who makes the difference. Like there is a story that there was a huge storm, and so many fish were washed ashore. There was one man going and throwing the fish back into the sea or into the lake, and another person came to him and asked, "What are you doing? There are so many of them, so many who are stranded on the beach. You will never be able to make good. You cannot finish all this job." The answer was, for the ones whom I’m putting into the water, for them it matters. At least a few lives, I saved. So, in the same manner, it does not matter if we are not the one who is ruling the world. We are not the ones who are making the whole country’s behavior, who are making the law and order and anything. But we can help at least in our family, at least in our house, in our street. We can do something different in our society. But unfortunately, we cannot start from the other person. We have to start from ourselves. In the whole Purāṇas, there is only one thing: what you don’t want to be given to yourself, don’t give to others. If you don’t like something to be done to you, don’t do it to anybody else. And we will continue now with our dear Ācāryajī, Paṇḍit Rājendra Joṣījī. Kathavācak Devī Bhāgavatam. Siddhi Nārāyaṇa Bhagavān. It doesn’t matter how much we try to make anything happen. It’s always said, Swamiji always says, the man decides, but God makes it happen. That’s the difference between a live webcast and a movie. Because in the movies, everything is perfect. Here on the live, but nowadays there are so many reality televisions, so this is also one kind of reality television. Let’s call it positive reality television. I would request you to please read at least one Purāṇa. Whichever Purāṇa you can get, either through the internet, because this is all text, so everything is available for free. You don’t have to buy, or if you can buy in any English language or so on, just read any. And if you cannot get the Purāṇa, then the Rāmāyaṇa and Mahābhārata are definitely available, because it’s worth the effort. There are the stories which we are listening. They are created by the people who are in one stage. They were more smarter than the other ones in the other stage, because the world goes up and down. So as the world goes up, then the intellect and everything else, the culture, goes up and down. So these are the Purāṇas, Vedas, Upaniṣads. These are... The highlights, these are the jewels of Indian philosophy. Later, there are so many things which are, how to say, which are made in India, written in India, which are worth studying, but the easiest ones are actually the Upaniṣads, sorry, the Purāṇas. Because Purāṇas are like stories, and Upaniṣads and Vedas are quite hard to read. There are also a lot of plays, a lot of stories, which are not spiritual type. But the problem is that they are made in Sanskrit, and the play of words which you use in Sanskrit is very difficult to translate in an effective way to any other language. That’s why they are not so famous. Anyhow, yesterday we found out that Vishnu is not only with Lakshmi, but also Saraswati and Gaṅgā were with Lakshmi. But because of the conflicts, Viṣṇu sent Sarasvatī to Brahmaloka to be with Brahma, and he sent the Gaṅgā to the earth. On the other hand, there is a story of Kṛṣṇa, and from Kṛṣṇa, Rādhā came out, and from Rādhā all other devas came out. So there are a few stories which, if we go and think about them intellectually, then it will be very hard not to find a problem. Because our intellect is a very tricky thing. The best is just to relax, observe the stories as stories, and then, if you can take anything good out of them, you take it out. If nothing, then leave it as the stories. We have Aesop’s tales, which are stories for kids, but they are so intelligently made, so intelligent, that even though they are stories, they are still important to read. Today is the ninth day of this Devī Bhāgavatam, and the final day, that is usually for the ending, we are having a fire ceremony, yajña or havan, in which the priest is directing the ceremony, and anybody who is around, they are putting something into the fire. The purpose of the ceremony basically depends on your inner desires, what you would like to achieve, what you like to do. So after that, the prasāda will be given and the program will be finished. So today there is a little more left. Two songs, three songs, more and more. Then, after the Havan, after the Āratī, we will take the Prasāda. So whatever you have heard in the last eight days, have you heard anything new, or do you know everything? Have you heard anything new or not? You all say that every story is blissful. Every story is blissful, and every story is blissful. You keep on listening. You keep on listening again and again. But if you close your eyes, you will not see anything. If we close the eyes of our mind, we will hear something new. If we close the eyes of our heart, then no one will remain beautiful. Who looks the most beautiful? Our children, then husband, then mother and father. And it happens here and there, and there is a cycle like this: when someone gets angry, then it goes up and down. So actually, the rose flower is red, which is the color of Mātājī. That’s why it’s actually customized to give the red flower malas. India is one land in which the concept of time is not... They invented the time, but it’s very flexible. There are times when it happens, but it can happen at any time. When one time disappears, the other time comes. Options have to be kept open. So let’s sing one more bhajan. Siddip Nārāyaṇ Bhagavān Kī Jai. Śobhāvo satsaṅgī jāne, bhara-bhāgīre jānā pāi. Śobhāvo satsaṅgī jhāne, latā-braṅgī milevo śabda guñjāra sunāi. Gunja Bijake Bheda Seji, Brangi Tohoya Ura Jai, Shobhavo Satta Sangari, Jāne bhara-bhāgīre jānā pāi, Shobha-satta-a-saṅgārī Pārasa-saṅgā-lohā karevo, Anga-se-anga-milāi, Pārasa-saṅgā-lohā karevo, Anga-se-anga-milāi. Rāmājī aṅga se aṅga milai, subhasangatika phalamilejī, sudhā-kañcana hoya jai. Shobhavo satsaṅgī, jhāne bharabhāgīre jānā pāi. Shobhavo satsaṅgī, nīchā pāṇi āya milevo bhāgiratī kemāi. Nīchā pāṇi āya milevo bhāgiratī kemāi, Rāmājī bhāgiratī kemāi. Milai pavitraho tahejī, Gaṅgā jala kā halai, shobhavo. Satsaṅg hari, jhāne bharabhāgire jhānapāī, śobhāvo satsaṅg hari. Oravrakṣa candana milevo māliyāgar kahāvai, Oravrakṣa candana milevo māliyāgar kahāvai, Rāmajī māliyāgar kahāvai. Svāmī Dīpakāḥ sat-saṅghaṭa se paramānanda sukhapāī. Śobhavo satsaṅgī jhāne bharā bhagīre jānā pāy. Śobhavo satsaṅgī jhāne bharā bhagīre jānā pāy. Śobhavo satsaṅgī, holy siddhi, nara bhagavān kī jay. Satgurudeva kī jay. Jagadambā mātā kī jay. Satsaṅgī is written again and again. People sing the mahima of satsaṅg again and again and hear about satsaṅg. And it is like this, that we all know about satsaṅg. We know everything. Still, we go to kusaṅg. Today, we know what is the difference between satsaṅg and kusaṅg. Do you know? Naturally, still we go to kusaṅga. Why? Why? There is bliss. But this bliss, the bliss of Kussang, it comes in such a short time, it comes in such a short time that the pain that comes later, that pain lasts for a long time. And the pain of satsaṅg, sitting in one place, not going here and there, not talking on the phone, not talking to anyone, this pain lasts for three hours, but the benefits are long-term. If you talk on the phone with your friend and talk about knowledge, talk about any knowledge, that is also a satsaṅg. It is not necessary that you come to the ashram or come to the temple, then only that is a satsaṅg. Satsaṅg is when you meet people who talk about the same thing. If you talk about what happened in Bangalore, what happened in Mumbai, this happened, that happened, they ate this, they ate that, they should do this, they should do that, that is actually Kusaṅg. So your time gets wasted. And what does time waste mean? We don’t have time; how can we waste it? We say time has passed. What is the name of time pass? It is the name of the peanut. So what happened here? People’s desire for Kussang increased. Going to a party, going to a cinema, if you go to a cinema, how much popcorn do you make at home? 10 rupees. They sell it for 100 to 150 rupees. And people buy it. That means people have money. If you ask them, "I don’t want your rights, I don’t want money, please forgive me, I don’t have it." It happens. So, these days, what comes on TV, what comes in the newspaper, everything is sold out. Now, buy this thing, buy that thing. You wore such a beautiful saree, but if Aishwarya Rai comes wearing another saree, he will say, "This saree is good." I will go and buy that now. Whether we have 50 or not, we will take one more. This is our mind. Chanchal, we have to change. How many times do I change my sari in a day? How many times do you change your clothes? We ask men to change their clothes, please. It’s not possible, and you feel the opposite. You are wrong. We ask men, how many times do you change your clothes? No, it’s okay. It’s only for 10 days. It’s not too much, so this has become extreme. On one side, the clothes never change. And on the other side, every two hours, something changes. So this tension is increasing. Because what is going on on our TV, what is being read in the newspaper, everything, now come here, come here,... Watch it on TV too. How much is the Bhagavad Gītā happening? How much is the satsaṅg happening? We know what to watch. And now watch the news channel. In the news channel, a news comes up on the side, the second news, the third news, in the fourth and fourth. Letters, then the fourth, the ninth, the fifth, ten, ten news at one time, and the rest of the cartoons are running at the same time. Once I took out the time and watched. Where was I sitting? Yes, I was looking. Okay. The 15-minute cartoon is running. In this 15-minute cartoon, they kept a gap of 8 minutes. In that 8 minutes, they put 4 minutes of advertising and 4 minutes of another cartoon. And the most dangerous thing is that for five or six years, there is a TV. So they come to me. They come to me and say, "My son is watching TV." Yes, he watches. Now look, they go to class. Forty-five minutes have to be spent in one place. Forty-five minutes have to be spent in one place. And they don’t give you 15 minutes on TV. In five minutes, something or the other changes. So we need such a teacher in school, that every two minutes someone will dance, sing, then the clothes will change. Then our children will be satisfied. That’s why, once a week after five or six years, we will give permission to the children to watch TV. We will have the convenience. Turn on the TV. Don’t shout, don’t cry, don’t do anything. Just give them milk. Just keep watching. But what is happening in his mind becomes so upside down. Then there is a lack of concentration, and then something or the other happens. Whatever is going on, it is born like this. Time is little. Shall we go now? Still, as much as possible. By the way, it is a matter of great joy that you have come. You have come to listen. Because this is also penance, that I have told. I am telling it again and again. This is penance. It is difficult to sit in one place for two to three hours, and I have seen how many calls are coming. If there is any important news, then we still eat it. If we keep the punctuality above it, then how good it becomes. It has become our habit. We used to say, "If Panditjī will not come on time, then why should we come on time?" I have read that earlier, when the tradition of Guru-Śiṣya was going on very fast, the students used to sit and wait for the teacher to come. Now the tradition has changed. The teacher will come, and the students will sit and wait for the teacher to come. Now it’s been 15 minutes and half an hour. It’s going wrong. Our time is going wrong, but it’s okay. The tradition that is going on here is called the Relaxed Tradition in English. It’s very easy. Let it go. Look at your traffic. Now, if you put this kind of traffic in Europe, then 50 accidents will happen in a minute. Here, there is not even one accident. You are saying there is an accident. When do accidents happen? Very rarely. The way people drive, it happens very rarely. They are moving from the left, they are moving from the right, they are moving from here, they are moving from there. And there is no one to see. God is the only one to see. We will see ahead, but left and right, they are looking at each other. And from behind, God is there. Everything is Mahāmāyā. We have heard that we live in Mahāmāyā. We cannot live without Mahāmāyā. Mahāmāyā is the biggest thing for humans and men. Mahāmāyā is the biggest thing for women. And when you find a man, the biggest Mahāmāyā is the child. There