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Part 1: The Transformation of Andhakāsura and Śukrācārya’s Penance Inside Śiva When Śukrācārya entered the stomach of Śrī Mahādeva Jī, he began struggling intensely to find a way out. Finding himself utterly helpless, he did what anyone would do in such a predicament — he turned to the Lord for help. At this time, Śukrācārya started to speak to Bhagavān Śiva Jī, imploring and beseeching him. As the saying goes, either conquer the enemy or become one with them. “To Śivjī ke sāth meṁ to jītne kā koī apsarī nahīṁ thā. Itne sāloṁ sāl ho gayā, peṭ meṁ rahkar rahkar, ab Śivjī ke bāhar āne ke lie koī upāy nahīṁ hai. Tak usne Śivjī ko kyā hai? Aur apne jo jāntā, sāmṛt sañjīvanī vidyā. Navi me baith ke baith ke Śivjī ko khuś banāne ke liye, aur Śivjī to bhale bhale hai, to usko kyā hai? He khuś binaoge to ho jāyegā. Tab kyā hai ki daitā guru Śukrācārya Śivjī ke andar me baith ke mṛtyu sañjīvanī vidyā paḍne lagā. Jai bhulie bhulie Bābā kī. To idhar o mṛtyu sañjīvanī vidyā padne lagā, udhar andhakāsura marne ke liye chaṭapaṭ ā rahā hai.” There was simply no way for the Daitya Guru to overcome Śiva by force, so after passing countless years inside, he resolved to win Śiva’s favour. What else could he do? Śiva is innately beneficent, so if made happy he would certainly relent. And so Śukrācārya began to recite the Mṛta Sañjīvanī Vidyā right there within the stomach. Meanwhile, outside, a great drama was unfolding. Andhakāsura was hastening towards his own death. The battle between Mahādeva and Andhakāsura had raged for five hundred years. By now, most of the demon’s army was destroyed. Andhakāsura himself grew feeble and, with mortality looming, his heart softened. When death approaches, people often become very polite and resolve to mend their ways; in the same manner, the weakened Andhakāsura began to praise Mahādeva. “O Mahādev, Hé Karuṇā Sāgar Sindhu, Āp To Sindhu Hai Dayā Ke — you are the merciful one, the ocean of compassion. I knew nothing, I was blind. Whatever strength I possess is only by your grace.” He acknowledged Śiva as his true father and begged not to be killed but rather blessed so that he might live. Śiva, ever merciful, saw the change of heart and granted him a chance: if he turned to godly ways, he could pray for liberation. Andhakāsura promised, “From today I will always engage in divine activity. Please remove all demonic tendencies from me; I will abide in the essence of the gods.” Śivajī blessed him, saying, “Well, if you follow this, you need to meditate and perform tapas.” That is why it is said, “śaraṇ ke maraṇ nahīṁ karnā hai.” The demon declared, “Meṁ devatā ke tattū meṁ rahūṅgā.” For one who has surrendered to the Lord, there is no destruction. So Śiva instructed him, “Jo Andhakāsura ko chalo to āp dhyān karo, meditation karo. Tap karo, tap karne ke bād meṅ to āp kyā karnā? Ki phir āp sukṣma vigitalize karnā?” In other words, let him undertake penance so fierce that his very being would be refined. Andhakāsura then devoted himself to intense meditation. He meditated unceasingly, without food, until only skin and bone remained — so much so that when Mahādeva, pleased by this great effort, appeared before him, the demon’s body was virtually fleshless. Śiva blessed him: “From today you are no longer an asura; you are a deva. I am very happy. What boon do you seek?” Andhaka replied, “My lord, you know I have changed. May I become the leader of the gods, a Gaṇādhipati?” Śiva, who cannot refuse a sincere penitent, granted the boon. “Tathāstu,” he said. From that moment, Andhaka was no more an Asura; he became Andhakadeva, the Gaṇādhipati, and all the deities worshipped him. This episode did not occur in just one Kalpa — it spans many cycles of creation. Brahmā has fashioned the ages — Satya, Tretā, Dvāpara, Kali — again and again. In one Kalpa, Andhaka himself functioned as Gaṇeśa, the Lord of the Gaṇas. Thus the story carries a profound moral. If even a demon, by the power of tapas and divine qualities, can transform into a god, then no one should be condemned to a spiritual death sentence for their mistakes. An error committed and then recognized is the mother of success. One famed billionaire, when asked the secret of his success, answered simply, “Mistake. My mistake is success.” We learn from our errors; through them alone we grow. What matters is not that a mistake happened — for mistakes happen to everyone, from great seers to ordinary people — but that we do not repeat it. A mistake made