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Part 1: The Transformation of Andhakāsura and the Power of Mantra When Śukrācārya entered the stomach of Śrī Mahādeva jī, he began striving intensely to get out. Whenever we cannot defeat something, we start asking for help. At this time, Śukrācārya also began speaking to Lord Śiva, asking for assistance. That is why one either defeats the enemy or gets along with him; he adopted the same principle. There was no chance to win against Śivajī. He had been in the stomach for so many years, and now there was no way to get out. So, he started chanting the mantra. He sat and sought to make Lord Śiva happy. Lord Śiva is a good person; if you make him happy, then it will be done. Then what happened? Daitya Guru Śukrācārya sat inside Lord Śiva and began studying the knowledge of death. Jai Bhuliā Bhuliā Bābā Kī. Thus, he began studying the knowledge of death. Meanwhile, Andhakāsura was rushing to his doom. At that time, while Śukrācārya was struggling inside Śivajī’s stomach, wanting to come out, he could not. Hundreds of years passed, but he could not emerge, and so he started to appease Śiva. This illustrates that whenever you cannot defeat anyone, what can you do? You just worship. Inside Mahādeva, Śukrācārya tried to come out but couldn’t. The only alternative was to make Him happy. In the same way, Śukrācārya began chanting inside the stomach: "That is the wisdom, that is the mantra, that is the formula, who can live, who can come out." That is the mantra he began to perform. Outside, a great conflict was raging between Mahādeva and Andhakāsura. As mentioned earlier, it had been 500 years. In those 500 years, many dānavas were gone, almost completely emptied. But for the asura, his end was near. When the time of death comes, people become very polite. They say, "Okay, from tomorrow, I’m not going to do any wrong things. All right, I understand. I’m now on track." In the same way, what happened with Andhakāsura? He became very weak. When he became weak, he started to appeal to Mahādeva: "Oh Mahādeva, please, You are the merciful person. You are the ocean of love. You are the ocean. Are the masters so? I don’t know anything. I was blind. Because of your blessings, I come to know I am the strong person now. So whatever I have is because of you." Earlier, he used to say, "I am strong because of my strength." But now he told Mahādeva, "It is because of your grace." When people become weak, they start to say, "Oh Mahādeva, whatever power I have got, that is because of you. You are the merciful person. This time also, you know that you are my real father. So please don’t kill me. I need your blessings to live forever." Then what happened? Śivajī is a very merciful person. He said, "Well, Andhakāsura, if you have changed, if you are changing your mind, I will give you one chance, okay? So you can pray." Andhakāsura replied, "Okay, from today I will always be godly. I will involve myself in godly activities, whatever you wish. From today, please remove all the demon nectar, demon nature from me, and I will remain as a godly nature." He promised Śivajī, and Śivajī blessed him: "Well, if you follow this, you need to meditate to taste." He wanted to meditate even though he was weak, and Śivajī did not kill him. That is why he did not want to die; he surrendered. He said, "I will stay in the elements of the Deva, I will give up all the elements of the demon." When he gives up, then what is it that Bhagavān jī does not accept? So what did He do? He said to the blind asura, "You meditate, do meditation, do penance. After doing penance, the power will come. You have to utilize it." After that, he started to meditate on the Lord. Andhakāsura kept on meditating and meditating. He became very happy, and he saved his bones and skin. While meditating, when he started to meditate, in Andhakāsura’s body there was left only skin and bone. There was no flesh. That much meditation he did, continuously, for a very long time. He did not eat; he was just meditating. After his great effort, Mahādeva, being the divine energy, when you do something good, definitely you will get a good result. Mahādeva came and blessed him. He said, "Oh Andhakāsura, from today you are no more an Asura. You are, from today, a God. So I’m very happy. What do you wish to know?" Andhakāsura said, "Well, my Lord, you know that I am now changed. So can I be a team leader of the Gods?" He asked, "Can I be a team leader of the Gods?" Mahādeva said, "He