is no Mahāmāyā above the child for a woman. What will you not do for children? You will do everything. So who is trapped in Māyā? We are trapped. Let’s see further. Now I will request Achārya jī. You please go ahead. Shrī Dīpna Rām Bhagavān Kī Jai, Jag Dambī Mātā Kī Jai. Śvetāṅgam, śvetavastrī, śītakusumagaṇehojitam, śvetagandhe chīrābhūratva-dīpe, sūra-nara-tilakam, ratna-siṅghāsanam-stham, dorbhīpā-śyāmakusābhya, bhayavara-manisam, candra-maulīt-metram. Dhyāye chāntartamīśaṁ ganapati-mauṇam śrī-sameṭaṁ praśannam hṛdeva mahēśvara gurur sācchāt parabrahma. Tasmai śrī gurve namaḥ. Ajñānān timirāndhasya jñānāñjana śalākayā. Chakchuran Militam Yena Tashmi Shree Gurve Namah. Namostu Te Vyasa Vishala Buddhe Phulaarvinda Yata Patra Netra. Yena Tvayabharata Telapurna Prajvalito Gyanamaya Pradipa. Virah Kathar Aajuhabh Putre Titanma Yatyaar. Tarbhuvine dushtam sarva-bhūta-radayam muniman toshmi asvim skṛtinām bhavnesma lakṣmī pāpātmānām kratadhyām hṛdayeṣu buddhi śraddhā sata kulajana prabhāvaśya lajjā kampa nātasmā padipa laya devī viśvaṃ sindhu rau ruṇa vigrahaṃ tri nayanam maṇikya mōlī sphurat. Tārayanāya kasekha ransmita mukhi māpi navacho rūhaṁ panivhyā malipūna ratna chāsakaṁ raktotvalaṁ vibratiṁ somya ratna ghaṭastha rakta charaṇaṁ dhyāyet parambhikaṁ nīlāṁ bhujaśyāṁ arkauṁ lāṅgaṁ sītāḥ samāro pitavāṁ bhāgaṁ pāṇo mahāsāyaka cāru cāpaṁ namāmi rāmaṁ raghuvaṁ sanāthaṁ Namāmi rāmaṁ raghuvaṁśanāthaṁ atulitabaladhāmaṁ hemasailabhadehaṁ dhanujavana-kṛṣāṇam jñāninām agragaṇyam śakalaguṇanidhānaṁ vānarāṇām adhīśam raghupatipriyabhaktam vāñjīvanaṁ namāmi. Vāñjīvanaṁ namāmi ātmātmāṁ gīrjāmatī sahacarā prāṇāśarīraṁ grahaḥ. Pūjāte viṣayopā bhoga-racanā nidrā-samādhi-stati cañcalā padīyo pradakṣiṇā vidhi stotrāṇi sarvā-giro. Yad yat karma karo mita tada kilaṁ śambho tavāra dhinam. Śrī ārāma may sab jag jānī, karahu pranām jori jug pānī. Karhu praṇām jorī jug pānī, Bolīyā Jagadambā Mātā kī jay, Bolīyā Sacche Darbār kī jay, Bolīyā Deveśvara Mahādeva kī jay, Bolīyā Dev Purīṣa Bhagavān kī jay, Dīp Nayan Bhagavān kī jay, Svāmī Madhavānanda Jī Mahārāja kī jay. Mahāmaṇḍaleśvar Svāmī Mahiśvarānand Jī Mahārāj Kī Je, Mahāmaṇḍaleśvar Svāmī Jñāneśvar Purī Jī Mahārāj Kī Je, Satya Sanātana Dharma Kī Je, Maryādā Puruṣottam Sīyāvar Rāmacandra Bhagavān Kī Je, Hanumān Jī Mahārāj Kī Je, Navam Siddhidātrī Navadurgā Prakīrtitā. In this world, the one who gives us the knowledge of power and modesty, the one who gives us the knowledge of modesty, the one who gives us the knowledge of modesty, the one who gives us the knowledge of modesty, the one who gives us the knowledge of modesty, the one who gives us the knowledge. Of modesty, the one who gives us the knowledge of modesty, the one who gives us the knowledge of modesty, the one who gives us the knowledge of modesty, the one who gives us the knowledge of modesty, the one who gives us the knowledge of modesty, the one who gives us the knowledge of modesty, the one. Who gives us the knowledge of modesty? The one who gives us the knowledge of modesty, the one who gives us the knowledge of modesty, the one who gives us the knowledge of modesty, the one who gives us the knowledge of modesty, the one who gives us the knowledge of modesty, the one who gives us. The knowledge of modesty, the one who gives us the knowledge of The time in between is the value of it. The day you are born, the day you are born,... the And the sand that comes out of the hands, the morning stars that pass away, the sun that rises every day, life also goes away from the hands. For nine months she cried, for five days she was a son, and became a son-in-law. For the whole thirteen days, thirteen days, isn’t it? Bavariya manva bhajale tu rade, Shyam, at the end no one will come to you. Bavariya manva bhajale tu rade, Shyam. For three days she cried, bane putra adhikari, naumasa mahitaari bhai, pura tera din. So these are our stories. There is no need to listen to these stories in our lives. Through these stories, through satsaṅg, through mandir, Through the feet of Sadguru, we should give the right direction to our life. Give it speed, otherwise it becomes bad. And the practice of Bhavānī in the nine years of Sanātana Dharma is done so that in the coming years, there should not be any bad or adverse progress. That is why, for the first nine days, we have given our dharma, our spirituality, our śakti, our Jagat Jannī. There are many stories. Gaṅgājī is also present in Goloka, Pṛthvī is also present, Sarasvatī is also present. Here, I will not give you any solution to narrate this story in Kalyug, because the story is of Sāvitrī. Savitri is also a Bhagavatī, and she brings her husband back from Yama Rāj. And here, the conversation between Sāvitrī and Dharmarāja has been told in 10–12 chapters. If it is nine days, then we should only listen to this conversation, to what conversation took place between Dharmarāja and Sāvitrī. Come, let us enter into another beautiful Pāvan Caritra. Tell me, Savitri Māta, how did you learn the name Savitri? In reality, Sāvitrī is the wife of Brahmā, Gāyatrī, Sāvitrī. Savitrī’s worship is the worship of Gāyatrī only. But he is the king of Aśvati, and he worshipped Sāvitrī Devī. This Aśvati was a worshipper of Sūrya and used to worship Gāyatrī. So, by his grace, he named his daughter Sāvitrī, in the name of his own deity. This girl grew up like the moon of Śukla Pakṣa, became beautiful, and became a young woman. She married the son of Satyaniṣṭha of Diumat Sen, Satyavān. Aswapati went to the forest with the permission of his father to bring something for his father. He went to the forest and said, "If my father will do Pooja, then I will bring the material of Pooja from my hands." God’s pūjā is done in three ways. Karma, Vitta, and Mana. We do it with our body, with our wealth, and with our mind. The best Pūjā is the one in which we use our body for the worship of God. We put our mind in the worship of God. And we put our life in the worship of God. So this worship is done by the mind, by action, and by wealth. There, while breaking the fruit on the tree, her husband fell down. And the Lord of Death, to the body, only his fingers. Our body is as big as the size of our fingers. Our body is not as big as the size of our fingers, and in this finger, as much as our senses are in the body, our mind is also there, and our prārabdha’s saṃskāras are also there. This body is found in the hell, which is also known as the subtle body. This subtle body is made up of twenty-four elements. That is why when you meditate on Pūjā and Prārthanā, it happens through the subtle body. This subtle body travels around and comes here. You sit here. Sanyamni is the whole of Yamarāja. Samyamni. Sanyam and Ni. Sanyam is there. This Sāvitrī followed her husband and went after him and started talking to the greatest of saints, Yamarāja. Yamarāja said, Dharmarāja said, "Listen, now stay outside this door. No one can come inside, except me. No one can go inside, because Dharmarāja is the son of Sūrya." O Sāvitrī, where are you going with this human body? A mortal human being can never enter my realm with his five physical bodies. Only one person went. The whole body went, Mahārāj. Do you remember? A small child went, Nachiketa. Nachiketa’s whole body went to Yamarāja’s Śaṅkhinīpurī. He was hungry for three days. He asked for three boons from Yamarāja. And Nachiketa took the first two boons, but when Nachiketa asked for the third boon, Yamarāja said that in return, you can take the entire kingdom of earth, take the kingdom of Indra, but don’t ask this question. And what was that question? Nachiketa said, "Tell me the secret of death." Yamarāja said, "Don’t ask this, brother. I can’t tell you the secret of death." But Nachiketa kept knowing. If it was me, I would have taken two to five paise, taken a bribe, and said, "Leave it." There are those who ask questions, and there are those who show their presence in the story. We do stories in the temples. So some people will act in the middle of the story through their senses, so that people will feel that he is a worker. He is a volunteer. He has something to do with the story or has something to do with the narrator. So his attitude, his moves, his way tells us that he is a VIP. But the meaning of Kārya Kartā is that the Kārya should be at the front and the Kartā should be at the back, but the Kartā is at the front and the Kārya is not at the back. And some people ask questions as soon as they get down from Kathā. Whatever their name is, but their name is Praśna Mātā, Praśna Devī. It is within all of them. They will ask such questions that people feel that, when we used to sit in the class of Vedānta, then two or three people, some people take a ball pen and sit to write notes. When people need attention, they are doing some suspicious activity, and their attitude is different from simple people. They are doing something extra. They will do anything. I will tell you now, some of you will feel bad, so I will not tell you what they do. You have to express yourself. Even the cinema people have written, "Why have we got this good body?" Who have we got to show? The knowledge is filled in the songs Part 2: The Essence of Questions and the Path of Dharma Should I bring it before the story starts or after? Where should I keep it? Should I put it in a washer or in a steel vessel? Should I give it myself, or will the people of the ashram give it? Or should I give you money and you will bring it? The Qur’ān became small in front of your questions. A friend of mine opened a new hospital, and the questioner’s mother reached there. The doctor gave two normal shots of paracetamol. He said, "Take one in the morning and one in the evening." She went again and said, "Doctor, which one should I take in the morning and which one in the evening?" He said, "Take this in the morning and this in the evening." He wrote on the sheet: this in the morning and this in the evening. Okay, brother, should I eat it with milk or with water? The doctor said, "Eat it with milk." Should I eat it with cow’s milk or with buffalo’s milk? The doctor said, "Brother, with cow’s milk." Go outside, don’t let the other patient see. Doctor, I didn’t ask you this. Should I eat it before or after the meal? The doctor said, "After the meal, eat, my mother, and take this fee back, which is given to me." Take the fee, don’t ask questions. No, that’s okay, doctor. But should I eat with my own hands or with the hands of my children? Should I eat standing or sitting? The doctor said, "Do you want more money?" He said, "Yes, now I have come. While coming, the children left me." While going, the taxi said, "You pay the money. I have come to stop taking this medicine." Oh, brother! The question in the Purāṇas, Varyaneṣate Praśna, Sukhdev jī, Rāja Parīkṣit is said, ‘O Parīkṣit!’ You have asked such a question from which the human race will be blessed. Hey mother, think before you ask a question. What will happen to the one who listens to your question? I am getting down while talking about Brahmā, I am getting down while talking about that Ādi Śakti. And if you ask me about chana, then why are you giving me this iron chana to chew? I will not be able to chew this chana. But a person cannot forget his ego, even in the story. And he does not see that Yamarāja is standing behind him. He is not standing anywhere else; he is standing behind him. Jātasya hi dhruvo mṛtyuḥ, dhruvaṁ janma mṛtasya ca. Tasmād aparihārye ’rthe na tvaṁ śocitum arhasi. One thing is certain in our life, that is death, and nothing else is certain. And who can win against that death? How did Bhīṣma Pitāmaha win? By obeying his parents, how did Bhīṣma Pitāmaha win against death? By following Brahmacharya, how did Bhīṣma Pitāmaha win against death? Sāvitrī did what she said; she didn’t do anything wrong. Now, there is Sāvitrī, a woman who is talking about winning over death. How will she win? Sāvitrī says, "Mahārāj, you are taking my husband with you." And you are saying that her time is over. How did her time end? Do you know that Sāvitrī was 12 years old at that time? Sāvitrī was 12 years old when her husband died. Her husband must have been 16 years old. Sāvitrī explained to Dharmarāja through her knowledge which goddess her father had worshipped. Sāvitrī says, "I have a human body. If I have to go with my husband, then I will have to sacrifice my body." Okay. Yamarāja says, "Your husband, who has come to Bhāratavarṣa, his age has been fulfilled. To enjoy the fruits of his deeds, this Satyavān is going to my realm." A person is born according to his deeds, and according to his karma, he gets death. By his own karma, a person gets the status of Lord, Manu, Śiva, Gaṇeśa, and Rājendra. In the same way, with the