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I have been in Kailash Ashram. So now, with closed eyes, meditate and recall in your memory and in your Chidākāśa the beautiful dhūnī, the ashram, and the room of Śrī Devapurījī. We will sing one mantra beautifully. You who have been in the ashram in Kailash, now with your eyes closed, meditate in your Chidākāśa. In your Chidākāśa, get the image of the beautiful ashram, the beautiful dhūna, the beautiful environment. And together we will sing one mantra. Oṁ Śrī Deveśvara Mahādevāya Namaḥ... Oṁ Śrī Deveśvara Mahādevāya Namaḥ. Śrī Deveśvara Mahādevāya Namaḥ. Śrī Devaiśvara Mahādeva... Śrī Devaiśvara Puruṣa Mahādeva Dharam Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Śrī Alak Puruṣa Mahādeva Kī Jai, Sanātana. So, good morning and blessings of the Śrī Alāpurījī Siddhapeeth Paramparā. It is already the fourth day of our Kṛyānuṣṭhāna Sādhanā camp. And also, parallel to running two different courses, all we have here are selected people. We spoke yesterday about Kriyā. The science of Kriyā, the science of yoga, the science of spirituality, and the science of all the mantras is bestowed upon us by Śrī Ambu Śiva. So it’s called Sarjan, Sarjan Hara—the manifestor, the creator. And resurgent, also who is again removing, deleting. The word "destroying" is negative. So it is manifesting and dematerializing again. This is his universal body: this earth, all the nine planets in our sun system, and beyond this. With the thought, "I am one and will multiply." But still, he is one in all and all in one. So, at the time of creation, he manifests. Between where the changes of yugas are, time to time, whenever the negative energy becomes dominating, then this work is given to Viṣṇu, which Kṛṣṇa said, Bhagavān Rāma said, "Time to time, I manifest Myself through My Yogamāyā, I come through My Yogamāyā." For what? For Dharmakṣetra, to protect the dharma, the piousness, and to destroy the asuras, the adharma. So justice is done by that. But when it is too far gone, what we call the cancer is spread in the whole body, then it is no longer in the hands of the doctors. But on that destiny, that will destroy all, that will finish all. So it’s called Sṛṣṭi, Hara, the creator, with Sṛṣṭi, Mahāpralaya. Mahāpralaya means then all will be finished. It will be like many suns rising. It will not take time to burn the whole earth into ash. Who knows how? Through the cold, through the heat, through the fire, or through the air. We don’t know which element will become dominating. That no one can control. That is only because of the will of Śiva. The disciple of Bhagavān Śrī Vipnarāṇ Mahāprabhujī, Maṅgīlāl jī, writes very nicely, a bhajana, about this. That time of the Mahāpralaya, it will be all restless, suffering, running here and there, somehow to find a shelter. Like an earthquake, it quickly takes place, or somewhere a bomb explodes. Everybody tries to run here and there, so that will be the situation of Mahāpralaya. But Maṅgīlāljī said in his bhajan, which is through his samādhi, his knowledge, because Maṅgīlāljī was a Jīvanmukta. He said, before Mahāpralaya will take place, all the pure souls, all the bhaktas, will be rescued into the Brahmaloka. There, everyone will come to Brahmaloka who have this dharma bhakti. The rest will be going in this fire or flood, or whatever you call it. So, nothing is more powerful and safe than that guru bhakti. Does it matter who is your guru? Once you have one, then we surrender completely. Anyhow, in the Mahāśiva Purāṇa, there comes a beautiful story. The Mahāśiva Purāṇa is the glory or biography of Śiva. The major Purāṇas are eighteen. Purāṇa means ancient. The tales of the ancients, which are written down as evidence. The most ancient scriptures, the first scriptures, are the Vedas. Everything is written in the Vedas, and that is the... The Vedas were spoken or given by Brahmā. And Brahmā got the Vedas’ knowledge from Śiva, so all these spiritual principles, the religious principles, prayers, expressions, meditation—it all comes from the Vedas. That holy book has nothing else than what the Vedas speak. And the essence of the Vedas has been taken out by