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Part 1: The Triumph of Dharma: The Story of Kārtikeya Bhole Bābā Kī Jai, Hari Om, Śānti, Śānti. Hari Om, Tat Sat. Śrī Parampitā Parameśvara ke tathā Gurujan ke caraṇ kamal meṁ merā mastak rākhe. In this evening session, we receive Ācārya Rājan Śarmā’s exposition. So, in today’s sandhyā, whether you hear this voice through television from outside the pandal or from anywhere, I bow to you all. And now we partake of the nectar of Śiva, the amṛta-maṇi, an ambrosial essence. The nectar of Śiva-Purāṇa—one story full of the immortal truth—we enter now to absorb its knowledge. Time slips by, but as long as life lasts, there will never be a “free” moment. Take this moment now. Love, and if you forget the Lord for a moment, I bind myself to remind you all. We are in the Rudra Saṃhitā of the Śiva Purāṇa, and just before entering, let us remember Parampitā Śiva Bholenāth with eleven repetitions of Oṁ Namaḥ Śivāya. Hari Om, Jai Boliye Śrī Bhagavān Kī, Jai Śrī Gaṇeśa Bhagavān Kī, Jai Mātā Sarasvatī Kī, Jai Guru tathā Sant Mahātmā Jan Kī, Jai Brahmā Viṣṇu Maheśvarī Kī, Jai Cāro Veda Kī, Jai Satī Sanātana Dharma Kī, Jai, Jai… Through this divine energy and the magnetic field of the universe, through God and Guru, you are always connected with them. That is why your inner strength is your outer foundation. Always build strength inside; that will make your outer foundation strong. And we always draw this moral story from the Śiva Purāṇa. Now we speak about Kārtikeya. In the morning session, we explained who Kārtikeya is. Kārtikeya is the son of Śiva, Bhole Bābā. When Śiva was meditating, Kāmadeva came and shot arrows—six times. After that, six children emerged from Gaṅgājī and the sacred streams. But later they merged and united into one form. And that is Kārtikeya. As Kārtikeya grew, he became bright, powerful, and intelligent. Everything in this universe happens for a reason, and Kārtikeya came for a definite reason. In the earlier session, we mentioned that while Śivajī was meditating, a demon became activated and started destroying all the yajñas and dharma-śālās, all the Ṛṣis’ huts and sacred places. At that time, all the divine goddesses wept and pleaded to Śiva: “Oh Śiva, please do something.” Brahmā, Viṣṇu, Maheśa—all were pleading. The daitya, the demon, was Tārakāsura. Tārakāsura had performed severe meditation and asked Brahma for a boon: that no one could kill him except the son of Śiva. He felt that Śiva, being deep in meditation, would never marry again, would have no children, and so no one could kill him. This way, he thought he would stay forever in this universe. But you know, everything that comes into this universe must go. Birth comes hand in hand with death. Janma sahī kyā hai ki mṛtyu sāth sāth meṁ ātā hai. Anyone who is born, their death is certain. So when Tārakāsura, the demon, asked Brahmājī for immortality—“I should never die, I should remain immortal”—Brahmājī said such a boon is never granted. Then what could be done? “Do this for me,” Brahmājī declared. “When the son of Śivajī comes, only he will be able to kill you; otherwise, no one else will be able to kill you.” Such a boon was given. But in this world, death accompanies everyone. The one who is born has an end. That which has a beginning also has an end. This law applies to everyone, whether strong or weak. That is why, in every boon, God has never given anyone the gift of immortality. He never gave it. He had no attachment to the world; he was a meditator. Jai Boliye Śrī Bhagavān Kī. Now let us come here: Kārtikeya is born. Any great being is born for some purpose. So what happens next? I will tell you the story further. Kārtikeya slowly moves forward, just as the full moon waxes day by day. At that time, his strength and power were increasing, and the blessings of Śivajī and Brahmā were also obtained for him. Śiva had come so that the demons, the Tārakāsuras, could be defeated. Tārakāsura was a very brave demon. He began to destroy yajña-śālās and obstruct all the Devas and divine ones. Meanwhile, Viṣṇu went and blessed Tārakāsura (to ensure that the destined time would come), and Brahmā also went and told Nārada, “O Nārada, now the time is about to end—the time of sin, the time of darkness, is going to be finished soon. Do not worry. When Kārtikeya is old enough, he will kill Tārakāsura.” At the same time, Tārakāsura was gathering energy, preparing to defeat Kārtikeya and readying himself for battle. This shows that whenever a demon comes, they always want to snatch something from others. Demonic quality is this: whatever you see in others, you want to snatch; whatever good things are happening, you want to destroy. There is no demon in some other place. If you have that quality, if you have that sort of thought, sometimes you feel that a demon is coming inside you. Sometimes we don’t know when the demon will come. When you are in anger, in temper, in a difficult situation, when you behave abnormally—that is the demonic or evil force. In the same way, the Śiva Purāṇa speaks about humanity, about civilization, about energy, about practical life, and how it is compatible with modern theory as well. So the demon is the tamas quality of the human being. When the tamas quality comes, we do not seek dharma, we do not follow rules or regulations, we do not feel truthfulness, and we just want to go wherever our senses and temptations lead. But sometimes, Śiva means the meditative stage. When we meditate, the thought is the son—the children. And the thought comes; good thoughts want to avoid evil forces. So in that way, this story is not merely a story; it carries deep meaning. Tārakāsura was ready to fight, and Brahmā and Viṣṇu gave many divine weapons to Kārtikeya. One day, Kārtikeya met Tārakāsura, and the demon told him, “Oh, small boy, you want to kill me? You are such a tiny boy. How can you kill me? I can finish you in a minute, because you know I have finished Indra. I have defeated so many divine goddesses and powerful deities. You are nothing to me. If you are ready, I will fight you alone and finish you and all the deities who came with you. I am strong enough.” Tārakāsura spoke thus to Kārtikeya, and Kārtikeya replied that he, too, was strong enough. In this world, if dharma needs to be established, all the gods and God will support it. So this time, I am not alone; dharma is with me. If you are fighting anywhere with dharma and for dharma, you will definitely need the message. The message of the Śiva Purāṇa, the message of the Rāmāyaṇa, the message of the Bhagavad Gītā, and the message of the Mahābhārata are quite similar: if you have dharma and you fight for dharma, if you take action, then victory is in your hands; you never need to be deprived of success. So see, if anyone fights for righteousness, victory is assured—whether he is small or big, weak or poor, alone or not. If anyone walks the path of dharma, his victory is certain. All our scriptures, the Devas and Devīs, tell the same. Here too, Kārtikeya is younger in age, but Tārakāsura is very powerful. Tārakāsura’s might was indeed great—but what would happen now? Kārtikeya’s answer was such that he said, “Parameśvara, do not be worried at all. I alone am enough for them, because my religion is the religion of the seven. As long as there is dharma, no one else is needed. Victory will always be yours.” Hearing Kārtikeya’s words, all the Devas and deities became pleased. Kārtikeya told everyone, “Do not worry. I am strong enough because I have the support of dharma. I am doing this for dharma. I am protecting the sādhus, I am protecting Gau-mātā, I