effect of his own karma, he becomes a great monk, a sage, a Brāhmaṇa, a Kṣatriya, a Vaiśya, a Mleccha, etc. There is no doubt in this. According to his own karma, a person has to become a king, a mountain, a demon, a Kinnara, etc. By saying this, Yamarāja becomes quiet. Then Sāvitrī says, "What is karma?" Sāvitrī says, "Tell me, what is karma and what is its purpose? And who is the body? And in this world, who does the karma and who does the sin? And what is the intellect and what is the knowledge?" This is the conversation between Sāvitrī and Yamarāja to tell us. Dharma says, those who have attained the path of the Vedas are called Dharma. And that is the auspicious karma, and the things that the Vedas have determined, that is the auspicious karma. This is what Seva Parabhakti provides. Who is the one who enjoys the fruits of karma? And who is the one who is free? The answer to this is the word of Śruti. The one who worships Brahma is free. And he is free from birth, death, birth, and death. In Śruti, there are two types of supreme devotion: Bhakti, bhakti... Where should I go, leaving you, the ocean of knowledge? At this time, you tell me the question I am asking you. O Father! With what kind of karma does the jīva go to which yoni? O Brahman! With what kind of karma is one liberated? And with what kind of karma is one devoted to the Guru? Many such eleven or twelve questions have been asked. How many types of hell are there, and what is their number? And which devotees go to which hell? The same chapter has come back from hell. And after listening to Sāvitrī’s questions, Dharmarāja answers that, O child, at this time you are only 12 years old, and your knowledge is above even the great scholars. Say, Sāvitrī Māta, only small children can talk about knowledge. I have little hope for the elders. There is talent in the small children, but the householders slap them, make them sit in the corner, slap them, and make that talent their gover Ganeśa. This is what parents are doing on earth right now. They feel that they are giving something to them, they are putting them in a good school, and they also feel that they are their owners. This is the biggest deception. Parents, society feels that they are doing everything right. If they were doing everything right, then this would not be the condition of 6 Arabs on earth. Six Arabs, all the Arabs, this would be the condition if all of them were working under their parents. Parents make the mistake of thinking that what they are thinking is right. And no child is born a liar, no child is born a sinner, no child learns to lie. He learns by looking at his parents. He also learns by looking at his parents. Then, when such situations arise, the children move outwards and see where they can find happiness. Because when you think of your own happiness, then the children will think of their own happiness. So parents actually make a way to disturb. Son, we are disturbed in this, and you also disturb. All parents are engaged in doing this work at this time. If you will do satsaṅg, if you will do real devotion, if you will do real love, then you don’t have to worry about your children. I have said the real thing. If you will do real devotion, your devotion is not an escape. If you have the knowledge of your Guru, if you have a good direction, then your children will not get spoiled. When we are talking here, it is not individual, it is not about any individual, but it is happening. We teach children competition, the worst thing. See, he went ahead of you. Look at him, he got so many marks. So here we have put poison in the mind of our child against another animal. When we are teaching competition to our kids or children, at that time, we are actually giving poison to our children. Why was the Guru called mother, father, and guṇ? Because one gave birth to the body, the Guru is able to give birth to the soul. This is said by Ṣaḍguru Mahārāj Jī. Dharmarāja says, "O Mahāsādhvī, now I will tell you about the fruits of actions of living beings. Listen!" Pūrṇya Bhūmi is the source of good and bad karmas in India, not otherwise. In other places, people only enjoy the fruits of karma. Here, they do karma. Bharat Bhoomi is called Karma Bhoomi. In other places, they enjoy. If he has done a sin, he will take birth to bear the fruit of that sin. If he has done a virtue, he will take birth to bear the fruit of that virtue. But in India, you can do virtue as well as bear the fruit of that sin. Devatā, daitya, dānava, gandharva, rākṣasa, sādhya, śubha, aśubha, karma, other animals, not animals, deities, special beings, eat the fruits of all yonis, wander in all yonis, and eat the fruits of śubha, aśubha, karmas, in heaven and hell. Devotion is created when one sleeps under karmas. Devotion is also of two types. One is nirvāṇa-svarūpa-devotion, and the other is brahma-svarūpāṇi-devotion. Devotion that is done for nature. Prāṇī puruṣ janma kiye gaye kūkarma ke kāraṇa rogī aur śubhkarma ke kāraṇa rog rahit hota hai. Is prakār apne karma se hi jīva dirgha-jīvī hotā hai aur alpa-āyuvālā hotā hai. Prāṇī apne kuchit karma ke prabhāv se netra-hīna, aṅga-hīna hotā hai. Hey Devī, yā sādhanā bāt meṁ te maiṁ kē cukā hūṁ, abh viseṣ bāt suno, yā atyant durlabh hai aur ise pūrṇ rūp se gupt rakhnā. Ye maiṁ āpko naī kaun to thīk hai, kyunki gupt rakhnē kī bāt hai. In the year of Bharata, in all the yonis, Manav Yoni is the best, and in all the humans, a brāhmaṇa is the best. He is considered to be the best in all the karmas. O Sādhvī, in the year of Bharata, those Brahmins are considered to be the most generous. O Sādhvī, Brahman is also of two types, Sākām and Niṣkām. Sākām is the one who gives the karmas, and Niṣkām is the one who becomes a devotee. O Sādhvī, the Brahmins can attain the eternal abode of God by renouncing this body. O Sādhvī, those selfless people do not have to come back to this world, who worship the divine God, Śrī Kṛṣṇa. In the end, they go to the abode of God in the form of divine devotees. Śrī Vṛndāvan Bihārī Lāle Kī Sakām goes to Vaiṣṇava Vaikuṇṭha and returns to Bhārat Varṣa as per the time. And here he is born in a group of two castes. After some time, he becomes a Niṣkām Bhakt, and then God gives him his Nirmal Bhakti. O Sādhvī, those who stay in the Dvija Tīrtha and always do penance, they go to Brahmaloka and again they are born in India. Those Brahmins who stay in their religion and worship the sun in India, they go to Sūryaloka, and according to the time, they are born here. These are the predictions, actually. From the past nine days, you have been listening to mother’s worship and worship of mother. In this world, there are so many religious activities, so many temples, and so many festivals. These festivals are only here and nowhere else. In a day, you will get three to four festivals. Today, Sundar Dās Jī is also the winner, isn’t it? And today we celebrate the birth of Lord Śrī Rām, and today we celebrate Rām Navamī, and today we celebrate Mother Durgā’s Navamī. So in one day, you have just got three. So in seven days, there are thirteen festivals here. This is our country. This is the dignity of our country. This is the nature of our country. And the result of all these fasts, we are getting through the devotion of Sāvitrī. Many kinds of donations are given, and for those donations, it is told here. And in reality, whatever donations are given here in the Devī Bhāgavat, in the third chapter of the Navam Skandha, if all these donations are to be given to Brahmins, then you will think that Panditjī will say, "Brother, offer me, give me." That is why I will not tell you. And the donations that are told here, those donations, see, I told you the day before yesterday, it is said that when one breath is left out, the other breath comes in. When one breath is donated, the other breath comes in; otherwise, even the breath does not come. One day goes, then the next day comes. When the seed dies, then the tree is born. This is a donation. The seed has donated its own. There are many trees; thousands of trees have grown, and fruits have come. In life, along with dharma, the glory of donation has been sung, the greatness of donation has been told. The one who takes, the one who gives—this has also come in every Śrīmad Bhāgavatam. It is said that when Lord Kṛṣṇa was born, then Nandabābā donated so many cows. He did this, he did... That, in the Devī Bhāgavatam also, the day before yesterday, the day before yesterday, the day before yesterday. Here, he is teaching you the lesson of Ācārya Sahita. In India, the person who fasts in the year of the birth of Lord Kṛṣṇa is free from the sins of his hundred births. The one who offers the Bilva Patra to Lord Mahādeva on the day of Śivarātri, the more Bilva Patra he offers, the more he enjoys the bliss of Śivaloka for years. Similarly, the one who fasts for half a month, ten days, or seven days in the month of Caitra or Māgha for Lord Mahādeva, he gets fame in Śivaloka. And the one who observes Rāma Navamī in Bhārata Varṣa, he gets the bliss of Viṣṇu Dhāma and the devotion of Rāma Jī. This has been given to us. Sometimes, even while doing the practice, the knowledge is gained, and sometimes the knowledge itself becomes pure. Look, there is the knowledge first. The practice done with knowledge is the best. But, even while doing the good practice, knowledge can be obtained. He, sādhvī, jo manuṣya vividh prakār ke nevidyon se upahār samagriyon, dhūp, dīpādī, pūjan upacār ke dvārā sardiya mahā pūjā kartā hai, va śānt manvantraon kī avaditak śivaloka meṁ nivās kartā hai. Is prakar ke ācaraṇ humko dharmarāj aur śāvitrī ke madhyam se batāye gaye hain. जो वर्ष आदमी भारतवर्ष में कार्तिक पूर्णिमा के दिन सैकड़ों गोप-गोपियों के साथ रास मण्डल में विराजे हुए परमात्मा श्री Kṛṣṇa की पूजा करता है, वह भारतवर्ष में जन्म पाकर भगवान Kṛṣṇa की ईष्ट्रī भक्ति को प्राप्त होता है। So this is being taught to us in the 9th skandha of Ācaraṇa Sahita. The person who fasts on the first day of Śukla or Kṛṣṇa Pakṣa gets the bliss of bliss in Brahmā’s age. And the person who fasts on the first day of Bhādrapada Māsa, on the second day of Śukla, worships Indra. Indra is never worshiped in any Śāstra. That is why I asked you yesterday that this Devi Bhagwat needs more sound in this mic. This is also a Tantra, Mantra, and other Siddhyā in the Bhāgavatam. Come, Indra Pūjā is also told that on which day it is done. In the year of Bharat, the seventh day of Ravivāra, Saṅkrānti and Śuklapakṣa should be worshiped by the sun. And the remaining food after the Havishyāna Havan should be consumed. This is what you should do and what you should not do, according to the days and according to the months. This is in great detail. If you have time, you can study it yourself, or you can come to the ashram and request. The ashram will try to give you the information of this Ācārya Saṁhitā. Now here, Sāvitrī has prayed for Yamāṣṭak through eight ślokas. And what is Yamāṣṭak? Dharma-sūrya-suta-prāpa dharma-rāja-namāmyaham samatā-sarva-bhūteṣhu yasya-sarvasya-sākṣinaham. If the husband’s age is less, if the husband falls ill, then by studying this Yamāṣṭak, the husband’s age becomes correct. If this Yamaaṣṭak is practiced, then the one who will study it will purify him with his view, destroy his sins, and not give him fear. Dhamarāja said, "O Sāvitrī, you have asked me such a question that whoever listens to these questions and answers will also be free from sin." Now, I have told you the description of Naraka. I have told you many of the kuṇḍas of Naraka. Which are extremely painful, terrible, and intense. And there are a total of 66 kuṇḍas. Here in the Devī Bhāgavat, Naraka. And if you say, I will tell you with ten or five names. Naraka kuṇḍ. The name of this kuṇḍ is our own house. A person leaves the house only then. If he stays in the house day and night, the house becomes hell. And if he stays outside for a few days, then the house becomes heaven. The house is amazing. Sometimes it becomes heaven, sometimes it becomes hell. See, Sar kund, Sul kund, Vahankar, Khadak kund, Gol kund, Nakr kund, Kastadayek, Kak kund, Manthan kund, Beej kund, Dushah Vajra kund. These 66 kuṇḍ have been told. O Sāvitrī! How many employees has Dharmarāja hired for these kuṇḍas? He said ten lakhs. Ten lakhs of people take care of these kuṇḍas so that no one goes out again. They take leave from the hospital, but no one can run away from them. They put the kuṇḍas back in them. And he has a sword, a sword,... a sword,... a sword. Or give it to the one who makes a lot of noise in your house. Because it is written in this, the one who is strong, in the pride of being strong, hurts his family members with harsh words. He goes to this Vahni Kuṇḍ. So whoever gets