once and never repeated puts one in alignment with Bhagavad Tattva; a mistake repeated again and again turns one into a thief of one’s own spiritual progress. Caste is nothing but a label of convenience; true stature comes from practice and inner quality. Viśvāmitra was born a Kṣatriya, yet through sheer meditation he became a Brahmaṛṣi. Vidura was a Dāsī Putra, yet his wisdom shines eternally in Vidura Nīti. In Nepal, the sage Viśvakarmā Bābā, said to be from a Dalit background, became a great yogī and Vedāntin. And what of Śrīla Prabhupāda? His birth was modest, but his penance made him a world teacher. So never judge by outward cover; read the pages within. The Lord himself has declared in the Bhagavad Gītā: “Abhyāsena tu kaunteya, vairāgyena ca gṛhyate.” Practice makes a man perfect; through sustained practice and detachment, one attains liberation. While Andhakāsura was thus transformed, Śukrācārya remained inside Śiva’s stomach. “Chal gaya, ab Śukrācārya kya kareṅge? Bhagavān Śiva ke pet meṁ to haiṅ, ab Śivjī ko kya hai? Stuti karne lagā, ‘Jai bole bole Bābā kī jai,’ and Śukrācārya started to chant Sañjīvanī Mantra.” He began to recite the mighty Mṛta Sañjīvanī — the mantra that can awaken even the dead, provided one has attained siddhi in it. It is not enough merely to photocopy the words and chant them over a corpse; the devotee must first win the grace of Śiva through purity and rigorous discipline. “Siddhi honā cāhiye. Jab siddhi ho to, āpko mṛta sañjīvanī vidyā paḍ ke, murde ko bhī āp jagā sakte ho. Toh, yahāṁ, jo śrīpuranme mṛta sañjīvanī kā mantra diyā gayā hai, toh uske liye siddhi chāhiye. Śiva jī ko āpko siddhi karo, dhyāna karo. Khān, pān, āhār, vihār, sab tarah se āpko yogī sāttvika ho jāyegā, tab āpke mantra kām karegā.” One must become thoroughly yogic and sāttvika in all dimensions of life; only then does the mantra bear fruit. The very mantra that Śukrācārya chanted within Śiva is now preserved in the Śrī Purāṇa for the benefit of humanity. How fortunate we are that someone performed aeons of penance so that today, in a sacred Tīrtha, we can listen to this Mahā Mṛtyuñjaya, this Mṛta Sañjīvanī. The mantra is long, but its opening portion runs as follows: “Oṁ Namaste Devī Sāya, Surasura Namaskṛtāya, Bhūtabhavya Mahādevāya, Haritā Piṅgalā Locanāya, Balāya Buddhirūpiṇe, Vāyagya Vasanācand Payarirṇāya, Tralokya Prabhāveśvarāya, Harāya Harinetrāya, Yudāntakaraṇāya, Nalāya Gaṇeśāya, Lokapālāya, Mahābhujāya, Mahāstāya, Sulaynai, Mahāndaṇḍṛṣṇe, Kālāya Maheśvarāya, Abhayāya Kālarūpine, Nīlagrīvāya Mahodarāya, Gaṇadekṣa Sarvātmane, Mṛtyuhantre Parīyātra, Survatrāya Brahmacārine, Vedāntakāya Tapo Antakāya, Paśupatāya Veṅgāya, Sulpāṇane Śikhaṇḍine, Lakuṭine Mahāyaśase, Bhūteśvarāya Guhāvāsine, Vināna Vātasāle, Aparāda Darśanīya. Darśanīya Bala Surya Nibhaya Svasana Vāsinau Darśanīya Bala Surya Nibhaya Svasana Vāsinai Bhagavate Umāpate Arendamaya Bhagaśrī Patine Puṣre Dāsanāsanāya Kukarutakāya Dhārine, Pāśa Hastāya Pralayakālaya Ulkamukhāya Nikitave Munaye Dīptāya Viśambhataye Uṇṇaye Janākāya Chāchurutakāya Lokasattapāya Bhamadevāya Bhamadevāya, Bhag Dakṣiṇānyā Bhamate Bhikṣate Bhikṣa Rūpiṇe, Jātine Svayaṃ Jāṭilāya, Śakrahastāsti Sammakāya, Vasunāṃ Stammakāya Kratave Kraturayā Kālāya, Medhāvi Madhukarāya Chalāya. Bāṇaspatāya, Bhaja Sanaitama Āśrama Pūjitāya, Jagadhatre Jagatkartre Puruṣāya Satyasetave Dhruvāya Dharmakṣetrajāya Trivatsāne Bhūtabhāvanātātṛnetrāya Bahurūpāya Sūryāyuta Samprabhāya Devāya. Sarvaturyaninādine Sarvaturyaninādine Sarvavāda Vivochanāya Bandhanāya Sarvadhārine Dharmatamāya Puṣpadantāya Vivāgaya Sukhāya Sarvaharāya Hiraṇyasrase Dhārine Bhīmāya Bhīma Parākramāya Oṁ Namo Namaḥ.” This is the very mantra that Śukrācārya chanted. Not only this, he also recited 108 Śiva mantras, and Śiva began to grant him blessings. Thereafter, whenever anyone was on the verge of death, Śukrācārya would employ this mantra to revive them. After all this, one might wonder about the fire inside Mahādeva. That fire is not lit by gas, petrol, or wood; it is the self-existent Brahmāgni, called Jāṭharāgni, located in the navel region, the Maṇipūra Cakra, the solar plexus. It is this fire that cooks and digests all we consume. So the story of Śukrācārya also reminds us of the inner flame that sustains life — a flame that can be kindled into spiritual illumination through the power of mantra and grace. Part 2: The Power of Chanting: Śukrācārya’s Escape and the Knowledge of Death Our bodies possess a digestive fire located near the navel. Whatever we eat, this