am protecting all religions here.” Then Kārtikeya invited Tārakāsura to battle, and they went to the field. They fought for many, many days. Tārakāsura was very strong; though he was about to be defeated, Kārtikeya grew very tired. Again the gods, Nandi, Śiva, Gaṇa—all were worried. “Oh my God, Tārakāsura is strong enough; what will happen?” At that time, Brahmā advised Kārtikeya, “Please meditate on Śiva. Whenever you feel weakness, when your body feels drained, you need to rest. And if you rest—even if you go into yoga-nidrā—you will gain more power.” Only the son of Śiva could kill Tārakāsura, but Kārtikeya felt weak. He prayed: “Hey Śivjī, the battle has gone on long. But without your power, my strength is exhausted. What shall I do now? Brahmājī has given the boon that only Śivajī’s son can kill him, but the battle has become immense. Please help me.” At that moment, Śiva appeared and blessed him: “Oh Kārtikeya, do not worry. You are doing this for dharma; you are standing for dharma. That is why I am with you. Take these weapons, the divine weapon, the Brahmāstra, and you can kill Tārakāsura.” Jai Bholī Bhole Bābā Kī! Tārakāsura was so proud that he thought, “Oh, I am the bravest; no one can kill me.” Kārtikeya had grown weaker, but when he received the Brahmāstra from Śiva, he returned to the battlefield. Everyone was waiting, watching, anticipating the result. Finally, with the Brahmāstra, Tārakāsura was killed. And when he was killed, many people began to cry out in victory; they started singing and chanting the glory of Kārtikeya. “Kārtikeya kī jai, Bhole Bābā kī jai!” There was great rejoicing; all were chanting Kārtikeya’s name and Śiva Bhole Bābā’s name. Over there, Kārtikeya received those acclamations because Tārakāsura was slain when Śivajī gave the Brahmāstra. “Kārttikeya, Kārttikeya…” So here the story comes to this point. This ends one chapter of the Saṃhitā; next we will enter the second chapter. That is why, people, you need only to wait. Wait and wait. When the time comes, dharma, satya, nyāya will be established. And this is the moral story of Kārtikeya. Jai Boliye Śiv Bhole Bābā Kī! Jai Boliye Bhole Bābā Kī! You might have many queries. We are talking about the Śiva Purāṇa; we are not merely listening to it. In modern times, we definitely need to extract the nectar of the Śiva Purāṇa and find the practical message as well. Someone suggested to me in the morning, there are eighteen Purāṇas. One Purāṇa emphasizes one God, another emphasizes another God. If you read the Devī Bhāgavata or the Viṣṇu Purāṇa, it says Viṣṇu is great. If you read the Devī Purāṇa, the Devī is great. And if you read the Śiva Purāṇa, Śiva is great. Sometimes the devotee, the listener, becomes confused. But if you are confused, you will find the solution—and again, Śiva is there whenever you are confused. Because it is said that in this world, everything is all in one, and one is all. We are all drops of the ocean. When we are spread out, we seem separate; but when we merge back into the ocean, we are all the same. In the same way, I would like to share something from the Śiva Purāṇa. It says: Tridhā binduḥ hyam Viṣṇuḥ Brahmā Viṣṇu Bhava Vyayaḥ. That is, Śivajī says: No matter Brahmā, Viṣṇu, and Śiva—whatever name you take—I am in three, and three is in me. There is no difference. And if you read the Viṣṇu Purāṇa, it says the same thing. In conclusion, you can understand there are three aspects, but the Supreme God is one. According to their functions, we use separate names. For example, take a hand specialist, a doctor who specializes in the hand. He must study everything about hands—fingers, knuckles, bones—because he specializes in that subject. So for him, the hand is great. A leg specialist studies the leg intensely; for him, the leg is great. But in reality, the body is one; the division is only for study. When you seek spirituality, all is one, and you need not be confused. That is why we worship the Pañcadevatā, the Pañcāyana. What are the Pañcāyana Devatās? You may know: one is Śiva, another Viṣṇu, and also Devī, Sūrya, and (commonly Gaṇeśa or others) —so there are five different deities. We worship them together, which means all elements are present. There is no difference in essence. And human nature, as I mentioned earlier, always seeks barriers and divisions. That is because of our ego. To satisfy our ego, we want to prove that we are supreme, different, unique, better. So some people say, “Oh, we are Śaivas, we are great,” and some say, “We are Vaiṣṇavas, we are great.” But go closer, and within the same group, they will create another border: “I am the senior devotee,” or “I am from the original place of that God.” So there is always a tendency to create barriers. But in reality, in spirituality, when you go really deep, when you are truly close to God and Guru, when you are truly connected with the Supreme Lord, you will have no discrimination at all. You will find that everything is one, and no matter what name you call, there is no differentiation. You do not seek power, position, money, or anything there; you seek only that eternity. Mahāprabhujī karatā hai kevalam. If you mix water with juice or coffee and then let it evaporate, the water rises separately. That is the nature of water. In the same way, we are one. No matter where you come from—Hungary, Croatia, Australia, America, India, Nepal—that essence from the Supreme, that cosmology, spreads around us. And later on, we will be there. If you have good sense, connect with good karma, accumulate good karma, then later on you will merge with the group of good energy. If you have accumulated bad karma, that becomes the cause of your rebirth—birth and death again, the cycle continues. Energy goes on after death, but you have many desires to fulfill. Maybe you want to earn money, fulfill a big career. Mahāprabhudīp karatā, Mahāprabhudīp karatā hai kevalam. Even in modern times, many people search for which philosophy is similar, which one is compatible, and why they read this book. This book is only for the guidance of people. Through the story, they want to convince us, to tell us the truth. That is why we are connected. We are all one, like a drop in the ocean. When rain falls, the drops are separate. Water takes the shape of its container; water itself has no shape. If you put it in a steel glass, it takes that shape; if in a plate, another shape; if in a bottle, yet another. In the same way, we are in human bodies; we might have different shapes and colours, but the sense is the same. When you know this truth and reality, you are an eye-opened person, you are awakening, and you will have no confusion. Allah is the Supreme God. It is the same, no matter from where you want to know. If you want to taste water from the Indian Ocean, the Pacific Ocean, or the American coast, the taste of the ocean is the same: salty. In the same way, divinity is the same thing. No matter what path, from where your branch starts, if you are really awake and continue sādhanā, there it is. That is why Śiva, as I mentioned, is described: Tridhā binduḥ hyam—there is no difference; it is three. And the line from the Rudra Saṃhitā of the Śiva Purāṇa says: Tridābhinnoyam Viṣṇuḥ Brahmā Viṣṇu Bhavavyayaḥ. That is, Brahmā, Viṣṇu, Maheśa are the same in all three; my form is the same, and there is no difference. Some say Viṣṇu, I am Śiva. I am the devotee of Śiva, you are the devotee of Viṣṇu, you are the devotee of Śakti Devī. “You are big, I am small; I am big, you are small.” They say that, but he is the partner of Mahāprabhu. I have also collected another reference for you from the