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Part 1: The Tale of Śaṅkhacūḍa and Tulasī Oṃ Śrī Gaṇeśāya Namaḥ Vakratuṇḍa Mahākāya Sūryakoṭi Samaprabha Nirvighnaṃ Kuru Me Deva Sarva Kāryeṣu Sarvadā Oṃ Śrī Sarasvatyai Namaḥ Sarasvatī Namas Tubhyaṃ Varade Kāmarūpiṇī Vidyārambhaṃ Kariṣyāmi Siddhir Bhavatu Me Sadā Oṃ Śrī Gurave Namaḥ Gurur Brahmā Gurur Viṣṇu Gurur Devo Maheśvaraḥ Guruḥ Sākṣāt Paraṃ Brahma Tasmai Śrī Gurave Namaḥ Oṃ Sarve Bhavantu Sukhinaḥ Sarve Santu Nirāmayāḥ Sarve Bhadrāṇi Paśyantu Mā Kaścid Dukha Bhāg Bhavet Oṃ Asato Mā Sadgamaya Tamaso Mā Jyotirgamaya Mṛtyor Mā Amṛtaṃ Gamaya Oṃ Saha Nāv Avatu Saha Nau Bhunaktu Saha Vīryaṃ Karavāvahai Tejasvi Nāv Adhītam Astu Mā Vidviṣāvahai Oṃ Śāntiḥ Śāntiḥ Śāntiḥ Respected Parampitā, Śrī Gaṇeśa Bhagavān, Sarasvatī Mātā, revered teachers, saintly Mahātmās, and with the blessings of all the Ṛṣis and everyone’s permission, I would like to begin today’s Śivapurāṇa Sandhyā Kālin. Ācārya Rājan Śarma, I bow to all of you and humbly request: if you are in this hall or anywhere outside, please become completely absorbed in the story of the Śivapurāṇa. Settle yourself in the assembly, remain in a state of resolve, for such a time does not come again and again. In this mortal life, wherever we may be, by listening to this immortal nectar-like speech we become liberated from the sins of countless births, and our mind and intellect become filled with energy. Therefore, I pray to you all: please continue to listen to this Purāṇa until the very end. With the grace and blessings of God, Goddess, Guru, Saraswatī Mātā, all the deities, and saints, I welcome each one of you from the bottom of my heart. Please accept my warm greetings from Ācārya Rajan Śarmā. Today we are in a very auspicious chapter—a very good, wonderful chapter: “He Kevalam.” It reveals the story behind it. What is the Śāligrām, the holy stone? Is it proven, has it been experimented on? Which laboratory tested it and what is its value? And why do Śiva and Viṣṇu work together? Everything is contained in this chapter. It is quite long, but I will try to give you a summary that is authentic and important, since we may not have time to read all the scriptures. If you have already read it, this will be very helpful. I will also present what other Purāṇas say on these topics as we discuss later. First of all, Nārada asks Brahmā, “O Brahmā Pitājī, please tell me why Viṣṇu went to Tulasī’s house.” Tulasī was the wife of the demon. Why did Viṣṇu go to Tulasī’s house? Why is Tulasī so important? Why is Śāligrām wonderful? What is the significance of Tulasī, Śāligrām, and all those things that help us in our prayers? So this story begins with Nārada’s journey to Brahmā. Brahmā says that these are the wonderful happenings of ancient times. There are many ages and eras, but I will speak of one particular era. In ancient times, at the beginning of creation, Brahmā created the Manas Putras and desired the continuation of families in this world for protection and propagation. Among his sons was Marīci, one of the great sages. Marīci’s son was Kaśyapa. Kaśyapa is the father of both gods and demons. Therefore, when you are performing prayers or worship and someone asks, “What is your gotra? What is your lineage? Who is your ancestor?”—if you are unsure, you can say “Kāśyapa.” So Kaśyapa is the father of all demons and gods. When Kaśyapa Ṛṣi was ready for marriage, he was a brilliant, religious, truthful, honest, and meditative person. At that time, Dakṣa Prajāpati had thirteen daughters, and he desired to give them in marriage to Kaśyapa. Thus, Kaśyapa Ṛṣi married thirteen wives according to the Kāśyapa Rīti. Among them, two are very significant: Diti and Danu. From Danu’s sons came the Dānavas, and from Diti came the Devas. That is why not only in this Purāṇa but others also explain that the Devas and Dānavas share the same father but have different mothers. It is said that whatever the breast feeds, according to that milk, the brain develops. Danu was a nice lady, but she always wished for arrogant and violently strong sons according to her desire, and the Dānavas came. Diti was silent, calm, cool, and respected; she always wanted noble sons like gods, and she obtained the gods. Thus, whatever you wish also works. What sort of children, what generation do you want to create? That is in your mind. Therefore, do not blame only your children. Your contribution also matters, and credit goes there too. Among the descendants, Vipracitti was a very terrifying Dānava. His son Dhūmra was born, but Dhūmra also had no child. So he performed intense penance—Aradhana, Yoga, Tapa—and Brahmā blessed him that no Deva in the world could defeat him. He needed a son who would be invincible. Through that