fire digests. It has heat. When Śukrācārya found himself inside Śiva’s body, that same inner fire began to consume him. To save his life, he chanted a mantra 108 times. We too should engage in such practice. This is a precious opportunity, and whoever listens can benefit. Simply by hearing, the ears become pure, and as you also speak, your mouth and body attain purity and remain in a state of goodness. These are the 108 names of Śiva. Chanting them definitely creates a vibration we can feel. “Hara Hara Bhole,” and I will chant: Bīru Pakṣaya Hara Hara Bhole, Bīru Pakṣaya Hara Hara Bhole, Candra Dakṣiṇa Śekhara Hara Hara Bhole, Amṛtasvarūpa Hara Hara Bhole. Sthāṇu Samājista, Hara Hara Bhole Nīla Kaṇṭha, Hara Hara Bhole Pināke Pināka, Hara Hara Bhole Bhṛṣabhascha Bhṛṣavāke, Hara Hara Bhole Mahāyajña Mahāna, Hara Hara Bhole Puruṣāntaryāmī, Hara Hara Bhole Sikhī Bade Bade Har Har Bole, Rūpā Vāle Sikhī Har Har Bole, Raktavāsā Kāl Dayānā, Yogī Yogake, Tri Puraganā, Kāl Dahana, Kāpālī Kapāla, Guda Brata Jinkā, Gupta Mantra Gopanīya Gambhīra Gambhīra Bhāva Gochara Animādi Guṇadhāra Hara. Hara Bhole Trilokai Surdayaka, Hara Hara Bhole, Bhira Balasale, Bhira Hanta. Bhūteśvara Bolo Arahant Sattājī Tejakī Dharma, dharma svarūpa; adharma, adharma svarūpa. Sarūpā Hara Hara Bole Bhanukoṭī Sataprabhā Hara Hara Bole Egya Egya Sarūpā Egya Pati Yogeśvara. Śukrācārya chanted these mantras inside Śiva’s body. Similarly, we are all inside this universe, longing for liberation. We are trapped between life and death, wanting to rescue whatever we have gained. That is why chanting mantras helps us; it also builds our inner strength. There are nine forms of devotion. Among the nine, listening is one, chanting is another, along with remembering God, offering prayers, rendering various services, and seizing any chance for chanting. Chanting deprives you of negativity. Śravaṇa karo, kīrtana karo, pūjana karo, smaraṇa karo. Āpa koī bhī cīja kar sakte haĩ, to bhagavāna ko nahī̃ bhūla jāye. (Listen, sing, worship, remember. Whatever else you may do, do not forget God.) Wherever you are now, you never forget your passport and visa; you constantly check them. In the same way, while living here, we need a divine visa and passport—the password for God. Otherwise, we will be trapped at the customs of existence. So, to gain liberation, always nurture godly feelings: while eating, chanting, moving, whatever you do, do it continuously. Remain close to God, stay connected to that eternal bond, which will keep you awake and prevent you from going astray. Someone once asked me, “If you tell people the Purāṇas and wisdom and they listen, how can that reduce their sins?” I replied that their sins may or may not be reduced, but during the minutes they spend listening, they have no chance to engage in wrongdoing outside. They save that time. You should not listen to gossip, negativity, or backbiting; at least you preserve your time. When you save time in this way over many hours, months, and years, the majority of your life is spent in good works. That itself is a form of devotion. If you devote one hour in the morning and evening, perhaps you gain nothing material, but at least you are saving yourself from doing wrong, from involving in negativity and worldly pleasures. You are accumulating goodness. What is the benefit of sitting in this discourse? At least you stay away from hearing bad things. Some people are forced to hear abuse, but when you sit here and speak, you hear no bad words; your ears remain pure, and you become disinclined to say or do anything harmful. There is a beautiful song, and we can chant: Rām Rām... It says that if you have Rāma, you will have enjoyment, ānanda, and blessings. If Rāma is lacking, then you will have stress, imbalance, luxurious distractions, and an unstable mind. So it urges us to remain constantly connected to God, to remember to stick with God. The very first thing we did upon arriving in this universe was to borrow a breath. The last thing we do is to give it back—we send that breath back. So understand: as long as you have breath, keep chanting. You are giving it back. You don’t need a rosary (mālā) to chant; your breathing itself is a mālā. With every exhalation, one bead; with every inhalation, another. Keep chanting with each breath. This is very helpful. If you don’t have a mālā, it’s fine; if you do, it’s also good. Nowadays mālās are worn as a fashion accessory—they look nice and can be useful for chanting. But Śukrācārya had no mālā inside Śiva’s