cannot say no. As long as you are good, that’s fine." He came and blessed, and from that day, all Devatās, Devas, started to worship Andhaka, and he was not an Asura now; he was Andhaka Deva. Andhaka Deva started to pray. He became the Gaṇādhipati. That was the story of many Kalpas, not only one Kalpa’s, one era’s story. That consists of many times. Brahmā has created many times: Satya, Tretā, Dvāpara, Kali. He created many times. Not only that, we are living in this, which is 5,000 something of Kali Yuga. Now, this is one cycle, but there have been thousands of cycles that have passed. So, in one Kalpa, he was Gaṇeśa. So the blind one became Gaṇeśa, Gaṇādhipati. When the blind one did the penance, Bhagavān became very happy. After being happy, Bhagavān said, "Ask for blessings, son. You have nothing but bones and flesh in your body. You are doing so much hard work, so I will bless you." He said, "From today, I will serve Bhagavān as Bhagavān. I will not be in the form of a demon. I am in the form of a God. Then you make me the leader of the Devas, make me the Gaṇādhipati." Lord Śiva said so. From that time, he did not become Andhakāsura; he became Andhakadeva and started worshipping him. Devādideva did a lot of worship. Even a Dānava can become a Deva with this Satguṇa, with this Satkārya. That is why in the world, the demonic tendencies that go on here also have a solution. If somebody made a mistake, it is better not to kill, not to give a death sentence. Sometimes they realize when they come on the right track; they can change. That’s why the story: when a demon also can convert himself with tapobal, with meditation, with good quality, he can become a god. From that day, Śivajī blessed, and Andhaka became Gaṇādhipati, and that’s the celebration. In moral history also, it says that when you have difficulties or anything, that might come for a reason from Śiva līlā. But after, when you know that is a mistake, it’s better not to repeat. When you do not repeat, then you think of the godly quality. When you are repeating, that’s a demon quality. A mistake happens. The error is human. The mistake comes from anyone, from the great puruṣa to the simple layman. Everyone can make one, but you need to realize and not repeat. That’s the thing. It doesn’t matter, the great persons or santa puruṣa or mahāpuruṣa. Gyānīpuruṣ, who makes mistakes? It is not that they make mistakes, but mistakes happen. Even with Bhagavān, mistakes have happened. But if you do not repeat the mistake again and again, if you do not keep carrying that mistake with you, then you are in the divine essence. Aur jab ek bār galtī kar liyā, āp phir dubārā... It is saying that when he did a mistake, that mistake is also the mother of your success. So that’s always; that mistake brings success. One successful person became very rich, a billionaire, and he has got many businesses, very nice. All the media people came and asked him, "Oh, can you tell us what is your mystery of success?" The man said, "Well, there’s nothing. I didn’t do anything. The all the..." Journalists were expecting maybe hard work and day-to-day working and donation, or something like that, but he said the answer is simple. "What is your mystery of success?" He said, "My mistake. My mistake is success." So whatever you did, mistakes from... That mistake we’re learning, and that’s why, you know, the children, the toddlers, how many times they fall? When they start to walk, many times they fall down. They never give up. They always want to imitate the elderly people, how are they walking? No matter how many times you fall down, the baby always wants to stand on his feet. So, in the same way, in life also, for us also, we are also trying, doing good quality, but sometimes we have a lot of objection. From the outside world, when we find that negative person will have some difficulties, but never lose your quality. Always keep trying, keep trying... trying the Bhagīrath prayers, carter. Oh, come here, I’ll come in a hosiery. Gah, Satya Kelly, carter. Oh, oh, is he little one able? I a. Be a sinner to count a by rāga? No, to the by rāga? No, to get a? To get a after by rāgas? A mukti prahaṇa? Kelly, a a bass in a to count a a by rāga? No, through gṛha they give a good get a me. We’ll let you. I said, "Practice makes a man perfect." So that’s why we have to practice. There was a lesson from Andhakāsura: from demon to God. That’s why caste is nothing. Caste is nothing because Viśvāmitra was also a Kṣatriya, but when