intense tapas, he obtained a son named Śaṅkhacūḍa. Thus, this very old and important nectar-like story from the Satya Yuga is being told. We are fortunate that we still get a chance to listen to it in this sacred place. This story not only contains the tale of Śaṅkhacūḍa but also reveals truths that scientists in India have proven through invention and discovery. So, it is already proven, and indeed it is proven. Now we see how Śaṅkhacūḍa advances. The demon created a world of distress—“trahimām trahimām.” The same thing expands further. Listen carefully. Jai Bhole, Śrī Bhole Bābā kī, Viṣṇu Bhagavān kī, jai! Jai Śaṅkhacūr! First, he went into meditation. Meditation is acquiring divine power. Without divine power, we remain ordinary persons. When you obtain divine power, you become amazing and blessed, capable of great performance. In the same way, there is the tradition. Śaṅkhacūḍa also went into deep meditation and obtained immense power. Brahmā said to him, “O Śaṅkhacūḍa, you will have an amazing relationship—a husband and wife bond—and because of your wife, your bravery will increase. You will be extremely brave in this world. No matter what demon arises, your name will be taken first.” Śaṅkhacūḍa was not only a demon; he also possessed saintly qualities, for in a previous life during the Dvāpara Yuga he had been Kṛṣṇa’s friend. He was Sudāmā, a cowherd who tended the cows in Vṛndāvan, Goloka. One day, there was a problem with Rādhā, and Rādhā cursed a Gopī. That is why, because he was Kṛṣṇa’s friend in a previous life, when he meditated, Brahmā granted him a wonderful boon, including the Kṛṣṇa mantra—a powerful mantra he could use to protect himself whenever trouble arose. That was a remarkable gift. Similarly, there was a lady named Tulasī. By birth, Tulasī was wonderfully religious and deeply spiritual. She was always meditating, a great yoginī. She wanted something good, not for a husband, but for her God and for purity. She was immersed in tapasyā. Śaṅkhacūḍa was also very brave. Brahmā had blessed him: “You will marry a beautiful lady who is highly divine, a great yoginī, and because of her goodness and dharma, you will gain even greater bravery and strength. No one will be able to defeat you.” Thus blessed, he began to search for where Tulasī was meditating. He went to Tulasī’s kingdom. There she was, deep in meditation, unaware and unconcerned about marriage or anything else. She simply wanted to complete her devotion. At that moment, Śaṅkhacūḍa approached her and said: “We have received eternal blessings. I came to fulfill that blessing, so I am here.” Tulasī replied, “That is what every man says. But when a woman comes close, you fall in love, and then you cannot maintain your strength.” Śaṅkhāsura responded, “No, no, that is impossible. Test me however you wish.” She tested him. And Śaṅkhacūḍa said, “I am not in infatuation. I am not fluttering; I am not in attraction. I merely came here and saw your heart. You are beautiful not only externally, but also inwardly. So I am the one.” This means the marriage is predetermined. It is decided in heaven, and we celebrate on earth. He said, “We are bound by destiny. So whether you test me or not, I am not attracted.” Tulasī said, “You have passed. That is all right, then. I was testing you, and you are the brave person. You did not lose your emotions, you remained in your strength. I like this sort of person. If someone comes and becomes emotionally lost, later he will go away. I always want a person of strength. You are strength. You have passed the examination; we can marry.” At the same time, Śaṅkhāsura also said, “This was a test for me as well. Many girls are attracted by appearance and bravery, but I am so happy you are not like that. We share a great vision, a great aim. Our life will be successful. There is a reason I came here.” While they were discussing, Brahmā appeared and said, “While you have been debating, it was already fixed. You are destined to marry.” Śaṅkhacūḍa accepted, “Very well, we shall perform the Gandharva Vivāha.” There are various types of marriage explained in the scriptures—eight types, among them Brahma Vivāha, Gāndharva Vivāha, Nāga Vivāha, etc. Sometimes you practice partner yoga together, meditate together, go on retreat and pilgrimage together, and form a beautiful bond. You live for a purpose, not just for physical health or household management. So they married. The Hindi narration continues: Jaba Tulasī dhyān karke rahī thī, to Śaṅkhacūr gayā, aur Śaṅkhacūr ne parīkṣā kiyā Tulasī ko. “Tum sundar ho, maiṁ handsome hūṁ, āo vivāh kar lījiye.” Lekin Tulasī ne bhī parīkṣā kiyā: “Maiṁ aise hī ākarṣit hone vāle puruṣ ke sāth nahīṁ rahūṁgā, kyoki puruṣ pahale naram hote hain, ākarṣit hote hain, bād