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Part 1: The Eternal Celebration: Life, Death, and the Divine Principle Gajānanda Bhagavān kī, Mātāśvarī Sarasvatī Mātā kī, Devādhi Deva, Deveśvara Mahādeva kī, Dīpa Nārāyaṇa Bhagavān kī, Satguru Svāmī Madhavānandajī Bhagavān kī, Satya Sanātana Dharma kī. Sanātana Dharma, which we call the eternal Dharma, is that principle which exists as prāṇa, as a life force, in every living entity—meaning also the vegetation. Not only the vegetation, but also in the material or the matter, like stone, where what we call crystals grow. A crystal has a life; it has a light, it has a purity, and it is growing. The rocks, the sand, every grain of sand and dust has its life. That life is balanced, kept, and moved within Sanātana. And as Sanātana becomes visible—meaning in life—then its beauty comes. A seed, how the seed is developing: that is very important to know how life is coming in. Out of nothing, suddenly life is growing. Within our body, I think there are so many lives. There are healthy fungi and unhealthy fungi in the body. Healthy bacteria and unhealthy bacteria are also in the body. One said that we should not kill all the bacteria in the body; otherwise, there will be no immunity, and the body will get more illnesses and other kinds of fungi. Jīva, Jīva, Bhakṣa, Tel. The Jīva, life eats life. And constantly, they are eating each other in our body. They are screaming. In the body, they are screaming, they are fighting, they run away, and others run behind and attack them. But it is such a fine and gentle process that we do not feel it. So our life—one human or one other animal or any—that life is not only occupying one soul but has many, many souls. After developing some principles, that is then the different. All is a miracle, a process, a way of life, the creations: Sanātana Dharma. Beside this, in order to keep life joyful, still. And in Sanātana Dharma, there is so much celebration, so much happiness, so much joy. There are sad festivals also, but the sad festival is not, say, the festival. But still, that sadness is also worshipped, like Ādi Guru Bhagavān Śaṅkarācārya. And in our Sannyāsa Paramparā, there is no sadness. So we would not say that we send a condolence. So it is difficult to write what? We do not write that we are sad that this and that person died. But it will say Brahmalīna. So it will not say the died, death, but Brahmalīna. Brahmalīna means becoming one with Brahman, the human death. When a human is holy and follows the paramparās, follows the Guruvākyas, the sādhanās, there it will say Brahmalīna. That Brahmalīna, then there are sixteen days of preparing the ceremonies. This is called why sixteen? Ṣoḍaśī, it means the sixteen kalā. Kāla means every change of the moon. Every day, the moon is changing. So it is ṣoḍaśarātri, sixteen nights. And it is called the Ṣoḍaśa Siddhis. Those who have the Ṣoḍaśa Siddhis are called the Mahāpuruṣa, or it is called Puruṣottama. Puruṣottama means the best in humans. There are many different kinds of stones, but maybe we call the best. The precious stone means very pure, very clean. What we call the diamond or the other stones, they will look with the telescope, they will go through and through. There is no different kind of dark spot or something: crystal clear, transparent, very clean. That is why it is called the precious stone, and half, half Edelstein. Half Edelstein. So little, and then little, and then little. And very black, dark stone is also very beautiful. So the quality, one quality, it has a best and one quality. So Puruṣottama. In the Bhagavad Gītā, there is one chapter about Puruṣottama. Puruṣa means human. Now, there are some people who will translate it differently, so that is not correct. Generally, it will say the Puruṣa, meaning the masculine. But in this way, there is not a masculine; it is a human. So it is a human, mankind. Humankind, mankind. So when we say mankind is not masculine but is feminine, it also includes the best quality. So do not understand the Puruṣa means only the male. No, it can be the female too, Puruṣottama, the highest quality. Highest quality, either a male or female, it is through their sādhanā and purity from many lives: physical, mental, emotional, intellectual, conscious, awareness, actions, thoughts, behaviors, being. That is the best quality, the puruṣottama. And we, we need not look within ourselves, how many impurities our thoughts, with little things we are offended. Who is offended? Who