Nārada Purāṇa, chapter 6, verses 48 onwards. That says: those people who want to differentiate Brahmā, Viṣṇu, and Maheśa into three divisions, and who claim “I am senior,” they will attain only hell, not heaven. That means hell is here, and they will remain in illusion. When illusion is not cleared, you do not attain svarga. That is in the Nārada Purāṇa for your reference. And in the Rudra Saṃhitā, Śivajī says these very things. If you read the Rāmcaritmānas, when Rāma is getting married, Śiva comes outside the marriage maṇḍap and says, “Oh my God, this is a beautiful thing—Nārāyaṇa is going to marry Sītā in Janakpur Dhām in Nepal. I just want to see Nārāyaṇa. I want to touch Nārāyaṇa’s feet.” There you can see it. And also Rāma is Nārāyaṇa. You can watch the teleserial of the Rāmāyaṇa: before crossing the ocean, Rāma worshipped the Śiva Liṅga. This shows that Śiva is the supreme Śaiva, yet also the supreme Vaiṣṇava, and Nārāyaṇa is the supreme, the best, number-one Śaiva. So there is no difference. Only if you have to fulfill some group, clan, caste, or division does it lead to division. Otherwise, we all are the same. That is why God has said in the Rudra Saṃhitā: “Tridābhinnoyam Viṣṇuḥ Brahmā Viṣṇu Bhavavyayaḥ”—Brahmā, Viṣṇu, Maheśa are identical, my form is the same, there is no difference. Some say “Viṣṇu,” I am Śiva; I am the devotee of Śiva; you are the devotee of Viṣṇu, you are the devotee of Śakti Devī. “You are big, I am small; I am big, you are small.” They say that, but he is the partner of Mahāprabhā. Part 2: The Unity of the Divine and the Power of Collective Prayer This is written in the Nārada Purāṇa, Adhyāya 6, Śloka 48. It says that one who differentiates between the Vedas, Brahmā, Viṣṇu, and Maheśa falls into hell; he becomes a companion of hell. That is why we are all like the ocean: just as there is water in the sea, there is oneness. Prabhu Dīp Karatā Mahāprabhujī Dīp Karatā He Kevalam. In India, divisions arise from human pride, but we are all one. Parampitā Parmeśvara is one, and we are His children—regardless of where He is from, which country we belong to, or what language we speak. Bhagavān understands every language. That is why Bhagavān is Bhavahi Deva Vidyate. No matter what language you speak—English, Marathi, Hindi, or any other—Bhagavān is one. Water, water, water... Where there is doubt, cut it out. When doubt arises, what comes from doubt? Doubt itself is removed. Remove the doubt; there is no doubt. So, where there is doubt, cut it out. When there is doubt, remove it. Param Parama Parmeśvara is the same. When you worship and meditate, no matter where you are, the moment you experience an inner awakening, that is your Guru’s blessing. That is your Guru inside you. And once you have that, once you know the path, you simply need to continue. Sometimes you need company, reassurance through your satsaṅga. So, when this knowledge comes, keep praying daily in the name of Param Pitā. Keep chanting, "Oṁ Namaḥ Śivāya, Oṁ Nārāyaṇa, Oṁ Namaḥ Devāyai Namaḥ." Whatever you say—Nārāyaṇa, Vidyāmaya, Vāsudevāya, Dhīmahi, Tanno, Viṣṇu—say it. And Om Śrī Rudrāya Namaḥ, say it. And Rudradevatā Dhimayī, Tanno Mahādeva, say it. And Devī Ko Mahādevījā Vīdmayā, Viṣṇupadvījā Dhīmayī, Tanno Lakṣmī, say it. Everything is the same, so addressing any divine name works. There is only one Devatā’s name, yet a thousand names. So we give Devatā Mahādeva 108 names, Sahasranāma (one thousand), 1,100 names, and Viṣṇu Sahasranāma. Viṣṇu has different names, but it’s not that every name points to a different being. Rather, due to our activities, we take on different roles. Sometimes we are meditating, listening, or sitting. Now we are a Brahmā, a sādhu. Then we go home and cook food. So what have you become? A cook. Therefore, you are not always a cook, a porter, a student, or a teacher. Your role changes day and night. Likewise, the names of God are different. When you go to the kitchen, you are a cook; when you come out, you are a yogī, a devotee. When you go to work, you are a civil servant. You have a different role. So, according to these different roles, God has also been given different names. When you need knowledge and intelligence, you need the energy of knowledge—that is why Saraswatī Mātā. When you worship Lakṣmī Mātā, you seek prosperity. So, the name of the energy changes according to need. It is said that if you want something, it will definitely come. If all of you want the same thing, it will come very quickly. That is why we need to be together in satsaṅga, because everyone wants to know the truth. If all of us are seeking the same thing, if all of us are pursuing the same goal, that energy accumulates, and we reach the same outcome. That is the power of prayer, the power of devotion. That is why it is said we should pray together. Meditate. Sometimes group meditation is good—meditating together. Every soul has its own journey, but if you do it collectively, jointly, together, progress comes more easily. That is why in the Purāṇas it says that when the Devīs and Devatās all go to Mahādeva and pray together, Mahādeva is easily pleased. In worldly life too, when people come together for a movement, the movement succeeds. The world works the same way. In the realm of mind power, the collective mind is more powerful. So, if you want peace in an area, and a group of people gathers with that intention, there will definitely be peace. In the Kumbha Melā, it is the same: it is a continuation of the sages and saints. They gather together and appeal to find the truth. And when all the people come here together, they are chanting. You can see the vibration all around: someone is chanting, someone is generating truth and vibration through a Havana, someone is meditating, someone is doing yoga. All spiritual activities are happening here. So, that means God must need to come here; the energy must come here. Even if you do nothing yourself, if someone else is doing something, you share in the energy. You receive it and you benefit. Such a wonderful thing. That is why this Melā takes place. And on top of that, we are listening to the Śiva Purāṇa. As I said, this is a wonderful opportunity in our life. Those who are listening to these things are also very blessed. So wherever you are, if you are listening, that is wonderful. This image, this prayer, this wave is reaching you. Wave casts with the wave. It is moving toward you if you are listening. And when you see the appearance of a sādhu or a guru, it definitely gives you different reflections. You can utilise those reflections no matter where you are, and if you come here directly, that is fine. If you are not still, you cannot receive anything. So there is no limitation. Only those who came to Kumbha Melā can receive? No. Wherever you are, you are equally eligible to receive this benefit. Jai Bholē Bholē Bābā Kī, Jai Bholē Śaṅkar Bhagavān Kī. If you chant continuously and are about to stop, your friends will pick up that energy. And that energy vibrates everywhere and in all vibrational things. Let me tell you one thing. When the British came to India and ruled, a British agent was surprised to see something. There was a man with only a rope. In a minute, he converted that rope into a pillar, and another man climbed it. Later, he converted the pillar back into a rope—a small rope—and the agent was astonished. He even mentioned it in the British Parliament, saying that Indians are so devotional. That was nothing; that is the power of vibration. Vibration is that powerful. They even studied it in universities: how could that Indian fellow, not highly literate, do such a