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Part 1: The Story of Tripurāsura: Śiva’s Destruction of the Three Cities Om Śānti Śānti... Oṁ Śrī Gaṇeśāya Namaḥ. Bhakratuṇḍa Mahākāya Sūryakoṭi Samaprabha Nirvighnaṁ Kurve Deva Sarvakāryeṣu Sarvadā. Oṁ Śrī Sarasvatī Namaḥ. Sarasvatī Namastubhyaṁ Varade Kāmarūpiṇi Vidyārambhaṁ Kariṣyāmi Siddhirbhavatu Me Sadā. Oṁ Śrī Gurve Namaḥ. Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara. Guru Sakshat Paraham Brahma, Tasmai Śrī Gurve Namaḥ. Om Śānti Śānti... Tejasvināvaditamastumavidhiṣāvahai. Oṁ Śāntiḥ Śāntiḥ... Hari Om Tat Sat, Śrī Purāṇa Mahāpuruṣa, Śrī Paramātmā, Gurujan, Ṛṣi Mahātmā—I bow my head at the feet of all of you and ask for permission to begin today’s story of the Śrī Purāṇa. And to those sitting here in this hall and in front of the television, listening to this Śrī Purāṇa, Amṛtamayapraṇī, I request everyone to accept it, Ācārya Rajan Śarma. I welcome all of you in this hall, and those watching through television or around this āśram. So I welcome you once more to this Śiva Purāṇa session, today’s session. Please accept the greetings from Ācārya Rajan Śarma. We have a wonderful session today. We are in the Pañcama Yuddha Khaṇḍa of the Rudra Saṁhitā, and here we will receive knowledge and moral stories from the Śiva Purāṇa. How did Śiva, Mahādeva, kill the Tripurāsura Daityas? How did they lose their divinity and deviate? What was the reason for these demons, Tripura? I would like to explain in more detail today about Tripurā and also Viṣṇu’s acts, along with many interesting stories. So, in the Śiva Purāṇa’s Pañcama Yuddha Khaṇḍa, we have already mentioned that whenever there is a problem of religion in the world, Bhagavān creates a new form, a new way, and then establishes dharma. This is our tradition. What is the Dānava Tattva? To hurt others, to find fault with others, and to commit sin—that is the Dānavīya Tattva. And what is the Mānavīya and Daivīya Tattva? To respect those who are in trouble and to save them—that is the Daivīya Tattva. This appears again and again in the Śrī Purāṇa. That is why it is said never to look at others’ faults and never increase others’ faults. Kya dūsrī ko dukh denā aur apne ko baṛhāī karnā, dono ye kyā hai ki khatarnāk hai? Dono ye patan karā saktā hai. To yahī cīz āj ke ye purāṇ ke ye saṁhitā ke sār hai. To āp kyā hai ki jī dharma yukta ho kar jāyā ho kar mukta? To islī kyā hai ki paramātmā meṁ āp āj yahāṁ? Rahiye to jī ānand ho kar jai paramātmā meṁ milkar, to āj hum isī ko prārambh karte haiṁ. Jai bhole bhule bābā kī. Śrī Śrī... Brahmā said, “That is not possible. You want to ask something different. Please alter your demand.” Then Tripura—Tārakākṣa, Vidyunmāli, and Kamalākṣa—asked for three different cities: one of gold, one of silver, and one of iron, utterly strong, built of Vajra. But Brahmā had first refused immortality. So they reasoned, “If we have only a short life, what is the use of gold, silver, and wealth? Give us a boon by which we live long.” Brahmā replied, “This is against nature; you cannot have immortality. But ask for something else.” Then they devised a condition: their three cities would become aligned only once, at the specific moment when the Abhijit Nakṣatra appears among the twenty-seven constellations. If at that moment a single arrow could pierce all three cities, only then would they die; otherwise, they would not die. Brahmā granted this with “Tathāstu.” So Tripura, the three demons, received their boon, and Brahmā ordered Viśvakarmā, the divine architect, to construct the three different cities. Though they were demons, they were Śiva bhaktas. When the towns were built, many temples were established, and they always followed the rules, honored Śiva, and performed Havan, Āratī, Pūjā, and Śiva kā Dhyāna. All three demons began this worship in Tripurā. Śiva was very happy. They enjoyed luxurious things in Tripura—one city gold, one silver, one iron. At that time, another demonic force, Māyā Dānava, also entered Tripura and protected the demons’ prosperity and existence. But when they became strong, their demonic nature resurfaced. They came in their true colors, descended to the earth, and began disturbing divine energy. They tormented gods and goddesses, and all animals and human beings. No one was safe. They thought, “Mahādeva is our iṣṭa devatā; he will not kill us. Without him, no one can destroy Tripura. As long as Mahādeva is pleased, neither Indra, nor Brahmā, nor Viṣṇu can do anything.” Mahādeva was like a friend who had already blessed them, and they constantly worshiped him. So the Daityas—Tārakākṣa, Vidyunmāli, and Kamalākṣa—continued their worship. They invaded the heavens and challenged Indra, defeating him because of their power and near-immortality. They captured Svarga, the heaven, and went on to threaten every divine being, controlling all three lokas. The Devatās were deeply distressed. They lamented, “This is because of Brahmā; he gave the boon.” But Brahmā simply grants what is asked. If a devotee goes astray after receiving a boon, the Lord does not abandon him. These demons had performed intense penance in a cave on Mount Meru, which is why Brahmā granted their wish. Now the Devatās approached Brahmā: “Brahmājī praṇipat, Tripur, Indraprastha, Śūrga gharap, Ṛṣi-muni, sant, mahāpuruṣ, trastha, trahimām, devatā, devatā tattva, Mahāprabhujīp Karatā Mahāprabhujīp Karatā... He Kevalam... Mahāprabhujīp Karatā He Kevalam Mahāprabhujīp Karatā He Kevalam...” Brahmā said, “I can do nothing. You must pray to Mahādeva.” So the Devatās, accompanied by Brahmā and Viṣṇu, went to Kailāśa Parvata. Jai Bholē Bholē Bābā Kī Jai. They pleaded, “We cannot perform our divine rituals, sādhanās, or any activities. We have lost our heaven, our place. Please devise a plan and bless us so that we may regain our realms.” Mahādeva was in deep meditation. After a long time, he opened his eyes. He reminded Brahmā of an ancient teaching: “You once said that one should never betray a friend. No matter the situation, if someone trusts you, you must not betray them. That is a great sin. There was a Vedic statement as well: if someone trusts you, never hurt that person. Lord Brahmā had declared that there is no sin greater than betraying a friend. The scriptures prescribe atonement for killing a brāhmaṇa, a cow, or for breaking a vow, but there is no atonement for betraying a friend. If you have done wrong, you can correct it, but for Mitra Droha there is no process of redemption. That is the Vedābhāṣya and Brahmābhāṣya.” Mahādeva told Brahmā, “You taught the universe that betraying a mitra, a dear one, is a terrible sin. Yet these demons are my mitras. They worship me, they honor me, they have a Veda Pāṭhaśālā inside Tripura, and they always seek my blessings. How can I go and kill them? I am in a dilemma. Your request is good, but what if you were in my place?” At that moment, all the Devagaṇas turned to Viṣṇu: “What will happen to us? What can we do?” Śiva, Viṣṇu, Sūrya, Gaṇeśa—everyone searched for a solution. Then Śiva indicated the way forward. There is a principle: no matter who your friend is, if you do good for a good reason, goodness returns to you. If you betray, betrayal comes back. If you give, you receive. A story illustrates this: there was a man who always wanted to give a gift. Whenever someone died in his town, he could not attend the funeral, but he would send an umbrella. At a funeral, on hot or rainy days, the umbrellas would serve the mourners. So even without being present, he always sent fifty umbrellas. Siddha Purījī, Siddha Purījī,... Siddha Purījī Śrī Śrī... What you do, you get. Give love, you receive love; give a smile, you receive a smile. Give respect, you are respected. Make someone cry, you receive sorrow. No one else creates your sorrow; you are the cause of your own sorrow and happiness. Poverty, too, is