angry in your house, go and tell him that this is the map of Vahni Kuṇḍ. Your ticket has been booked. Because it is written in the Devī Bhāgavat that the one who speaks good or bad of his family goes to Vahni Kunda. And the person who does not feed the guest or the Brahmin who comes to his house goes to the hell called Tapta Kuṇḍa. And the number is also mentioned in this. For example, the husband or wife in the house, or any person who hurts his family members by saying bad things, he stays in the Kuṇḍ for three lifetimes, and every day they keep hurting him, burning him. In this way, it is said about the 66 Kuṇḍs. And the person who, on Sunday, on the day of sunrise, on the day of Amāvasyā, and on the occasion of Śrāddha, washes clothes with soap, he falls into the hell of Chharkhaṇḍ, and for seven lifetimes, oh oh oh, you won’t be able to hear it. And the person who makes the Tāḍak of others in his name, he does Lokārpaṇa. If someone makes it, he says, "I made it," and he does Lokārpana himself. So, because of this friend, he falls into a hell called Mūtra Kuṇḍ. In this way, Mahārāj has to go to many places, in many places, in all the Kūṇḍs. There are such things that, when a person does them, he says that he will have to go to all the kuṇḍas. And the person who kills other beings lives in the hell called Majjā Kuṇḍ for lakhs of years. And those who do business with their children, they tell them that they are going to hell. And on the day of fasting, tell me, who did not apply soap for nine days? Everyone must have applied soap. So it is said that whoever has applied soap in these days, who has done chhor karam, who has cut his nails, he will be beaten with sticks. And, O Sāvitrī, O Sundarī, he will live in Nakh kundas, and he will be the protector of bad things. In this, it is also mentioned that these are things to be heard without a mic. In this, one or two things are also mentioned, like if a person is blind, deaf, or lame, his laughter is made fun of. Like in old age, people, mothers, fathers, reduce listening. So, for so many days, dharma has made you understand very well. At the end of the day, religion says, "If you don’t believe this way, then believe this way." This fear has been shown to you. And now, follow the religion in any way, because there is no one in our country who believes in the law. The Purāṇas only try to make people follow the religion. That is why in the Purāṇas such things have been said to the society. So that the people of the society follow the teachings. So, in all our Purāṇas, in Śrīmad Bhāgavatam, in Śrīmad Devī Bhāgavatam, in Śiva Purāṇa, in Varāha Purāṇa, in Matsya Purāṇa, Ācārya Saṁhitā has been mentioned, that if we follow that Ācārya Saṁhitā, then we will not get any kind of suffering. I have also told you the result of looking at the bad; now leave it. I have also told you the result of thinking and looking at the bad. Now, what else should I tell you? To look at a stranger woman or a stranger man, I have told you that he lives in a hell called Kākha Kuṇḍ, which is as big as the size of his body, where a crow stares at him for three lifetimes. Holi Jagadambā Mātā Kī. That’s why, brother, by showing this fear, our ancient ācāryas have tried to put you into dharma a little bit. And tell us about the different sins, what are the sins, and what are the karmas. Tell us about their punishments too. In the future, through Chandrayaṇa Vrata, etc., in what way can we atone for these sins? The same question was raised by Śrīmad Bhāgavat. When Rāja Parīkṣit was described as twenty-seven types of hell, then Parīkṣit Mahārāja was sweating. You will not sweat. Say Jai Mātā Dī. You will not sweat. I will not sweat. What did he say? Until when? Like we are washing wine with wine and mud with mud. Karma cannot be corrected with karma. If for how many days you committed a sin, to remove that sin, then you made a religious arrangement and in that you committed a sin again. Because to make a religious arrangement, you need a lot of wealth. To earn that wealth, you will have to lie as much as salt in the flour, then again sin. Pūṇre pāpam. You will commit sin again and again. So, here it is said that until the material knowledge is not there, till then the living being will commit sin. When Savitri communicated so much, so in the end, I will tell you, Savitri was asked to ask for some boon from him. Because Savitri also asked so many questions that Dharmarāja raised his hand and said, "Brother, you ask me a question. What do you want?" So, Sāvitrī says, "O Lord, give me the devotion of Bhagavatī, and tell me the result of Devī Bhakti, tell me the weight of Devī Bhakti." In this, it is said that she saw her children for one lakh years, because at that time she did not even have children. So, she says, "I will see the children of my grandson." She asked for this boon. How can it be a grandson? She is taking her husband. So in this way, Sāvitrī asked for the boon of devotion to Devī. After Sāvitrī’s upākhyāna, here Indra once prayed for Lakṣmī. He has told, and like yesterday, today again by Mansa Devi, the protection of snakes, and when Janmejaya did the Yagya, then he was the son of Mansa, Aastik, he protected the snakes. So that’s why Mānasa Devī is worshipped by the snakes. All the Nāgas worship her. This character has come. Before I take you to the last chapter, where I have told you about Rudrākṣa and Lord Mahādev’s compassion and the glory of holding Rudrākṣa. I will request Mahāmaṇḍaleśwar Jī to tell this story in detail to his friends. What is this Śakti Pūjan? What is this Devī Pūjan? We have been sitting for nine days daily. We will fast again on Śārdīya Navarātri. Have you ever thought about what is Śakti? What is Pūjā? And who is the doer? Is Śakti in the doer or Śakti in the karma? Or Shakti in the one who is being worshipped? Where is Shakti? In the karma? In the doer? Or in that method? Who has the power? Think about it. And when will the full worship be done? So it is a simple matter: if the doer is not there, then what will he do, and for whom will he do? So the doer needs Pūjā. And what is that Pūjā? Let’s talk about it. And for what reason? This earth is filled with people who are weak, sick, ill, unhealthy, who are born in a lot of ailments and are living in them. Hospitals are full of them. Cricket fields are full of them. They are also sick. They are sick in different ways. Both are sick. Cinema halls are full of them. They are not sick. And let me tell you one more thing: temples are also full of them. Wherever there is a good facility, put up buses. So why are they sick? Who made us sick, mothers? And what is that disease? And how long will the disease last? Think about it. Mind scientists also say, Brahm Gyān Ko Prāpt Swāmī Rām Tīrtha also says, till the time a person does not open his eyes to the inner power within him, till then he is sick, he is unwell. Whenever Navratri comes twice, new diseases also come because new blood is formed in the body. The weather changes. Say, "Jai Mātā Dī." Yes. The weather changes, diseases come. Then, those diseases: physical diseases, mental diseases, spiritual diseases. Why? Till when? And what is the reason for them, dear mothers? We keep fighting with the mind. We keep on fighting with whoever is around us. That is why I narrated the story of Maa Durgā, and then narrated the story of Rādhā jī, so that Maa could also show the form of that joy, Maa could also show the form of that bliss. Otherwise, you will also use the bat like a sword, like a donkey. You will also be able to carry weapons. Why do I get this disease? They talk as much as possible, listen to the stories, they count the names of the good people, they sing the songs of India, they sing the songs of this country, they sing the songs of this country, they sing the songs of this country, they sing the songs of this country, they sing the songs of this country, they sing the songs of this country, they sing the songs of this country, they sing the songs of this country, they sing the songs of this country, they sing the songs of this country, they sing the songs of this country, they sing the songs of this country, they sing the songs of this country, they sing the songs of this country, they sing the songs of this country. The train got burnt somewhere. She said, "This is the work of Maṅgal Caṇḍikā." This is what Maṅgal Caṇḍikā does. This is also what Devī does. So why did she become a kupitā in nature? Her wife is upset at home. She went to her parents’ house. Her husband is happy for a few days. Then he will go and do Manohar. His wife will say, "Write it down." Then I will come. There is a fight in the homes. There is a fight in society. There is a fight in the castes. There is a fight in the parties of your country. The pain is not that Pakistan is planning an attack on us. Or Pakistan is planning an attack on us, or China is oppressing Badrinath, or Tibet is going on, or there is a fight with Korea. All this is happening at home. So when we fight, do we not disrespect our own strength? When we fight, do we not disrespect our own strength? And in a fight, we always consider others to be wrong and ourselves to be right. This is the logic of others. This is all I can say, dear mothers. This is what I have found in myself. This is what I say to you as well, that a clap is never enough. The real worship of a mother should be that a fight should end with her life. A fight should end with everyone. Whether with her husband, her wife, her son, her daughter-in-law, or her neighbor. A fight should end with her. If we are writing the history of the human race, then wars, wars, fights, fights. This is what the meaning of power means. There should be no pain in power. Vidyā vivādaya dhanamadaya. This is the form of Śakti. Vidyā is the form of Śakti, Sarasvatī. Gyān is the form of Sarasvatī, Lakṣmī. Gyān is the form of Śakti, Saraswatī. And Aishwarya is the form of Śakti, Lakṣmī. Jñāna is the form of Kriyā. And Aishwarya is the form of Mahākālī, Mahālakṣmī, Mahāsarasvatī. So, jñāna is also being used for fighting, even to lose money. In match cricket, we are seeing this fight. Earlier, people used to fight with chickens, cows, and buffaloes. Today, you are fighting with humans. They say Delhi lost, Chennai lost. What are you doing, brother? Part 3: The Inner Battle and the True Worship of the Mother What are you doing? Sitting idly and watching. There is a photo in the newspaper. He lost; he won. This victory, defeat, defeat, victory—until when? In the end, we even fight with ourselves, individually. Then, even if you don’t offer your mother a two-rupee garland, don’t offer her prasāda, don’t go to Vaishno Devī, don’t go to Aamir’s Devī, you must use your inner strength in your own creation. I would say that the greatest people who use their inner strength are scientists. Be it Edison, Einstein, or APJ Abdul Kalam—all these scientists, through their knowledge… Not a single fan says, "I will not give air to Jainism." Not a single fan says, "I will not give air to any Muslim." The fan gives air to everyone equally. Put it in a temple; put it in a cinema house. When a fan can be impartial, in cricket matches, all those people who were fighting among themselves during a curfew must have watched a cricket match sitting next to each other, yet they cannot go to the temple together. This power is not useless. In our society, we meet Mahādevjī and Kṛṣṇajī—leave aside Hindu and Muslim. We meet Hari and Har, we meet Gaṇeśajī and Hanumānjī, and say, "My God is great." Then how will we perform the worship of the Mother? As long as there is ego inside, no worship of the Mother will be accepted. We worship small children on Navratri. It is a very good thing; it is a formality. We have seen the divinity in the body of this soil. It is a very good thing. But, O Mātṛ Śakti, I request you: we have a tendency. You see, ants are fighting, birds are fighting. The same birds made humans one day. That tendency of fighting has not left us. If we kill that tendency of fighting, then only the death of Mahiṣāsura will happen. The habit of abusing the other inside us—why should we kill this habit? This will be the true devotion to my Mother. She said, "O Mother of the true light, always be with you." Mahārāj Jī. Siddhiṁ Nārāyaṇa Bhagavān Kī Jai. Now what to say on this? We are doing the worship of the Mother in Aamir. People go there; after praying to the Mother, they come back. They say in front of me, "Give me peace." They do this and that and pray. After coming back home, they say, "Drink and eat meat." Or, we have brought prasāda. You have killed someone, you have killed his dead body, then you have brought it back. How can that