meṁ laḍkī ko chhoṛ dete hain. Islie maiṁ to kabhī ākarṣit nahīṁ hotā hūṁ.” Tabulā ne bolā, to phir Śaṅkhacūr ne kahā: “Mere lie bhī aisī laḍkī nahīṁ cāhiye.” Pahale aisī laḍkī nahīṁ cāhiye. Everyone was happy. This is why when the relationship between husband and wife is good, no one in the world can move them. When they have a beautiful relationship, everything becomes very good. It is said that in today’s world, in the first year of marriage the husband speaks a little and the wife listens; in the second year, the wife’s power increases and she keeps speaking while the husband listens; and by the third year, the husband and wife fight and the neighbor keeps listening. In today’s society, there is great difficulty between husband and wife, with much doubt and discrimination. But our scriptures tell us that if a husband and wife are not aligned, there is trouble. There was a person who went to meditate and asked God, “O God, please give me a perfect wife—perfect, beautiful, rich, intellectual, educated, and spiritual.” God replied, “I am happy with your meditation, but I cannot grant this boon.” The man asked, “Why not?” God said, “Because such a person does not exist in the world. Come to the yoga and daily life.” Thus, a successful marriage is not about a perfect husband and perfect wife, but about accepting whatever you have. Negativity fades. Śaṅkhacūḍa and Tulasī were a very happy couple. He was also a bhakta of Kṛṣṇa. Therefore, he did not do much harm, yet he was very powerful and would torture the gods. He attacked Indra in heaven, and the gods were always in trouble when the demons’ powers surged. Śaṅkhacūḍa and Tulasī were very happy; their power was famous throughout the three worlds—Svarloka, Martyaloka, and Pātāla. They were always the exemplary couple. The strength of love is powerful. If husband and wife have a strong bond, they can accomplish anything. But if there is a problem, others come and take advantage. The wife’s power—pati-vratā dharma—is very powerful. We see this in the great love between wife and husband, which grants strength and power. Nowadays, there is a little fraction in society, and people become very weak inside. No matter how much fame, name, property, or assets you have, if there is tension in the home, people become weak. Even if you are successful in business or hold a high degree, inner weakness remains. There is a story: a husband was playing nicely with his wife and asked, “My dear, what is the difference? Why does the tiger not skate with his mate?” She replied, “Human beings marry but don’t love, while animals don’t marry but love. The difference is that if you have love, marriage does not remove it. The minute we marry, we think we are each other’s asset, and then the problem of power and ego arises. Animals don’t marry, yet they still love.” So if you have love, that is the most powerful. Pati-vratā dharma is very powerful. Thus, Śaṅkhacūḍa was extremely brave because his wife had devotion and he had devotion—both ways. That gave them strength. Similarly, when we see Lakṣmī and Viṣṇu, Viṣṇu is always brave because of Lakṣmī’s power and her devotion toward her husband. The same is true of Śiva. And Rādhā and Kṛṣṇa—everywhere there is the power of wife and husband. Śaṅkhacūḍa said, and Tulasī also said, “I am lucky enough to find a husband like you.” I know you also say those words every day at home—good, wonderful! Keep saying that. So they were happily married. Then one day, the gods were in great trouble because Śaṅkhāsura had defeated all the gods and goddesses. Many gods perished; they could not overcome his power. Śiva, Brahmā, and Viṣṇu then came together. Because when there is a problem of power, they cooperate. The tree of divinity is one power, one unity in different names. There is no discrimination, no fight between Śaiva and Vaiṣṇava, no Śākta quarrel—they are all the same. The gods went to Brahmā, who took them to Viṣṇu, and then together they went to Śiva. They discussed, “Śaṅkhacūḍa is not an ordinary demon. He has the great power of his wife, Kṛṣṇa’s covering, and also a powerful mantra. He also always meditates, and meditation has great power. It is said that one yogī who never eats anything is coming to this Kumbha Melā—he only takes breath, air, sun, and that’s it. Such a meditative yogī does not need anything; he creates his own hormones to enjoy, to remain happy, to maintain himself. Sometimes this challenges science: science says you cannot survive after 22 days of fasting, but there are many cases of experimentation.” (The story continues in the same vein, emphasizing their joint effort to overcome the demon.) Part 2: The Story of Śaṅkhacūḍa and Tulasī: Divine Trickery and the Origin of Śāligrāma Just as a yogī