stomach. Śukrācārya koī mālā nahī̃ thā Śivijī ke pet meṁ. Phir bhī aise japā. Like a svastika mālā, you see. So keep chanting. Śukrācārya ne jo mṛtasañjīvanī banāī paḍī hai. Śukrācārya performed japa without a mālā inside the Śivaliṅga; there were no Rudrākṣas, and no one came to sell them to him. Thus chanting with your breath, whether with or without a mālā, is a wonderful practice. Whatever you do, as long as you remember, it is fine. When Śukrācārya meditated, Śiva was greatly pleased. Mahāprabhujī karatā hai kevalam. The divine bestows grace according to the vessel you bring. Whatever container you hold, you can only take that much water from the ocean. Jiske jiske jitne bartan jaisa hi lekar āyā hai, to utnā hī āp pānī lekar jāoge, samudra meṁ jākar bhī. Here too, there is a divine ocean of wisdom. You can draw from it only as much as your capacity allows. Some come with large containers from their previous lives, through their sādhanā and saṃskāras. Some have just arrived and have only a spoon, and even that little water may dry up. Śukrācārya became free from death. He would have died inside Śiva’s body, but Śiva said, “You utilized your time in the best way. I thought you might misuse it, but you used it well. Now I bless you.” Śukrācārya replied, “I want to come out. I know it is not my intention to give others bad things, but I am the guru of the daityas, and their nature is to harm. If they do not harm, they cannot exist. Yet simply to allow their continuity, I give teachings and blessings.” That is why it is said Śukrācārya was blessed by Śiva. Finally, he emerged. But from where? He found a passage out through Śiva’s urinary tract—through the sperm. Bīrya, Śukra, Śukra, Śukrakīṭ. He came by way of Śukrakṛti; that is, along with Śiva’s sperm. That is why his name is Śukrācārya: Śukra plus Ācārya, Śukrācārya. He is an ācārya, but he emerged with Śiva’s śukra. When he was inside, he meditated and performed intense sādhanā. Āne ke samay me bahut rastā ḍhūṇḍā, lekin usko ekī rastā milā, ki Śukra se, Śukrācārya se, sperm se ā gayā to bīrya se ā gayā, to śukrakīṭ se āyā, to uskā nām Śukrācārya ho gayā. Jai Bholī Mahāde, Bholī Bābā kī jai. What does this mean? He came through the śukra, meaning he became a part of God, and whoever comes through the śukra is a child. That is why Śiva accepted him as his child and blessed him. This is the story from the Rudra Saṁhitā, a wonderful narrative found in chapters 47 to 49, for your future reference. Now we turn to another wonderful chapter. I believe we are very fortunate to learn this. The Śiva Purāṇa was composed after extensive research, revealing this divine, sacred wisdom. Pārvatī asked Śiva, “Oh Śiva, how can we know that a person is going to die? If someone is going to die in three months, two months, one month, or six months, how can we detect it? What are the symptoms? And also, how can we defeat death?” She asked this question, and Śiva revealed the answer thousands and thousands of eras ago. In a different retelling, Muni Śreṣṭha Sanāt Kumār asked Vyāsa, “O Vyāsa, please tell me.” And Vyāsa recounted the story that Śiva told to Pārvatī. Śiva shared many secrets of this world and universe with Pārvatī. In the short time we have, we may not be able to finish all the Purāṇas, but we should seek out the nectar, the good and essential things, and try to summarize them. When the time of death draws near, what signs are seen in the body? When a person is about to die, what are the bodily indications? Pārvatī asked Śivajī, “What are the signs seen in the body before death?” Śiva gave an answer, but the discourse also tells how God keeps sending us reminders. Siddha Purījī, the second letter he wrote to you is: your teeth—I will take your teeth; they fall out. The third letter says: then you cannot hear; your listening becomes weak. Gradually, you cannot move, then slowly you cannot see. He keeps reminding us, but still we do not understand. We think we will live forever and ignore these messages. What happens if bills are sent to your mailbox and you ignore them? One day they will be enforced forcibly. Mahāprabhudip Karata, Mahāprabhudip Karata, He Kevalam. We find that people love life and hate death. Why is that? Life arcs toward death. Everyone hates death. No one wants to talk about death, but everyone wants to enjoy life. I am fortunate to speak of it. Even if you wish to listen, family members may say, “Don’t talk about death now.” Yet death is the truth, certain to come. We don’t want to talk about it, we