your own doing. Vivekānanda Svāmī and others have said that you should not hate poverty but be grateful to it, because poverty gives you the same twenty-four hours as wealth. Koi garīb hokar janma ho gayā to uskā koī pāp nahīṁ hai, lekin garīb hokar mar gayā to uskā koī kamzorī hai, kyōṁki Bhagavān ne to diyā thā usko samay bhī diyā hai, āṁṭ-pau diyā hai, sab afsar diyā hai. Garīb hokar janmanā to usko koī doṣh nahīṁ thā. But if a person dies poor despite having the same time and faculties, that is their failing. Whatever you do, you do for yourself. If you are poor, it is because of you; if you are rich, it is because of you. You are the cause of everything. Whatever you ask of the universe comes back to you. The richest person has twenty-four hours; a Mahātmā has twenty-four hours. Brahmā has given everyone equally. One philosopher said, if you are born poor, it is not your fault; but if you die poor, it is your fault. You have been given knowledge, brain, hands—everything. Destiny is not a matter of chance; it is a matter of choice. You create your own destiny. Brahmā told Śiva, “Because of the Daityas’ bad karma, they must face the consequences. That is why we must act.” Śiva replied, “Then we need the help of Viṣṇu. Viṣṇu is tricky—he knows how to manage.” The Devagaṇas went to Viṣṇu. Viṣṇu had an idea: “As long as the demons worship Śiva, Śiva cannot kill them. That is Dharma. So we must make them fall away from Dharma. If they become Gnostics, stop worshiping Śiva, and develop demonic, negative minds, then they will engage in tamasic activity. At that point, Śiva can destroy them.” Thus, Viṣṇu took the form of a deluding teacher and entered Tripurāsura. Gradually, he turned the demons’ minds away from Śiva worship. Look at this Līlā: sometimes even devotion and meditation can be tested. If you are strong, dedication must continue. The demons’ sādhanā was selfish; it was not selfless sādhanā for liberation or union with Brahman. Swārthapūrṇa dharma thā unkā kyā hai ke āp bachane ke liye, bachāne ke liye śrīp swārthapūrṇa dharma thā isliye vo dharma naṣṭ karāne ke liye Viṣṇu Tripurā meṁ chale gaye isliye koī bhī hum śrī Bhagavān ke mandir meṁ jāte haiṁ. Śrīp māṅgane kī liye nahīṁ jāīye, śrīp pāne kī liye nahīṁ jāīye. Jo milā hai āpko, usko dhanyavād lene kī liye jāīye. Jo bhī mil gayā hai, kyōki māṅgane se to māṅgte māṅgte... We spend our lives desiring: as a child, good studies; then marriage; then children; then a job; then a house; then our children’s jobs. Desiring, desiring, desiring... Aisa māṅgte māṅgte, aisa māṅgte... māṅgte, a bhakti svārth rahit honā chāhiye. Devotion must be selfless, free from material gain. It is not for fulfilling material pleasures; it must be ultimately, intensely devotional. In the Rāmāyaṇa, Hanumānjī asked only for devotion to Rāma and Sītā. When Sītā and Rāma gave him a beautiful diamond necklace, he bit it, surprising everyone. When asked why, he answered, “I am checking whether Rāma and Sītā are inside. If they are not there, I don’t want it.” He tore the necklace, then tore his chest, revealing Rāma and Sītā within. That means God must be everywhere, in every spot, in every material. That is true devotion. Brahmā and the Devas urged Viṣṇu’s plan. Viṣṇu, the preserver, thus put the idea into motion. The Tripurāsura demons were eventually led away from their devotion, and when the three cities aligned under the Abhijit Nakṣatra, Śiva released a single arrow that pierced them all, destroying Tripura. Thus, the demons faced the results of their karma, and dharma was reestablished. Part 2: The Everlasting Vision of Divinity: Hanumān’s Devotion, Tripura’s Downfall, and Śiva’s Cosmic Chariot Therefore, see everyone and recognize in everyone the form of God. The key is this: “sadā bahār kyā hai ki har jagah meṁ āp Bhagavān ke rūp hai, aise yād kare.” (What is ever fresh? That in every place you abide as the form of the Divine; remember thus.) In the Rāmāyaṇa, Hanumānjī demonstrated supreme bhakti. When Sītā and Rāma gave him a beautiful diamond necklace, he began chewing it, biting it with his teeth. Everyone was astonished – why would he do that? He explained that within the necklace there must be the presence of Rāma and Sītā; only if he felt their essence would he wear it. Otherwise, the costly jewels meant nothing. Finding no such presence within, he tore the necklace apart. Then someone asked, “Is Rāma not everywhere? Why is He not there?” Hanumān responded: “Dekho, mero chhātī ke andar to apne chhātī ko unhone kyā kyā ke udhār karke aapne bakshas tal se Śrī Rām aur Jānakī ke darśan dekhā diyā. Jai Bāliyai Śrīman Rāmāyaṇ Bhagvān kī Jai.” (Look, within my chest – tearing it open, he revealed the vision of Śrī Rāma and Jānakī. Glory to the blessed Rāmāyaṇa.) In this way, the story speaks of two kinds of devotion. Sakām and Niṣkām: Sakām is practised to fulfil a certain idea, a certain desire, some selfish end. Niṣkām means that you need nothing; your only duty is to do bhakti, whether you receive or not. Empty-handed, whether the fruit comes now, tomorrow, or after many lives, it does not matter to the devotee. It continues. It is our duty, our work as human beings. We came here and we practise – that is all. Whether we obtain it or not, whether we may have to wait many lives, it matters not. Perhaps it will come tomorrow morning. Always patience, and liberation – these things help. But the Daityas’ devotion was just to preserve their lives. Their worship was tied to their existence; there was attachment and worship of Śiva. When Viṣṇu came, they stopped. Slowly, gradually, they lost the mind to worship, pray or do devotion. They wanted to destroy Śiva temples. So gradually those demonic people began demolishing the temples; they no longer cared for dharma. Now, through the play of God’s māyā, they stopped going to the Śivālaya, stopped worshipping Lord Śiva, stopped the āratī, the ekādaśī, the sādhanā and tapas. Step by step whatever had been gained was lost, dharma was lost. The women who had followed their husbands’ dharma broke away. In Tripur all the women acquired a different mind. They no longer had pativratā – spirituality, purity towards the husband, respect for the husband. And the husbands also lost interest in their wives. Negative feelings arose; they fell into adultery and impure deeds. Thus their dharma was finished. Slowly Tripur became Adharmī Tripur. At that time Viṣṇu and all the others returned to Mahādeva. “O Mahādev, look! Earlier you said that they were dharmic people, very spiritual people, and that you could not kill them. Now see: they have destroyed all the Śivaliṅgas and Śivālayas. They are practising impurity, and there is no dharma left.” Still they were torturing divine energy, divine Gods and Goddesses. What could You do? Śiva did not answer. So they went again to Pārvatī and made their request. That is why, if you cannot convince someone, try to convince his partner. He will listen more to his partner. Therefore all the Devatās went to Pārvatī’s dwelling. Pārvatī was pleased, and she came to persuade Śiva, “O Mahādev, I wish to ask one thing. You need to be convinced.” “What is that?” “You must be ready to kill the Tripurās. The Dānavas dwelling in Tripur are extremely dangerous.” When the Devatās had prayed to Mahādev and Mahādev had remained silent, “Prabhu Dīp Karatā, Mahāprabhujī Dīp Karatā, He Kevalam.” Even in the case of Hitler, he was so strong, and from history you know he never listened to anyone. But he used to listen to his girlfriend. That is why people, when they need something done, simply want to tell the girlfriend. In many cases it happens; sometimes the partner matters more. Here too, Pārvatī requested, and Mahādev was pleased. “Well, Pārvatī, if you say it, I cannot say no. That is fine. Tell me what you want.” Mahādev became ready to fight. Then there was a