in Nepal once meditated for sixty days without food—an amazing, miraculous power that defies our understanding—so too do powerful beings in the spiritual realms possess extraordinary abilities. Such was the case with the demon Śaṅkhacūḍa, a meditative yogī and a friend of Kṛṣṇa. Brahmā, Viṣṇu and Maheśa conferred: “Let us unite something, create something.” But Mahādeva reminded them that Kṛṣṇa had already blessed this demon long ago, declaring that Mahādeva’s triśūla would ultimately kill him and that thereafter he would merge into Kṛṣṇa. Kṛṣṇa ke pās mein ā jāyegā, jab Śivājī ke triśūl se Śaṅkacūr mar jāyegā, tab kyā hai, Śaṅkacūr phirse Kṛṣṇa ke pāsad banegā. This destiny was fixed. Though Śiva was ready to help, a way had to be found. Brahmā, Viṣṇu, Maheśa, all the Deva Gaṇas, Nandī, Bhṛṅgī and even Gaṇeśa—whom they worshipped before setting out—went to fight. Yet Śaṅkhacūḍa remained brave, happy and undefeated. Mahādeva himself grew exhausted after a battle that lasted not one year but thousands. That endless struggle mirrors the eternal fight between positive and negative, good and bad, which was, is, and shall always be. But truth’s victory is certain. Even so, Mahādeva admitted they might not win and withdrew. Viṣṇu then devised a plan. The demon could not be killed as long as two powers protected him: the Kṛṣṇa Kavaca (a divine armour) and the pativrata dharma of his wife Tulasī. Viṣṇu first approached Śaṅkhacūḍa disguised as a poor brāhmaṇa. Arriving at the demon’s gate, he begged for alms. Śaṅkhacūḍa, ever generous and devoted to knowledge, readily agreed. The brāhmaṇa then asked, not for rice or money, but for the Kṛṣṇa Kavaca. Though it was Śaṅkhacūḍa’s most treasured possession, the fear of breaking his promise and incurring a curse compelled him to hand it over. Thus Viṣṇu snatched the first source of the demon’s strength. Om Vichyam Dehi, Om Vichyam Dehi, Om Vichyam Dehi With the armour gone, Śaṅkhacūḍa grew weak, but his wife’s pativrata dharma still made him almost invincible. Viṣṇu therefore took the next step. He disguised himself as Śaṅkhacūḍa, holding the Kṛṣṇa Kavaca, and went to Tulasī’s room. She welcomed him as her husband, bathed his feet and served him lovingly. That night he behaved as any loving husband would, but in the morning he showed no further interest. Tulasī began to doubt: her husband’s love had always been so deep and constant—how could this man now seem distant and disconnected? Suspicion growing, her anger flared. “Who are you?” she demanded. “Why have you committed this great sin against me? You are a betrayer! I am a yoginī, my tapasyā has been devotion to one husband alone from birth to death. You have destroyed that. Receive my curse!” And Viṣṇu, faced with such fiery honesty, felt fear. He revealed himself: “Stop, stop, I will tell you the truth. I am Viṣṇu. I had to come to make your husband weak. Please forgive me. I am not the doer; this līlā was designed for a higher purpose. Because of Mahādeva, because of Brahmā, for the protection of the universe and the dignity of all beings, I had no choice.” But Tulasī’s fury would not be quelled. She cursed him: “You, the great liar, will become stone!” Pāśāṇ hoke rahanā paḍe, that means you need to be a stone. Āp patthar hokar rahanā paḍe, to patthar hokar rahe. To usī ke śrāp se. Viṣṇu Bhagavān Śāligrām Ho Kar Rahe. Isliye Śāligrām Ko Hum Kyā Hai Viṣṇu Bhagavān Ke Pratīk Manā Jātā Hai. At that very moment while she was cursing, Śiva arrived. The gentle Bholenāth consoled her: “Tulasī, this was not your fault. For the sake of dharma, Viṣṇu did what had to be done. Your body may have been touched by another, but your mind remained pure. There was no desire in your heart. Sacrifice this physical form and you will merge with Viṣṇu in Vaikuṇṭha.” Tulasī heeded his words. She gave up her body, and her physical remains became the Gaṇḍakī River. Ever since, that river—flowing from Muktikṣetra in Nepal—carries the holy Śāligrāma stones. Inside each stone one can see the Sudarśana Cakra, a mark of Viṣṇu, and countless pilgrims bathe there for immense spiritual merit. Śāligrām ke andar me cakra Sudarśana cakra dikhāī detā hai, Viṣṇu kā. Kālī kāla me, Kālī kāla kā devatā sākṣāt Śāligrām ke andar. Śāligrām āne vālī nadī Gaṇḍakī me jāke, Nepal ke Gaṇḍakī me jāke, snāna karegā. Purāṇ me likhā hai. Āśirvād milegā aur koī pāp sārā chhuṭ jāyegā. To isīliye us samay se Tulasī aur Bhagavān Viṣṇu sāth me rahne lage. Aur Śivjī ne bolā thā ki, “Tulasī, āp avaśya nahīṁ karo, Bhagavān Viṣṇu ko svīkār karo. Āp Vaikuṇṭha calo.” Aur Tulasī ne bolā ki, “Merā sāre samay me merā pūjā ho na chāhiye.” Chalo, thīk hai, āśīrvād. Milegā to āj tak bhī hum tulasī kī pūjā karte, Viṣṇu Bhagavān ke sāth meṁ rakhte haiṁ. So Tulasī