prasāda be made? Even if you believe that this is prasāda, that you have come here to make prasāda, actually you should have had a mask and an excuse. As long as this remains, we do one thing to show, and actually, the reason is different. Until then, we do not even have a mother, nor will we be able to see God; nothing will happen. A fourth story came to my mind. A man was asking, "How can I see God?" Someone told him to worship Lord Śiva. He used to walk around daily, light a lamp. Five to ten years passed, and nothing happened. He asked another person, who said he had failed, to worship Viṣṇu, and he started worshiping Viṣṇu. Ten years passed; nothing happened. Then after ten years, he said, "Okay, that is also not there; worship the Mother." Okay, worship the Mother, worship the Mother, put the lamp, did everything. One day it happened that his mind was at peace; his desires were finished with worship, with faith, with mantra chanting. Then he got angry and said, "I am praying to my Mother, and Lord Śiva is sitting on top of me." He is sitting next to Agrabahati. Then he put a tear in his nose, so that there would be no fragrance for Lord Śiva. As soon as he put a tear in his nose, Lord Śiva appeared. The man said, "What is this now? I was calling you for ten years." God said, "Only you have to come. I was calling you for ten years, and you didn’t come. Why did you come now? I am praying to my Mother." For ten years, you believed in stones. Now, at least, you believe in me, that there is something, that there is some power that I am. Then you put the ashes; otherwise, you believe in stones. What is the meaning of ashes? In your Yajña, such Samādhi, Yajña—everything is the same. When Devī or Devatā, the idol which you are worshiping, and you become one with yourself, lean ho jāye, tab yah āpkā saphala ho gayā. Koi bhī kām saphala ho gayā. Aur kaise āpa śīkha? Bahuta āścarya ho gayā thā, jab yajña kar rahā thā, jab pūjā kar rahā thā, jo paṇḍita log kar vāta haiṅ. Sabse pratham step kyā hai ki āpkī śuddhi kare, śarīra kī śuddhi kare, ye kare, pavitratā alag alag kare. Lekin kare hai ki Kṛṣṇa kī pūjā can worship only Kṛṣṇa, Gaṇeśa can worship only Gaṇeśa, Mātā can worship only Mātā. Any Devī can worship Bhairava, only Bhairava. And what do they do? By purifying you, they call Bhairava inside you, they call Mātā inside you, they call Gaṇeśa inside you. So Gaṇeśa worships Gaṇeśa only. Because we are like Amarāja, we are like Bhūl, Mithī. We cannot now see; this is a matter of thinking. If we are made to do this in pūjā, then it means that we will have yogītā within us. If we do all this, as Panditjī said, we will stop fighting; there will be peace, everything. Then the Devī-kuṭ within us will manifest. Because Devī can worship Devī, Bhagavān can worship Bhagavān. Now, there was one excellent story, a very beautiful story about Sāvitrī. She was a very beautiful girl, and at the age of twelve, she got married to Satyavrata, the king’s son. Satyavrata was sixteen, because it’s always measured that the lady should be younger and the man older, either because of the mental state or any other reasons. So, at one point in time, there was a pūjā going on in the kingdom, and the king’s son said, "I will go myself to collect the wood and everything necessary for the pūjā, the flowers and so on." Then he said they went together because you can do the pūjā, you can do the prayer. There are three types: one is mentally, another is physically, and the third is with money, with donation. The best is if you do all three at once. So you buy the things yourself, you do the pūjā yourself, and you are actually mentally present while doing the pūjā. Now, what is happening? We are meditating, we are doing pūjā, we are praying, and we are saying "Om Jaya Jagadīśa Hare," and our mind is somewhere else. We are buying shoes, or we are going, fighting with somebody in the office or something. So, if all three things are present in one pūjā, then the pūjā is successful. Now, it was written in the law of life of Satyavrata that he should die on that day. So he died—a snake bite or any other reason. Now, because Sāvitrī was not a normal person—actually, she was an incarnation of Gāyatrī; she was a Devī—she saw Yamarāja coming, and she followed him. When Yamarāja was taking Satyavrata to his house, to his cave, Satyavrata also wanted to enter, but the rules are that nobody except dead people can enter the place of the dead. So Yamarāja stopped at the door and said, "You’re sorry? You are not alive; you are alive, you are not dead; you cannot enter." There was only one person who entered into the place of the dead, and this is Naciketa, one young boy who, actually, when he was young, his father made also big ceremonies and then for these… ceremonies his father didn’t do, didn’t give some donation, and then the son was—he was very young—and he was pestering him, "What will you give as donation? What will you give as donation to Yamarāja? What will you give as donation to… Yamarāja?" And then the father got so angry and said, "I will give you." Then Nachiketa said, "Okay, thank you." And then he went and he was sitting in Yamarāja’s house, waiting for Yamarāja to come. And then this is another story. So now Yamarāja stopped at the gate and said, "Sorry, Sāvitrī, you cannot enter. Why are you following me?" Actually, how are you following me? This was actually quite an interesting thing. So then she started asking questions: what is karma, what is the purpose of karma, and so on. And such a question, like from a twelve-year-old, is not possible to ask. So it means that from previous lives, she brought some saṃskāras. From previous lives, she brought this knowledge, which now awoke in the presence of death. We all know when we come to the burial ground, crematorium, or cemetery, suddenly the vairāgya awakes. This is cemetery vairāgya, śmaśāna vairāgya. When we go away, ten minutes, fifteen minutes later, vairāgya drops down, and we are again as we were. In some traditions, they make a festival afterwards so that this vairāgya quickly disappears, so people will not be too unhappy. So there are so many stories about what you find out, but again, there was one interesting story about, again, they were talking about which kind of deeds will put you in which kind of hell. So the hell stories are everywhere. In every religion, in every culture, there is a hell. There is a heaven and there is a hell. Why is there a hell? Because we are actually, we will do anything if we are not afraid. So we are afraid of fire because if you put your fingers in the fire, then we get burned, and this we know by experience. But if you cheat somebody, if you beat somebody, the experience is not so; the results are not so quick. So in every scripture, it’s written what will happen. Now, the Indian scripture differs from the Bible and some other scriptures, in which heaven and hell are permanent. Once you go to hell, you are in hell. There is no way out. Here it is even different. So here, from one hell, you can actually go up, and now, like with a lift, you can go down to hell, you can go up to hell, but ultimately, the hell will stop. Which is otherwise in different religions not possible, but in the same way, the hell will stop at the heaven. We also stopped, so there was one huge discussion and description about heaven and hell in this Satya Sāvitrī and Yama Rāj, the king of death. Discussion, and afterwards, then the king of death wanted to go, and she saw. She told him, because she was extremely smart, and with this knowledge that he gave her, she became even more smart. So now she asked, told him, "How can you leave me without giving me any gifts or any wishes?" Because when we live together, when we walk together, we become friends. And I walked and talked to you for so long, so we are actually friends. You are my guru, so how come you don’t give me, fulfilling any wish? So he said, okay, what do you wish? I want to have lots of grandchildren. See, this is why this is the ladies’ mentality; this is intelligence, because ladies are usually very intelligent. So, it’s a trick question, a trick request, because if he grants her the grandchildren, it means that he has to make her husband alive; he has to give him back life. So, two in one; we always try to cheat, you know, two in one. Two birds with one stone. And then she asked about how to worship and so on. The story is actually around 100 pages, which I just told you in approximately six minutes. So, the next story which comes is a story about Rudrākṣa: what is the power of Rudrākṣa, why people have to carry Rudrākṣa, and why we are carrying Rudrākṣa, actually. Which type of Rudrākṣa exists? This all comes to—you have to actually, you will have to read it yourself because this is quite a lengthy subject. And, of course, you can always check the best place, Google, Wikipedia, and so on. So, this is the last day, so still we are quite short on time. See, if not, I have one key. Corporate, I got up to go pick away at a, or get a by G up, say, "Come in, which I need your help. Give me ten rupees, and I will eat my bread." So, how will you feel if you come to know that after two days or three days you went to the liquor store and drank the liquor? Will you feel good or not? No one will feel good. We do the same thing in front of God every day. We say happy things. We will do it like this. Mother, you do it like this. I will do it like this. At the back, someone else does the work. This thing, if we can leave it in front of God—I am not saying with others, that is a different thing; it is far away—only with us and God, if we can leave this work, if we can leave this work, then how much work will we do? How much work will we do? Then later you will see, with your children, with your husband, or with your wife—men are also sitting. And why do ladies have to do so much fasting in life? That our husband should live a long life. Why? You just see what your husband eats. What he eats in the office and what he eats at home. He comes home and says he is not hungry. He has eaten four kachoris in the office. Then they come home and say, "No, no, that vegetable roti is fine; there is no need." So one flower, you are happy; it is getting thin. Every day you are seeing that it is getting fat, and in front of you, one rotī comes and says, "This is a bit of a mess." That is why you will have to fast to do something straight. Before marriage, he listens. Whatever you are saying, he will listen. He will say, "Yes, yes, okay, no problem; it will be done." After ten years of marriage, what are you saying? First, you listen to your wife, and then your husband. After ten years, you don’t listen to anyone. Twenty years later, you choose. Yes, it will happen. Keep it. What do I tell after fifty years? So this is a different thing. You only prove what happens with God. God is saying, "Come. God is in your midst. There is no one else to see. Leave that." So, in our midst, now you all know, Gulabjī Koṭārī is a Rajasthani journalist. If he is the master, he will get angry. He is the master, but still he is the master’s servant. Mālī. Mālī? Yes. There are many more flowers. Gulāb Mālā. So, we… because if we want to meet them, then we have to go to Rajasthan Patrikar, go to big, big functions. There are thousands of people, so I thought I will tell you something else, give you a darśan. So, with us now is our dear friend, guru brother, Gulab Kothari. You are very… We know him from lectures. No, no. For you. I am done. So now, not to spend more time, I will just give the mic to our dear from Rajasthan Patrika. And you know, we all met his father, Kulishjī, who started with this Śabda, Veda, and other very, very nice works, but not to Vilayamur. The point is that we do not wander, and we see a road that, if we walk this way, we will reach our goal. Until the goal is reached, our wandering remains. The first thing is that we want to walk from here. And there is a reason for it: we read a lot of things, listen to a lot of things, practice a lot of things, but we do not know the true meaning of them. God, devotion, humanity—but if someone asks what is the meaning of it, I think we don’t know the meaning of it. So whatever we do, we don’t get the result of it. In school, we all must have read that Mātā is God, Ācārya is God. But if we ask, what is this Mātrā, Dev, Guru? Devbhāva means God. God cannot be seen in the physical body. Then how is this mother, father, and Guru of mine working in the form of God? Where can I see them working? I touch Mother’s feet and understand that Mother God is complete. I have touched Swamiji’s feet, and Mother God is complete. Will this meaning be correct? In