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Part 1: A Pilgrimage to the Sacred Himalayas This is a prayer to Lord Viṣṇu. I have just returned from Badrināth, a pilgrimage place in the Indian Himalayas in Uttarakhand, near the Tibetan border—the Indian part of the Himalayas, near the China border. Holī Gurujī was also there long ago, and Swāmījī was there. I began going there eleven years ago. You were not there with me at that time, Swāmījī. I mean, I was always with you, but not physically then. I was not there. The first time I went was seven years ago, after Holy Gurujī went into samādhi. Perhaps I was among the last at his side for three months; I was also there when he passed away. There are some moments which change your life. After that, I developed a wish—even though, as a Swami, I should not have wishes. I wanted to go alone for one year through India like a true sādhu. I told Swāmījī this, but he said it was not a good idea. I replied, "Yes, but if you have a big aim, you must follow it." After some time, I suddenly had the idea to go to Mount Kailāśa, and Swāmījī agreed. To prepare myself, I went to the Indian Himalayas. I was sixty years old at the time. As preparation, I undertook the Chār Dhām, the four pilgrimage places in Uttarakhand. These are very holy sites: Gangotri, Yamunotri, Kedarnath, and Badrinath. They are the source of the Gaṅgā. We completed the first three without any problem. I was with a sādhu whom Swāmījī had sent with me. The fourth dhām was Badrinath, but it was closed at that time. You must understand, there are no highways in the Himalayas. The roads are carved through rock, and during monsoon, landslides occur. At that time, the entire road was blocked by massive rocks, requiring new construction. The road was closed for two months. But if something is meant to be, it will be. The sādhu with me, Sukhdev Muni—perhaps you know him—had spent many years in the caves around Badrināth and knew a way. Even though the road was closed, we traveled in a lorry through a tunnel being drilled through the mountain. Before that, we even had to undergo a medical check-up; it was quite funny. That is how I first came to Badrināth eleven years ago. I do not know the reason why, but I was completely captivated by Badrināth. It is at an altitude of 3,400 meters on the Alaknandā River. I was so attracted that for eleven years, I have gone there every year. For a long time, I did not know what attracted me so powerfully. It feels more like my home than my Austrian home or any other. I feel there is something very special there for me. Then, some years ago, Swāmījī told me, "You should go higher up now, to the cave of Śrī Devapurījī." You must know that around Badrināth there are mountains over 6,000 meters high. This is also the path the five Pāṇḍavas took on their way to heaven. On that journey, all died except Yudhiṣṭhira. So it cannot be an easy path if all the Pāṇḍavas except Yudhiṣṭhira perished. Yudhiṣṭhira proceeded to a certain place there called Svarga Rohiṇī, the steps to heaven. It is a very difficult way to go. For seven years, I never had the idea to go there. While millions of people come to Badrināth every year, only several hundred venture into that higher area. I have actually gone three times in the last five or six years. There is a lake there called Satopanth Lake, a green, shining, wonderful, and very holy lake. It is a Hindu pilgrimage place. It is said that Brahmā, Śiva, and Viṣṇu bathe in this lake, especially at the time of Ekādaśī. That is why people go there—they take a bus and then immediately return. Ekādaśī means the eleventh day. There are many stories about what happens to people who meditate by this lake. But our mission was not only to reach Satopanth Lake, which takes about two to three days. We had to go near Svarga Rohiṇī to find the cave of Śrī Devapurījī. Beyond Satopanth Lake, there are three kuṇḍs: Chandrakund, Sūryakund, and Viṣṇukund. Finally, you proceed along a knife-edge ridge near Svarga Rohiṇī, but you are not allowed to go there. Whoever tried to climb those steps died. So you may only go a certain distance. We found the cave of Śrī Devapurījī at Sūryakund, the sun kuṇḍ. The next time we went up, we made marks so that if anyone from Yoga in Daily Life went to see Śrī Devapurījī’s cave, they could find it easily. Unfortunately, until now, I do not know of anyone from Yoga in Daily Life who has gone there. Now I will speak about Devapurījī’s cave. In the meantime, I have grown a little older, and it is not so easy. When you approach seventy, you have this or that problem. So for six