became the beloved of Viṣṇu and is worshipped everywhere. The basil plant, growing across the world, gives oxygen freely—a natural oxygen mask right at your doorstep—and its leaves are rich in antibiotic, antifungal and antibacterial properties. Śāligrāma stones, especially the five representing Śiva, Sūrya, Devī, Gaṇeśa and Viṣṇu, are worshipped in the Pañcāyatana tradition. Meanwhile, weakened by the loss of the kavaca and the dissolution of his wife’s protective dharma, Śaṅkhacūḍa was finally slain by Śiva’s triśūla and merged into Kṛṣṇa, fulfilling the original blessing. The story underscores a profound teaching: when husband and wife are united in genuine dharma, no outsider—neither foreigner nor foe—can destroy them. But if that bond is broken, the family’s strength crumbles. As it is said, a wife who lacks love can become an enemy sleeping at one’s side. Jai Boli Brahmā Viṣṇu Maheśvarī kī Jai. Jai Boli Nārāyaṇa Bhagavān Kī. Jai Namastu Tulasī Kalyānī. Namo Viṣṇu Priyeṣu Be. Namo Mokṣa Prade Devī. Namastu Tulasī Devī. Namo Viṣṇu Priyeṣu Be. Śrī Kṛṣṇa Govinda Hare Murāre He Nātha Nārāyaṇa Vāsudeva. Śrī Kṛṣṇa Govindahare Murāre Nātha Nārāyaṇa Vāsudeva Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare… Part 3: The Story of Tulasī, Śāligrām, and the Power of Pativrata Dharma Hare Hare Rāma Hare Rāma Rāma... Hare Hare Rāma Hare Rāma Hare Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa... Hare Hare Rāma Hare Rāma Rāma... Hare Hare Jai, Jai Bholē Śrī Kṛṣṇa Paramātmā Bhagavān Kī, Jai Bholē Rāma Nārāyaṇa Kī, Jai So Śrī. If you go to Nepal, you can directly observe the Kālī Gaṇḍakī and the Śāligrām. That Śāligrāma is now in the museum in London, as well as in museums in Australia and many other countries, where they are exploring, innovating, and experimenting. Purījī, Purījī... Mahādeva himself, and later Vedavyāsa, compiled this Śiva Purāṇa. And he wrote this a thousand years before. And the Kālī Gaṇḍakī also, a thousand years before. So it is quite similar, easy to understand, and believable. The story of Tulasī is wonderful, though there is a little bit of tragedy in it, but it is said to be for a good cause. And Tulasī is worshipped now. So what about some other Purāṇas? Because we use Tulasī daily. All the Śaivas, all the Vaiṣṇavas, all people know tulasī, the basil, the herbs nowadays. Āyurveda accepts it, and they are making not only mālās, but also lots of tulasī tea, tulasī powder, tulasī herbs, and tulasī tablets. That is why tulasī is quite a big concern nowadays. So that is why we would like to explain some other Purāṇa stories as well. In the Swāsthānī Purāṇa, in the Swāsthānī Bratakathā—have you heard of the Swāsthānī?—it speaks about Tulasī’s origination. The story is different, but the nature is the same. There was a Dānava, a demon, and his name was Jalandhara. Jalandhara was a very brave demon. And Jalandhara’s wife was Vṛndā. Vṛndā was also a beautiful woman. She maintained pati dharma, patī vrata—the vow of devotion to the husband. For a man, this is ek nārī brahmacārī: though married, he is a brahmacārī with only one woman. For a woman, she is a brahmacāriṇī with only one husband. This is very powerful, as we mentioned before. So Vṛndā was maintaining that brahmacāriṇī status. And Jalandhara was very brave. But he was a demon. He always showed demonic nature. He used to go to the places and abodes of the gods and destroy the temples. He tortured the Mahātmas, Ṛṣi-munis, and committed many unjust and violent acts. So there came a time that was somewhat difficult. Everyone went to Śivajī, and Śivajī told them, “Well, I cannot do anything now. You need to go and ask Viṣṇu. Because I gave a blessing to him, and he is a devotee of Śiva. So there are problems.” So what happened is he needed to go and worship. Everyone went to Viṣṇu. And Viṣṇu said, “Well, I cannot help you. Only Mahādeva can kill Jalandhara. Without Mahādeva, no one can kill him. But I can help you with one thing: he has the Patnī Vrata Dharma. So, without destroying the Patnī Vrata Dharma, without destroying the strength of truth, confidence, and the spirituality of a wife, I cannot do anything.” And when Viṣṇu said that, everyone—the gods—went to Mahādeva: “Oh, Mahādeva, please help us. Viṣṇu is going to help destroy the Patnī Vrata Dharma, the Pativrata Dharma, both of them.” So Viṣṇu accepted, and Śiva also accepted. They were ready, and Śiva invited Jalandhara to the battlefield, and Jalandhara went to fight. They started fighting and fighting and fighting… Hundreds and thousands of years passed. But Jalandhara was so brave that he still could not be defeated. This is the story from the Purāṇa about Tulasī Mātā, how she came to be placed in Śāligrām. She was the wife of Jalandhara, and