great assembly, a meeting. Mahādeva and the Devatās gathered because Tripur was amazingly brave and had received astounding blessings. Its town was invisible. Can you imagine that? It could become invisible. Just as nowadays many planets are being discovered one after another, and scientists still guess whether there are aliens or some life there, so in the same way there was a Tripurā. It might have been some planets at that time. Mahādev said, “Well, you Devatās, I am the king of all divine Devas. But to kill Tripura is no joke, no small task. It is a great undertaking. Because Tripurā consists of one pura of gold, another of vajra, and another of silver. We need to shoot with a single arrow. And within one nimeṣa – one moment. Moreover, it must be released at a particular time. That time is Abhijit Nakṣatra. When the Abhijit Nakṣatra comes, the fort will be weak, and in that instant I can shoot. But I do not have a suitable vehicle. I have to stand in space. Do you have something to stand on in space? Have you a divine chariot?” The Devatās said, “There is no chariot with us; we have nothing.” Then, from that assembly, they decided, “Then we can prepare something special for you.” The sun was ready, the moon was ready, the earth was ready, all the mountains were ready, the whole saṃsāra, all the months, all the nakṣatras, all the years, all the weeks, days, lunars – all were ready. The entire universe was ready. “Ki sab log kyā hai ki Mahādev ke liye, soy karne ke liye, sab kyā hogaye, śulkār kar liyā. And Candra, and Saṃvatsar, and Nakṣatra, and Bār, all said, ‘Alright, Paramtmā, you will say that for you, for preparing the supernatural chariot, we are ready. But to harm the demonic principle, whatever Devatā there is, whatever Divine Energy there is, To energy, kyā hotā hai? They are ready.’” So if you possess good energy, you are ready to defeat any negative energy at any time. If you have not developed that energy, the mind always flows downward like water. Water, falling, wants to go down because of gravity. In the same way, our negativity always wants to pull us down; it does not allow us to grow. In this divine chariot, the sun and moon became its right and left wheels. All the nakṣatras, the constellations, became the girdle of will. All the great mountains became the framework – the pillars and beams. Thus they fashioned one divine, wonderful, powerful chariot for Śiva. The Nāga, Bāsuki Nāg, and the Earth were also ready. At that moment all the Devatās were helping. The Fire God sat ready on Mahādeva’s triśūla, on the tip of the arrow. The Sumeru and Mandārāchal mountains were ready. Agni Dev took his place on the arrow-tip of Lord Śiva’s triśūla. So a very great, huge, fearsome, divine chariot was made ready for Lord Śiva – a wondrous chariot, a vast and amazing chariot. And all the divine Gods and Goddesses joined. If you recall the churning of the ocean, at that time also all the divine gods were ready: Mandārachal Parvat, and Bāsuki Nāg, the king of snakes, became the rope. Brahmā was ready to supervise, and the tortoise was ready to hold and balance. Afterwards they obtained nectar from the ocean. Not everything is possible alone. That means: for divinity, for any good purpose, you need help. You need blessings for everything – for success, for happiness. For example, for spiritual success you need the blessings of Sarasvatī. For protection, the blessings of Gaṇeśa. Similarly, if you seek success in your career, you need the blessings of Lakṣmī and Kuvera. For health you need the blessings of Dhanvantarī. And likewise you need blessings from God and the Gurus. So clearly we need blessings from everywhere. You cannot ignore one element of this universe. Each and every element is important. It teaches that in this universe we cannot destroy even a single particle of dust, because everything has existence and cannot be destroyed. It may change form, but it is never destroyed. In the same way, you need to receive help. That is why wherever you touch, you salute and honour everything; you honour because you need help, no matter at what time. “Nakṣatra āne ke samay meṁ kyā ho gayā ki sāre Tripura nazdīk hone lage, aur lekin kyā hai ki vahāṁ phir se Mahādeva ne apnī śakti ko pūrā pūrā use nahīṁ kar pāyā, kyūnki vahāṁ kā dharma pūrā pūrā naṣṭa nahīṁ ho gayā thā.” Mahādev took the chariot into space, but still it was not enough. He said, “It is not enough again, because still there is some dharma. I still cannot fight them.” All the Gods and Goddesses were upset. “Oh, what can we do?” Mahādev was their only hope. And he said, “It is not that we are not strong enough; it is not that our chariot and preparation are not strong enough or not quite ready.” At that time all the Devatās began to cry, distressed. Then Mahādev asked them, “Well, there is one thing, one solution. All of you need to become animals. You must bring the feelings of an animal. Animal feelings mean that you need to be released into the divine. An animal attacks wholeheartedly, without mercy.” That is why Mahādev said, “Act like an animal. At that time, you will have nothing – no mercy, no kindness. (Though some animals do have mercy and kindness.)” “Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… Pāśupatāstra, Pāśupati kā astra, prayog karūṅgā, tab Tripurā naṣṭa ho jāyegā. Mahādev ne bole, ‘Jai Pāśupatināth kī jai’.” Mahādeva is also called Paśupati. From that day his name has been Paśupati. The day he drank the poison, he became Nīlakaṇṭha. Similarly, from the time he transformed himself to kill Tārakāsura – the Tripur Daitya – he needed that power. Since then he is famous as Paśupatināth. There is a temple of Paśupati Nāth in Nepal. If you ever have the chance, you can go to Kathmandu; there is Paśupati Nāth. In front of the temple, you see large animals. That is why in Paśupati Nāth you can observe many monkeys, animals and deer. They wander freely in the streets; humans, cars, pedestrians and monkeys all move together. “Mahāprabhujī karatā he kevalam.” After the war of the Mahābhārata ended, the Pāṇḍavas felt regret. “We have won this war, but still we have committed sin, because we killed many people, and unnecessarily we resorted to lies and remained untruthful.” Then they resolved to seek forgiveness. “Only Mahādeva can forgive us.” They came to ask Mahādeva. But Mahādeva thought, “If they come, I must forgive them. And if I forgive them, I must take their sin as well. It is better to disappear.” So Mahādeva disappeared. Where did he go? He was grazing grass on Kedarnath, near the mountain. There were many cows there, and he disguised himself as a bull. He was mingling with the cows. “Mahāprabhujī Karatā.” Then the Pāṇḍavas wondered, “How can we catch him? He might disappear again.” Bhīma had a good idea. Bhīma is strong and very brave. He stood in a heroic posture and made himself into a gate. All the cows, after grazing through the day, would return by the same route. He became a great gate with his legs, and whoever passed went under his leg. If Mahādev came, Bhīma would grab him. That was his trick. He stood there, knowing that Mahādev, being divine, would not go under, and they would recognize him. When dusk came – that is called Godhuli, the time when the cows return from the forest raising dust from their hooves – the cows came back. Bhīma had made a huge door of himself. Every cow passed under his thigh and went on. But Mahādeva, hidden among them, was tricky. “What shall I do?” He did not wish to pass under Bhīma’s leg. So he made a small hole in the earth and tried to disappear. At that moment Bhīmasena discovered him. “There is Mahādeva!” He grabbed him, seizing his shoulder. Yet Mahādeva disappeared from there. That is why the shoulder is established, and the statue of Mahādeva in Kedārnāth is like the shoulder of a bull – that is how the image