years, I did not go to that altitude of 4,700 meters. When I came to Badrināth this year, I thought that actually no one had gone to the cave in six years. I had been ill beforehand, with infections requiring antibiotics, and my physical condition was not good. I phoned Swāmījī and said, "Swāmījī, I am very sorry. I wanted to go to Devapurījī’s cave, but due to my health situation, it is impossible." He very kindly said, "Yes, take care of yourself and just do what is best for you. No problem." But then something interesting happened. A very strong yoga sister, also in orange, came and asked, "Are you going to Śrī Devapurījī’s cave?" I said, "No, I’m sorry, I cannot." She said, "Oh, what a pity." In that moment, I thought, "Really, what is this? The body is nothing, no? Ahaṁ, ātmā. So what is this? You have to go. Hari Om." My reason was truly to greet Śrī Devapurījī. I told Swāmījī that I would still go, even without ideal condition. He said it was a good decision. It was September, and he said, "Try to be on 11th September, Gurujī’s birthday, in the cave of Śrī Devapurījī." We planned accordingly, and I was indeed at Devapurījī’s cave on the 11th of September. I took many photos of the entire area. I am sorry I was not able to prepare a PowerPoint presentation due to jet lag. I also placed our Paramparā picture—you know, that small picture of Devapurījī, the one you put in the car—in the cave. I hadn't thought to bring anything specific, but I always carry my small altar when I go into the mountains, so I placed it inside the cave. On the 11th, we performed a pūjā in front of the cave. There were two persons with me taking care of me, and we also conducted a small yajña there. I took a stone from the cave and water from a little stream in the middle of Sūryakund. Everything was successful. The most difficult and unpredictable thing is the weather in the Himalayas; it can change from one second to the next. I was on the journey for nine days, and we had rain only twice: once for two hours while walking up, and once when we reached Sūryakund in the evening. I saw it as a blessing. We had fantastic weather all the time. Everyone who was with me said, "You have Guru Kṛpā; this weather is incredible." I want to tell you that in these areas I have had several extraordinary experiences, though now is not the time to share them all. But one small thing comes to mind. Since I did not know I would go up, I did not take my best camera, only a small, good one. I also did not have a second battery. I have since learned about solar chargers, but I did not know then; I am not enough in contact with you young people. You must tell me how to manage batteries for cameras and mobiles in the mountains. My generation does not know this; they also do not go so high. Anyway, I had only one camera, one battery, and my mobile. For nine days, that is not much. I thought, "Oh my goodness, it will be pitiful if I cannot take photos." I requested an Indian friend, a shopkeeper, to lend me a camera. He was so kind and lent me a very good Sony camera. I thought, "Now I have two cameras and a mobile; this should be enough." I began taking photos with his camera. After the first night in the tent, I wanted to take sunrise photos in the morning, but the battery was dead. Then I tried a trick. You know, thinking is most powerful. I told my camera, "Camera, you are a solar camera." It understood—maybe she understood; I do not know. Anyway, the camera understood. You will not believe it, but I went for eight days with only that one battery because the camera understood it was important and that it was a solar camera. It was so interesting. Only when I returned did I stop. I did not say, "Oh my goodness, I cannot take a photo." I took photos as I wished, accepting things as they were. I also made a little video. I mostly wanted to show Swāmījī the area around Śrī Devapurījī’s cave, which is best done with a panoramic view. Beside the cave, we had painted an Om on the rock. I said, "Okay, I will make a video now," knowing video consumes more battery. I started to pan around, showing everything, and just as I came to the Om, the battery died. This is true. So you see, in this area things happen that you cannot measure with a normal mind. I have had other experiences as well. For me, in this area there are so many holy spirits. There is incredible spirituality—spirits, ṛṣis, Alak Puruṣas, and everything—which are not present below where so many worldly things exist. There is great spiritual energy there: Ṛṣiova, Alakpurījī, and so on. The worldly things stay down under the rocks. Here it