Viṣṇu deceived her by taking Jalandhara’s form, thus destroying her pativrata dharma. She cursed him. After cursing him, Viṣṇu became a stone (pāṣāṇa). He started living in Śāligrām, and Tulasī Mātā also started living with him. She went to Vaikuṇṭha. Purījī, Purījī... Sath Chit Satya ko ham kya hai istemāl kar sakte hain? Śiva Purāṇa mein ye likhā hai, dusre Purāṇa mein kya likhā hai? Ham to kya hai? Abhi ādhunik duniya mein har cheez ko parīkṣaṇ karke hī log kya hai, ki samajhte hain, viśvās mein lete hain. Svastānī Purāṇa mein kya likhā hai, ki vahāṁ pe bhī aise hī kathā hai. Jālandhara nām kā dhanam thā, bodh baḍā. Aur kyā kartā thā? Sansār ko dukh detā thā, aur devatā ko bahut dukh detā thā. Ṛṣi, muni, mahātmā, Śiva laya, sār ko kyā thā? O tāraṇā kartā thā. Usme to isī liye sab lok kyā ho gaye? Bahut dukhī ban gaye. And after that, what assembly of Brahmā, Viṣṇu, and Maheśa took place? And after the assembly, what did they do? In the case of Jalandhara, there is the vow of the wife, the vow of the husband, the vow of righteousness. As long as the vow and righteousness of Vṛndā, and her husband, are not destroyed, he will remain very valiant, he will remain very powerful. That is why, as Śivajī said, “Go with Viṣṇu.” And all the Devas went to Viṣṇu. Viṣṇu said yes. After that, Viṣṇu went to cheat. Jai Bhūle Viṣṇu Bhagavān Kī Jai. So then Viṣṇu started to disguise himself. In the Svastānī Purāṇa, it is said that Viṣṇu changed his appearance to look exactly like Jalandhara. He went, and when Vṛndā saw Viṣṇu, he fainted. He lost consciousness there. She was so beautiful, and that sort of beauty Viṣṇu could not tolerate, and he fainted. Vṛndā was surprised: “Who is this? If this is my husband, he cannot faint. He should not be unconscious. My husband is accustomed to such things.” And then, before coming to Vṛndā, before speaking to her, Viṣṇu disappeared and ran away from there. So he waited for a second chance. After a long practice, he gathered courage and went to Vṛndā’s house. And with bravery, he said, “Oh Vṛndā, I have just arrived. I am very tired from the fight with Mahādeva. Can you please give me some food, snacks, coffee, tea, whatever you want?” He asked Vṛndā, and Vṛndā said, “Well, my Suāmī, come here. I will offer you, my Lord. I am waiting for you. You must be tired. I will give you a good massage. Come here.” And she gave good fruits and everything, and she performed the āratī for her husband, and all that Viṣṇu did—he performed his duties—and overnight, Vṛndā’s pati-vratā dharma was broken. Jalandhara was fighting over there with Mahādeva, and Viṣṇu was in rāsalīlā with Vṛndā, in Jalandhara’s form and appearance. And in the morning, Viṣṇu sent a message to Śiva: “Oh Śiva, now the project is done. You can fight.” Then Mahādeva started to fight. The Dānava became very weak, and he fell to the earth and died. And a great sound arose, a massive sound, and it reached Pārvatī, and it reached Vṛndā’s house. That was her husband, her pati, who was dying, while Viṣṇu was acting there as her husband. So at that time, she was very unhappy, and she started to curse. But the Svastānī Purāṇa says that she gave four curses. It is not only one. The Svastānī Purāṇa says that Viṣṇu must remain as a stone (pāṣāṇa). And there it says: “O Viṣṇu, you are hard-hearted. You have no kindness.” Kālī Gaṇḍakī Shastri. Then after that, what happened to Vṛndā with the curse? In the Svastānī Purāṇa, Vṛndā gave four curses. In the Śiva Purāṇa, the same thing is there, but in the Skanda Purāṇa, when Vṛndā’s pativrata dharma was destroyed by Viṣṇu, Vṛndā gave four curses. The first curse was: “O Viṣṇu, since you cheated, go and live as a stone.” Thus, he had to live as a stone, and from that time, the stone should remain in the form of Śāligrām. The second curse was that you must live as a tree—so you became a tree, O Viṣṇu Jī. The third curse was that you must become grass—that is why kuśa grass is also a form of Viṣṇu. Kuśa grass came into being. And in this way, she cursed him to live as a tree and as grass, and you became Tulasī. Thus there were four curses: to curse Viṣṇu, these four forms. First thing: better you remain as a stone; second, a tree; third, grass. Tulasī ho kar raṇā paḍe, kuśa ho kar raṇā paḍe, or pīpal rukh ho na paḍe. In this world, Tulasī, Śāligrām, Kuśa grass—all are related. So from that day, Viṣṇu took these forms. And then he remained with Tulasī, the pipal tree, Śāligrām, and kuśa grass. So nowadays, if you have to pray to Viṣṇu, normally you go and worship. It is said that Tulasī and the pipal tree are indicators of Viṣṇu. That is why the pipal is the only tree in this universe that gives continuous oxygen. Other trees give carbon dioxide as well, but the pipal