thing? They discovered that if you move any stick or ring very fast, it appears like a rope or a cycle. A bicycle or motorbike, if still, will fall down. If in motion, it stays balanced. In the same way, when you join with the world for God, you become close to God because of His energy and blessings. So now, let us begin. Let us chant "Om" 21 times continuously, and we will chant the Namaste Bhai. Feel the vibration. Enjoy the silence. Enjoy the divine energy. What a beautiful sound that comes from our Brahma Randra. It activates all our energy centres. Wonderful. Now we chant Nārāyaṇa. Oṁ Namaḥ Nārāyaṇa. Jai Bhole Brahma Viśvamaheśvarkī Jai Bhagvān Śivle Śivajikī Jai Parampitā Parameśvarkī Jai Hari Om. In the Rudra Saṁhitā of the Skanda Purāṇa, we come to the time when Kārtikeya has killed Tārakāsura. What happens after killing him? What about the three sons who were with him? What did they do? And what are the names of the three sons of Tārakāsura? Why did Brahmā bless them? We will discuss this. When Tāraka was stopped, there was peace in the world for a long time. When a Daitya dies, dharma is established. But the nature of nature is such that when dharma increases, after a while Daityas arise again. Law is also like this: when law is strong, corruption is weak. Puri Jī, Puri Jī... his sons, all three of them began to perform deep penance. Not just a small penance, but penance for time after time, years and years, thousands of years. But the world continues like this. In the world, gods and goddesses also come and go, and donations go on. That is why we should live in this world in such a way that the lamps keep burning. So when Tārakāsura died, what happened next was the rule of the world: when good things are established, later negativity and bad things come automatically. And when it reaches a climax, it needs to be destroyed again. At that time, there was dharma, peace, and generosity; people were happy, and dharma was protected. But then the three sons of Tārakāsura became very active. Their names are Tārakākṣa, the first son; the second is Bindu Mālī; and the third is Kamal Akṣaya. The third son’s name was Kamal Akṣaya. Tārakākṣa, Bindu Mālī, and Kamal Akṣaya. Tārakākṣa was the son of the Daitya Sūra, a very famous son. His father was killed, but he had to fulfill the duty of charity, so he started penance. Without penance, no fruit comes, whether for charity, human goals, or divine aims. In this world, there is much negativity, but still, among us, there are some people who maintain dharma and truth. It is by their power that the world runs; otherwise, the world could have been destroyed many times. But still dharma persists. In many names, there are many good ātmās, many good sources. From time to time, great persons appear in many forms—Buddha, Kṛṣṇa, Viṣṇu, or Mahāpuruṣ, Mahāguru. They appear to maintain purity, and they are sent from the great energy. That energy is invited by our own energy. Before starting this universe, as I have said from time to time, there was only sand, only swell; there was no greenery, just empty space. But then the sand, stone, dust—they desired some greenery, plants. They held that desire, and that connected energy was invited. And all the greenery came: trees, plants, grass. Purījī kīlī ākarṣaṇ kyā yācanā kyā taf sansār me rukū poḍhe pāte chaḍī āne lagā. And after vegetation comes flora, fauna, many trees and plants. But those plants, after many years, thought that if there were birds and animals, moving beings, they could help transfer seeds, enjoy fruits, and enjoy flowers. So when they meditated and sent out that energy, the energy brought animals. But even animals were not enough for sṛṣṭi, creation. Something special was needed: someone who could protect the plants, understand them, and manage the forest. And they desired a sensible person, a sensible being—the human being. Then the human being came. And sometimes, when there is atyāchār, durāchār, pāp—criticism, difficulties, injustice, unfairness—the collective yearning of good persons, holy persons, invites great beings. And those holy persons come from time to time to establish and spread dharma. Similarly, sṛṣṭi increases, and the intelligent human arrives, spreading knowledge and the glory of God, Guru, and intelligence. That is why in the world, any desire is based on attraction. It is very good to pray together. In Kumbha Melā, all people are sitting with unity, love, zeal, and courage, inviting the pure soul, the pure God. That is why the voice of God is here; the energy is very powerful. Sālī ratā hai, chahe koī yahāṁ pe, vaisā baiṭhe, phir bhī usko lābh mil jātā hai. Isī lakhoṁ lakh lok binā nimantraṇā bhī yahāṁ ā jāte. It is not only here, but in any religious place in the world. That is why, wherever you go on pilgrimage, you will find energy. It is not that by going to Kumbha Melā or any pilgrimage spot, any Devī Devatā Pīṭha, you attain liberation. No, you receive energy, and if you have that awakening power, it helps boost you—if you have already planned the Kumbha Melā. Śrī Śrī... They are all Śiva Bhaktas, but they meditate on Brahmā because Śiva is already happy. They needed power from Brahmā. The three princes—Tārakākṣa, Vindhyamālī, and Kamalākṣa—began meditating on Brahmā. They tolerated many winds, many showers, many winters, many rains, and many difficulties, but they did not give up. One day, Brahmā appeared. And Brahmā asked, "O children, what do you want? Ask." So the three sons of Tārakāsura, who were meditating, said, "Prabhu, we do not want anything. We do not want gold, money, or any kingdom. We want immortality." Brahmā replied, "No one can get immortality, so ask for something else—immense strength, but not immortality." So the three sons asked for time. They meditated and thought about what to ask. They meditated again and again, and one day Brahmā appeared and asked, "What do you want?" The intelligent demons said, "O Brahmā, we want to live forever, for eternity." Brahmā said, "No, it is not possible. It is against nature. Ask for anything except that." Then they asked for time to think, like when you have to say something but have nothing in mind, you say, "Give me some time, and I will think about it." So the Daityas requested, "Please give us some time and space to think about what will be best for us." They returned to meditation, spent some time, and then came back to Brahmā and said, "O Brahmā, if you really want to give us something, give us a beautiful town—one made entirely of gold. And in that gold town, give us a Śiva temple as well. They were Śiva Bhaktas. And give us all the most luxurious things of this world." Bindu Mālī said, "O Brahmā, I want a silver town. Everything made of silver. And the same: all pleasures, all luxuries of this world and heavenly pleasures." Then Kamalākṣa asked, "Brahmā, I want a town made of strong iron, so strong that no one can destroy it. And all material pleasures, whatever I wish." But they had one condition: the towns must be in different spaces—one in heaven, one in space, and one in the earthly realm, Martya Loka. They must remain invisible so no one can attack, and only become visible at one specific time: when the moon is in Abhijit Nakṣatra. You know the constellations—many of you already know. There are 27 constellations, groups of star energies around the belt of the earth. According to the constellation at the time of your birth, you receive that energy, which builds your brain, bones, and energy. It is like a pizza: the base is the same, but the taste differs according to the topping—some want tomato, some margherita, some avocado, or cheese