don’t want to prepare. That is why you need to talk, you need to celebrate. You celebrate your birth; you must celebrate your death as well. Death is not something unexpected that comes without warning. It sends letters; it has a plan. Moreover, death is not the end of your life; it is only the end of your physical form. Life continues because energy never finishes. In the Śiva Purāṇa, life once asked death, “Why do people love life and hate death?” Death replied, “Well, you are the white liar. I am the black truth. I am black, but I am the truth; you are the liar.” Mahāprabhujī Karatā Mahāprabhujī Karatā He Kevalam. You are finishing one cycle. Just be happy. Jīvan ke bāt karnā cāhte haiṁ lok, jīvan ko pasand karate haiṁ lok; āp toḥ baiṅkār hai, aisā bol diyā jīvan ne mṛtyu ko. Phir mṛtyu ne bolā, “Nai nai bhāī, iskā ek kāraṇ hai. Kyā kāraṇ hai? Kyōṅki āp toḥ ḥafet jhūṭ hai, ham tīṭā satya haiṁ. To islī kyā hai, tīṭā satya to bād meṁ ātā hai. Hai, Lagi Jhoot Toh Aage Achche Hi Dekhai Deta Hai.” (People want to talk about life, they love life. Life called death useless. Then death replied, “No, no, brother, there is a reason. Why? Because you are a white lie, and I am the bitter truth. That is why the bitter truth comes later. A lie appears pleasant at first.”) Therefore, should we not celebrate death like a festival? We celebrate birth; we should also celebrate death. When you prepare for a journey, you pack your suitcase days in advance. In the same way, after this life, you are going on a long journey, an infinite journey, so you must prepare. Preparation means drawing near to God; then all your preparations will be complete. Pārvatī asked the vital questions, and I believe every lesson here is important. Every time I read the Śivapurāṇa, I find this chapter and the next—how we can defeat death—essential. Even if no one has invited you, it is said that you should go and hide somewhere to listen to this voice, the Śivapurāṇa. I need to listen. Śrī Purān ke liye kisī kā nyautā nahī̃ diyā, kisī ne nahī̃ bolāyā, phir bhī āpko bhāg bhāg ke chhip chhip ke sunnā chāhiye. To ye hai ki Pārvatī aur Śivjī kī guptvā bāt sunnā cāhte ho, Amṛt Maye Bānī sunnā cāhte ho, to jahāṁ pe bhāgvat ho rahā hai, jahāṁ pe Śrī Purāṇ ho rahā hai, usme āp chhip chhip kar, āp apne sāre kām chhoḍ ke bhī ākar baiṭhnā cāhiye, ki ye. Amṛt maye bānī hai, ye kām to kabhī khatam nahīṁ hotā hai. To isī liye bolte haiṅ, ki jab tak jīvan rahegā, phursat nahīṅ hogī kām se. Ek chhaḍ aisā nikālo, pyār karo Śrī Rām se. (For the Śrī Purāṇa, even if no one has invited you, you must run and hide to listen. If you wish to hear the confidential talk between Pārvatī and Śiva, the nectar-like words, then wherever a Bhāgavata or Śrī Purāṇa discourse is happening, you should sneak in, leaving all your work, and sit. This is immortal speech; work never ends. That is why it is said: as long as there is life, there will be no leisure from work. Find a way out, and love Śrī Rāma.) So Pārvatī asks, “O Priya, if suddenly the entire body begins to move towards dying, if it has come under the control of time, then how can one win? What are the signs of death?” Part 3: The Sixteen Symptoms of Impending Death Revealed by Lord Śiva So Śivajī said, Pārvatī is asking, “O Divine Lord, if someone is going to die in physical form, what are the symptoms?” Mahādev replied, “Well, I have got that something here that you need to remember, and you don’t need to tell it to anyone.” Look at this, that secret we are going to listen to, Śiva. And I have collected here sixteen symptoms of what happens before death. And here are the sixteen symptoms. Purījī, Purījī… This is not the voice of a human being. This is not the voice of a human being. This has come from the eternal truth. So he told that the symptom, and nowadays medical science also proves and agrees, that if your body is completely yellow, completely white, and sometimes it’s converted to red, that shows that within six months, that person is going to die. If someone’s body is completely yellow, completely red, or completely white, then that person will die within six months. If a person has the first disease in the body for six months, or if the body is completely red, then that person will die within six months. So, he will die within six months. If the person has suddenly stopped speaking, stopped his words, stopped listening, and he could not see anything suddenly, that also, within six months, people die; those people also. So nowadays you can do surgery, you have