is angry? Anger and offending is a fear, and fear is ignorance, and ignorance is again not that quality we see, but still there is within the human consciousness. And also in animals, you know, the animals have also very beautiful time, the festivals, you know? They are jumping, they are playing, they are very happy. Everything, animals have also very nice, but limited. We do not understand, but they do. Birds, animals, all, they have their own. According to their capacities, they are happy. We know when an animal is happy or sad. So this is called Brahmaniṣṭha, Śrotriya, Sadgurudeva. Brahmaniṣṭha, now of the Brahman, Śrotriya, the one who can speak and inspire us. Different Granthas, different books. So it must not be that you are now only of the Vedas or the Upaniṣads. Yes, they are also, but other holy books or other knowledge, written good books, they are also the same, the quality, the knowledge. So in Sanātana Dharma, there is a different kind of festival which certain levels of other cultures or other religions also celebrate, but they do not go further. So, at a certain time, we celebrate spiritually, let us say, Christmas. But after Christmas, most of the celebrations are sad. But there is not only the sad. There are many new things, but people have forgotten, and people do not do them. The second is a wedding, and the third is a birthday. And fourth is a honeymoon, and fifth is a side-unk, divorced. But if we go to the culture, look at Europe, it is passing. What is the passing? Now, it has come, the Halloween, the fasting. You know, my God, very nice in Austria, the best fasting. In Villach, they are playing in Slovenia also. Now, how they are decorating the cows, the bulls, and the farmer? They represent their crops, different kinds of what they were harvesting. No? It is joyful. The human brings a joyfulness. But at the same time, we should make further progress. So spirituality is a part of human life. And when the spirituality is, then the joy must be celebrated. And when something you are making joyful things, a birthday ceremony makes you happy, joy. This is a spiritual, religious, a soul. So, but in Hindu religion or in Sanātana principles, there are so many festivals, both, both. And therefore, all the holy, so-called goddesses, they have both things in their hands. Beautiful things, the blessings, the flowers, and weapons. Even Viṣṇu has a weapon. Even Śiva has a weapon. Even Brahmā has a weapon. So, as Krishna said, from time to time I come to protect Dharma, the pious souls, and to destroy the negative energy or devils. For me, when you said the prayer to Jesus the Merciful, "Forgive me, merciful, forgiving the sinner, oh merciful," so what is... The sinner is a negative quality, the negative, and he destroyed these negative qualities. That is the same thing: without using any things, you cannot remove certain qualities. Sometimes you need a certain kind of washing powder to remove a certain spot. It must not be chemical; there can be something different, but we do not know that one. So we have many spots within us. How to remove that? Sometimes we have to be strict. So every day, 365 days, and sometimes there are more and sometimes there are less. So minus and plus become zero. But every day is a beautiful day to celebrate. Where the sadness is also a day which awakens us inwardly to be aware, be alert, be careful, be ready. When you go to the funeral and go to the graveyard, then as soon as you enter the graveyard, everyone gets vairāgya. You know what vairāgya is? So everyone has vairāgya. Everyone goes like this or like that, standing there, walking behind like this. Karmic court. And we all think, what is the sense of life? Sooner or later, one day, people will walk beside me also. Means, I will also die and will be buried. This is a bitter truth. This is a bitter truth. Whether we accept it or not, the day will come. But the wise person will say, this should not become for me a sad day, but my victory. My victory is that I became the winner of this Chaurāsī Cakra, the cycle of birth and death. So that I will not come again. Therefore, through our humbleness, kindness, and practice, throw away the blanket of laziness. Use that kind of powder, washing powder, remove all the tāmasa guṇas. Awake, that is beautiful. Bhajan again, that book is not here. Next time, I must read and learn, and then I will tell you. Many lives we wash or clean our mind, many, many lives we wash. Chithai ho to aise ho. The spot