appears. From that day, it is said to be from Mahādeva. Mahādeva vanished from there. Where could they find Mahādeva now? They gave up their search. But Mahādev, from underground, went to Nepal – to Paśupati Nāth. On the bank of the Bāgmatī river, he appeared. Many cows gathered and were milked at that Jyotirliṅga. Since then, Paśupati Nāth is there. So we always go and meditate in Paśupatināth. There is also a Kailāsa there – Mahādeva’s abode. The Bāgmatī is wonderful, and there is a Śleṣmāntak forest too. Pārvatī and Śiva once played there, so people still visit to feel the vibration – it is marvellous. Similarly, there are thirteen Śiva Liṅgas; one is in Nepal, and the rest are around the world. That is also the gateway of Kailāśa mountain. If you go to Tibet, to Kailāśa, many of you have been there – it is the gateway. Thus Mahādeva is established there as well. But here, as Paśupati, he chose to become the Lord of Animals. From the day he adopted paśubhṛtti, he became Paśupati – the controller of the animal. All the Devatās became animals, and Mahādeva was their controller. This means that when paśubhṛtti arises in us, only Mahādev can control it. In this world you see cheating, murder, rape, theft, betrayal – all animal qualities. At such times, the Śiva quality is transcendental; helping others, kindness, and purity are Śiva qualities. As it is said in many Purāṇas – the Śiva Purāṇa, Kārttikeya Purāṇa, Gaṇeśa Purāṇa – Mahādeva declared, “I am Brahmā, Viṣṇu and Maheśvara by different names. I have to work for your body just as your hand is your hand and your leg is your leg; when you give a name, hand is hand and leg is leg, and the head is different, yet as a whole it is you. In the same way there is Brahmā, Viṣṇu, Maheśa – three Devas. All in one, and one in all.” Śiva possesses diverse energies; sometimes he acts like Viṣṇu, sometimes like Brahmā. He fulfils the duties, the obligations of this universe, and he accepts that. “O Devatās, listen: I am the one who can help everyone in different forms according to the demand of the situation, the yuga and the era. In many, many kalpas, in any kalpa, any era, any time, Mahādeva acts as required.” That is why you also sometimes feel, “Oh, I am the doer; I did this.” But it is better not to cherish such thoughts. If you read the Bhagavad Gītā, you can find this inner meaning. It says that when Arjuna is very confused, “manaḥī cañcalaḥ, cañcalaḥī manaḥ.” Arjuna had been at war, saying he did not want to fight, yet he was fighting. The war is between your mind and body. When he becomes confirmed, he says the war is over and he is ready. You are only the doer; somebody else is playing, acting. You are merely a character. Someone is acting from behind, playing from behind. That is why you sometimes feel that you are not the cause. Someone is making you the instrument. Just be a mediator. Perform your duty as he orders, and do not be attached to the fruits. That is why the Bhagavad Gītā teaches you to concern yourself with your action, your duty – not with the results or outcomes. Jai Bhole Bhole Bābā Kī Jai, Jai Bhole Brahmā Viṣṇu Maheśvara Kī Jai. Now we will have a song, a vibrational song. We can clap, we can chant. So now we will do a bhajan, and then this Amṛtamayī Kathā will continue. Hari Om. Jai! When the time comes, everything happens. We have only three more days. We started a couple of days ago, and today, tomorrow, and the 18th is the final day. Normally the tradition of the Purāṇa is to begin early in the morning, after sunrise, and finish after sunset. “Siddha Purījī, Siddha Purījī…” The Śivapurāṇa always helps us to maintain purity, to avoid blame, and not to follow the demonic qualities within us. Whatever situation arises, just maintain your purity and be yourself. There is a story attached to this that you may have already heard. A boy was travelling with his father on a train. As he looked out of the window, the trees were moving… Part 3: Andhakāsura: The Blind Demon Born of Śiva and Pārvatī He shouted to his dad, “Oh dad, look at this—the tree is passing by, the tree is running outside!” He didn’t realize that the train was moving; he thought the tree was running. Again and again, whenever they passed something, he would exclaim, “Look, the house is running!” or, “The pole is running!” His excitement overflowed. The father simply smiled and said nothing. Fellow passengers grew irritated and commented, “Your son seems to have some problem. You should take him to a hospital; something is wrong with his mind.” The father smiled and replied, “I did take him to the hospital. This is the very first day he has regained his eyesight. He was blind from birth, so please don’t say anything.” This story reminds us that we often judge people solely by what we see externally, unaware of their inner story. The truth may be quite different from appearances. When we judge others hastily, that itself is a demonic quality. Similarly, when demonic qualities manifest, we may not realize it because we think we are nice, yet through our thoughts, actions, and words we end up hurting others. Consider the demons like Tripura, the Daityas, Tārakāsura, Māyā, Hiraṇyakaśyapa, Kumbhakarṇa—they too possessed a trace of godly qualities, for the majority of their qualities were actually divine. Here we speak of Tārakāsura. Śiva did not wish to kill him, but it became necessary. Despite everything, Śiva retained a godly heart. Yet when punishment must be meted out, one needs to be firm. That is why he assumed the form of Paśupati, the Lord of Animals, with an animal-like resolve. Hence, for the sake of all, God ordained action. As the Hindi proverb says, “Laat ke bhūt bāt se nahīṁ mānte”—a ghost will not listen to mere words; you have to kick it. You must deal with a ghost by kicking it. This was the principle applied here. In the same way, Mahādeva prepared himself. And all the Rath Paśupati Kṣetra was ready. One day, the Abhijit Nakṣatra arrived. Abhijit Nakṣatra arrived. Mahāprabhudīp Karatā. Mahāprabhudīp Karatā. Abhijit Nakṣatra. He forgot one thing. What did he forget? To pray to Gaṇeśa, and he was ready. But what happened is that Gaṇeśa’s vehicle, the rat, went and dug the mountain, and the chariot went down. So everyone was upset again. “Oh, what happened? This is amazing; that is not supposed to happen.” Everyone was helping. “What happened?” And then they came back again. So they came back, and then they thought, “What happened?” Mahāprabhujī Dīp Karatā, Mahāprabhujī Dīp Karatā, Mahāprabhujī Dīp. That is why, well, then they waited for the next moment. And they waited for the second opportunity. In the second opportunity, properly, they asked Gaṇeśa, “Well, Gaṇeśa, now you also have to go with us.” And they brought Gaṇeśa and worshipped him. Even though Gaṇeśa is the son of Śiva, still everyone worshipped him. That means, no matter whatever you do, don’t do it in panic, don’t do it in a rush. Just meditate. Just bring that energy. Just thank the universe before starting. For anything—any kathā or any pūjā—when anything is started, they ask it of the universe. “Oh, thanks, Universe. Please allow me.” That gives you reassurance. In the same way, in traveling or doing anything, we wait for the specific time. But this time, there is not much practice. Before beginning anything, you just need to ask the universe, “Well, give me.” And the universe will give, or it will not, but automatically you will have some confidence. “Okay, I asked somebody.” So psychologically, mentally, physically, and emotionally, you will be ready. So that’s Gaṇeśa. When you are ready for everything, when you have got quite good confidence, strength, inner strength, then comes the outer foundation. Then you have got strong. “Okay, I can do it.” So in the same way here also, Śiva came back and Śiva worshipped. When all were taking the chariot, what