great ṛṣis, which we call the Upaniṣads. So many ṛṣis took their sense teachings as a glimpse of the Vedas, the Upaniṣads. Upanishad means near, and śad is disciple. The disciple sits near the master and learns, listening to the wisdom from the master. That’s called the prediction of the master. Upaniṣad, you can translate as the gospel of the master. There are equations and answers. It’s not easy to understand. But if you meditate and you come to this path, then you will enjoy. Only a hungry person enjoys the food, so food is not tasty. The taste is the hunger. So when this inspiration is given by the food, someone, or a master, the motivation, then you turn to that spirituality. Then you see, no, this is not mine, this is not mine, this is not, not this. But when you find the reality, then you’re stuck on it. When the cow is hungry, and mother cow is coming, and he’s going to try to come near to her. But finally, when the cow finds the udders, then it drinks the milk. There are hundreds of goats, or sheep, and a few hundred babies are born. When the goats come back and they leave the babies free, within no time, the baby finds the mother. Similarly, a spiritual seeker who is motivated and inspired and has a vairāgya, a dispassion, from this saṃsāra, when they take the Upaniṣad, they drink the milk of wisdom. Then you will say, "There is nothing more than this." Abham mast vairam raspike, mohe lage dunyake sabi raspike. Abham mast vairam raspike. Now I became divine through drinking of the juice, the nectar of God’s name. Now all the saṃsāra’s juice enjoying is tasteless. So, the Upanishads are great. And those Upanishads were written by someone. And they spoke something more. Besides this, they wrote complete details about them. Vedas and Upaniṣads do not speak about a personal God. As long as there was a Vedic culture, dharma, and teaching followed from the Vedas and Upaniṣads, according to that, there is only one God. So, the Sanātana Dharma, Hinduism, declares only one God, and that is Brahman. In Christianity, you say, "Holy Father." In the different, we call Brahman, you call Father. Or they call Brahma the father, and we call Brahma, all are the sons of Brahma, because Śiva gave the work, the duty, to Brahma, to manifest, to create this world. So Brahmaputra, that’s called Brahmaputra. For example, like Nārada and other ṛṣis also. So, Brahma created saptaṛṣis. They are born out of his mentor, Jñānaputra. They are his mental children. Through five Jñānendriyas, through the eyes, through nostrils, mouth, and two ears, from these Indriyas, Brahmā creates. Well, so there is only one God, which has no form and no name, and he has so many names and he has so many forms. Every entity represents him, and every name represents him, but still he is more than this. Rāma Śivara, Rāmakā nāma bigger, greater than Rāma is his name. Because the name is still living. When we say Rāma, then automatically, that God, but we didn’t see him physically. Maybe he comes, or he’s sitting somewhere here. And one will get up and say, "Yes, I am that Rāma." And someone will say, "Yes, I am that Rāma." And we will say, "Thank you, sit down." That’s it. So the highest philosophy is called Vedānta philosophy. And Vedanta declares that Brahman is the one God. The rest are the messengers. They represent that light. So if there is one light in a glass ball and the other light is just open land, all is the light. It represents the sun. Therefore, it is believed that you have to go through that gate, where a direct line is connected, a road is connected directly. It is called a highway. And the highway is sanātana dharma. So, in the Mahāśiva Purāṇa are written stories about Śiva, where they present Śiva as a human too, and his greatness. So Śiva has got one thousand names. 