this way, when we look at things one by one, if we understand that we have to understand the subtle creation that is associated with it along with the earth… For example, a man abused me and I got angry. The same man abused me in a funny way, and I did not get angry. Why? Because I understood the feeling behind his action. At one place, I felt that he was speaking like a friend, so I did not get angry. At another place, I felt that he was speaking like an enemy. Now he is insulting me, so I got angry. So, I understood the feeling of my Sūkṣaṇa, so I stopped following his words. I understood his mind. Today, what is happening is that in studies, we don’t discuss that mind anywhere. It doesn’t happen, not even in books. And where there is no mind, there is no human. If there is a body, then it is the body of an animal. Whatever we talk about the body of an animal, it is the same with the animal. The same food, sleep, food, food, sleep are also connected with the animal. They are also connected with us. Education stopped talking about the soul and mind. The body and intellect—that is, two out of four things—are taught by education. It stopped talking about the two. So it is making me a half-man. The most harmful thing, or the thing to understand, is that the more I get involved in studies, the more I will study, the more I will become a half-man. The other half of my body is the root of my body. The other half of my body is the root of my body. The other half of my body is the root of my body. The other half of my body is the root of my body. The other half of my body is the root of my body. The other half of my body is the root of my body. The other half of my body is the root of my body. The other half of my body is the root of my body. The other half of my body is the root of my body. The other half of my body is the root of my body. The other half of my body is the root of my body. I want to fulfill any desire that has arisen in me. If the desire is not in my mind, then I am not ready to do any work. I am lying, watching TV, doing anything. But it is important to have a desire. Till then, I cannot do any work. Can I create a desire? Then it will seem that I cannot do it. You try it. Desire cannot be created. It is created. And my knowledge will decide whether I should fulfill it or not, or suppress that desire. This knowledge is one of the ignorances in this knowledge, which is with every person from birth. And the knowledge that is there cannot be ignored. It is manifested; the knowledge is always manifested. Everyone has the same type of knowledge when they are born. But everyone has different types of knowledge. Small, big, fat—whatever we consider. Because of that, everyone’s knowledge is seen differently. If we learn to remove those types of knowledge, and when we remove those types of knowledge, then everyone will have the same type of knowledge. Where is the need of a Guru? To understand that type of knowledge. How to remove those types of knowledge? How can I understand life? The body is given by the parents. But after giving the body to the parents, after nurturing it, what do they do in the future? Let us see that. And the one who lives in this body, the one who is speaking—those parents do not give birth to him. He is our eternal soul. Where is he coming from? How is he coming? These two different things work with us. The body is in a very deep state, and all the actions are happening with the body. But the soul, which is talking, speaking, doing, and living in the body, is not having any connection with the body. Until the time these two remain separate, all the works of my life will be seen as separate. When these two become one and work together, then that opposition will end. The work of uniting is done by the Guru. Parents cannot do this, cannot unite. That is why we also look for a Guru, that I should find someone who can explain to me what the differences are between my soul and my body, and how I can remove those differences and become one. And a Guru is also required to get a good disciple. Otherwise, who will become a Guru? Only when there are disciples can one become a Guru. But apart from that, he also needs some special disciples—those who are able to give all their knowledge, those who are able to give all their life’s earnings, those who are able to make them as they are, and those who are able to make a Guru for the future. A Guru’s work is not very small. Parents are never able to understand our past lives. This is an eternal truth. They are giving birth to us, but they don’t know where this Jīva came from. Guru knows where this Jīva came from and how much knowledge he has acquired in his previous births. Now, see how big this is that we have to understand here. Until this thing is not understood, the Guru cannot start teaching it. Guru tests the disciple, and the disciple tests the Guru. And when both of them agree that they are satisfied, then they accept each other. Otherwise, they cannot even accept each other. Personality is such a thing without which one cannot become a disciple or a Guru. Patrasa means that my form is like a small vessel or like a big vessel. How much knowledge can come inside me? How much curiosity is there in my mind? How much knowledge can stay in my mind? They have filled my bucket, and my capacity is as much as a glass. Then everything else will come out. So one of the works of a Guru is to make a bowl, a glass, a pot, a bucket, and then pour as much water as possible into it. And in the end, make a sea so that all my rivers come together. See how big the work of a Guru is. Create curiosity. Increase a person’s character. Then, according to that character, prepare knowledge. For example, how a mother feeds her child. It seems as if the mother has chewed it with her fingers. She prepares so much and then gives it to the child. The Guru does the same with knowledge. He chews the knowledge first and then keeps it in the child’s mouth. He can only digest this much now. As he grows up, his character will increase. He will start to indulge in it. Then you can see how much hard work he has put in. He has been working with me for four hours; before that he will have to prepare for four hours. What do I have to teach him today? And if the Guru does not understand this—how far his knowledge has come in the previous birth—then the child will not feel like… you start from A, the child will not feel like in the knowledge; he will get up, he will run away. Because he, let’s say, has studied for six or seven years in the previous life, and if the Guru understands that, if he remembers these things, then he will be prepared for the future. See how much he understands. He understands the importance of the Guru here. This is not a small thing, if we see this truthfully. And by taking this knowledge further and further, we have to take it out of the attachments. We have to awaken the inner consciousness. And the disciple is tied to himself in such a way that the disciple even forgets to see the body of the Guru. It is connected to the soul only. Without speaking, all the knowledge is transferred from here to there. There is no need to speak. Like you keep a small child in your arms, a two-month-old child does not have to speak. But all the things, the sounds you make him hear, he is listening. He is still not getting it in his stomach. There is no need for words. We understand this; there is no need for language. The power of the mind to express without language—this is what we have lost in today’s life. We do not understand the form of desires, we do not understand the strength of the mind, we do not understand the flexibility of the mind, we do not understand the use of senses, we do not understand the existence. So, because of life, today’s man started running after the career, and the career means money. And there are two losses. One is that the one who runs after the carrier will only run outside. He will not see anything inside. I will not look inside; I will not turn back. Whereas my three parts of life are inside. Mind, intellect, and soul—all three are inside, all three are subtle. Outside, there is only one body, so I am able to live only 25% of my life. 75% of my life is lost in my eyes. This is the first loss of my career. And the reason for this is that I am an editor of a newspaper. Even if I go home, I am still an editor. He is talking to his wife and children. This is such a big loss for the career. There is no husband, no son, no father. All the relationships are over. I am still an investor there. I am talking to one person on the phone. The other person is talking to the child. Let me work. Do you understand? The second loss of the career is that my life has gone in the same direction. And I also forgot that Lakṣmī is the root. Today’s education has taught me to run after the root of my consciousness. When a person runs after the root of his consciousness, he will become the root of his consciousness. It should be the opposite. If the consciousness is in the front and the root is in the back, then consciousness is important. But if the consciousness runs after the root of the consciousness, so the carrier increased one of my losses, and the third one is that I forgot about myself. That my soul is also a thing, or my mind is also a thing. Then what happened? When my mind is spreading, it is not in my control. How can my life be created? How can it happen? And I started loving myself so much that I should not have any trouble in my life. I am putting all my life’s strength on this thing, that I should not have any trouble. You are like a seed, a bunch of mangoes, so what do you do? Keep it in the cold storage, keep it in the fridge; it will not get spoiled. Then will the life of that pot be fulfilled? Can we extract mangoes from it? Can the life of that pot be successful? So as long as I want so much that I do not have any difficulty, then how can I make a mango stomach? Then, how can I get results? We cannot give results to society without it. And this is the rule of a resolution. The meaning of making life a goal is, I have a resolve in my mind that I have to reach that goal. And this resolve is the seed, that is the mango seed in our life. And till the time we do not dig a hole in that seed, till the time we do not dig a hole in that seed, till the time we do not dig a hole in that seed, till the time we do not dig a hole in that seed, till the time we do not dig a hole in that seed, till the time we do not dig a hole in that seed, till the time we do not dig a hole in that seed, till the time we do not dig a hole in that seed, till the time we do not dig a hole in that seed, first of all, I should learn to guard my existence. If I am not ready for it, then I will never be able to eat, I will never be able to become a mango, and I will never be able to serve society. When the stomach of that mango grows slowly, it will become very big. Its weight will be many tons. There won’t be any seed there. If you dig it up again, you will not find any seed there. But how is the mango tree standing? We should think about this. Can we find the answer to this? Even after the seed leaves, mangoes are growing in that tree. It is getting juice, it is getting sweetness, it is getting dirt. And it is getting the same as the seed. This means that the seed is not dead yet. He is working in that tree, in the leaves, in the branches, in the mangoes, in everything. Part 4: The Flow of Prāṇa and the Seed of Being His prāṇa is flowing. He himself, his body has been destroyed, but his prāṇa, his subtle prāṇa, is still flowing in that tree. We call this prāṇa as Mātṛ Devō Bhāva. Prāṇa and Devatā is the word of God; they are not two different things. We call prāṇa as Devatā. We have 33 lives and 33 Gods. In our Varnamālā, there are 33 letters. The Gods are all letters. Every God has one Varnamālā, which is the seed mantra. So we need to understand from that perspective that the one who is operating my body and my actions, that life is my mother and father. And the one who is operating my knowledge, that life is my Ācāryas. Then we say that the Ācārya is a God. So the God of the subtle form, I can be seen in that form there. When is all that possible? When I myself become a seed. If I am not ready to become a seed, then I will not be able to achieve anything. When there will be no body in my body, when I will not be able to form a tree, then where will the prāṇa flow? Where will God live? He needs a place to live. This body is the base of his life. The fruits that are being planted are the base of the gods. So, my first need is that I should be ready to leave my existence. The second need is that the seed will