happened in the chariot was that the mouse went under the wheel of the chariot and cut it. And Lord Śiva had made such a big chariot to kill the Daitya, and the moon and sun were made its wheels and tires, and all the Vāsuki Nāga and Devadhī Deva were singing in the chariot. Mahāprabhudīp Paramparā, Mahāprabhudīp Paramparā... Mahāprabhudīp Purījī, Śrī Dīp Nārāyaṇ, Śrī Dīp Nārāyaṇ... Śrī Dīp. So now, this time, we chant “Oṃ Gaṃ Gaṇapataye Namaḥ” for a while. So Gaṇapati Namaḥ—that is also a vibrational word. And let’s worship Gaṇeśa for our auspiciousness in this prayer, in this trip, in this retreat. And whatever you are doing in your home or wherever you are, for your auspiciousness this time. Oṁ Gaṁ Gadā Pataye Namaḥ Oṁ Gaṁ Gadā Pataye Namaḥ... Oṁ Gaṁ Gaṇapataye Namaḥ Oṁ Gaṁ Gaḍa Padāya Namaḥ Om Gaṃ Gaṇapataye Namaḥ Om Gaṃ Gaḍa Padāya Namaḥ Om Gaṃ Gaṇapataye Namaḥ... Jai Bholī Gaṇapati Mahārāj Kī Jai, Brahmā Viṣṇu Maheśwar Kī Jai, Jai Jai Gaṇapati Mahārāj Kī Jai. Then Gaṇeśa is ready, and with the blessings of Gaṇeśa, all the divine gods and goddesses prepared the chariots. Lord Gaṇeśa also went with him, all the Devas also went with him, and that chariot will not go down now, because Gaṇeśa’s blessings are with him. So do any work—Gaṇeśa’s blessings are with you, so you can move forward, so Śivjī. Along with Lord Gaṇeśa, we have worshipped Lord Gaṇeśa, so Brahma Pūrvān and Gaṇeśa Pūrvān, Gaṇeśa is also called Brahma, it is written there. So in good deeds, śubhatā ke liye, jarūr se āp bhi dhyān meṁ rakhe. Toh, yahāṁ pe ek kahānī hai, ki jaisā ki āpko dharm meṁ koī svārth honā nahīṁ cāhiye. Toh, jab svārth ho jātā hai, toh āp bhūl jāte hain. So, one time, what happened was that a householder was visited by a renunciant. Toh, usko kya lagā ki, ye ghar, bārī, bībī, bache, janwar, khetī, patī, iske sab kyā hai ki, sāre muhāmayake jāl hai. Toh, sādhu banne ke liye vo gayā. Sadhu Bante Bante... He meditated, he practiced dharma, he became a great mahātma, and after becoming a mahātma, he then came near the village, built a small hut, and began to meditate. Seeing the mahātma, the villagers became very happy, and in their happiness, what did they do? Ki chotā sā glass meṁ dūdh lekar jāne lage, kamtī meṁ Mahātmā ko pilāyeṁge to dharma hogā? To subhe sam kya hai, ki kisān lok jāke Mahātmā ko dūdh dete the, lekin bād meṁ kya ho gayā, ki kisān ko man meṁ dayā ā gayā? He gave milk to the Mahātmā. Why not? We gave a cow, so he donated a cow, a cow with milk. So then he brought the cow to the Mahātma. Then he went to ask the Mahātma what service he should do. So he said, “You brought a cow. Then what will you do? A cow should have someone to milk it.” Then he said, “Okay, we will keep someone to wash milk, someone to work.” So he kept a woman. So slowly, what happened is that the cow was also washed with milk. Mahāprabhujīp Karatā Mahāprabhujīp Karatā. Bhagavān has taught us to live as a householder, to live as a saint, to fulfill our own dharma. Whatever you are, do the same. Whatever you are, sleep. Whatever you are, if you are a farmer, if you are a trader, follow your dharma, take less profit, do public service, and if you are a doctor, do your own dharma service. This is the rule of dharma. So now there is a war going on here. In the war, Gaṇeśjī was with them, and Tārakāsura, who is the leader of Tripura, is going to kill them. Now what happens? Keep listening. So here is the story: they are preparing to go to Tārakāsura. But again, that is the story attached here. There was a sadhu, a saint, and he was a very dedicated person. And he started to meditate in a nearby village. And he meditates, or he always worships God. And that time, the villagers went and asked, “Oh, the sādhu, oh, the God, you are the Lord, you came to our village. How can we serve you? What is your service? How can we help you?” And he said, “I don’t have to help anything. Just the Paramātmā is giving us.” But what happened is, people started to bring rice or some food and many things. And he doesn’t have to keep many spaces, stores, or refrigerators, or anything. He used to keep it in one corner. And after that, the mouse started to come, obviously. There are a lot of fruits and vegetables to eat, mouse started. And the villager asks, “Swamījī, what do you need?” Then Swamiji said, “Well, there are a lot of rats now, so how can we control them? Better we bring one cat.” And then the villager found a cat and gave it to Swamiji. And the cat, for two days, three days, he hunts the rat. But later on, the cat is starving; there is no food. And he started to cry, “Meow, meow, meow.” And that time, again the villager comes and asks, “Swāmījī, what would you like?” “Well, there is a cat. The cat is starving. Maybe bring milk for him regularly.” So the villager started to bring a glass of milk morning and evening. And later on, the villager started, and, “Oh, Swamiji, it’s a very difficult thing. I think it is better we donate you a cow, a milking cow. So you give milk and feed to the cat,” and they bring one beautiful cow. Swamiji needs to meditate, but he needs to milk the cow, he needs to feed the cow, he needs to do everything. Then again, the villager came and asked, “What do you like? Do you have any problem?” He said, “Well, everything is alright, but I cannot give time for meditation. So the milking, cow milking, looking after the cow, giving food—it’s a very hard task. Do you have someone that we can look after?” Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam Śrī Śrī... So, in the same way, that is in devotion. The continuation of that devotion, conscious and conscious minds always find out. Again, whatever happened, the conscious find out. Conscious mind is always careful, alert. Alertness is devotional life. And Gaṇeśa is the alertness. He reminded. So Mahādeva forgot. Every god and goddess forgot. But he was alert. That’s why he sent the Tsuye. And that comes in Asubha. And that’s why it is saying that maybe in Europe also, if you are doing something, glass is broken, something messes. Or in India, there are so many things. That if the cat crosses the road, or something happens, if the crow is making a sound, they are all taken as the asubha, that is not good luck, an inauspicious sign. So in that way also, when the rat went there, that was inauspicious. Chūiyā gayā to chūiyā ne kyā hai ki asubhatā dikhāyā. Mahādev kā rath ko girā diyā, jamīn ko khodā. Usne to Mahādev ko rath girā diyā. To badme jab Gaṇeś jī gaye, everything is fine now. To kyā ho gayā he? Shoot the arrow, triśūl, and that was the Pāśupatāstra. What is it? Paśu, Pāśupatāstra. When he became Paśupati, all gods and goddesses became paśu, animals. That time he got the Pāśupatāstra, that means the animal weapons, divine animal weapons that were given by Brahmā. And at the tip of the Pāśupatākṣya, there is a trident, Triśūla. And there was a fire god while he was residing. And when Mahādev shot, that time exactly was the Abhijit Nakṣatra, the Abhijit constellation. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... So in that way, that is what happened, and finally, all the Tripurā will finish. So this is the story, and then after all that, they established the Dharma Rājya. After that, when the Dāityas were completely destroyed, and the state of Dharma was established, then again and again, in the age of imagination, it happens that when the destruction of Dharma occurs, then Bhagavān, etc., establishes Dharma in some way or the other. Then Vidyunmālī, Tārakākṣa, Kāmālākṣa—three Dāityas were completely destroyed. Then this chapter 9 to 10, this Yuddha Khaṇḍa ends. Here comes the rest. So this is the story of the three chapters. That’s why it took a bit long, even not three, it’s four chapters. And now that is still not in date, but one session is finished. It’s 10, Yuddha Khaṇḍa. So here is Mahādeva, who established the Dharma Rājya. Then God and Goddess are happy, Indra went back to paradise, and all are happy at this moment. And again, Mahādeva went to Kailāsa, and the Goddess and all the Devādideva went to their own places, and everyone is reciting the victory of Mahādeva. Bhagavān Bholā Jī Kī Jai, Bholā Bābā Kī Jai, Paśupati Nāth Kī Jai, Paśupati Nāth Kī Jai, Umāpati Kī Jai. This is the end of the tenth chapter of the Rudra Saṁhitā. Now let’s see how the demon Aṇḍāsura was born from the womb of Lord Śiva. And how the Lord made the temple of Lord Śiva. This is a very big story. Let’s see how Lord Śiva becomes happy because of this. Om Ādhāra Sambhuke Netra Mudh Liyai Om Ādhāra Sambhuke Netra Mudh Liyai... Andākāra Sūrya kī utpatti aur Hiraṇyākṣa-putra Akṣa-tapasyā kā Śivakā rūp meṃ Andakako denā ye āp vistāra meṃ varṇana karte haiṃ. Jaya Bāle Gaṇapati Mahārāja kī jaya. So now we are going to start. Śiva has many sons and daughters in the Purāṇas, with differences in each Purāṇa. And we talk about Skanda, Kārtikeya, and Gaṇeśa. But now, in the Śiva Purāṇas, in the Rudra Saṁhitā, it talks about Śambhu, Mahādeva, and Pārvatī. They have another son. His name is Andhakāra, Andhakāsura. What is it? Andhakāsura. Andha is blind. Asura means rākṣasa, blind demons. So, how come it happened? Śiva and Pārvatī also can create a blind demon. This is an interesting story. Devadhī Dev bhī kyā hai ki acche rūp meṁ bhī acche cīz ko bhī sahī istemāl nahīṁ kare toṁ bure cīz ā jātā hai. Isliye toṁ bure cīz ke liye kyā hai ki Bhagavān Śiva aur Bholenāth jo the, bhole bhāle the. Toṁ bhole bhāle the, uske bhī kī Andhaka Asura utpanna ho gayā. Kyunki ek roz jo saare kāṅ gaye the, ki ek Aiśvarya Śālim Munibar mein, vahāṅ pe gaye the, ki bhūtal par gaye the, Śiv aur Pārvatī Ramad karne ke liye. When they went to perform Ramadha, what happened was that they did tapasyā there and were performing Rāmadha there, but at that time, Pārvatī closed the eyes of Śivjī in every game. When Śivjī closed his eyes, the pearl, the maṇikya she used to collect, and while collecting, she put it in his eyes, Śivjī became blind. So, at the same time, while performing Rāmadhā, a blind child was born from Śivjī’s sweat. So here is the story in this session. Sanat Kumāra is asking Bhāṣyajī, the Bhāṣya who is the writer of this scripture, of this Divine Mahāśivapurāṇa. And he is asking, “Oh, Divine Bhāṣyajī, how come the blind son came, the blind demon came from the God and Goddess, Śiva and Pārvatī? And why did it happen?” Once there was Pārvatī and Mahādeva. They went to one place to meditate, to stay, to live separately. Like they want to go on a retreat, it’s like a retreat. They went, they played, and they found out so many things. Mahādeva meditating, Pārvatī going here and there. And Pārvatī found some glitter, some precious stones. That’s the coral and diamond, so many things. At that time, she picked one coral and a diamond. And she was playing at that time. She was walking around, and that goes into Mahādeva’s eyes, and that blocks Mahādeva’s eyes. And for a couple of days, Mahādev also, all right, they stayed there. At that time, when he was blind, from his sweatings, a blind child came. So they were in retreat, but they had a child. What are you going to do in retreat? So, they are finding difficulties, and it is better not to bring Kailāsa. So, anyway, they didn’t have a mother-in-law and father-in-law. Mahādev is the Sohembu, but still, they have got the difficulties. And later on, they find out, “Well, what are you doing here?” And Pārvatī says, “Well, we have to do some trick.” And at the same time, there are two demons, as I mentioned before: Kumbhakarṇa, Hiraṇyakaśipu, and Rāvaṇa. They all are because of the curse; they were the Śivagaṇa. What is that? That Hiranyakashyapu, Kumbhakarṇa, and Rāvaṇa were the Śivagaṇa. When Nārada’s curse, when Nārada was going to Svāmībār, when Nārada’s face was shown, the face of the monkey was shown in the mirror, Kumbha Melā, Jādan, Oṁ Śrī Alakh Purī Jī, Kumbha Melā, Jādan, Oṁ Śrī Alakh Purī Jī, Siddha Paramparā, Nāhaṁ Karatā Prabhu Dīpa Karatā Mahāprabhujī Dīpa Karatā He Kevalaṁ. Ab kyā hotā hai, sunte rahiye. So, there were demons named Hiraṇyākṣa, Hiraṇyakaśipu, Kumbhakarṇa, and Rāvaṇa. So, Viṣṇu told that time when Nārada cursed Śivagaṇa, “Well, you have to go, you have to disguise as a demon. But after three generations, three incarnations, you will have liberation. I will come as a human being, as Rāma, and from my hand, when you kill, that time you will be liberated.” That’s why Rāvaṇa and Kumbhakarṇa finally took the name of Rāma, and they were liberated. What is it? If you search in the ultimate source, then anyone can be found by you. Dharma-yukta hoker jīye, jīye dharma-yukta hoker jāye, hoker mukta. Dharma Yukta Hokar Rahe Raban and Kumbha Kona, they liberated because of the blessings of Rāma. But here, Hiraṇyakaśyapu and Hiraṇyākṣa, they were the brother demons. And Hiraṇyakaśyapu was meditating in that jungle, and Pārvatī gave the blind birth, a blind baby. What is going to happen? And Pārvatī was wondering, “What is going to happen?” At that time, Hiraṇyakaśyapu was meditating with Śiva. Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya. Hiraṇyākṣa was meditating in the jungle. And Śiva asked, “What would you like to know? Why are you meditating? I am happy, and I will bless you.” And Hiraṇyākṣa asked, “Well, I need one boy. I am meditating because I do not have a son.” And without a son, you know, that is here in the Sanātana also, that to continue your generation, you need children. So that’s why children will pay off the loan, the debt, pitṛ ṛṇa. So that’s why Hiraṇyākṣa was meditating. Hiraṇyākṣa ne tapasyā kī ki putra prāpti ke liye. Jab putra-prapti ke liye Hiraṇyākṣa tapasyā kar rahā thā, to usī samay meṁ kyā ho gayā? Then Pārvatī thought, “Why won’t we give our son to them?” At that time, Pārvatī thought, “Well, this is a good opportunity. He is seeking a son. And we have here a son, we don’t want to take him. He is a demon, and he is also a demon. He is asking for a son—I think it is a good idea, compatibility.” So she went in front of Hiraṇyākṣa, and said, “Hiraṇyākṣa, well, you don’t need to worry. Don’t worry, we have an already ready-made gift here. So we have a son here, he is blind, but he is very, very powerful, like you, similar to you.” Part 4: The Divine Play of Andhaka and Hiranyakashipu: Lessons in Consciousness and Ego We will bless him, and so he will become; he will help you. Let us keep this one. Then what happened is that Hiraṇyākṣī also accepted, “Well, this is a beautiful gift for me forever.” Then she took that Andhaka, and from that day, Andhaka transformed into Andhakāsura. Andhaka kyā thā pahale? Devatā thā, Bhagavān Śrī Pārvatī ke kokṣe janma hone vālā. When Hiraṇyākṣī was united, Andhakāsura was born. So before being handed over, he was of a divine nature, but afterward the demonic quality arose. That is why from that day his name became Andhaka Sura. Why did that happen? Behind this there is a great science. Why does Śiva have blind eyes, and where does blindness come from? If you read the Mahābhārata as well, you will see how there is a Dhṛtarāṣṭra who is blind, why Vidura is active, and why Pāṇḍu is pale—a very pale-colored Pāṇḍu. Have you read that story? Yes, obviously. When Vedavyāsa was summoned, because the Mahārāṇī ordered that they had no son, Vedavyāsa was the only alternative. They sent for Vedavyāsa, and two queens—two widowed queens—went to Vedavyāsa. When they were in a room, the two queens became scared and blind. That is why after the birth, Dhṛtarāṣṭra came out blind. And the other queen was fearful upon seeing Vedavyāsa; he had a long beard, and she thought, “How can I accept this? My husband has died, but just for the sake of the baby I have to go with Vedavyāsa.” That was