base. We also come as a blank pizza, and according to the energy we receive—Jupiter energy, Mars energy—some become strong devotees, some become Gnostics, some go elsewhere. The energy that connects shapes your mind. That is why brothers from the same mother and father, with the same family, food, culture, and breastfeeding, can be different. Because of time and karma. The constellation gives different results, but it is not because of the constellation itself; it is because of your karma that a particular constellation appears. Constellations and planets are agents of your karma. In the same way, the three Tārakākṣa, Bindumālī, and Kamalākṣa asked Brahmā for three Tripura—three towns of gold, silver, and iron—that could only become visible at one time: during Abhijit Nakṣatra. Abhijit Nakṣatra is the last constellation of the circle. And also, when the moon is in Puṣya Nakṣatra (one of the twenty-seven), at that time all three towns can be visible. So the three tapasvīs, the sons of Tārakāsura, asked Brahmā for gold, silver, and iron Tripura, which would be in the sky and air, invisible, appearing only in one moment when Abhijit Nakṣatra and the moon align. The rest of the time, their city would remain invisible so that no one—demon, deity, or human—could attack it. Brahmājī said, "Tathāstu." He could not refuse, and he ordered Viśvakarmā (the divine architect and engineer) to create them. Part 3: Lessons from the Tripura: Attachment, Detachment, and the Eternal Path Brahmā ordered the architect Viśvakarmā to build a beautiful town of gold, silver, and iron. Inside the Iron Town were many Śivalayas: in one place, devotees chanting Śiva’s name as at the Kumbha Melā; in another temple, a Havan being performed; elsewhere, a Pūjā underway and someone applying Tripuṇḍra. Every house resembled a five-star hotel – or something even more luxurious. All these comforts were arranged, and the demons entered Tripura and began to live there in enjoyment. Brahmā Jī had granted their request. He had told Viśvakarmā, “Make Tripura for these people – separate towns of gold, iron and silver.” But what was this Tripura? It remained invisible at all times, except when the Abhijit Nakṣatra occurs and Candra enters Puṣya; only then could it be seen. They further asked Brahmā for another boon, relating to the term Puṣkara Barta. Puṣkara birth comes once in a thousand years. In a comparable way, you saw the tsunami in Japan or the massive earthquake in Nepal – such things do not happen all the time. Geologists calculate that a great earthquake strikes Nepal every ninety years. These are universal laws. Before those ninety years there had been a huge earthquake, and earlier there is no record, but now we find that it erupts every ninety years – this relates to modern times as well. Everything happens in its own time; we may not witness it because we live only sixty or seventy years. Only history, research, and the scriptures reveal such truths. At that time, the three demons had asked for Puṣkara Bharta: once in a thousand years, their three towns would merge into one for a single nimeṣa, and if anyone could attack in that instant, they could destroy them; otherwise, they could not be destroyed. A nimeṣa is but a moment – the blink of an eye. So if someone launched an attack during that single instant, the towns could be destroyed; else they would remain forever. This was the clever request they made. Brahmā replied, “Alright, this is a very good thing. Whatever you ask, anyway, you are not going to live forever. My duty is to give blessings. Thank you. Goodbye. All the best.” With that, they went to their town and began living there. Thus, by Brahmā’s boon, Tripura was established. Once in a thousand years, at Puṣkara Bhārata, for one nimeṣa the three Tripuras become one, and if at that moment someone aims a single shaft, Tripura is destroyed; otherwise, it is not. And even that happens only in one place for that single nimeṣa. After that, the Daitya people were living in Ānanda. But remember, no one gains immortality in the world. If immortality were possible, how many kingdoms of Daityas, Dānavas, Mānavas, or Devatās would still be here? None would have a chance. The world does not work that way. Yet what is most significant here are the towns of gold, silver and iron. What do they represent? In Kali Yuga, people are attracted to gold, silver and – what is that? That, too, is a form of Kāla. It is said that in Kali Yuga, Surā, Sundarī and gold are three things that are Kāla. Surā, or liquor, also draws you toward Kāla. You drink Madhirā and enjoy it for a while, but what does that Madhirā do? Slowly, slowly, it kills you and brings you closer to death. Sundarī, attraction to beauty, gradually does the same. And gold – in the greed for gold, in the greed for wealth, people are dying. Competition rages. Look at the wars being fought in so many places – for land, for geography. These are the new expressions of the age, just like Surā, Sundarī and gold. That is why this teaching is so timely. Mahāprabhujī Karatā Purījī had a similar experience. He could not sleep because he feared a thief would enter through the window and take the gold. The whole night he went without sleep. Earlier, when he had no gold, he had slept peacefully. So the next day he went to the king and said, “King, you take back your gold. Because ever since you gave it to me, my gold became harām. “Jab se mainne sonā le liyā, sonā āpne de diyā, merā sonā harām ho gayā. Isliye āp le lo, rājā, ye sonā mere liye kuch kām nahī̃. Ye to sādhu ke liye kuch kām nahī̃.” (Ever since I took this gold, this gold you gave me, my gold has become forbidden. Therefore, king, please take it; this gold is of no use to me. Indeed, it is of no use to a sādhu.) If modern sādhus acted like this, it would be wonderful. If you are truly a sādhu, then material wealth gives no benefit, no attachment. For you, the attachment should be to Paramātmā. To enter the lap of Paramātmā, what do you need? “Kafan meṁ to jeb nahī̃ hotī hai” – there is no pocket in the shroud. There is no baggage with the coffin. If there were, people would collect all kinds of things. But it is not possible; you must leave everything behind. So why worry? Just attentively offer your devotion to God and Guru, and pursue the eternal. Cultivate generosity, integrity, truthfulness and accountability. These are the true assets on the spiritual path. After death, nothing remains. So what is eternal? In your life, keep searching for God. No matter your position, the respect you receive, or the money you earn – for God, all are equal. Whether you are poor, from India, Pakistan, America or anywhere, to God you are the same. He does not check your bank account, your passport or your visa. For God, there is no difference; He doesn’t check visas. He doesn’t check your money. For God, all are equal. Sometimes people ask me in Australia, “You don’t drink, you said. And you don’t eat meat, you said. You don’t gamble. Don’t you think something is missing in your life? How do you enjoy it?” I reply, “Yes, I miss one thing.” They ask, “What is that?” I say, “I miss that problem.” Because if you don’t have this habit, you don’t have the problem. So you are not missing anything; you are only missing problems. That is why many friends invite me for dinner – not really for the dinner, because when they are drunk, drink-driving is not allowed, and I need to drive. So they get a free driver and always say, “Let’s go. If you are vegetarian, don’t worry, we’ll arrange something.” And in the middle of the night, I drive them home. In the same way, if you have