is different. That is why I would sincerely invite those of you who are fit to try to go there to greet Devapurījī. He is there, and perhaps you will also have very special experiences. It is a place of incredible beauty and high spirit. Another thing: some years ago, from Badrināth, there is a very historical path taken by the five Pāṇḍavas. Imagine a kind of valley with very high mountains on both sides, between 5,000 and 6,500 meters or more. In the middle flows the Alaknandā River, carrying water from the glaciers. On one side you can go to Satopanth Lake and Devapurījī’s cave. On the other side is a very historical path leading to Alakpurījī’s cave. On the way, we pass the village of Manā, the last Indian village before the border to Tibet. There you will find the cave of Śrī Gaṇeśa, who was writing the Vedas and the Śrīmad Bhāgavatam as Vedavyāsa dictated to him. In Manā you also find the cave of Vedavyāsa himself. It is said he was writing and dictating there. It is a very holy place. You will not believe it, but the cave itself, the rock, is perhaps higher than this room. On the rock outside, there are lines from top to bottom that look like the pages of a book. Then you continue to Bhīmpul. You know that the strongest of the Pāṇḍavas was Bhīma. On the right side, the Sarasvatī River emerges from the rocks—not the goddess, but the river. It is said that even one look at Sarasvatī grants wisdom. That alone is a reason to go, dear friends. Did you look at Sarasvatī? Yes, I am already writing a book, Swāmījī. When Bhīma, Draupadī, and the others were going to heaven, Draupadī could not cross the Sarasvatī River. So Bhīma, as a gentleman—I do not know the ancient term—took a rock approximately the size from one pillar to another here, very large, perhaps six meters long, three meters wide, and three meters deep. He lifted it with his hand and placed it over the river. So you gentlemen should also do a little bodybuilding so you can also assist the ladies. Interestingly, on this Bhīmpul, from a certain distance you can see fingerprints on the side. Then you go further to the kingdom of Lord Kubera. You must know that every mountain is holy and has, shall I say, an incarnation or some godhead residing there. You walk about two to three hours to reach a very famous waterfall, the Vasudhara waterfall, about 40 meters high and very beautiful. It has a special quality: when you go near it—there is often much wind there—it is said that if you are a good person with good qualities, the water falls straight. But if you have more bad qualities, the water deflects to the side. That is why people are very interested in what happens when they go there. Therefore, it is said, "Go alone." You are right, Swāmījī, very right, that one is supposed to walk there by oneself. I had an Indian friend living in the same house as me in Badrināth. He told me a story about a group of ten young men, about thirty years old, who wanted to go to Satopanth Lake, first passing Vasudhara. Under the waterfall, the water went to the side. They began to fight so intensely that they canceled their trip and did not proceed to Satopanth. The next time, hearing I had been successful, he said, "Next time I will go with you." I said, "No problem," and gave him a list of things to buy for the following year. He came the next year with equipment I never dreamed of having—everything special and expensive. I said, "Okay, we will go on a certain day." Should I continue the story, Swāmījī? Yes. Just to tell you what can happen—this is also a true story. He was nervous, as thirty-year-olds can be, wanting things to happen immediately. He became nervous because I told him, "Listen, I am not going to Satopanth with you yet. You must stay here for four or five days to acclimatize; otherwise, you will collapse." He was a devotee of Śrī Hanumān and said five days was very long. While in Badrināth, there is the Nīlakaṇṭha mountain, a beautiful glacier peak at 5,600 meters. He said, "In the meantime, I will take my super tent and go camp somewhere, recite my Hanumān Cālīsā, and offer prayers to Lord Hanumān." I said, "No problem, it is good acclimatization. Go and come back in three days, then we will go to Satopanth." To my surprise, I saw him again the next morning. I asked, "Why are you here? You wanted to stay for three days." He told me, "You do not know what happened." This is a true story; he was an intelligent man. He said, "I pitched my tent in a higher area, set up my Hanumān, and began my pūjā and prayers. Suddenly, I heard a loud voice from outside saying, 'You are not welcome here, go back.'" He