got antibiotics, medicine, you can prolong life. But that is the time when you don’t do anything. And also, sometimes the medicine also doesn’t work. So that’s why, otherwise, if medicine could help everyone, there would be no death. So, antibiotics were invented how many years before? And at that time, people thought that we could control all sickness. But there are thousands of sicknesses, thousands of illnesses still coming. And many of them are not identified; still, our doctors are researching. So that means there are so many things, but Bhagavān says there are only three sicknesses, and from that time until now, only the name is different; the sicknesses are three. And here, Pārvatī again asks, “And what are the symptoms?” Mahādev said, “If somebody shoots the deer, if somebody shoots the deer, at that time the hunter would go, shoot, and throw the arrow at the deer.” And at that time, the big sound comes in the universe, the big, big sounds. The deer will start to cry when somebody shoots the arrow; at that time, somebody screams in the end of the day. So, at that time, that scream you cannot hear, that also you have got some problem, and you are going to die in six months, within six months, Śivājī said. Similarly, when somebody cannot see the light of the sun, cannot see the light from the moon, and also cannot see the light of the fire. So there is some blindness, a kind of blindness. They cannot see the light. And, or the problem of standing in the sun, the problem in standing in the moon. So that person also, within five to six months, is going to die. He says this is the word of Śiva to Pārvatī. So if you cannot see, if you cannot stand in the sun, you can stand, but you cannot see. That’s a kind of blindness. And similarly, a person’s left hand continuously twitches for up to a week, the hand keeps twitching, it keeps twitching for a week, it happens, a person goes into a trance, if anyone… His hand is trembling up to one minute, his hand trembles for one minute, so those people do not live more than one minute. So, it is saying that here, if somebody has got the shaking, that flickering, what you say in your left hand, if that has started to flicker, you know, so that also, if it continues for one week, that continuously, that repeatedly, it is like shaking. Or flickering, that also, that person is going to die in one month, within one month. So, that is the Śivājī, those are the symptoms. So, is it happening to anyone? No, no,… obviously not. Kisi ko nahi wara hai, ne aisa? Acha. So, otherwise, we better prepare something. We will shorten this retreat. So, anyway, lucky if we have something happen here. This is a great divine place in Kumbha Melā. So, I think no one is lucky enough. So, if it happens, let’s take it as granted, as a gift. And you can go here, so if the left hand is continuously shaking or flickering, that is a one-month death. So, and Śiva Jī said, isme saṁśaya nahīṁ hai. So there is no doubt, Śiva said, there is no doubt, it is for sure. This is the word of Śiva. And similarly, he said, if you have a whole body flickering, and you have got a dry head—that’s when you have a dry head and dry mouth—then there is a sign for sure. So you will die in one month. So if your whole body is flickering, and your mouth is dry, and your head… so that’s Brahma Randa. The crown center is becoming dry. See how good the speech of Lord Śiva is. He has already told the world, but people don’t read it, don’t understand it, and don’t want to listen to it. He has given all the signs here. So what is it? It is also seen to crack. And similarly, if somebody has a dry mouth, you cannot release any saliva completely. You will not have any saliva in your mouth, and you will also have a dry throat. Śrī Śrī… Kisi ke nāk se pānī bah rahe, hai na? If water keeps coming from the nose, then death occurs within fifteen days. So in 15 days they will die. So if somebody has a continuous running nose, but not stuffiness, that person will die in 15 days. So, look at this. Better check your nose today. And similarly, it shows like if your tongue is swollen and your teeth are very smelling, that’s bad breathing. And your tongue is really swollen; that person is going to die within six months. So, better you taste your breathings. How are your breathings, the smell? If there is bad breathing and the tongue is swollen, that person is going to die in six months. This changes if your tongue is swollen and you have bad breath. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… If you cannot see your image in your mirror, or that twisted image, you can see. If you stand in front of water, or ghee, or oil, and you cannot see your image, or if you see it but it is blurry, that also means you are going to die in six months. So, you can test. So, if somebody told that—it’s a good knowledge—that if somebody is telling in your home country or somewhere else, “Oh, I cannot see in the mirror, look at this, my face is twisted or like this,” then that he is going to die soon, six months. So, better tell him that, “Prepare a will or bank account,” wherever that. It is managed that one, so it’s a last point, and it’s a symbol. If your picture is not visible, then those people die in six months. If someone tells you this, then tell him that the time has come to die; prepare yourself. In this way, similarly, Śivājī is telling that you need to keep continuous and keep in your mind that I am going to tell you this truth. This truth cannot be listened to, nor can it be read. That’s why it’s better you keep in your mind, Śivājī keeps telling. And at that time, in the 11th number—the 11th, that number I made—but Śivājī is meeting, and there is no number actually. But number 11 says that if you don’t see your shadow in your image, in the sunlight, you cannot see your shadow. At that time, there was also a vision problem. That vision problem leads you to death within one month. So, we can see if you go inside, outside, and just when you check. But sometimes, like people say, “Oh, I can see my shadow, myself.” Then, that will go in one month. So, now Pārvatī keeps asking. So, these are the symptoms. If you have not seen us in the shadow, you have not come to yourself in the shadow, right? To aapko ek maine me death ho jayega. Mṛti, O person, ka ek mainī me uskā kyā hai ki maut kā samay ā gayā, aisā āp jān sakte haiṅ. To aise karke yān pe bhī bout lakṣaṇ batā rahe haiṅ, aur lakṣaṇ aisā hai ki O abu koī bhī candramaṇḍal yā sūrya maṇḍal prabhābhīn ebun lāl dikhāī de. Tatha adhe māsa usko kyā hai te o marne kā samaya ā jātā hai. If you go outside and if you see the sun and moon is red, blurry, if you see the red, the person is going to die in 15 days. So if somebody has got that sort of image, when you see the sun or moon, if you see only red, then that is a symbol of your death in fifteen days. To aise karke Arun Dati or Mahāyān, Chandramā, une jyot dekh sakhe, athvā jise tāroṁ ke darśan aisā ho, aisā puru ek mās tak jīvit rahtā hai. And also, when you see, if you don’t see the red, but if you see some twisted image or blur or some stars—that sort of image—if you see, and that time also the person will live only one month. So after one month, he cannot survive. So if you see the stars and planets, but you don’t know the sense of where the directions are, then you will also have death within six months. So when the sun is rising, what will happen? You can guess what that direction is. West? No. What’s the direction the sun is rising? East, yeah. When you know the east, and one day when you don’t realize whether it is east or west, but the sun is there, so that time you’re going to die in six months. So if that is the case, if it arrived or somebody told you, in which direction is the planet? The star is, and similarly Venus, Dhruva Tārā, and all the planets, they have got one direction. So the reason is that if you see stars, moon, and sun in the sky but you don’t know which direction it is in, you will die in six months. And similarly, there are so many things. If geese and crows are surrounding you, your age will be six months. So if you are walking somewhere, but geese and crows are walking behind you, it says, if you are walking somewhere else and the bird is coming around you, especially a vulture or crow, so that also, that you need to know: you are going to die in six months. If the vulture came or the crow came, because they have an amazing sense, you know. Because they will know that only you are going to die, and they can eat that tasty flesh for themselves. So that’s why they are very wise, actually, animals. Just for example, in Nepal, there is a Kośitāpū. Have you heard of Kośitāpū? In Kośitāpū, meaning like in Chittawan, if you go to Nepal, there is amazing living truth you can see. There’s a bird that migrates from Russia, Siberia, for six months. They live there happily for six months, and when winter starts, they fly back to Russia. Puri Jī, Puri Jī… Puri, there is somewhere else that we human beings need to find out a way. We need