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Om Śāntiḥ Śāntiḥ... Śrīdīp Nārāyaṇa Bhagavānakī, Devādideva, Deveśvara Mahādevakī, Satguru Svāmī Madhavānandajī Bhagavānakī, Alakpurījī Mahādevakī. Good evening to all dear ones here and in different countries. Blessings are coming from the Alakpurījī Siddhāpīṭha Paramparā in Jaipur, Bhārat, Rajasthan. This evening, I wish to share a glimpse of the Alakpurījī Siddha Pīṭha Paramparā. Where are the roots of this holy seat, this Gāḍī, this Pīṭha, and how did it begin? Without a paramparā, without a lineage, you have no clear path. It is easy for practitioners to follow that path which is called Sanātana. Sanātana is a highway. Those who do not have the paramparā, who do not have the roots, are on what is called a Pagdandī, a footpath. The main path is Sanātana, which has an origin. A footpath may lead us into the forest for a while and then disappear. This is how, nowadays, many people—after reading some books, practicing some postures in so-called yoga, doing a little breathing and concentration, closing their eyes and calling it meditation—end up sitting for a long time and beginning to sleep. Tandra, nidrā, laya. What is called Sahaja Samādhi, Sahaja Yoga—that is not the true Sahaja Samādhi. True Sahaja Samādhi, Sahaja Yoga, is still connected to our origin, to the paramparā. We are all Indians, Bhāratīyas. Wherever we go, people ask, "From which country are you?" I say I am Indian. I am Bhāratīya. What is the evidence? My passport. I belong here. Yes, I am a human, and the whole earth is my home. But still, when the question of nationality comes, I am Indian. It is India, and it is the President of India who protects the citizens of India. It does not matter where you are. All our documents state: from our President of India to this passport holder, please help support this passport holder who is a citizen of India. Similarly, whose son are you? Whose daughter are you? Who are your parents? If you say, "I don't know," then you are lost, anātha. You don't know where your mother and father are. So you have to adopt somewhere and something, but you are lost. You cannot perform pitṛ pūjā. You cannot follow your ancestors because you do not know them. So you have no paramparā. Similarly, on the spiritual path, a sādhaka follows one spiritual path or the teaching of one master. That master was also a disciple; he had a master. The master bestowed his knowledge and blessing upon his disciple, who becomes the successor. When you have no master, you become what is called a manmukhī. There are two types: gurumukhī and manmukhī. A gurumukhī is one who is initiated by a master, and that master was initiated by his master. There is a paramparā, a lineage. The roots come from the top of the tree, from that branch. You follow it, you come to the branches, to the trunk, and then to the roots. There are my roots. In Kali Yuga, many people are manmukhī, and therefore they have no roots. After a while, this plant will dry up, and with a little wind, it will be blown away. Tumhārā nām niśān bhī nahī̃ hai. No evidence, no sign, no name. You are lost. Therefore, in the Rāmāyaṇa, it is said: "He Rāma, your whole life you followed your discipline, your rules. Now the last test is: do you want to give death to Lakṣmaṇa or not?" And you are emotional because he is your brother. You cannot do what you must do. If you will not do it, then tumhāre jo maryādā puruṣottam par pānī phir jāyegā. From birth, you have seen so much happiness and sorrow. You went to the forest, you were in exile, Sītā was abducted, your father... He said, despite living with all the brothers, there was no one at the end of his father's life. There was a fight in Laṅkā. You have seen all the hardships, but you have come to the truth. In the end, you had promised that if someone comes inside, he will be sentenced to death. I did not say for what reason someone will come or not. So Lakṣmaṇa came and said, "How do I tell him?" It is very difficult. This means that when you go out of your spiritual lineage, you are lost. You may find other masters, but that is like having adopted parents. They are not your real parents. The love of a real mother and the love of a real father—you cannot compare it with the love of an adopted father. If you do not know who your father and mother are, and you are adopted by someone, you feel they are your father and mother. But when the real one comes, automatically the heart will surrender to that mother, thinking, "This is my mother." In America, once, a lady had a child. She was going to work, and there was a babysitter. From birth until four years of age, the child was with the babysitter. The babysitter said, "It is my child," and the real mother said, "It is my child." So there was a fight, and they went to court. They fought for one year. They tested their blood, genes, everything. But each woman said, "No, it is my child." So the judge said, "All right, I will find out who is the mother. Both mothers are standing here." The judge said, "Chop off the head of the child." They brought a knife. The real mother said, "Śiva, please don't do this. Give him to her. My child, but don't do this to my child." She said, "This is her child, take it." The real mother said, "You take her, but 'my child, my child'..." The one to whom the child