was not one to give up, so he continued. After a while, the voice again said, "It is not good, you are not welcome here, go back." Then he packed his things and returned. Many such things happen in this area. I am not saying you will experience this; it is not a given. But I say many things happen there, and there is always a reason behind it. One reason, I think, is that you should be very humble and devoted if you go into these areas. They have to invite you, to welcome you, and then everything will be fine. Now I return to my journey to Śrī Alakpurījī’s cave. First, there is the Gaṇeśa Gufā, Vedavyāsa Gufā, Sarasvatī, Bhīmpul, and the Vasudhara waterfall. Then there is a very beautiful mountain called Alakapuri, with a high glacier. One stream of the Alaknandā River comes from Alakāpurī. Listen: the river is called Alaknandā, and our paramparā is called Alakpurījī. He had his cave at the base camp of this Alakapuri mountain. The good news for all of you is that it is easy to reach. For many years, I have been sitting on a stone near the Alaknandā, waiting and waiting for someone from among you to come there. I tell you, it is such a divine place. My attraction is that this is the origin of our Guru Paramparā. I know this because Swāmījī sent me there and gave me the blessing to experience all that I did. When the time is right, I will write it down with many pictures. As I tell you, I am sitting on the stone waiting for you. It is easy because it is not so high. A round trip is about a seven-hour walk and is not extreme. The other, Devapurījī’s cave—well, it is Devapurījī, so it is not so easy. But Alakpurījī’s cave is very easily possible to reach, and there is accommodation, though not all amenities. I am waiting for you there. Another thing I want to tell you today: I was also sitting on a stone and crying. Do you want to know why? Not because my big toe hurt, but because of a pain in my heart. I have been going to the same area for eleven years. I see the same mountains, rivers, glaciers, and sometimes the same people, so you can observe the differences. Last year, when I went to Alakapuri, from where you can see far to Svarga Rohiṇī, I saw that the glaciers had receded very high. The peaks of the mountains, which were white last year, were black, now only stone. Believe me, I sat down and cried. I said to myself, like Jesus on the cross, "They do not know what they are doing." I mean we all, humans, do not know what we are doing—not taking care of nature, not being aware of what is happening. We have to be an example, we as yogīs. That is why, at the moment, I am learning and writing and speaking about environmental protection. It is our duty to take care of our mother. If any of you read the Vedas, it is written there: you should not poison the water; you should take care of the land. And we are not taking care of it. Part 2: A Call to the Sacred Himalayas: Reflections on Change, Pilgrimage, and Grace All of us… In this year when I came, it was even more pronounced. All of this is happening due to the warming climate. You must know that Badrināth is open only six months per year. This year, when people came for the opening ceremony in May, they could not cross because a massive glacier was coming down from Kañcā Gaṅgā. It was so large that nobody could cross. They had to dig a path. When I arrived four months later, it was still huge, very big. And after Badrināth, between Badrināth and Manā, another glacier came down. These glaciers are millions of years old. When you look, a glacier has a certain form; it’s never sharp like a knife. It is like a tongue, the end of a glacier, with water flowing from it—a kind of triangular shape where it ends. Now, you can see the glaciers have receded, perhaps by 5,000 meters, and they are breaking sharply, cut like a knife because they are collapsing. This year, when I went to Satopan, to Devpurījī’s cave, there is a very beautiful area called Sahastradhara. They say a thousand waterfalls come from the backside, from the Śiva mountain, from Nīlakaṇṭha. It is a very beautiful, impressive path. I know this way; it was my first time going there. It was always a valley with a water stream in the middle. This time, as we were going, suddenly we were walking over a glacier. I asked my guides, “What is this?” This was never a glacier before. It was about one kilometer, 800 meters long, and wide, covering the entire valley. They told me that in April, the glacier on the backside of Nīlakaṇṭha had broken down. It is very shocking. This is one more reason I tell you: if you wish to come, please come soon. For