is not going away. It is so fat, or so a kind of spot, so we are cleaning and cleaning, and then again still there. Anek janma, Buddha, anek janma means many lives, many, many lives, so. Therefore, this jīva, this soul, what we have, jīva has no quality of male or female, masculine or feminine. This is only the humans or physical form. When we come, then we have different mechanisms, different anatomies, but the soul has no anatomy. When soul is going, look, when somebody dies, run behind and say, "Hey, mister, where are you going?" He said he will not say, "I am not a master." Then, "Mrs.," I am not a Mrs. So how are you going to address your soul? He or she? No. Yes, in language we have this, this, you know. When is it this? Then it is a feminine, according to the German language. Then all the souls are female. I have nothing against it, but I do not accept it. So, it is a language and decided. One said, "The God, he." So they said, "Who are you to say God, he? Why not she?" So others said, "Who are you to say 'she'?" So these are the language and dualities in the people, as long as they did not realize the Brahmajñāna. So when you become a sanyāsī, then they will not say their name, they will not write as a female. It will always call Brahman, Ātmā, or will address itself as Puruṣa. So Purāṇa Puruṣa is the both in one. And that is why it is called Gaurī Śaṅkar. Śiva and Śakti are one. That is why they are called Gaurī and Śaṅkar. So when you worship Shiva, you are worshipping both. Yes. So this one point, one point said very nicely, a beautiful poem, but I have forgotten. Exactly, I have forgotten what it is, but the essence I know. Where you need a needle, where is the need of a needle, that work you cannot do with an axe or a sword. Clear, and where you need it, the needle cannot help you. Similarly, in the universe, in this energy, which, where, what, how needs it, it is in that action, and that has to be so. Now we have Navarātri, second day already, the third night. It is beginning, and it is so beautiful, divine mothers. You cannot imagine. Now all are praying, mother, and all fathers are sitting on one side. They go to drink the beer. Someone in Austria said, "Morning, Sunday, if you see, mostly the women's..." are in the church, and where are the men? They are waiting in front of the guest house to go with them to drink the beer. Well, but there are some men who go for a different reason. Well, so Divine Mother, and even Brahmā, Viṣṇu, Śiva, Viṣṇu, all... They respect, they adore the form called the Śakti. Without Shakti, you cannot even stand up or get up. We said, "I have no energy, I cannot get up." Shakti is missing. Shakti is dormant in your body. You have to awaken that Śakti. And that, it is said, a thorn can be taken out with a thorn, not with a petal. Understand or not? Here, a thorn went into my palm. Now we need a thorn to dig it out. And we take this petal flower and we do it, it will come? No. So, a thorn needs a thorn to take out. And therefore, the dormant energy in our body needs movement. In the beginning, our laziness is too strong and says, "Not tomorrow," or, "This and that and that." Laziness is the biggest enemy of the human. Even the animal is ill. We will not eat, but it will move and run and walk. So we have to awaken that energy from our body to make us happy, joyful, and everything again. And without that energy, we cannot do anything. So the divine mother, energy, is now what we call the mother. And consciousness is the father. Consciousness cannot do anything. Chetan ke ichchhā nahīṁ. Chetan means the conscious. Have no desires. And jad se kush nahī hot. And that material cannot do anything. So how does the creation take place? Chetan ke ichchā nahī. Chetan has no desires. They do not want anything, and jad se kush nahī ho. And the dead cannot do anything. How does the creation begin? And therefore it is said, Icchā Śakti. Icchā Śakti, and so it is a Śakti between consciousness and matter. Between this is the Śakti which is constantly working and making the Sanātana, the relation. Mame vaso jīva loke jīva bhūta sanātana, and that energy, that self, is in each and every one. That ātmā, that self, is in everyone and everywhere. Because, mame vaso, I dwell in every one. They are my self, my light, the light of God. And so, nine days of Divine Mother, and every three months there is a Navarātri. So there are four Navaratrīs. The two Navaratrīs are called out, visible. And two is invisible. That