do its work until the mangoes come. This is the second truth. And in that seed, if you think that the seed that I have planted, how many new seeds have I prepared? We have made so many gudhliās from one gudhli. Now the gudhliās in the future will be made in the same way, and if we go back, the gudhliās in the back must have come from some gudhliās. So which gudhliās came from which gudhliās? Which gudhliās came from which gudhliās? And if we go back in... the same way, looking for the history, then we will reach the place where the first gudhlias were working in the form of God, or the form of God. God had taken the first form of a doll, so we will go back to that. This understanding, that Guru’s prāṇa, Ācārya Devobhava’s prāṇa, we can get this vision from there. And we cannot get this vision from anywhere, and if we get this vision, then I feel that the usage of words is almost complete in my life. Then I can live with such joy, without words, that I may not be able to understand that sweetness. Because mind, words, and actions are the three things through which we are running our life. But if this stream of knowledge sits in the eternal form, if we understand it, we have grasped the stream of mind. In the Bhagavat, you might have heard a story. In Dwarka, Krishna jī was resting. Rukminī jī was shaking his feet, and suddenly her hand touched a net on the floor. Rukminījī was shocked and said, "Kṛṣṇa, you have a net on your feet? You don’t walk with bare feet. You don’t need to walk on foot. You haven’t run anywhere. Then where did the net come from?" He said, "There is no body. Small things keep happening up and down." She said, "There is no meaning of a net on your feet. This is not possible." Krishna tried to put something on the matter, but he refused. Then he said, "If you want to understand the answer, then understand this much in one line: you are the reason for this mess." After listening to this, Rukmaṇī got even more angry. First of all, you are not telling me the answer. And secondly, you are accusing me. So this is not a court of law. You will have to give me an answer to this in any case. So Krishna jī said, "I have no intention of hiding it. But if you are insisting, then listen to me. A few days back, Radhā had come to Dvārakā." She said yes, she had come. She said that I had put your duty to serve Rādhā. She said, "Yes, I had put my duty," and I served her with great devotion. I did not leave anything behind. She said that I did not complain. I also know that you have served her very well. But this is also a truth that you believe, that you still have a little more jealousy towards Radha in your mind. For a little while, Rukmini said, "What should I say?" He said that in the effect of the same jealousy, one day you gave Rādhā hot milk. You do not know that my feet remain in her heart. What is left to tell you? This is the power of our religion, which keeps souls connected, which does not talk about the body. The body does not let anyone see. There are such behaviors on the side of religion, and religion is the name of the same intention by which I decide the goal of my life. That is my religion; that is my intention. That is my identity, that is my progress, the reason for my life, the reason for my development. There is nothing other than that in life. The same religion is my identity in the society, what I do and what I don’t do. If I understand that resolve, then all the actions of my life will definitely move in the direction of development. And if not, then I will go on a road in the morning and return in the evening and come back there. My 100 years will be completed where I was born. I would like to give my condolences to Swāmījī for giving me this opportunity. I am very grateful to Swamījī for this opportunity. My relationship with Swamijī is very old. When Swamījī was alive, I used to visit his house regularly. I used to listen to his stories. After that, wherever we feel the need, wherever they have conferences, we go to them. So, Gyaneshwar jī, now I am very happy that he got the fruits of this penance at the right time. And in the coming time, he has a very long way to go. Khud ke liye bhi aur apne jure hue samāj ke liye bhi, sabke liye merī maṅgal kāmanā, nayā sāl sabko maṅgal meṁ ho, praṇām. Thank you, Gulābjī, Nodharījī. So there was a talk about the importance of the Guru and what is the meaning of the Gurus and Ācāryas. But unfortunately, the time is running on us, so we will just continue with the Devī Bhāgavatam until the pūjā time, the yajña time comes. Whenever Paṇḍitjī comes, then Siddhipnā Bhagavān, Akeche. Boli Jagadāṁ Vemā Te Kīje Saṅkṣitme Man Ko Samajne Kī Jo Auśaktā Hai, Or Man Ko Dekhā Nahīṁ Jā Sakta, Buddhi Ko Dekhā Nahīṁ Jā Sakta Or Ātmā Ko, Or Inke Binā Yā Śarīr Bhī Nahīṁ Hai. You have learnt such knowledge through your speech. Now we will listen to Devī Bhagavatī for 15 minutes more. And in the end, I will discuss Rudrākṣa and Mahādev’s compassion. Now I would like to say that, "Yā Devī Sarvabhūteṣu Mātṛ Rūpeṇa Saṃsthitā." In the form of Mātṛ, everyone is present. Everyone is present inside. And the actual worship of Śakti is only such that, if that pūjā is done, then we will not be able to do ṣoḍaśopacāra, pañcopacāra, or not be able to do śāstra arcana, or not be able to find our wealth or wealth in the feet of Devī, or not be able to wear a gold crown. Not be able to go to Kāun Śakti Pīṭha. But a small thing, if you start from yourself, then tell me, how many universes are there in Devī Bhāgavat? You will reach there, but you will have to start from yourself. When we start from ourselves, then it is dharma, and when we start from others, from outside, then it is science. That is why start from yourself, and start from yourself in such a way that where our truth is being insulted, where our power is going. As long as one’s qualities, faults, complaints, and stutis are ignored, and one’s life goals are lost because of others, one cannot enter the temple of the Mother. This is the only way to enter the lamp of Mother Bhuvaneśvarī. See, all the deities are fighting. In the world of Lord Viṣṇu, you saw the fight of Sarasvatī. Why? Jealousy. Jealousy is the insult of Śakti. Greed is also the insult of Śakti. And this greed, you will see, from your home to all the countries of the world, they are on the verge of destroying this whole earth. So again and again, Navratri, secretly, in Chaitra, in Śāradīya, why? So that we can recognize our own Śakti. The actual worship of Shakti will be that where Shakti is being abused, where Shakti is being harmed, where Shakti is being ashamed, we will choose our life today and we will give up those places. Don’t go to the temple after today, don’t go to the temple after today, don’t go to the temple after today, don’t go to the temple after today, don’t go to the temple after today, don’t go to the temple after today, don’t go to the temple after today, don’t go to the temple. After today, don’t go to the temple. After today, don’t go to the temple.... Don’t go to the temple after today. Don’t go to the temple after today. ... Don’t go. To the temple after today? Don’t go to the temple after. All the countries, all the politicians, all the leaders of all the societies have explained to everyone that someone else is the reason for your pain. That is why lakhs of people get united in cricket matches. There are many big events where the name of religion is not mentioned. People get united in the cinema houses; there is entertainment, there are Olympics, people get united. Become one. But on something related to religion, people are not able to become one with respect to caste. So in the coming year, the second name of Śakti is called in Sanskrit, Saṅghe Śakti Kalyug. If we become one, then our Śakti can be worshipped. So why are we not able to become one? Because we are divided and broken into different branches. Again and again, sometimes in castes, this is the only reason to not reach the people of Bhuvaneśvarī. Bhuvaneśvarī, Bhuvan is not only from India, China, Pakistan, Bangladesh. Bhuvan means the whole; only living things are Bhuvan. That is why you should start with yourself. First of all, you should end the internal conflict within yourself. After that, among all the animals in the house—five, ten, twenty—you should not become the cause of their suffering. After that, wherever you have relatives, thousands of lamps can be lit from one lamp to another. As Adanya Kothari jī has said, if one seed can fill the whole earth with mango trees, if love is born in one person, then how much sorrow and sorrow will come in one buddha, how many things will fall at his feet. One person has to be destroyed, and if one person is destroyed, then in reality Śakti Pūjā will take place, in reality Mātā Pūjā will take place, in reality we will enter the temple of Jagadambā. Here, the story of Rudrākṣa’s birth is also told a little. Once, Lord Śiva opened his eyes for a thousand years for the struggle of the demon named Tripura, how to kill him. They are doing penance with their eyes open. Now we have thought that penance can only be done with eyes closed. But it is not like that. Even with open eyes, like there are three types of tratāka: Antara, Madhya, and Bāhya. Trāṭak can also be done with eyes closed, in the third eye, Brahmā, Vṛndā, Śikhā, and even with eyes open, even with the nose open. So Lord Śiva’s eyes were open. Due to his eyes being open for a long time, Rudrākṣa was born from his right eye, and this Rudrākṣa is considered to be 38 types in total. And what are the results of wearing Rudraksha? The experiments have shown that blood pressure is also cured by wearing Rudraksha. If someone has heart disease, then Rudrākṣa is also used in Ayurveda. And it is also told that it is not a sin to wear Rudrākṣa. It is also written in the mind that one should not commit sin by wearing Rudrākṣa. So if you wear Rudraksha, you will remember that you have worn Rudraksha. If you wear the thing of Mahādev Jī, then you will not commit sin. So how much can a human be digested? So there are many types of beings. Some people can be remembered by wearing Rudrākṣa. Some people can be remembered only by chanting Rudrākṣa. It has happened that the Gurus have seen their disciples; they have done their work through Sampreshan. Dādū Dayāl jī saw Rājab in Jaipur; they have done their work after seeing him. I don’t remember it all. Rajab was getting married. He was sitting on a horse, and Dādū was sitting in front of Gujarat. Dādūjī was born after 100 years, in Rehna, at Daryāojī’s place. This Jaipur is also filled with the prasāda of such saints. Today Sundar Dās Jī is also famous. And Sundar Dās Jī was such a great devotee, he was a Khandelwal Brahmin. Today I have read. And after knowing himself as Dadu, he named himself Dādū. Sundar Das Jī named himself as Guru, and the biggest incident was when the body of the Guru left, Sundar Das Jī did not open his eyes after that day. He said, "I have seen so much beauty. Now what should I see in this world?" Sundar Dās never opened his eyes. And since then, after knowing all the texts he wrote, he has used the name of his grandfather in those texts. Similarly, Rajab was one of his disciples. So he saw in Rajab’s eyes, and Rajab, the girl whom he had loved since childhood, he was going to marry her today, and he talked to the Guru, in his own eyes, and he jumped from the horse and sat at the feet of the Guru. Rajab te gajab kiyo, Rajab te gajab kiyo, Aayotho harimilan ko kare narak ki thor. One line is missing here. Rajab te gajab kiyo? Sir par bandha hai, sir par bandha hai, sehra hai? Hmm? Local hai, Mor. Sir par bandha hai, Mor. Āyotho harimilan ko kare narak kī thor. Now, Rajab is a caste of Muslims. But see, this is a comparison. Two days ago, as we discussed, the consciousness is ahead. Here, the Guru is ahead. The disciples are behind. Even in Govinda’s chariot, as you were saying, the consciousness is ahead. If the root is behind, then the car of life will run smoothly. If the root is ahead, then the accident is an accident. No matter how many red lights you light, how many intersections you make, there will be many accidents. That’s why, by thinking about the soul, if the consciousness is ahead, and if the root is followed, then life reaches the place for which the human being is born. And the real Navratri, the real complete mother comes into life. Otherwise, she is born in the non-existence. In the non-existence, the earth rises. Say Jagadambā Mātā Kī. So, wearing this Rudrākṣa is also an excuse for you, like you set an alarm. With the excuse of Rudrākṣa, I remembered a little that I am connected to Mahādevjī. I made you a relation and gave