instance, in the area of Satopan and this kuṇḍ, where the gufā (cave) of Devpurījī is, only in Sūrya Kuṇḍ is there still water from the glaciers. The others are already dry. It is not a good situation. We all must take care of everything, especially our mother nature. Now, I should tell you something more elevating. I will tell you that everything is ready for you. Please come; we will welcome you. But no flower garlands, please, because there are no flowers there. There are Tulsī mālās, but these are given only in the temple. So we will greet you in the Indian way: Namaste. I thank you for listening. But one thing you didn’t mention: what are the conditions from the government side to go there? Up to Vasudhara, everyone can go. If you go in one day, as I said—seven hours—it is no problem; you don’t need permission. But it is good if you train beforehand to walk for seven hours. The real condition is that you must acclimatize at the height in Badrināth for a certain time. Even after 11 years, when I come, I mostly need one week for accommodation before I can go higher. You must know it is 3,400 meters; this is not 1,000 meters. You can have breathing problems and may not feel well. In that case, you cannot walk for seven hours. So if you want to go, you must prepare yourself beforehand and also go to other mountains. For one day, this is not a problem. If you start at five o’clock, you can go in the afternoon, stay there, and meditate for some time. But for overnight stays, I do not know. We must also discuss how the organization will be and if it is allowed to have tents there. This cave is not hidden; it is not behind bushes or trees. From the other side, you see it very clearly. After a certain point, and perhaps it can be… Vasudhara is a military area. That is why, to go to Satopan and Devpurījī, you need special permission. This permission is given in Joshimath. So I have to find out about this permission. For Satopan, if you go there, you need permission. Regarding a camp, I do not know, because in this military area I have never seen any tents, as I was staying in the gufā. We must find out how this is possible. In the gufā, it is also no problem, but there is only space for maybe five persons. You could sit on top of the cave, but I think that is also not so good. That was a joke; no problem. Anyway, I have to find this out, but it is very much possible. The main thing is really to prepare yourself and to stay for a certain time—five or six days or so—in Badrināth beforehand. You can visit the other things, go to the temple, and see the other places. You see, our people are not trained to go seven hours through the mountains and come back. They are not able to sit for 70 minutes in meditation, so how can they go up? So now they should begin. First, a phalahārī diet to get rid of all negative energy from the body. Gain positive energy, then have healthy food. Physical strength is good, but mental strength, mental willpower, is the strongest. So, prāṇāyāma, walking, āsanas, and more to develop lung capacity. With power and positive thinking, Śāntī will take you first to that waterfall, and that will tell you if you should go or not. If the fall is straight, it is good. If the fall is going upside, you are welcome. And if it is going to the left side down, go back. This is very important. This is one of the most important pieces of information for us, what Śāntī told us. Many people do not have belief, faith, and trust in what we, or what I, am always talking about regarding Alak Purījī and Dev Purījī. The evidence is that the whole Himalaya is between Kedarnath and Badrinath, and the Svarga Rohiṇī is the door to heaven, the door to the Brahmaloka, Svarga, you can say also Svargaloka. Everyone goes to naraka or svarga, but the specialty of that place—and evidence of that place—is that great souls, certain ones with the whole body, will be lifted up into the Brahmaloka. Even our hair cannot go there. Dust or our ash from the body also cannot go there. Our Manomāya Kośa, our Prāṇamaya Kośa cannot go there. Our Jīvātmā cannot go there. So to go there, as Shanti said, it is strictly prohibited. Many who enter that area do so with their willpower, thinking, “I will go, and I have good training.” It is not about height; there is a spirituality. It is the place of truth, and no one can change that truth. So you will die. Before that, you will be thrown out. Such is the atmosphere there. The people who are climbers, who love the mountains, they respect the mountains. It is holy for them, and they respect it. They do not go there. Like in the Himalayas, on