1,000 names, and it means 1,000 times he manifests. In different form, in different mood. So in the Mahāśivapurāṇa, in this story, and in the Viṣṇupurāṇa, that Bhagavān Viṣṇu, he made anuṣṭhāna, anuṣṭhāna sādhanā, like you are doing, and he said, at the end of my anuṣṭhāna, because he made anuṣṭhāna upāsanā towards Śiva to get a blessing, so Bhagavān Viṣṇu, he meditates, prays. At the end of the anuṣṭhāna sādhanā in a beautiful place like this, he wants to pray and make an abhiṣeka pūjā ceremony. So he wants to sing the glory, the thousandth name of Śiva, so with the thousand... Lotus flowers, so he brought one thousand lotus flowers on one beautiful plate, and he’s sitting in front of the Śiva Liṅga, and he’s saying, "Oṁ Namaḥ Śivāya, Oṁ Keśavāya Namaḥ, Oṁ Aghorāya Namaḥ," like these thousand names, and Śiva is appearing because Viṣṇu’s anuṣṭhāna became successful. But still, Shiva would like to know, did he really, from his heart, have that dedication to have a successful anuṣṭhāna and get some blessing? Or will Shiva make some compromise, or will Vishnu make a compromise? So 999 lotuses were given. And when Śiva appears, and Viṣṇu was doing namo śivāya, the one was missing. Long way. Long, long way. Many years. Kriya Anushtāna Sādhanā. What was the need? What was the need of Viṣṇu to do this Anushtāna? Because Krishna said to Arjuna, "In the entire universe, nothing is impossible for me." Whatever I wish is available to me, but still I am doing sādhanā. Bhagavān Śiva meditates on Viṣṇu. And Viṣṇu meditates on Śiva. What a beautiful oneness. Everyone has their time. Everyone has their yugas. And in that yuga, that one is active, governing, and has the power and word. Now, Vishnu is nervous. How is it possible? I exactly counted; there were a thousand lotus flowers. And I did not miss any. I have all the thousand names of Śiva. And now, one name is missing, or one flower is missing. That’s called Dharmaśaṅkā, the situation. Now, Vishnu could compromise. He would say, "Please bring one lotus quickly." Or some rose flower. Śivjī, please accept the rose flower. There is no compromise. In quality, there is no compromise. In wisdom, no compromise. In sādhanā, no compromise. In worldly things, it’s only compromise. That’s why it’s minimized. Now, Bhagavān Viṣṇu is thinking, and the voice comes, sound comes, and it is Bhagavān Śiva. "Viṣṇu, why are you so nervous? Why are you worried? Don’t worry, your anuṣṭhāna will be successful. But you have to pay something. You promised a thousand lotuses, and one is missing. You have to pay for that, and for that, you have to take your eyeball out. Instead of the missing lotus flower, I will accept it." What will you say? Okay, Shiva, I will go to Hanumanjī or to Gaṇeśa. I will find another master, another guru, another god. But that is ignorance. There is nothing to be replaced as Śiva. Now, Bhagavān Viṣṇu asked to get the Brahmāstra. He wanted to have some tool to take the eyeball out. So in his hands appeared one arrow full of garlanded flowers. And now, Vishnu puts his eyelid down to take out the eyeball. Will you dare to do this? No, no,... no. Proṣim Swāmījī, no, no. And he was coming to take out, and Shiva held his hand. He will not let you go down. Do not hesitate. Don’t give up. Last second. Finally, you will be the successor, and he has to surrender. Who? The God. That is the will of the Bhakta. So that’s why God said, "I am more devoted to my Bhaktas than Bhaktas are devoted to me. I am the slave of my Bhaktas." But we should be the Bhaktas. That’s why we are asking, "Please, God, help me to do this. Please, God, help me with this. Please, Mahāprabhujī, can I have my examination? Can I find my job?" Please, Mahāprabhujī, is he our servant? So we are ordering him in a humble way, but still we take him as our worker, our servant. So God loves us more than we love. God is more slave to us. And he comes because of us, and Bhagavān Śiva took hold of his hand, and Viṣṇu, your saṅkalpa and your anuṣṭhāna is completed successfully. And he says, "Your sādhanā, your saṅkalpa is successfully fulfilled. From today onwards, Viṣṇu, you will be known as Kamal Nayan." Kamal Nayan means the Kamal is the bud of the lotus, or any flower’s bud. Still didn’t open. How beautiful is beautiful pink fly’s eyes? That’s called Kamal Nayan. They said, "Oh, how beautiful are his eyes or her eyes?" That is the eye of Viṣṇu, blazed by Śiva. That eye, when it looks at you or you look at it, gives you calmness, peace. Therefore, Mahāprabhujī said in one bhajan, "Nirmal jhaṅkanen