Navaratri, which is invisible, that is not done. Two words open, it has a meaning, anuṣṭhāna. Part 2: The True Meaning of Tantra and Navarātri It is not worshipped in that way, but through anuṣṭhāna, prayers, mālās, and it has its mantras. That is what most people call the tantric. Now, the tantric—Tantra does not mean what you think. Nowadays, in Europe or in India, everywhere, Indians are also printing nice, best-quality books, Tantra books. All the tourists who come to India mostly buy this book at the airport bookshops, and these are all mostly about sexual postures. Europeans think this is Tantra, and then they bring this book there and teach what is called "Naked Yoga." No, Tantra is very divine, very pure, very clean. It has nothing to do with male and female. It is the purification of the consciousness. "Tan" means expanding. "Tra" means liberation. Traimām. You go to the temple and you say, "Traimām, oh Lord, I am a sinner. Please remove my sin. Forgive my sin." When you kneel towards the altar in the church, your ātmā is the same, saying, "Your jīvātmā, traimām. Father, forgive me." Traimām. Expand your consciousness, and then it will be liberated. So these two Navarātrīs, they are observed for attaining ṛddhis and for getting blessings for others, and that requires very, very much discipline, pure discipline and fasting. It has its own practices. There are some people who even do sādhanā for you during that Navarātri. One Pandit, who is very, very expert and very, very good, did this for two or three years. For me, he had a few students doing this mala, mantra, for my health and for all my bhaktas, so that when I bless them, they will get energy. I give them only a little bandhan, you know, but it functions; it comes. So, it doesn’t matter what happens. Mother is a mother. Māta bhavatīn ku mātā. Mother is a mother. Therefore, in this universe where negative energy is moving a lot, there again the Shakti in Navarātrī comes and removes these negative things, and she loves and protects them again. Asuras are there. Satans are there. Always, you have to clean up. Without your invitation, they are there. Like how? Can you imagine that for five days you did not wash yourself? How do you feel? You were sweating, and this and that. There was no water, and so on. You had no other dress, and you can’t walk naked—that is also a problem. And there is no water. Mostly, you stand under the trees and feel, but still, if in certain places of the body, it creates, the life comes. You will see some kind of... yes, from where this all appeared. Really, don’t do this. And then we go to some water. After, you said, "I feel like a fresh-born baby." How do you? You know how? How do you know? You know how, when you were born, but it was not like that. My God, there were so many things, you know. Clean, thanks to the nurse. She makes it nice and clean and brings that, and then you said, "Oh, nice baby," and so on. How do you know? When the baby is born, it’s very nice and clean. No, but we are saying, like, ask the baby how it is. The babies say, "I was so happy inside, and now what is happening?" Anyhow, therefore, the Divine Mother takes away all the dirt. She cleans, and she gives us a beautiful feeling, a beautiful consciousness. The same thing is with other festivals, where there are different goddesses, different holy saints, and we are celebrating for every holy saint, so every day. There is a divine meaning, so it means that it is never boring in life. Every day you have a reason to celebrate something, and celebration is happiness that maintains the quality of happiness in human consciousness. In humans, awareness is always going in a direction. But those who have lots of negative energy are very quickly offended and blaming. "You told me this, and you have done this and this and that, and nobody called me, and this." Many things. Why should somebody call you? Why? "Why didn’t you call me?" Why should I have called you? That’s it. You make something that others feel, not only feeling, but have the big power to call you and say, "Hello." You make it. Without an object, there is nothing that your eye will go to see. There has to be an object, no? But in that object, what is the subject? Yes. Sometimes, some objects have a subject which is ugly. They are sitting cobras; you will not go near. So, quality is within us. We remove the negative thinking process of the mind, and so the mind—it is sometimes you can say the devil, sometimes you can say