Kailāśa Mountain, no climber from this world has gone up to Kailāśa Mountain. I do not know if it is true or not, but it is said that the Chinese authorities asked one of the Austrian climbers, Messner from Tyrol, if he could climb Mount Kailash, and he said no. Because it is holy. It means you are going and sitting on Śiva’s head. Who dares to climb on Śiva’s head? Only those who know what Śiva is. What is that place? Each grain of the sand is that Śiva. People may say, “No, stupid.” Of course, the blind cannot see. For the blind, black and white are the same because he does not know both. Ignorance lets them suffer. There are certain places, you know. Two years ago, there was a very big disaster in Kedarnath. Kedarnath and Badrinath are not a very great distance apart. From a helicopter, you can see it is like from Brno to Trllicky, or a little more. But these mountains are high and low, very high and so on. That was the samādhi of Śaṅkarācārya. If you have seen Śaṅkarācārya’s film, you will see. So there is Śiva, Kedārnāth; here is Badrināth, which is Viṣṇu. So there is Brahmā, Viṣṇu, and Śiva. Every eleventh day of the moon, they bathe there. And for a certain one month of the year, a particular month, they are all going for holidays, and everyone has their own swimming place, you can say their bathtub. There are also places for the śaktis: Sītā Kuṇḍ, Rām Kuṇḍ, Pārvatī Kuṇḍ. This has been so since ages. Also, the Himalayas are one of the youngest mountains. Therefore, in certain places, there is no solid stone. That is why there are often landslides and avalanches there, where the earth gives way. In Badrinath, there is this Jyotirliṅga, and it is very holy. But nowadays, so-called learned people, academic people who call themselves graduates and scientists, declare this is nothing but a money-making venture. So they build hotels for tourists because it is a beautiful place—Kedarnath, and also the way is beautiful. They made it a tourist area with many hotels. Mostly, people used to go there for a honeymoon—not a real honeymoon, but to take a friend who has a lot of money, whose parents are rich officers with a minimum of five to ten million rupees per day in corruption. There are many like this, so their children go and do these stupid things, like eating meat. They begin to kill animals there, drink alcohol, all these nonsense songs. So Śiva did not like this atmosphere, such activities. I think Śiva was just looking like this… The whole cloud fell down in such high waves. There was a dam, and they blocked the Gaṅgā. The whole area of the dam was a holy place of the Divine Mother from ages before the Satyugas, and people used to worship her. They took her temple away, made it somewhere else, and put her statue somewhere there. Such a big rain came. The dam broke, and you know what happened. There was a Śiva temple which was washed away in no time. But from that mountain, the Divine Mother sent a big rock, half the size of this room. The rock came and stood in front of the temple. So that happened to the Śiva temple. Many, many villages were completely washed away. Elephants, deer, wild cows, many, many all died. All the houses were just falling down like paper boxes falling from a truck. Hundreds of villages were washed away. Humans and animals: goats, sheep, buffaloes, cows, pigs, all, even many chickens and birds. That was a disaster. Why did it happen? Because of the karma of the humans. As Dr. Shanti said, when she saw the glaciers melting, where there was beautiful water… We call the water the lake of Satopan in India. We used to say the water is so clean, so pure, so transcendent, that it is like the tear of the peacock bird. You have not seen the tears of the peacock bird because you did not see the Satopan lake. That is the lake where Brahmā, Viṣṇu, and Śiva come every eleventh moon day. And in every tradition, there are places for every devī and deva. It is true. It is true that Devpurījī is there and Alak Purījī is there, but you know, our karma is still not pure. So always when we go there, the water goes elsewhere. We want to have the abhiṣeka, but it goes somewhere else. The best would be, first, go alone so you do not feel shy. Second, wait to see where the wind is going. But we can do tricks; reality cannot. So we shall write, and we will write this book of the Alakpurījī Siddhāpīṭha Paramparā: how it is, why it is. The name of the mountain is Alakpurījī mountain. The valley is called Alakpurījī valley. The river is called Alaknandā. That is the ṛṣi. That was. And he is still sitting there; he is dwelling there. The Pāṇḍavas went to