nothing, that too is a kind of problem. If you want to accumulate more, it becomes more. A simple example: you are flying back to Europe or your destination. If you have more luggage, your travel becomes difficult and complex, isn’t it? Similarly, one day we are all going to travel to that infinite destination. We will definitely leave this body. One day we are talking here, but that will become history. We all know this, yet we live in illusion. We have many connections – with organizations, with this, with that. The more connections, the more attachment. Our duty is to cut these connections slowly, slowly, slowly. Be free, be light. Plan for light travel; travel light. More luggage, more problems. That is why less luggage is best. If you must fulfill responsibilities for your family, wife, or partner, do it now, and then leave it free. Don’t decide to leave a will only near your death. Give everything now, finalize it, and try to be free. And free from your mind. One sādhu told me, “I’m free.” Later he said, “Do you know something? Do you have some mantra? I have a problem – there is a competitor in my Akhāṛā. He wants to be greater than me, but I have been serving for so many years and am not getting a chance. Do you have some mantra? I heard you can do that sādhanā. Can you do this?” I asked, “Earlier you said you are free, but you are not free. You still have that attachment to position rather than to Paramātmā.” He just smiled. So bondage is not outside; bondage is inside. If you want to be free, try to be free from inside. You don’t need any mantras, any sādhanās, any tantras, any mohinī, any jāl, any jādū, any spirit, any spells, any hypnotism. Just surrender to God and seek that position. That position is great. Like Bhakta Dhruva. What did Dhruva say? When his stepbrother was playing in their father’s lap and Dhruva went to his father, his stepmother said, “You are not worthy to sit in your father’s lap. “Yogya ho kar ājāo, tab baiṭho.” (Become worthy and then come and sit.) Then what happened? He became unhappy. “Jab dukhī ho ke ghar meṁ gayā, usko mā ne samjhāyā, “Beṭā, ab kyū̃ dukhī hai?” “Mā, āj maĩ pitā jī ke god meṁ baiṭhne ke liye gayā thā, to pitā jī ke god meṁ to koī sautelā bhāī thā.”” (When he went home unhappy, his mother explained to him, “Son, why are you sad?” “Mother, today I went to sit in father’s lap, but there was a stepbrother in father’s lap.”) I have tried, but my stepmother said I am not worthy to be in my father’s lap. So his mother said, “Don’t worry, the lap of God is the biggest; it is open for everyone. You just have to meditate, do yoga and do penance. On that path, when you sit in the lap of God, you never have to come back. But you have to come back again and again sitting in the lap of your father. So why do you want the lap of this finite world? Leave it. Decide to go into the lap of the eternal Paramparā, the Paramātmā.” In those days, it was acceptable for a king to have two or three wives – you might still see this in India. So there were two wives, and Dhruva was the son of the first wife. He went to his father’s place, but his stepbrother was already in his father’s lap. He wanted to sit with his father, but his stepmother came and said, “You are not allowed to see your father. You don’t deserve to stay.” The tone was meant for a brother. She became so unhappy, and Dhruva began to cry. He went back to his mother and said, “Mom, what can I do? My stepmother told me I am not eligible to stay in my father’s lap.” His mother reminded him, “Well, don’t worry, my son, we need to seek the lap of God, not a person. If you seek God’s lap, you never need to come back again. There is no competition, and God always looks upon you equally. In your father’s lap, your brother is there; one day you have to come out. And there is always jealousy. Don’t worry.” From that point, Dhruva began to meditate. It is said that the brightest star in the morning sky is called Dhruva, the Dhruvatārā, the pole star. Dhruva meditated for thousands and thousands of years and finally received the blessings. One day he did not need that material father’s lap anymore. He attained the position that is never destroyed – God’s place and God’s position. That is what we need to seek nowadays as well. The problem is that if we have this understanding about power and position, if we implement and remember this philosophy, there will be no problem. That is why it is said that before becoming a minister or prime minister, one ought to listen to the Śiva Purāṇa at least once. Even if they do not, all spiritual seekers can spread the message. We are the messengers of God anyway – messengers of Śiva, messengers of spirituality. This brings peace and the ultimate goal; there will be no fight. This is the Śiva Purāṇa. The three demons meditated and obtained this boon. What will happen next? We will talk later. Now, a bhajan. We will enjoy singing, clapping and the rhythm of the music. “Jai Bhole Bhole Bābā Kī, Jai Bhole Brahmā Viṣṇu Maheśvara Kī. Jaya Śiva jī ne bolā hai ki Brahmā, Viṣṇu, Maheśa kā rūp mere mẽ hī, mujh mẽ hī sthit hai. Aur jab āp mere ko yād karate haĩ aur dhyāna karate haĩ, to āp mere ko pāoge.” (Hail Bhole Bhole Bābā! Hail Bhole Brahmā, Viṣṇu and Maheśvara! Lord Śiva has said that the forms of Brahmā, Viṣṇu and Maheśa abide in me alone, in me alone they are situated. And when you remember me and meditate upon me, you will attain me.) When Brahmā, Viṣṇu and Maheśa had a doubt about who is greater and who is lesser, the Śiva Purāṇa describes how he emerged holding a triśūla. The triśūla symbolizes the three deities: among the three, there is also one, and within the one, there are three. Three in one and one in three. Hence the trident, which represents the three guṇas – different qualities – and also neutron, proton and electron. So there are three devas according to duty and karma. And here, Pārvatī keeps asking about satya: “What is the truth? What is Nyāya?” And the story turns back to the Himālaya Parvata. Now I would like to explain about Pārvatī. Pārvatī’s mother is telling Pārvatī about a woman’s life, how a married woman should conduct herself, how she should remain in her home. You might ask, “What about the man? Where is the teaching for the husband?” That also comes, but whatever is mentioned in this Purāṇa, I have to tell you honestly. Later we will find the indications and significance. Here in the Śiva Purāṇa, through Pārvatī, Menakā – the wife of Himālaya, Pārvatī’s father – is teaching her: “Pārvatī, when you get married and go to your husband’s home, you must maintain and follow pati dharma. Pati dharma is a variety of dharma, which means respecting and honouring your pati – your husband. And your husband is Mahādevī, the great lord. So you must respect that.” She lays down some rules. The first rule she tells is: “Always, you do not need to decorate yourself if your husband is away. Just remain simple. Do not put on makeup, do not go to the beauty parlour – even if there were no parlours at that time, she meant, maintain simplicity. “Pārvatī ko kyā hai ki unke mātājī ne gṛhastha jīvan kī śikṣā de rahī hain.” (For Pārvatī, her mother is giving instruction on household life.) Pārvatī’s mother, the wife of Himālaya, says, “Pārvatī, you do like this,” as she educates her daughter on how a wife must live in a household. So what does this household education entail for a married woman, for a mother? Here Menukājī imparts that teaching in the Purāṇa. There are also instructions for men and for women – rules for marital life given in different Purāṇas. But in the Śiva Purāṇa, Pārvatī’s mother says: “Pārvatī, after marriage you will go; after going you must follow the dharma. For a married woman, the dharma is Pativratā Dharma.” Pati Vrata Dharma is the first thing she emphasizes. Part 4: Patnī Dharma and Beyond: Wisdom from Śiva Purāṇa and Sacred Scriptures Parvati’s mother is explaining, “Oh, Parvati…” Among other things, she says that whenever your husband is away, you need to look after the home. So, when your husband is out, your duty is to care for the household. And you need to prepare what he wants—the food and everything. Never appear before your husband half-dressed or undressed; come always with Śṛṅgāra. As it is written in the Śiva Purāṇa, if you wish to approach your husband, never come naked. Come fully clothed. It is also written here that you should not go out and indulge in unnecessary things. Patnidharma teaches that a wife should not go outside and engage in unnecessary matters. When you are married and your husband is absent, do not form relationships with others or gossip. Whatever difficulties arise while your husband is not there, do not step out and involve yourself in anything unnecessary. The mother continues speaking, and Pārvatī responds, “O mother, I will certainly do everything you have said. Because Mahādev is my Lord, Devādideva—not just a husband but divine, a blessed being who bestows blessings. Therefore, I will follow without fail.” So many teachings are given; the instruction for Pārvatī is very long. Afterwards, it is also stated: do not spend or do anything without joint confirmation. If you lack decisions taken together, do not act alone. She keeps repeating this. And she tells Pārvatī, “Always listen to him.” Patnī Dharma is to appease him. And when he is happy, you will be blessed. This is what was taught in the Satya Yuga. Now, in this present time, we need to consider how practical this is. Yet there is definitely a practical aspect if the husband also follows the same dharma. Obviously, some Purāṇas also speak about dharma, including pati dharma. In the Rāmāyaṇa too, there is a teaching for the husband—what kind of husband he should be. To uskā ek example hai, ki jab śādī huī thī, Śrīrāmajī kī, Śrīrāmajī ke śādī ke baad, jab suhāgrāt ke samay meṃ, unhone ek uphār diyā thā, Sītā Mātā ko. When Rāmajī gave the gift, Sītājī said, “This is a diamond necklace; someone gave it to me. But this is a material thing, my Swāmī. Give me something that no one has given before.” So he declared, “I promise the dharma of ekapatnī-vrat.” From that day, Rāma vowed lifelong fidelity to one wife—never to look at another, never to be attracted elsewhere. Thus, there is husband’s religion and wife’s religion on both sides in our scriptures. This is not a trivial matter. In the Śiva Purāṇa, Pārvatī’s mother speaks about the wife’s dharma, and in the Rāmāyaṇa, the husband’s dharma is also presented. The Śiva Purāṇa offers teachings to make our lives better, our society better, more beautiful. If we can follow them in the same spirit, we will have a beautiful life here on earth; we need not seek paradise elsewhere—we can bring paradise here. You might ask: the Śiva Purāṇa talks about the wife, the married woman. What about the man? There is a solution. Then the Rāmāyaṇa also addresses this. If you go to the Rāmāyaṇa, Rāma gave a beautiful, beautiful gift to Sītā when they were on their honeymoon. At that time, Rāma gave Sītā a lovely diamond necklace. Wow! Nowadays, people would be thrilled and dance—what a precious gift! But Sītā did not delight in it. Sītā said, “O Rāma, you are a great person. I know you have brought this precious gift, but for me, it is not that valuable. Can you offer something truly great?” And Rāma gave a wonderful gift—do you know? That gift was his word: from today, I will never look at another woman; I shall always remain faithful to you alone. I will always be with you. No girlfriend outside, nothing—no affair, no adultery. So Rāma said, “All right. From today, I will honor you. I give this word. I am Ek Nārī Brahmacārī.” For Ek Nārī, what did Śrī Rāmajī give? To Sītā on their suhāgrāt, he said: “Sītā, I gave you a diamond necklace, but you did not like it. I have never given you anything like this before. Now I offer you a very beautiful gift—a vow, a true gift.” Yeh āpke liye ki patnī parāyaṇ pati parāyaṇ Śiva nahīṁ hai. Tujh ko svabhāva se kisī ko dekhtā nahīṁ hūṁ, aur mātrī-bhāv se dekhūṁgā, duṣṭ-bhāv se nahīṁ. Dekhūṁgā kabhī sādhvī bhāv se hī. Vah diyā thā Rāmacandra kī jai. That is why in scripture, there is both. If you read only one book, you might say, “Oh, this book is biased.” That Purāṇa is biased; it speaks about only one aspect of life. But when you go to another scripture, another Purāṇa, it gives many lessons for you as well. That is why Goswāmī Tulasīdāsa, who wrote the Rāmcaritamānasa, said that one must read all the Āgamas, Nigamas, and Granthas, and only then preach. If you study one Grantha and preach from it alone, you need to be very careful. Whether you are a pandit, a saint, or a jñānī, if you know only one book and speak from it, remember Goswāmījī Tulsīdās’ words in the Maṅgalācaraṇa of the Rāmcaritmānas: you must know the Āgama and Nigama before you give a pravachana, so that it remains balanced. Otherwise, it becomes one-sided—like the language of the blind men and the elephant. The blind people went to see an elephant, and each touched a different part. Some caught the trunk, some the ear, some the leg. When asked, “How is the elephant?” one said, “The elephant is like a pillar,” another said “like a rubber,” and another “like a snake.” They all spoke truth, but it was not the aggregate truth. That is not the macro-level truth; it was only micro-level truth. Truth differs at different levels. You have knowledge, but you must apply it carefully. So, there is indeed knowledge in different Purāṇas and different situations. Here I am talking about Pārvatī’s knowledge—Parvati is seeking it, and her mother is telling what patnī dharma is. To that extent, a wife must help her husband, and the husband also helps her. Then there will be no problem. How we practise this in daily life, how it is possible, the Purāṇas and the Rāmāyaṇa say different things. How can we compare and integrate them? And what does modern theory and science research say? There is extensive research on why people have conflicts, especially in conjugal life. Why are they upset? On the first day of marriage, they are overjoyed: “Oh my God, I cannot live without you. I love you, darling. Oh, I love you, my love, honey…” After one or two years, what do you say? “Okay, tell me quick, quick…” They don’t want to talk for long. Before marriage, they talked for hours. Why does the level of attraction change? It is because of understanding. If you bring spirituality, if you see the husband not merely as an object of pleasure, the wife not as an object of enjoyment, then these problems will not arise. When difficulties come, how do we manage them? Research up to now shows that those who live in a happy conjugal life live longer, because they have the chance to share emotions and problems—a golden opportunity. That is why married people who live without conflict, happily, live longer. This is research from an American university conducted recently. Among 300 married couples, those who have fewer problems indeed live longer. So, modern research says the same. And the Purāṇas also advise to help each other. Sometimes we feel, “Oh, it’s excessive, too much, cannot be done.” But if difficulties arise, how can we manage? The first thing is: do not see your spouse as your asset. Husband and wife are