the order from the queen, and she was shaking. That is why the boy came like a rogī, with disease. But there was a servant, and she went to Vedavyāsa without any fear, and she accepted Vedavyāsa. Mahāprabhujī Karatā, Mahāprabhujī Karatā, He Kevalam. Then comes the timely fruit. If you try untimely, without the proper season, that will not bear fruit. Darshī andhī ho gaī, āṅkh band kiyā, dūsrī ne darshī darke māre, kāmpne lagī, tīsrī khuś ho gaī thī, isīlie pahale se Dhṛtarāṣṭra andhā ho gayā, dūsrā rogī ho gayā, aur tīsrā kyā hai ki baudh buddhimān ho gayā. Isīlie kyā hai, tīn kṣaṇ hai, ki bacche paidā karne se, nārī puruṣ jaisī avasthā meṁ śvās karte haiṁ, vaisā bacchā ho jātā hai. In the same way, what is Śiva? He closed his eyes, and so blindness was created. This is a great science. In our time also, what is it that we do to attain the sun through time? It is said that you meditate before going to bed, you meditate before entering the home. In this way auspiciousness is maintained, and that will produce auspiciousness. So whatever you have received, that will come as a seed, and a seed must always be blessed. Now, Andhakāsura and Hiraṇyakaśipu became very brave and began to attack again. They started to attack the demons, and the gods and goddesses; even the lesser demons joined in, and they attacked paradise as well. Jai Bholī Bhagavān, Bhagavān Viṣṇu Kī, Brahmā Viṣṇu Maheśvarī Kī, Jai. So, Hiraṇyākṣa got the baby, and that was a trick. Fully, he got it. He turned into Śiva’s son. And that is why, Umā Putra. Later on, the story ends with Andhakāsura also becoming the Gaṇādhipati. He is also worshiped by God. But that is a longer story covering three chapters. This is the tale. In the Śiva Purāṇa, a single verse says so many things: “Oh Śiva, you are good, you are great, and you are the father of Gaṇeśa,” and like this. In one section, ten verses are simply praising and lauding Śiva. Another ten verses describe how he merely opens his eyes and they stand there; Pārvatī was there—ten verses. It is a very, very long story. Keep reading, you. So, I am trying to summarize as much as possible, bringing the nectar from it. Later on, Hiraṇyākṣa began to meditate. Hiraṇyākṣa also started to meditate. And oh, divine God, please, I am meditating. And they started to meditate. In the meantime, he got the blessings: “You will be a very powerful person, and you will be blessed. One day you will have the power to be an adorable God. And one day you will have the position of Gaṇādhipati.” Look at this, another Gaṇeśa. That is why Gaṇādhipati means it is not only the one Gaṇeśa who is the leader of the Gaṇas. So who is a team member? He also gets the blessings here on the Kachur as well. But even now, we are not reaching there; we are just summarizing. Once, there was a great Hiraṇyakaśipu, and Hiraṇyakaśipu is the demon. Hiraṇyakaśipu’s brother is Hiraṇyākṣa. He began to meditate, meditating and meditating… Brahmā became pleased. And what is the splendor of the demon? For immortality, he goes begging. Victory to Brahmā, Viṣṇu, and Maheśvara! For immortality, what does he do? He begs a lot. What is it? What is austerity? Practicing austerity and practicing… Brahmā khuś hogā, aur Brahmā ko praṇipat bolne se Brahmā ne bhī bolā, “Baiṭhā, bāṭā, āp kyā cāhte ho?” To Brahmā ne bolā. He said, “I want the same thing. I want to become immortal.” There is no burden of immortality until today. You ask me what I want. When Brahmā said that, Hiraṇyakaśipu said, “I want the same boon. I want not to die in water, in earth, in sky, in day, in night, by human, by God, by debt. I do not want to die by anyone.” He asked for the burden. So Hiraṇyakaśipu was a tricky demon, and he was meditating. Aghor Meditation, it is said that he meditated for almost 90 years. How long will they live? He meditated for 90 years. That is why Brahmā became so happy—even 96 years, 6 years later on. So, for 96 years Hiraṇyakaśipu meditated in his long, long journey of meditation. Brahmā became so happy, and Brahmā came and asked, “What do you want?” And he said, “Praṇipat, Brahmā, my salutation to my Lord. Then I want one thing: I want to live forever, and no one can defeat me. Please bless me to be an ever-powerful person.” The demon’s nature is always like that; you can guess what they ask. And Brahmā, you already guessed what he would say. Yes, Brahmā said, “No, no, not eternal. Please ask something different.” Yeah, obviously he did the same thing. And he asked then, “Well, if that’s the case, then let no one be able to kill me: no human, no demon, no god can kill me. Not in the daytime, not in the nighttime, not in the water, not in the space, not on the ground, not on the land. So if that is the case, that I can live forever, then grant me that.” And Brahmā remembered Viṣṇu, because Viṣṇu always has a trick. There are always some loopholes there, some clues. So, okay, alright then. So, I remember Viṣṇu; now you are blessed. No one can kill you, either in water, in space, or on land; no human being, no god, and no demon can kill you. Then when he became very brave, you can imagine what he started to do. The same thing: he attacks the divinity, he attacks Indra, Indra of Svarga. He attacks all the Devalayas, Ṛṣimunis, and Gyānaśālās. So he started doing that. When Hiraṇyakaśipu got the power that neither in water, nor on earth, nor in air, nor in sky, nor by any human, nor by anyone, he thought, “I am immortal.” So, what did he do to become immortal? When he gets the power, he fights a lot. And what happens at the time of fight? Then, later, he loses. Jai Bhuleśī Bhagavān Kī Jai. A couple of times, I love to tell this story: one day Einstein came to India and was sitting on a train. That’s just how tricky they are, just saying. And then Einstein and one very lay, poor but witty man were sitting there in front of Einstein. And the man asks, “Well, who are you?” And he said, “I’m Einstein, I’m a scientist. And who are you?” “I’m nothing, I’m just a hoarder, a normal farmer here. I don’t know, I’m an illiterate person.” And as Einstein was looking about, the man said, “Oh, well, Einstein, it’s a long journey, you know. We need to do something to pass the time.” Einstein was curious too: “Alright then, do you want to play cards or something?” “No, no, no card. We just want to have a bet, you know. We want to keep a bet and a quiz competition, okay?” Alright. And Einstein thought, “Alright, farmer, well, he doesn’t know anything anyway. I will be the winner anyway.” Alright, he said, and the formal tricky part: “Well, if you want to play the quiz, we need to decide the prize as well. Okay, we need to keep the prize.” “Alright, what prize? What will the winner get?” And he said, “Well, you are the scientist. If you don’t know the answer, you need to pay $5,000. And if I answer, and if I can’t answer, then only $50, because I’m lame and illiterate. You are a scientist. So, if you lose, if you don’t know any answer, you will pay 5,000 to me. And if I don’t know, I will pay 50 rupees to you.” And Einstein agreed: “Alright, he doesn’t know anything anyway, so I will be the winner.” Then they started. “Who is first?” And he said, “No, no, I am first, because I don’t know, I am the illiterate person.” And he asked, “Well, Einstein, do you know the guy? He went to Mount Everest, from Mount Everest he flew to the moon, and from the moon he came to India and again went to the moon. Do you know the name of that?” Einstein started to search, asking anyone and everyone, but he couldn’t find it. Up to now, he had never heard that story or that sort of invention, so he said, “No, I don’t know. I couldn’t find it.” Then he gave $5,000. And Einstein hardly gave that; maybe he used a travelers check, converted it, and gave the money to the Indian. And he asked, “Well, then you tell me, what’s the answer?” And the farmer