get blessings, but they could not go all the way. Only Yudhiṣṭhira received the blessing from Alakpurījī, and then he could exit to the Svargarohiṇī. You remember the story of one bhakta from Jaipur, Mr. Gatani (sorry, Jaipur). He writes his meditation visions. It is said that to come to the Brahmaloka, there is only one way: to go through the sun. It is not easy to come close to the sun. So the Sun is Devpurījī. And on the door is sitting Mahāprabhujī. He can let us go through. These are the truths. And we found our roots. We are the lucky ones, the blessed ones, and the fortunate ones that we got this human life and we met Alak Purījī, that we brought the message. You know, it was told to Holī Gurūjī in Mount Abu that Śiva, Devpurījī, will send someone who will bring the message of Śiva and Devapurījī and Alakpurījī. So our paramparā, our Gāḍī, is so powerful, so authentic. Do not miss it. Do not have any doubts. Be a real Bhakta. We will go to Badrināth, and we will see if we cannot go all the way there, at least these eyes will see that it is stone, that it is life, as far as we can go. You know, one day one bhakta came, and Mahāprabhu Holī Gurujī saw him. Holī Gurujī had tears, and he said, “I have tears because I see your eyes, because your eyes saw Mahāprabhujī.” Ty oči viděli Devapurījī. So I adore these eyes. That you saw, my Lord. These eyes have seen my God. That was the devotion of Gurujī. Gurujī’s devotion was unbelievable. So tomorrow, only 12 years are finished, and the 30th year begins. Tomorrow is Holī Gurujī’s Mahāsamādhi day, so we will speak tomorrow. Thank you, Shanti, that you taught such nice experiences and you saw with your own eyes. That is great. And Shanti once had a vision when she was looking at the Nīlakaṇṭha, and suddenly she saw a beautiful form. That was Alakpurījī. So she had to describe it; she must recall her memory. It was four or five years ago, and she should speak, and we should make sketches according to her imagination—not imagination, vision—so that we have to give somehow a little physical form of Alakpurījī. So I pray to Mahāprabhujī, to Devapurījī and Alakpurījī, Gurujī, all to protect us and protect our devotion. This is very important. It does not matter what happened. If one tells you this, I tell you that. It is your Ātmā, your soul, your life, your devotion, and your spiritual journey. No one can change you. And whoever tries to change you is trying to put you in negative thoughts. You see, the Pāṇḍavas: the four brothers and Draupadī died. Only one, Dharmarāja Yudhiṣṭhira. When he came there, then he was told, “You are the king of the Dharma.” That is it. Then he got the title of Dharmarāja Yudhiṣṭhira. Dharamrāj is the god of justice, and Kubera is also there near Alakapurījī. So Mahāprabhujī said… Gurujī said to Mahāprabhujī, and this was told many times by Gurujī, Mahāprabhujī said: “You will always have enough. Do not worry about this. Do not ask anyone for anything. My gaze is… if I look just for one second, there is wealth. Where I look, there is wealth.” And the same Gurujī said: “Where you look, Mahesh, enough, enough. You will get everything.” Nājā means the look. So when Gurudev looks on you, in your eyes, you have the immortality of that vision, of that blessing, of that wisdom. So it is said: Kiek zholo meherko lakho bari salām. It is said: Kiek zholo—just a second, when someone looks at you, all your karma is gone. Lakam vare shalam—millions will greet you. But you should be able to take that vision, that look. So when Mahātma said, “Holī Gurujī,” often he was talking about this: what is a yogī? Who is a real yogī? Who is a real saint? It is very important. Others are the beggars. Others are the slaves of money—slaves of money. Who is the real yogī? This is a very beautiful bhajan or poem said by Achal Rāmjī. And that is it: Kubera bhī hajār jiske. You know Kubera? Shanti told me. So Kubera is sitting near Alakapuri. He does not care. Alakpurījī does not care. So all the property which God has is there. That is why the government does not allow people to go there and dig something. And those who try to dig will die, because it is close to Svarga Loka. Kuber bhi hajar, jiske? So in whose service is Kubera? Kubera is the treasurer of God, the treasurer of heaven. Money is in his hands, and he has the key to the treasure. The day before yesterday, I got that key. Can you imagine? It is not a joke. Not a joke. I got everything—access there—so that I will open it on the day of Diwalī. I told Manjādevī she should use it, meaning, perform pūjā. Very nice. Do you know the seat of Kubera? There