not your possessions. The moment you marry, what happens? You feel the need to control: “No, you are not allowed to go without me. No, not without my permission.” This creates a conflict of power, an imbalance. And naturally, human beings want to be free. The soul is a freedom lover; it does not want to be controlled by anyone. Yet under social and family pressure, people may stay, but conflict arises. That is why spiritual teachers like Swami Anandamurthy, Swami Vivekananda, and Swami Ramatirtha have offered a beautiful idea for living happily in married life. They have said that whatever is written in our Purāṇas and Śāstras aligns with what an American university has stated: those who do not quarrel, husband and wife, live longer. So our Vedas and Purāṇas tell us to follow husband’s dharma and wife’s dharma. By doing so, you will have a happy home. Research in modern times also tells the same thing. See how much science and śāstra are connected. Science and scripture are related. We should follow them. When we marry, we should never consider our wife or husband as our possession. There is a relation, yet he or she is also a free soul, a child of God. They are that one child, and for attaining Bhagavāna, they are a companion, a friend—just a friend. You help your wife in attaining Bhagavāna, in reaching the divine, and your wife helps her husband in the same way. Then what happens? There is no fight between the two—only union. Because you see it as, “I am helping her for dharma. I am helping her to attain dharma-prāpti.” Isliye āp abhī yeh sun rahe haiṁ. To āpne pati ke liye khānā khāyā, aise bār-bār pūchte haiṁ. Lekin āj se aisā nahīṁ pūchnā. Khānā to kahīṁ bhī miltā hai, bhai. Khāne kī jagah meṁ pūchnā, āpne dhyān kiyā? Āj āpne Bhagavān ko samajh liyā? Āpne āj dharm ke liye kyā kiyā? Vah pūch lenā. And if the husband also asks like this, then what will happen? They will help each other increase dharma. Therefore, when we add spirituality to each other’s material life, we become happy. Within conjugal life and spirituality, you just see the person—not as an object to enjoy, but as a partner for spiritual liberation, and you help each other. Don’t ask, “Did you take coffee or tea, darling?” Just ask, “Did you finish your meditation, darling? Can we join together? Can we do it together tonight?” Don’t say, “Take me to dinner on my birthday—take me to an expensive restaurant.” Instead, say, “Let’s go for meditation in the ashram. Let’s read together. Let’s explore something good together.” Kuṇḍalinī meditation says the same thing. Every gṛhastha must follow meditation. After 8 o’clock, not only you—there is a group meditation that should be done. In the Siddha Paramparā, every day after meditation, when you share this with your partner, then before going to bed you are at peace of mind, and your night will be peaceful. But here, blame and forgetfulness of God arise because we start with accusation. Listen, after this retreat, after visiting the divine and the Guru, after visiting this Kumbha Melā, you must bring some change. If not, then it becomes like the flute played before the buffalo. Bansh ke aage, bansurī bajāte rahe, bansh to bajāye, bansh ke aage, bansh to kuchh, nāzta bhī nahīṁ, suntā bhī nahīṁ. To īśvar ke liye bāṁsurī to usī ke liye acchā hotā hai, yā to nāgin ke liye jo samajhtā hai. To īśvara Śiva Purāṇa sun liye, Guru ke pās me ā gaye, aur is melā me ā gaye, to āp me kuchh na kuchh parivartan ānā cāhiye. Parivartan hī, dharm kā niyam hai. Elevation is the rule of spirituality. If you are stuck somewhere, then the Guru, satsaṅga, retreats, melās like Kumbha Melā, pilgrimage spots, meetings with sādhus, saints, jñānīs, and knowledgeable people—all these help elevate your spiritual quality. And here also, we come to the conclusion that after listening to this, we will follow meditation. No matter whatever sampradāya, whatever practice you are doing every day, continue it. But after the session, you must sit together and start the blessing ceremony. In the blessing ceremony, there is a suggestion to drop the ego. You can end the difficulties between husband and wife. Because sometimes the wife’s ego says, “Why should I apologize? I made no mistake.” Sometimes the husband says, “No, it’s your fault; I have no error.” That brings conflict. And that’s why, when you have a blessing ceremony in meditation, like Śiva-Pārvatī, they have no ego. Because Pārvatī sees that whatever Śiva does is for her highest good. That is why Pārvatī’s mother tells this story. Jo bhī pati kartā hai, jo bhī Mahādev karte haiṁ, to tere bhale ke liye karte haiṁ. It is the wife’s duty to keep him happy. The wife of the Himalayan mountain tells her daughter about the duty of a wife: when you go home, Pārvatī, after going to your husband’s house, you must do everything to make him happy. As I just explained, when the husband goes outside, you must look after the home. And do not get involved in any external matters unnecessarily. If you need to talk or give feedback, say it directly to the person, in front of husband and wife. Don’t complain to neighbors or friends; that creates separation. Therefore, after religion, if you want to please someone, praise him behind his back. If there is a complaint, tell him to his face and suggest a correction. So, admire people in their absence, and if you have criticism, offer it directly. You can say, “Oh, you need to correct this one. You have this habit.” But not outside—not gossip. And there is a wide variety of scriptures, not only the Śiva Purāṇa. If we want to understand Sanātana Dharma’s teachings on the husband-wife relationship, you can study the Cāṇakya Nīti, the Aṣṭāvakra Gītā, and also the Rāmāyaṇa and Rāmcaritmānas. They provide amazing rules and formulas for how to live as a gṛhastha, in vānaprastha, in sannyāsa, at all stages of life. That is why our Śāstra are designed for living in harmony, free from bigotry. Mahāprabhujī Karatā, Mahāprabhujī Karatā. So he said, “Yes, it is right to listen to him.” Yes, okay, okay, the earth is big. Still, he started saying, “No, no, the earth is not big, Vanditjī.” The earth is big, so why is it above the Śeṣanāga? So the thing is, right, okay, the earth is big, so the Śeṣanāga is big. Then he started saying, “The Śeṣanāga is big, so why is it on Śivajī’s neck?” Then he started asking, so he said, “Yes, okay, the Śeṣanāga is not big, Śivajī is big.” Then he went there after drinking a little alcohol, and he didn’t want to show his greatness. He said again, “If Śeṣanāga is great, then why is he in the lap of Śivjī?” So he said, “Yes, okay, what is great? You tell yourself.” So he started saying, “Great is the one who stands on two legs after drinking alcohol in the morning. He is great.” So this means that God is not found in logic, not in mere words. Siddha Prabhu Dīp Karatā Mahāprabhujī Dīp Karatā. Again, he keeps asking, “If the snake is great, how come it is on Śivajī’s neck?” And he said, “Well, Śivajī is great.” And he said, “If Śivajī is great, how come he is staying in Kailāś?” Well, Kailash is great. And later on he asked, “No, great is me. Because I am drunk, still I am standing on my legs.” That was his logic. So that’s why, śabdajālam nahīṁ hai. Tattva jñāna me hai. Therefore, practice, practice, practice. Now we are in the Rudra Saṁhitā, and we will complete the Rudra Saṁhitā tomorrow. By tomorrow, we’ll have a couple of stories here, but let us not take them merely as stories. Obviously, we are drawing nectars from them. We need to compare, to attune, to understand with different eyes. I hope you enjoyed this. I think it is time to take rest.