said, “Well, I don’t know, I’m the illiterate person, take $50. So, I don’t know, I lose. Okay, take $50.” As agreed, if I lose, I’ll give you $50; if you lose, you pay $5,000. So, trickily, he earned that—how much? $4,950. Purījī, Purījī… And here also, Hiranyakashipu became a very powerful demon. So what happened is that he became the biggest demon. After that, in his entire kingdom he was against Viṣṇu and against God. Wherever he went in the town, if anyone said “Hari Om Tat Sat,” he would stop them. He used to say, “Don’t say Hari Om Tat Sat.” Hari Om Tat Sat means Hari is truth; Om Tat Sat, Tat means that, Sat means true. Only Hari is true. Hari Om Tat Sat, but he did not like to hear that. He always said, “Hiraṇyakaśipu Om Tat Sat.” Say that. So he forcefully made everyone, everywhere he went, chant “Om Hiraṇyakaśipu Om Tat Sat.” And there was one old lady, and she was meditating and always chanting, “Hari Om Tat Sat, Hari Om Tat Sat…” We can chant with her as well. Hari Om Tat Sat. And the lady was meditating. In the kingdom of Hiraṇyakaśipu, no one was allowed to say Hari Om Tat Sat; they had to say “Hiraṇyakaśipu Tat Sat” because he was against God. Whoever took the name of Hari, he would go and kill them, attack them. So they were told, “Say my name, say Hiraṇyakaśipu, say Jai to Hiraṇyakaśipu.” There was an old woman in this village who was chanting the name of Hariyam. He Kevalam, he was saying “Hari Om Tat Sat” to save the children, when Hiraṇyakaśipu came. So what did he do after coming? “Why are you chanting?” “Because there are kittens to save.” “Okay, I will see. Are you safe from saying Hiraṇyakaśipu or Hari Om Tat Sat? You keep saying Hari Om. If the kittens do not die, I will kill you.” So he threatened her. And she kept saying “Hari Om Tat Sat.” A fire had been lit; all the burning—what is it?—the kittens were saved. Jai Bhuliā Nārāyaṇ Hari Kī Jai. So when she was chanting “Hari Om Tat Sat,” Hiraṇyakaśipu’s heart went, “And who is this lady that is chanting the Hari name? Why do you not take my name in my kingdom?” He asked, and she was afraid. She told him, “Well, Mahārāj, I have to save two little baby cats.” “Why do you have to save them?” “Because, you know, in India when they make the Swell, the container, Siddha Purījī, Siddha Purījī… and she wants to save them because the fire had already gone. She just wants to take Hari’s name to save them. ‘Hari Om Tat Sat, O God, please save the two baby cats.’” She was chanting, and Hiranyakashipu asked, “Why are you chanting?” She replied, “Well, mistakenly I set fire to all the clay pots, but in the middle of the pot, there are two baby cats playing, jumping from one container to another, upon each other. There is a very poor cat; I need to save it. Please don’t say that; after saving these two cats, I might take your name.” And he said, “It is not possible. Take my name.” So she said, “Well, Hari can help, and after that I will take your name.” He did not know, but she was threatened: “If two baby cats are not alive after you are chanting, I will kill you.” Even in fear, she kept chanting Hari Om, Hari Om. But the fire went around, and the babies were playing there. Later, the fire went out, and two boys came and rescued them. So at that time, Hari protected. And Hiraṇyakaśipu again became angry with Hari: “Oh, he is powerful! How come he is powerful?” He began to destroy all the temples, including the Hari temples in his kingdom. So Hidna Kāśyapu started to destroy all the temples of the civilized, everywhere. But in the meantime, he had one beautiful devotee son. Sometimes demons also have divine sons, like Bibhīṣaṇa. Bibhīṣaṇa came from Laṅkā, a demon kingdom, but he helped Rāma. In the same way, Hiraṇyakaśipu’s son also helped the divine energy, the divine God. What is his name? Do you know? Prahlāda. Everyone is a genius. So Prahlāda, that is why he is called Bhakta Prahlāda. Bhakta Prahlāda would always tell his dad, “Well, Dad, it’s not possible; God is everywhere.” But his father said, “No, because no one can kill me—not from water, not from land, not from sky or space, neither God, nor human being, nor demon. So I don’t need to fear; I am the brave, I am the supreme.” He kept telling this, but he had a divine devotee who always had faith. One day you must die. Whoever comes into this universe must eventually die. There is no eternity for the body. Whoever is born, with birth comes death. Birth and death are like two sides of anything; we are on a journey from birth to death. That is why everything happens. But people still do not want to listen; death is there, obviously, but they do not want to realize that. Jai Bolī Bhagavān Śaṅkar Kī! Jai Bholē Śiva Bābā Kī, Jai Bholē Bholē Bābā Kī. Jai. So when Śiva comes, even if you are sleeping, “Jai, Jai” comes forth. So Śiva comes and awakes; Śiva awakes. Śiva is the awakening from your unconscious name. That is why in Purāṇa Kathā also, when you invite Śiva, Śiva awakens you. Do you need some words? Invite Śiva? Many of you? Okay. Jai Bholē Bholē Bābā Kī, Jai Jai Jai, Brahmā Viṣṇu Maheśvar Kī, Jai. Inviting the godly energy, and that energy helps everyone. One day, while he was going here and there, wondering what to do, the god came one day, but Hiraṇyakaśipu threatened him, and that started the war. It was a big war; Hiranyakashipu defeated the gods. They remembered the blessings he had received, and then they needed a trick. He tries so many times to kill you. You can listen to the long story of why Holikā came. Bhakta Prahlāda was held by Holikā; Holikā was free from fire, but that could not happen. That is a long story, but the Śiva Purāṇa tells something different; it does not go towards Holikā. Śiva Purāṇa gives a shortcut story. Only the Viṣṇu Purāṇa and the Mārkaṇḍeya Purāṇa talk about that long Holikā story. In the Śiva Purāṇa, it says simply that one day the Narasiṃha Avatāra comes. But before that, Hiraṇyakaśipu destroys all the Sanat Kumāras and all the divine gods, and they think that he is the omnipresent one and Hari is not the universal god—Hiraṇyakaśipu is the universal god. Always that ego; Hiraṇyakaśipu is our ego. Ego is very hard to go. That is why now it is time to go. Ego is very hard to go. That is why you meditate, and when you meditate, when you realize that spirituality, that divinity, it always happens. But it says that when you have strong faith, obviously that will go. And this story, then one day Bhakta Prahlāda invites, and that invites, and it has got a very shortcut story here. Before finishing today’s session, I’ll finish this. At that time, Hiranyakashipu went to challenge the divine, God and goddess. But one day, while Bhakta Prahlāda was meditating, Hiraṇyakaśipu came to disturb him and forced him to accept that Hiraṇyakaśipu is the only supreme master. Then one day, while he was meditating, Hiranyakashipu came again to disturb him. At that time, from an unknown sector—it does not say “pole”; some other Purāṇas say “from the pole, from the pillar”—it says from an unknown place, one image comes. That image is neither God, nor a human being, nor a demon. With a lion’s face, with long, long nails, he came and started to fight with Hiraṇyakaśipu. Slowly, he grabbed him and placed him on his thigh, on his lap—not on the ground, not in the sky, not in the water. And he started to kill Hiraṇyakaśipu, and that was evening time: not night, not day, but the juncture of day and night, twilight, and Hiraṇyakaśipu died. After that, what happened? Bhakta Prahlāda became the king of the place, and Dharma Sthāpanā ho gayā. So, after that, when the Narasiṃha Avatāra came forward and killed Hiraṇyakaśipu, he placed him on his lap, neither in water nor on land. As the Narasiṃha Avatāra, he killed him and made Bhakta Prahlāda the king. Mahāprabhujī Karatā He Kevalam Mahāprabhujī Karatā. Kumbha Melā Purījī, Purījī…