is another seat of Kubera in the middle of Australia. That place is called Kuber Pīḍī. There, they have this precious stone, you know. There is one—I do not know what they call it—what is the name of the stone? Opal. They dig from there, and it is so hot there that they have underground houses, a big underground church. So that place is called Kuber Pīḍī. And there you will see, from Brno till maybe Bratislava, everywhere people are digging and digging like this. So it is called Kubera Pīḍī. Kubera is Kubera, and Pīḍī is his holy seat. So I said, oh, here is Kuber Pīḍī. And they are digging from there, but the treasure is there in the Himalayas. So Kubera is present. Whose? Kubera is in your service, yes. Whatever you ask, Kubera will not refuse. The treasurer of God is in your service. You are not only the richest person in this world, but the richest person in the entire universe. And that we are yogīs—if we are yogīs. If you have doubt, jealousy, ego, this and that… Once someone wrote a letter about a person, a crazy lady from Brno. She was complaining about me, and Holī Gurujī wrote a letter to her. He said, “Look into the sun. If you can see a dark spot, then you may save the dark spot. You did not realize who is Maheśvaraṇanda.” So Kubera, he is the one who… Kubera is in service of that yogī, but even he is in his service. But that yogī is just passing the days while begging for food. And so, even where Kubera serves such a yogī, that yogī still spends his days and lives only on alms. Kubera? That yogī does not care about Kubera. And he lives only by what he begs. For that yogī, joy is just what you call the bhikṣuk monk. So your sannyāsa, your dīkṣā, your saintly achievement is only when you do the bhikṣā. Not that we go and then we have a nice table and everything, and there is bread, and “oh my God.” The Buddha was begging, being a prince, Siddhārtha. Many, many saints, but still they are just surviving through the bhikṣā. Even though he is a servant of the Lord, he still lives only as a beggar, but maybe… They do not care about it at all. They just do not care. You are walking, and your telephone falls down. Then you are going further, and your money pocket falls down, and someone tells you, “Oh, you lost this and this.” He does not care. “What a stupid are you?” For us, we are stupid, but he does not care. That is the highest level of that which is above the Śiva seat. Even Śiva will greet that. Lāparvāi ho to esī ho. Amar ho jisku khāne se miṭāi ho to esī ho. And that sweetness, what you eat, that which can only make you immortal—not the sugar, not this tonic. It can spoil all your taste. That is real, like a lemon which can spoil the milk. So, Achal Ramjī’s bhajan: Achal Ramjī was a great self-realized soul. There are many stories which I do not tell you. You will not understand. You will say, like our Gajānand, you always say… Like our Gajānand, he always says, and I say, “Gajānand, with this you spoil everything.” So, seriously, seriously. So Kubera is sitting there. Oh, look. Gaṇeśjī was sitting there, and the master of all writings, Bhagavān Vedavyāsa. He is there. Why did they go there—Gaṇeśa and Vedavyāsa and Kubera, all? Because Alakpurījī was there. So our paramparā is the greatest. I can tell you that we are already liberated. We are already sitting in that boat. Do not jump out. So, it is said: Let Gajanan sing. So, Deep Nara Bhagwan, all the best, and tomorrow we will have stories about Gurujī. If someone has a story about Gurujī, you can tell it tomorrow. And I can tell you all what Gurujī has given—my blessings to me, which I gave you. So I am only the postman. The giver is Mahāprabhujī, Gurujī. It is Gurujī. He is a Satguru. The title Satguru—you should not write “Satguru” only when Gurudev has left the physical body. Then that is called Satguru, and then you can give a flower garland on the photo. Otherwise, you do not give a flower garland when one is still alive. You can say Guru, Gurudev, Param Gurudev, Brahmaniṣṭha Śrotriya Gurudev—everything, but not Satguru. Satguru is only that. He has the right… We have to write, to write the name Satguru, that Gurudev took samādhi, or say died. In the Holy Book, Guru Granth Sahib said: Sadguru nām jaḍhe. Sadguru Dev’s name is the boat. Ten, kdo si do ní sedne, kdo nastoupí, překoná oceán. Śraddhākar sevde guru pār—if you will sit in the boat with confidence that the guru will bring you across the ocean. So, whole lifelong tapasyā, sādhanā, mantras, all, everything… The Gurudev, when he left his body, now his rain, showering the wisdom on us, all is coming to us. Hamein Kāma Śatruśan…