divine. No, they both have the same one book alphabet, you know? In English language, divine with the ’d’, devil with the ’d’, no? So both satsaṅg and kusaṅga, so saṅgha that is this. With the manomaya kośa, with the mind, then comes jñānamaya kośa, vijñānamaya kośa. We have to come above annamaya kośa, prāṇamaya kośa, the śakti, manomaya kośa, the mind. But then comes the viveka jñāna, in the jñāna. In the jñāna, everything, what three down was—annamaya, prāṇamaya, manomaya—all dissolves into the jñāna. And in the jñāna, after that comes ānandamaya kośa. Either the ānanda means the desires, means the causal body. Again, the body of the cause. Again, come the senses, desires, or the ānanda, brahmānanda, to the Brahman. So, every festival has its meaning, and it makes the humans aware. And don’t fight if you don’t like this ceremony, okay? You don’t like what others like, and what you like, others don’t like that—that’s okay. Therefore, God gave choices. You can worship any kind of form of God, because Kṛṣṇa said, "It doesn’t matter through which way you will come, go. Finally, on the main gate, I will be there." So God is always finally there. And so there should be no differences. Happiness, happiness is now in our artery. Divine Mother, she is with us. She loves us, and we pray to her for her divine mercy for all creatures and for this world, that she maintain harmony, peace, love, purity, joy and liberation. So this Navarātrī, which is nine days, she’s very active everywhere. She’s omniscient and omnipresent, you know, on Christmas Day. Maybe it’s true or not true. But we children are waiting, and parents are preparing the Christmas trees and say, "The Jesus, baby Jesus, will come." And every child is waiting in the room so eagerly. They want to... the parents will open... The door, and then they open the door and ring the bell and say, "Where’s baby Jesus?" Baby came so quickly, he had no time because you have to go to the millions, billions of children. But then he left something for you under the Christmas tree. You know, how nice. They said, "Yeah, that makes children happy and believe that God comes." For these small children, two years, three years, they do believe that God is here. Jesus was here. So he’s omniscient and omnipresent. Why should we have a duality about that? Similarly, Kṛṣṇa is with everyone, in everyone’s heart. So they think, no, Krishna is only with Radha. No. Radha means the love. And that love is in everyone’s heart, and in everyone’s heart is the Ātmā. So, ātmā, that purity, pure consciousness, love, Rādhā, and that is in every creature. How do you see? With which kind of thinking you look, like that, the world will be in front of you. So it depends on us how we will think. But every celebration, every festival should be pure. There should be no killing; no creatures should be killed. No animals should be killed. You know, in Nepal, during Dasara, they will kill so many buffaloes, unfortunately, so many animals. Now the government is banning slowly, slowly. You know, there was one Rādhā from Nepal last time when I was here, and she said the government is banning this now, everything. It was a lot, sacrificing those animals, a lot. And so, slowly, slowly, humans understood that animals should not be slaughtered, not killed. They become vegetarian and love-awoken, but again they are killing hidden, what calls the slaughterhouse, and we don’t see, and that’s why we don’t mind perhaps. But that animal which is in the room and taken, and you don’t know how. This animal is killed, having no power to say to the human, "Please don’t do." Can you imagine? Can you imagine that one human? They take people in there somewhere where nobody can hear you. You can scream as much as you like, and they can kill you slowly. Slowly, you may say prayer. Please don’t do that. This divine mother doesn’t want. All the time, the people were also on the name of divine mother, they were killing the goats and buffaloes, and this, but now strictly prohibited. No one should do. But sometimes there are people doing, we have, how to call them, without knowing anybody, hidden, hidden in the forest somewhere, and they kill the goat and they eat that. So, there are still people who have been ignorant. They still don’t feel the pain of others. They think the Divine Mother asked to offer. Holy Gurujī said, "Mother is mother. Mother will never eat its child, so forget it. That divine mother will ask you to offer one animal? No. Mother is very pure