jīvavan chandan sārī, nirmal vakkanen jī bhavan chandan sārī, hari har bhavan chandan jī vatāran karan guru jī vatāran, jī satsaṅg lāj jahāj param guru svāmī. Maru janam sudhāryo āj dhubatī." In that eye, there’s no impurity. Impurity means bad thoughts. Bad look, bad thinking, that those eyes which have love, which trust us. When a mother is feeding the child and looks at the child, and the child looks at the mother’s eyes, that child has immense trust, immense love, because that is the look of the mother. That is called nirmal jaka nene nirmal, that the eyes, the look, is spotless, without negative thoughts. Bhaavan chandana sarir, and the whole body is like sandalwood. There, you don’t feel impurity. Jīva tāraṇ karne, in order to let cross the ocean of these jīvas. Satsaṅg, laya jahāṅ, brought this boat of the satsaṅg. So Bhagavān Śiva said, "Viṣṇu, from today on, you will be known as Kamal Nayan, that is blessed by Śiva, and for the success of your anuṣṭhāna and for your use, I give you Sudarśana Cakra." The abhūṣaṇa, the ornament of Viṣṇu which you see, is Sudarśana Cakra. It is given by Śiva, but don’t use it. Don’t use it without knowing, and be just. When there is no way to destroy the negatives, but still you should forgive, still forgive many, many times. But still, that energy becomes stronger than Asurī Śakti. Then utilize your Sudarshan Chakra. So many times our Gurudev, our parents, our friends, our husband, our wife, they forgive you. Your friends, your teachers will let you go; they will make that compromise. They will say, "OK, good." But then comes the final, the last drop. Then you can’t resist. Then you have to take the Sudarśana Cakra. Not you, the Viṣṇu. You have nothing, OK? You can show a maximum, beautiful, polished nail. That’s why sometimes people are talking like, "But I told you, I said you." They try to show the Sudarśana Cakra here, but it’s an empty finger. So these are sādhanā’s fruits. And for that, we are here. So from that same Mahāśivapurāṇa, there is the story of Bhagavān Śiva Śrī Alakpurījī. And from that Alakpurījī, from Satyuga till now, this spiritual lineage is coming. Definitely, there were many, many disciples, and there are many there. But we know only two: the holy river Alaknanda. And thanks to our Śrī Devpurījī, he brought the stream, the light of Ālakpurījī, to us. He, Alak Deo Purījī, was great, and he will never disappoint you. He will be strict, and he will fulfill your wish. Today is the day of Śrī Devpurījī. Some hours ago, he finished his divine līlā on this earth and went again to Śivaloka. This is called Mahāsamādhi. So he didn’t die. He just went back to Śivaloka. But he left everything here, which we are using. We inherit that spirituality, and we are rich enough. We have everything, but if we become naughty, then consequences will come. So today we adore Śrī Devapurījī. We surrender, as the token of our devotion, flowers to his lotus feet, to his samādhi. With this kind of thinking, O Lord, you gave me everything. So you gave me. Whatever I give you is yours. But still, oh Lord, I think you gave me a very precious organ in my body, in which you are dwelling, you are inside, and that’s my heart. So, with both folded hands in my palm, in the form of the flower as a symbol, I offer to Thee my body, mind, everything. And with folded hands, I pray and request that You guide my each and every step towards Thee, and each and every thought towards Thee. Each and every feeling towards Thee, all my karmas, good or bad, should finally reach Your Holy Lotus Feet and guide me further. This is the feeling of the bhaktas. Where there is resistance, where there is doubt, then the game is out. Towards others... become a goat. And therefore, we should protect our body for the sake of service to all creatures and for self-realization. These are the two senses of our life to be. Rest will come from itself. We don’t live for our wealth, money, name and fame and glories, but to be servant of all creatures. Love them, feed them, don’t kill them, and don’t eat them. That’s love. So, wish you all the best and blessing of Śrī Devpurījī. Śrī Śrī Alak Puruṣa Mahādeva Kī Om Śānti Śānti.