to ask somewhere else. We need to make a phone call. But they come that far away, around 3,000 kilometers or something. But they never mistake, never go to another place. So always comes the Kośī Tapu. From the Kośī Tapu to Siberia. In Nepal, from Siberia to Koshi Tapu, the children sit and walk. Every year, so every year in Koshi Tapu, the children come to Siberia. In the Siberian region of Russia, there is a lot of intellectual knowledge, which also indicates that if a bird or an animal comes in front of you, it will indicate your death. So that’s why if the vulture comes around you, be careful and keep following continuously. That also talks about the next six months. And there is one photo; he got the award in the World Photo Award just recently. That was in Kenya. Because you can see the boy was malnourished, he was about to die, and the vultures were all around him. And the photographer took that photo, able to take it. So, that means, how come the vulture came? And after a couple of days, the boy died there. So that means the vulture animals have got the sense. For example, the bee, the hive bee, the honey bee, it travels 40 km to source its food. 40 kilometers without looking at any street, navigation, or anything. And they go, travel, and they find food and come back, and they enter the right room, not mistaken. Not Peter’s room, not Ram’s room, not Sam’s room. Exactly, he entered his room. He has got hundreds of rooms in it. So, how come that has got sense? In Indonesia, when the tsunami came that time, one elephant saved his owner. And the tsunami was coming, and the elephant was running while taking his owner. And the owner is saved because of the tsunami. And even the other animal, you can see here, that’s a crab, what is called, it’s like a small crab. And that animal also knows when the flood is coming, they are there before the flood comes. They go to the cave or some other safe place. Two days earlier, or even one day earlier, they already go and stay safely. So they have got a sense. That is what they can also communicate; animals also. They have a great sense. You don’t say the dog can find out, find out how many kilometers down there is a dead body. A dog can smell it. So, in our guru, of my father, he used to teach me how to know when. The jackal starts to cry, or the crow starts to cry, then how to know? That is the formula to know the animal language, and he used to tell me, and there is one śloka, and in that śloka, sometimes I practice as well, and that comes many times, that comes true. Obviously, that is also the formula, I mean, they discovered the ṛṣis, munis, and sages. Jai Bhole! Bhole Bābā kī jai! So we have got still more. So I think we need to stop now, but the evening session is very important. Now, Pārvatī is asking, “What are the symptoms of death?” Later she will ask, “How can we defeat death?” And Mahādev will tell that secrecy. Do you want to listen to your secrecy? Yes, do you want to bring your friends to listen to this one? Yes, do you want to share? When you listen and then tell your friends in Hungary, Portugal, hello, it is better to keep this idea. Instantly passing message, isn’t it? So, okay. So that means, like this, from the Śivapurāṇa is very important today and tomorrow as well. Now, Pārvatī is asking about symptoms, and later on, Śivajī will tell the Nibbaṛa. And this is also, I also practice, and I heard this one yogī is here. Just a couple of pandals later, he is also practicing the same thing. He is not eating anything. And just that, how he was able to live that many more years. And that we yogīs, we practice hot yoga. That is another yoga also, that we align with the Brahmā. So that is the most important thing. We need to listen to this one. So today, what is it that Abhishekjī has told us about the symptoms of disease, the symptoms of death? Now, in the story of evening and tomorrow, how can we come out of death? How can we come out of death with the fear of death? And how can we come out of death? That is taught by Gahan Vidyā. That Vidyā will not be found anywhere. Śivjī himself has told it in the Purāṇa, so… We did not miss this great opportunity. This evening and tomorrow also, the session of Sipurāṇa, get involved in it. So you who are involved till now, you will be involved in it. Thank you very much for listening, and may God bless you. This is the end of this session, and we’ll chat and see you in the next session. Mādayā Pūrṇameva Vasisyate Oṁ Sarvavai Pūrṇaha Svāhā Sarvavai Pūrṇaha Svāhā