truly belongs, whose attachment is like that, she went to pieces. So similarly, on the spiritual path, once you adopt your master, you should not go away. If you go away, then you have adopted someone else, and you do not have that love of the real parents. It means you do not have the real blessings. Therefore, do not be disloyal to your master and your parents' paramparā. That one will come. So, a gurumukhī is one who has a mantra, initiations, and is following that paramparā. A manmukhī is a self-made master, with intellectual knowledge from reading many books. Vo to kahī na jā, yehī jāyegā. But you are not a master. Tons of theory are nothing compared to a gram of practice. So reality is reality. India has its culture, tradition, knowledge, and research that follow its roots. Nowadays, religions change in such a way that your roots become rotten. You do not know where your roots are. Your roots have been destroyed by the traditions of today. Therefore, our paramparā is the Alakpurījī Siddhapīṭha Paramparā. Ālakpurījī was a great saint at the time of Bhagavān Śiva. Alakpurījī lived and is still living. Between Kedārnāth and Badrināth, near Swarga Rohiṇī, there is a place called Alaknanda Tāl in the Alaknanda Valley. From there, the river flows; it is called Alaknanda. This is in the name of Alakpurījī, and that is our paramparā. There is a cave of Alakpurījī. There is a cave of Devpurījī. For all our bhaktas, our followers, this holy place, this tīrtha, is there between Kedārnāth and Badrināth, where the Pāṇḍavas traveled, and only Yudhiṣṭhira could go through. So the Alakpurījī Siddha Pīṭha Paramparā is our roots. When we come here and take Mantra Dīkṣā from this Siddha Pīṭha, this Pīṭha will guide you. It blesses you. This is called Dharma. Once, a king came and gave the law for his kingdom. The rājā came and gave all the property of his kingdom and said, "I am making a new rule. This is the rule of our kingdom. All the people in our kingdom will follow this rule." But the Rājā said he was not bound by this rule; the Rājā would do whatever he wanted. Then a Gurudev, a Sant, came. He brought a stick. The Rājā was sitting on the throne of his kingdom. The saint, the Mahātma Gurudev, came and hit him on the head with the stick three times. Whose? The Rājā's. "He Rājā! Dharma daṇḍa! Dharma daṇḍa!..." He will beat you if you disrespect the rules of the kingdom. So the king had said, "This is the law of the kingdom, and everyone has to follow it, every citizen of my kingdom." But the king thought he was not obliged to follow these rules because he was the king. Then the Gurudev, the saint, came with a stick and beat the king on the head three times. "King, this stick is a dharma daṇḍa. Daṇḍa means a stick. This stick is dharma daṇḍa. Dharma daṇḍa, dharma daṇḍa, dharma daṇḍa. This daṇḍa, this dharma, will punish you." And since that time, sādhus have carried sticks in their hands. Śāntakī hāth meṁ daṇḍā hotā hai. Christians also have a stick, but that is called a shepherd's stick—those who feed the goats have a stick. So the Christians gather people like goats. But Sanātana Dharma is Sanātana Dharma. Sanātana Dharma is a science. Sanātana Dharma is universal. The coming and going, the clouds, the rain, everything that is happening, the rising and setting sun and moon—everything that is happening is sanātana. It is not only "my Bhagavān" or "your Bhagavān." There is no "Bhagavān" in that sense; there is only one Brahman. Ekko brahma dvitīya nāsti. So, all the avatāras, usab usi kān se mame vaso jīva loke jīva bhūta sanātan. Therefore, be loyal to your guru, to the Būgāḍī Pīṭha, our Siddha Pīṭha, the Alakpurījī Siddha Pīṭha. You are all connected, blessed, and followers of this holy seat. After the successor comes, that one will sit upon it. If you do not find a proper successor, only the holy sandals of the master's feet will remain. No one has the right to sit there. We worship the Pādukā. Therefore, it is said: "Guru Pādukā bhiyo namah." Pādukā bhiyo namaḥ. That is it. When the yogī, that realized Self, possesses that quality, then, of course, there will be a ceremony. With a grand procession, he will be brought and placed upon this holy chair. Sobh Mahārvaḍ says: "What does it say? It is not for you, it is for your dhanīrī. It is not for you, because you have the power of Rājgadī. It is not for you, it is for your dhanīrī. It is not for you, it is for your dhanīrī. It is not for you, it is for your dhanīrī.... It is not for you, it is for your dhanīrī. It is not for you, it is for your dhanīrī.... It is not for you, it is for your dhānī." Your master is like this. If you have done wrong deeds, if you have done something wrong, then you are not worthy of it. You may be sitting there, but your disciple will not get anything. That power will go back. It is not that I have a diploma. I am a doctor. I am an engineer. There is no diploma here. There is only one knowledge and devotion. Devotion is the only thing that can take you to God, that can take you to the Guru. That is all for today. I will end my speech here. Today, that is just what I wanted to tell. Tomorrow and the coming days, we will see; we will have satsaṅg and lectures. Śrī Alakpurījī Mahādev, Devpurījī Mahādev, Satguru Dīp Nārāyaṇa Bhagavān, Madhavānandajī Bhagavān, Satya Sanātana, Alakpurījī Paramparā.