it to you. It is also an excuse to wear the janeū, that you are a brāhmaṇa or dvija. To educate the mind of a human being, sometimes sticks have been hit, sometimes something has been done. Otherwise, I don’t tell you this now. If you are sitting, then you will have to say the same thing, which is the actual thing. This is our, because he is an animal husband, we are also animals, Mahārāj. We are made up in the past; we are made up in the cycle. We are roaming around there, like the bulls of Kolu. So now he said, "Brother, you wear Rudrākṣa." Wear the yajña, wear the śikhā, wear this cloth, wear this colour. That is why the nature of the senses is shown towards the horses. Now, the horses are also such that first they look at the master and understand, "My master has come, let’s go, we will reach." After looking at the master, the one who gets enlightened, he is the best horse. Those senses are the best. After looking at the master, the one who does not get enlightened, the master comes, sits on the horse, makes a gesture, then the horse moves, then also it is fine. Now, some horses walk after eating the rice, and some walk after eating the rice and then stop and walk again and again. So this fast, this fasting, this pilgrimage reminds us again and again that, brother, do like this. The rest of the things written in this are written for the people of that time, who were very sensitive. Who was once told that you are free from sin, then he became. There was no need to release him from his sins again and again. Raja Janak... Devi Bhagwat is very amazing. In this, Rājā Janaka, Aṣṭāvakra, and Sukhadeva jī were mentioned. Once, he told Rājā Janaka, Aṣṭāvakra, that you are free. You are the soul. He showed it to him. He became enlightened. He said, "I am going to study. I am free, I am free, I am free." Now, study about food. Let’s see if it fills your stomach. We don’t read about food; we read about other things. There are so many pāṭhas going on today. There must be around 1.25 crore pāṭhas of Anvānjālīsā. It’s a very good thing. But there are repetitions again and again, that just remember once the house from which you have come. Just remember once, for some reason, come in 9 days, come in the 7th day of Bhāgavatam, come in the 9th prāṇa, come in the 15th day of Pākṣik prāṇa, but just remember once. Then you don’t need it; then you will become bhagavata yourself. Bhāsase sarva-lokeṣu gatir am yasya duritayā variṣṭham sarva-śāstreṣu or tarīyate saṃsāra-sāgaram. This is the definition of bhagavata, as told by Pāṇḍuraṅga Śāstrī. That this is the definition of bhāgavata. But, we are not bhagavata yet, right? So bhagavata did not come inside us. That is why you will have to wear Rudrākṣa too. And if you wear Rudrākṣa, then which face has which Rudrākṣa? This is what Google will tell you these days, very nicely. But still, I tell you that those who feel shy to wear Rudrākṣa will not be able to attain salvation in millions of births. But now I will tell you about another beautiful chapter, which I have not read in front of you. If you can’t feed a girl, if you can’t read a book of the Bhagavad Gītā, then if you plant a tree on this earth, it will be a great virtue. Lord Śiva is called a tree, Viṣṇu is called a tree, Mā Lakṣmī is called a tree. So, if we can grow each and every tree. In the end, what should I give you on the day of Devī Bhāgavat? So I request you, I give you this inspiration, that at least in this month of Cāturmā, plant one tree, not that you have planted it and left it. Increase it. If we can do this, then there is no one greater than her. She is the greatest gift because she is the mother earth, the mother of the village, the mother of Gaṅgā, the mother of Gītā. So how can we fight this mother earth? We spit on her. We live on her. We learned patience and forgiveness from her. So, how can we fight this Mother Earth? There is only one way to fight this Mother Earth: we should not make a forest of cement. We should plant a tree. We should plant a peepal tree. We should plant a tulasī tree. Whatever tree you like, but it should remain in front of the eyes, and it should be big. For all the creatures in the house, and for the treatment of different planets, there are different trees. So now, on this day, we are announcing we need blessings from you all. You are the king. You are the Lord of Viṣṇu, according to Devī Bhāgavat. That we have decided to grow 125,000 trees, Devī, this is with Gītājī, with 108,000 books. So for this thing also, we need your blessings and direction, because we listen to stories, we listen to dharma. Talk about meditation, we eat food, we watch cricket, we criticize. Negative things happen in actions, and positive things are discussed. This is practical. So what should we actually do? And when you can call a tree, Paṇḍitjī, Ravi Śaṅkarjī, our Guru, I am also a student of sitār, he has used the trees. He is talking about the trees. When Śukadev jī was going, "tam sarvabhūta hṛdayaṁ munimān toṣmī," the trees responded to Śukadev jī. And if you want to make your idol, make a guru, make the basis of religion, then make only the tree, and don’t make anyone else. The tree is in itself. Become a tree. The tree gives shade. Even if you hit a stone, it will give you fruit. There is no idol greater than the tree in this world. The tree is a saint. The tree is God. So, you will sing each and every Vṛkṣa. Tomorrow, I will tell you the story of Vandevī, that in all the Vṛkṣas, these Devīs and Vandevīs are also wise. So, what will we do? What will we do? Devi Bhāgavat, listen to me. With a broad chest, we will not just hit someone’s head. I will listen to Devi Bhāgavat. The Goddess has come in me. What will we do? Where have we reached the conclusion? Listen to the Devi Bhagavatam, it is the order of the Goddess, that we will sing Vṛkṣa. You want Vrakṣa. If you want something for the protection of that Vrakṣa, if you need anything, I am here for you. I will help you completely. You have to make the same decision: you will plant a tree. The amount of profit that this city does not get from the millions of rupees that will be from your tree, I promise you this. The amount of profit you do not get from your son will be from that tree. Because planting a tree is the greatest blessing of the earth. And today, the earth needs the most trees. And meditate on any God in that tree, and you will also have a vision of that God. If you want a special type of siddhi, then the description of special types of medicines and special types of trees is mentioned in this. Which tree will you sit under, and which mantra will you chant? Then, in how many days will the siddhi be fulfilled? This, too, is mentioned in the Devī Bhāgavata. You can see the science of this tree. Pandit Ravi Shankar jī used it on trees. Now a person has also used it in Gujarat. Trees understand music. You may not be aware of the nature of Sūrya and Sūrya, but the trees know it all. Try to use the trees. You will have problems at home. Your husband and wife have been doing it for 15 days. There is no need to use it, so you will see that even the trees will wilt. And you stay calm. Meditate on the trees. You will experience the quality of the trees. I am telling you this with experience. And the biggest sin in this, the sixty-six types of sins that are mentioned in the Devī Bhāgavat are all destroyed if a person makes a big event in his city, in his world, and gives it to the common man. Made of trees, and the importance in this city is of Govind Devjī, Tadkeshwarjī. Today, the same importance is of Pūjya Bābujī, who you say is of Karpur Chand Kulish Udyān. He is the heart of this city. I didn’t even know. But why? You go there and see how much oxygen you will bring. What is the lack of all this? There are 6,000 cells in the lungs, out of which 1,500 cells are not producing oxygen because there is a shortage of oxygen. You take 6, 7, 8 lakhs, 10 lakhs, 30 lakhs and buy a demon at home, a car. And that demon gives you carbon in return. Now, my sister’s health has deteriorated. She is undergoing an MRI. So what is there? There is carbon and hydrogen in her head. So, what to do? As much as there will be in nature, the blood that is made of it will slowly heal. So the trees are helping so much. Then why don’t we plant trees? So, what will we do with nine days of Devībhāgavata? This is the resolution of Pūjyā Mātā. You all are respected. You should grow trees. Not those with pots. Those with pots are very good. But in front of the house, not even by possessing the government land. The man is very clever. That’s why you should grow trees. If you grow trees, it will be very good for this earth. I was also told by respected Mahāmaṇḍeśvar Jī, Mahiśvarānand Jī, that 10 crore trees were planted on the earth. So this kind of religion is needed. You give a loṭā to Mahādev jī. This is a very good thing. What will we teach him? We will give him water. He has made all the water. All the water is coming from him. By giving him a lota of water, what? We will give some water to the trees. This earth is getting hot. If you give water in the AC cooler at home, then give water to the trees. Make a small decision and get up from here today. I guarantee you that Mātā Devī will fulfill all your wishes. Maa Bhuvaneśvarī will fulfill all your wishes. And Lord Śiva’s compassion has been told at the end. Shiva means Kalyan. Shiva means beauty. Shiva means truth. Where there is truth, there will be Kalyaṇ. Where there is a feeling of everyone’s welfare, there will definitely be beauty. This is my experience. You will also have this experience. That, if you are true, then you will automatically become beautiful. Otherwise, no matter how beautiful you are, you will not become beautiful. The beauty that is in the truth, that is the beauty of that. People are happy to see the cheer girl. This cheer girl is only there. In reality, these cheer girls are nowhere in life. Because of those cheer girls, if you turn your face away from your family, then brother, you understand your Devī Bhāgavat is done. These things which we are seeing in the cinema, these are not our real-life heroes. You worship the natural mother, the natural Devī. She is the natural mother. With the blessings of Rādhājī, I told you about the natural mother. With this resolution, we will sing this song of surrender and call Devī Bhāgavat as Vīram. Do you want to say anything, Mahārāj Jī? So we were listening to the value of the rudrākṣa, but it was very important to notice that just wearing the rudrākṣa is not sufficient. It’s important to have the reason why we are wearing that, to know that if we are having desires in our mind, and if we are having different, different negative thoughts in our mind, it doesn’t matter how much rudrākṣa we wear, still the freedom will not come. The rudrākṣa itself is only like a method of reminding us, like all this Devi Bhagavat and all the other cultural or spiritual festivals, religious festivals, to remind us that we are human, why we are born, what we should do. At the end, like Swamiji also said to us, take a saṅkalpa and plant at least eleven trees this year. Now, Achāryajī was also telling us to take the saṅkalpa after this Devī Bhāgavatam to plant a tree, because the tree is the highest principle, because the tree gives shade to anybody, it doesn’t matter. Whoever sits under it, it will not chase him away. And even if you put a stone to the tree, the tree will give you fruits; it will not put the stone back to you. So, to save our Earth, on the 22nd of April, in three days. It’s Earth Day according to UNICEF. So we can take a saṅkalpa according to this Devī Bhāgavatam to help our environment and to plant some trees, as many as we can. And not only to plant, just to plant and leave it, just to plant and take care, on the West is much easier because the rain is sufficient, everything is sufficient, just plant and you go. But here in India, it is not so easy. You plant it, and if you don’t give water for one year, maybe two years, the tree will just die. So instead of buying a new car, instead of buying new toys and so on, we can just plant a tree. And with this tree, there are so many fruits, so many good karmas are coming out of that, because whoever comes under the tree will be happy for the tree, and then he will give you a silent blessing, and this blessing will continuously flow to you. So, with this, we will finish our daily Bhāgavatam today. We will have... One budget now, and afterward will be pūjā. So, thank you for being with us. Thank you for your patience. I know Hindi is not the strength of all of you, but still, thank you for sharing this beautiful time with us, and wish you all the best.