and very clean." So this Navarātri is a divine mother’s day, night, and you should have a beautiful light and prayer. We have Mahāprabhujī’s divine mother, our holy mother, and mother, your mother, as you laugh. And there are beautiful other divine, divine incarnations you can take that. There is also Shakti Pīṭha. Shakti Pīṭha means there is a divine mother Shakti’s living, and the Shakti was the first, who was the Shiva and Shakti. And that Shakti, which gave her life because her husband Shiva was humiliated by her father. And then Śiva took her and disappeared into the universe. He didn’t come back. So Brahmā, Viṣṇu, they were all making all kinds of efforts to bring Śiva back. But Shiva cannot. He will not, as long as Shakti’s corp is there. So then they asked Viṣṇu to send the Sudarśana Cakra. The Sudarśana Cakra cut into 52 pieces the body of the Śakti. And where these pieces fell down, these are called the Śakti Pīṭhas, and they are worshipped. Today, even people are worshipping there; people are going there. Even the little piece of the body of the Śakti, the Divine Mother, people worship that. Anyhow, after this is coming the Daśarā, the day of the victory of the Rāma. And that’s why the Mother Śakti, Navarātri, was coming and helping the victory, getting a victory of Rāma and destroying the Rāvaṇas and this. So every 355 days, there are, somewhere in the world, some kind of ceremony or celebrations. Let us celebrate all together. So every day is a golden day, Guru Nānak Sāhib said. Every day is a golden day. Sada Dīvālī, Gurujī used to say, Sada Dīvālī Santake, every day is a Dīpāvalī for a saint. Every seven days is a festival; every day is the divine day. And every seven days is a festival. The saintly ones are enjoying, but suffering is for the worldly ones because they cannot unite; they cannot become one. So it is very important to awake that inner mother, inner father, inner consciousness in us, and then to everyone. Remove the darkness of laziness. Make kapālbhāti, make bhastrikā, make prānāyāma, make āsanas, all. Take this energy away. People who did, and they are every day coming in a newspaper, something about yoga. Now, since the 31st of June, they are writing, and they said, "How good I feel since in these three months, how good I feel, how my disease is gone, this is gone." Many, many people are sending in a newspaper. And it’s coming. It is the true. If we practice, it is exchange of the energy, exchange of energy. Laziness gone and awakened. Beautiful energy awoke in us. This is our, Kriyānanda is our example, you know. How many accidents did he have? How many times did he die? How many times did he die and wake up again? My God! Yes! And he’s doing still. Can you imagine that he had a wound here, a wound here, and here he has a wound. And in the hospital, he could hardly eat, and he had his mala near his pillow, and the nurse said, "What is this? Can we move it?" He said, "No, no... this is my mala, don’t take it." And he was practicing even there, yes, because he understood, and he knows yoga is now for him, yoga is his life. Stumped? Yeah, when the Swamiji is schooled. So, like this, Vande Kīrtyānand, you should dictate or write something. A little booklet, yes? My life is, yoga is my life. Something, okay? Or a title, what you want to give it. Anyhow, my dear ones, I wish you very divine nights and days during these nine days of Navarātrī. Divine Mothers, and His next Thursday is completed, so next Thursday again we will have a year webcast. And now, tomorrow I’m in other countries, and we will have Divine Mothers everywhere. Bless you on the name of Alakpurī. Jīśīdūpīt paramparā, our guru paramparā, and the divine mothers: "Yā devī sarvabhūteṣu lakṣmīrūpeṇa samsthitā, namastasyai, namastasyai... Namo yā devī sarvabhūteṣu kṛpārūpeṇa samsthitā, namastasyai, namastasyai... Namo yā devī sarvabhūteṣu karuṇārūpeṇa samsthitā, namastasyai, namastasyai... Namo yā devī sarva bhūteṣu dayā rūpeṇa saṃsthitā, namastasyai, namastasyai... Namo yā devī sarva bhūteṣu mātṛ rūpeṇa saṃsthitā, namastasyai, namastasyai... Namo yā devī sarva bhūteṣu śraddhā rūpeṇa saṃsthitā, namastasyai, namastasyai... Namo yā devī sarva bhūteṣu buddhi rūpeṇa saṃsthitā, namastasyai, namastasyai... Namo yā devī sarvabhūteṣu sarasvatī rūpeṇa saṃsthitā, namastasyai, namastasyai... Namo yā devī sarvabhūteṣu siddhi rūpeṇa saṃsthitā, namastasyai, namastasyai... O Nama Deveśvaramadeva Dīp Nārāyaṇa Bhagavān Mādhava Kṛṣṇa Bhagavān Satya Sanātana Dharma."