continuously gives oxygen. That is why meditation can be successful there. The Buddha meditated under the Bodhi tree, which is the pipal tree. So under it, it is easy: without food, you can take in oxygen. And without water, without food, you can also meditate. So meditation becomes easier under the pipal tree. And also, according to astrology, if you are Maṅgalika, if you have some difficulties in your conjugal life, if you are supposed to suffer some difficulties in your married life, there is a provision: you go and marry the pipal tree. So the pipal tree is Viṣṇu, and Viṣṇu will take the responsibility. That is because of the curse of Vṛndā. That is why any difficulties you have, husband and wife, the negativity, the burden will be carried by the pipal tree. And you will be free. If you Google why people do banyan tree weddings, that is the mystery. Mahāprabhujī karatā he, karatā he… Even at death, symmetry is important. If your body is cremated with wood from the pipal, kuśa, and tulasī, it is said that it will purify your body. And spiritually, you will go to heaven, Śivaloka, Vaikuṇṭha. That is why at the time of death, many people in India and other places collect some wood, a little bit of tulasī, and a little bit of pañcapallava. Even if you keep a little bit of sandalwood and tulasī wood with you, and in the funeral pyre—anyone’s pyre—with sandalwood and tulasī wood, place kuśa grass in it, and when the pyre is lit, then he goes to Vaikuṇṭha. So this is the wonderful story that you can experiment with. You go, and if you measure the oxygen level near the pipal tree or the tulasī plant—check it: najdīk jāke check kare—you will get a high level. That is why Tulasī is always beautiful, and the pipal is beautiful. So it says, no matter what story is connected, it is a wonderful gift from this universe for the universe. So meditating under the pipal tree and bringing kuśa grass into your flower pot, planting tulasī and kuśa grass, is wonderful. That is why our saints and ṛṣi-munis said that every prayer needs to have a leaf of tulasī, a leaf of bilva, and kuśa grass. Purījī, Purījī… Therapeutically, it is wonderful. And so when this value goes to the Western world, it is expensive. You might come from Japan, Australia, or some other country like Canada. Nowadays, gardeners are growing the pipal tree. The pipal tree is a very expensive tree. It takes one thousand to two thousand for one plant, so what a valuable tree, is it not? So better, you can go and have darśan here. You are in India. While you are in India, you can see and feel that tree, the pipal tree. Jai Boli Nārāyaṇa Bhagavān Kī, Jai. Pīpal ke rukh meṁ dhyāna karne cāhiye, Pīpal ke rukh ke nīche baiṭh ke dhyāna karne cāhiye. Śvāsa-praśvāsa meṁ aśvāsa tākiye. Yahī, yahī Pīpal kya hai? Pīpal meṁ Brahmā, Viṣṇu, Maheśa, kabhī, vāsa hai. Under the pipal tree, Lord Buddha, who was born in Nepal, also meditated. By meditating under that same Bodhi tree, under the pipal tree, he attained enlightenment. On the day of Vaiśākha Śukla Pūrṇimā, he attained Mahānirvāṇa. And on that same Baisākha Śukla Pūrṇimā day, the ṛṣi-munis who attained knowledge were the same. Gautama Buddha of Nepal came to Bodh Gayā and meditated. In that way, Rāma Tīrtha Svāmī also, on that same Pūrṇimā day, had his birth. Pūrṇimā ke dinme hī unkā mṛtyu vohā thā Vaiśākha Pūrṇimā, Vaiśākha Pūrṇimā, Vaiśākha Pūrṇimā… If you go under the pipal tree, all negativity, stress, and any negative vibes from the planets will go away, and you will get good oxygen. That is why you will be free from the pain of the planets. Jai Bhole, pipal! Bhagvān kī jai. So it is said that in astrology also, if you are suffering some planetary ill effects, Mahāprabhujī karatā he kevalam. He is the great oxygen of the pipal tree. And also if you pour water at its base—that is good, you are watering the plant, and that is also dharma, obviously, and definitely you will be protected. So that is why everything that has a scientific basis is being practiced heavily and widely nowadays. Jai Bholi pipal, Bhagavān Kī Jai. Now we will have one bhajan, and we will continue. We have finished many chapters today. But since time is short, we will not have time for more. Some other time, we will read in detail. There are long, long verses, and also… I am trying to translate instantly all the Sanskrit ślokas and these verses. Okay, so we will go for bhajans. Hari Om. Jai Bholenāth Bābā Kī. So, in the Śiva Purāṇa, whatever it talks about, the Svastānī Purāṇa also says the same thing, as I mentioned before. It teaches us how we can always remain in deep spiritual value. Life is very short, and we came into this universe for a short life. It is said that in the sky, whatever light is given by a star, that is the extent it can illuminate. That is why in our life also, whatever divinity or purity we can maintain, that much purity we can carry with us. So every story, every philosophy, every piece of information teaches us these things. That is why, whatever vision you want to change, Śiva Bhāgavata Purāṇa for us and all the Vedas show how to make our life simple and how to live like Śivajī. And Śivajī has said: “I am in Kalpa after Kalpa; as per the need, sometimes as Brahmā, sometimes as Viṣṇu, and sometimes as Śiva, I run the world.” So, sometimes it is Brahmā’s domain, sometimes Viṣṇu’s, sometimes Śiva’s. That is why there is no difference between Brahmā, Viṣṇu, Maheśvara, and Lord Śiva. And Lord Śiva is greater than Viṣṇu, and Lord Viṣṇu is greater than Brahmā. But actually, no one is greater; Brahma is one. So, who is the greatest Śaiva? Nārāyaṇa. Who is the greatest Vaiṣṇava? Lord Śiva. We have said it again and again. All the Śāstras, Ṛṣis, Munīs, saints, and Mahātmās have given this message at all times. Purījī, Purījī… It is said that we always celebrate Hanumān Jayantī. Is it not? So Hanumān is a bhakta of Rāma. We always celebrate Hanumān Jayantī. But similarly, Arjuna is also a very close friend and a bhakta of Kṛṣṇa. So why can we not celebrate Arjuna Jayantī? Because Hanumān is a devoted person. He never doubts. He never doubts. So he always receives honor. There is no doubt about whether God exists or not; there is always belief and trust. That is why we celebrate the devotion of Hanumān—that is why we call it Hanumān Jayantī. But do we celebrate Arjuna Jayantī? No, because Arjuna is also a devotee, but he always doubts: doubt upon doubt, doubt upon doubt, he keeps asking. “What will happen? Oh Lord Kṛṣṇa, I cannot fight. Oh Lord Kṛṣṇa, you said meditate, but how can we meditate? And you said one time, go and meditate, marry, and remain in a Dharmācārya. This is confusing.” So he was confused. And that is continuously… Sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja. So Bhagavad Gītā, Chapter 18, Verse 66: “Sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja. Ahaṁ tvāṁ sarva pāpebhyo mokṣayiṣyāmi mā śucaḥ.” So in Bhagavad Gītā ke 18 adhyāy ke 66 ślok meṁ. If you surrender without any doubt, definitely you will cross the river. If you doubt, then it will not be. That is why it is said that it increases faith. And for faith, many stories come, many things come. So that is why there are theories. One is: remain happily without material gain, balancing material gain. Or, it is like the Cārvāka Siddhānta, the Cārvāka theory. The Cārvāka theory says: “As long as you live, live happily.” Enjoy, drink, eat, and no matter if you have debt or not, offer ghee—ghee means like nectar. Enjoy your life. But while the Cārvāka theory says that, spirituality says: “There is a great nectar.” If you have the addiction of the divine, you do not need to enjoy wine. You can enjoy the divine. Divinity, spirituality, is really good. So it says: trust and follow the Śiva Purāṇas. So from the Rudra Saṁhitā to this, we can summarize that Tulasī’s devotion can help this society to unite husband and wife. Mahāprabhujī Karatā, Mahāprabhujī Karatā. That is why, that is the story from Satya Yuga, Tretā Yuga, Dvāpara Yuga, up to now. It continues. This is the wonderful story we studied in the Rudra Saṁhitā, and we have almost finished the 43 chapters of this Saṁhitā, the Pañcama Yuddha Khaṇḍa, which is wonderful. I think today we need to conclude this. So for today, what we have heard is that in the Rudra Saṁhitā, we have heard Pārvatījī’s devotion, how Viṣṇu Bhagavān had to defeat Vṛndā to defeat Jalandhara, and after breaking Vṛndā’s pativrata, her husband’s strength was destroyed, due to which Jalandhara, the Dānava, died. So, the dharma of husband and wife is very powerful. No matter where you live, no matter how you live, even for the struggle, for the sacrifice, Tulasī’s fast was strong. So, by doing this, again for Śivajī, Pārvatī was there. And for Viṣṇu Bhagavān, Lakṣmī. For Jalandhara, Vṛndā. As long as his wife’s fast was a dharma, he was always immortal. So, in today’s society, what is the importance of Tulasī? According to Āyurveda, the importance of pipal is discussed today. Now it is time to present the Śiva Purāṇa to us. So tomorrow, a very good event will come for us. You must come from 8 a.m. to 11 a.m., and in the evening from 4 p.m. to 6 p.m., the Śiva Purāṇa will be recited by a Mahātma. He Mahātma Tīrthistān me baiṭh kar śravaṇ karne kā, āp kahīn bhī ho to iske liye āp kyā hai, kyā yācanā karke ā jāye? Janam janam ke pāpa bhi dūra ho jātā hai, to isī liye to Śiva Bhagavān kī dṛṣṭi hama istemāla karate rahe, jūṭe rahe. Jaya Balīyāī! Satya Sanātana Dharma kī jaya!