he meditated and meditated, he became a Brāhmaṇa. That’s why the Brahmin quality is not from your father or because of your birth. It needs to come from practice because it is due to karma. Look at Viśvāmitra. He was a Kṣatriya. He became a sage. He became a Mahātma. There are hundreds of examples here. What was Vidura? He was the son of a maid. He had to live as a maid, but due to his knowledge, he became a great Mahātma. We still read Vidura Nīti. In Nepal, there is a sage who is said to be a Dalit, but he also studied, learned, and became a Vedāntī. He became a very great yogī. You see, Swami Prabhupāda, Swami Prabhupāda Rāi, he was of a small caste, but he became a big one. That means, like in this world, you never need to judge anyone according to the appearance of the person. Never judge a book by its cover; you need to read it. Until you read, you cannot. Andhakāsura also changed because of his good quality. And what about Śukrācārya? He became the Gaṇādhipati. But Śukrācārya, Daitya Guru, was struggling inside. Later on, he started to practice, practice, and practice. He started to make Lord Śiva happy. Here, Andhakāsura became the Gaṇādhipati and walked away. Now, what will Śukrācārya do? Lord Śiva is in his stomach, and Śukrācārya started to chant the Sañjīvanī mantra. The Mṛtasañjīvanī mantra is the divine mantra that can awaken people who are dead. To practice this, you need to maintain purity. You need to have a blessing from Śiva. If you just copy, do a photocopy, and start to chant in front of a dead body, it might not work. You need to have siddhi, perfection. Otherwise, no one is going to die, so that’s why you need to have the perfection blessing. Siddhi honā chāhiye, jab siddhi ho to, āpko mṛtasañjīvanī vidyā paḍke murde ko bhī āp jagā sakte ho to yahāṁ jo śrī purāṇ meṁ mṛtasaṁjīvanī kā mantra diyā gayā hai, to uske liye siddhi chāhiye. Śivjī ko āpko siddhi karo, dhyān karo. Khān, pān, āhār, vihār sab tarah se āpko yogī sāttvik ho jāyegā, tab āpke mantra kām karegā. To unane yahāṁ pustakeṁ haiṁ, kī he marsī, vyāsajī pustakeṁ haiṁ. Toh Byāsajī pustey ratey he Sanatsi Kumār aur Byāsajī ke bāre mein yāp bāchit ho rahā he. Toh wo mṛtasañjīvanī mantra kyā thā? So what was the mantra? The best is that, okay, this mantra is like that, that was used by Śukrācārya inside the stomach. There is a long mantra, but I... I will try to chant the first one. Later on, if you want that, then I will give it to you in writing, or you can copy it from somewhere else. Haraya Hari Netraya Yudhanta Karanaya Nalaya Ganeshaya Lokapalaya Mahabhujaya Mahastaya Sulaynai Mahandan Drishne Kalaya Mahesuraya Abhyaya Kalarupine Nilagribaya Mahodaraya Ganadeksha Sarvatmane Sarvabhavanaya Survatraya brahmachāriṇe vedāntakāya tapo antakāya paśupatāya veṅgāya sulpanāne viriśakāṭave harave jāṭine śikhaṇḍine lakuṭine mahāya sase bhūte surāya guhā vāsine bināna vātasale aparāda darśanīya bāla sūrya nibhāya iṣmāsana vāsina. Darśanīya Bala Sūrya Nibhaya Śmaśāna Vāsine Bhagavate Umāpate Areṇḍamaya Bhagaśrīpatine Puṣre Daśanāsanaya Kukārthakaya Paśahastaya Pralayakālayā Ulkamukhaya Nikitabemunaya Dīptaya Viśambhata Unnayajanakaya Chacurthakaya Lokasattāpaya Bhāmadevaya Bhāmadevaya Bhagadakṣiṇanya Bamate Bhikṣate bhikṣarūpine jātine svem jātilaya sakrahastasti sammakāya vasunām stammakāya kratave kraturaya kālāya vasunām stammakāya kratave kratukarāya kālāya medavi madukarāya chalāya vanaspataye bhaja sanāyitama śrama pūjitāya jagaddhātre jagatkartre puruṣāya. Sasotāya dhruvāya dharmakṣadājāya. So this is the mantra that you can chant if somebody is going to die, and the person is awake, but you need to have a blessing, siddhi; simply you cannot do it. But this is the mantra, which mantra was chanted by Śukrācārya inside Śivajī’s stomach. After that, he started to chant, not only this one, he started to chant 108 Śiva mantras, and Śiva started to give him blessings after that. So, iske bādh me ye mṛtasañjīvanī mantra thā, jo Śaṅkarācārya ne bāhar āne ke liye aur jo kiyā hai ki wo kyā thā. Uske bādh me jo jo bhī dhanam martā thā, wohī wo use kartā thā ye mantra. To isī liye kiyā hai ki ye bahut badā mūlyavān mantra. Fire inside the Mahādev, isn’t it? So everyone has got fire inside. The fire is not that. That fire started with gas, or petrol, or any firewood. It automatically, the Brahma, Brahma Agni, and that is called the Jāṭhar Agni in our nābhi, in our Maṇipūra Chakra, in the solar plexus, there is a fire. That fire cooks anything and helps to digest. Whatever you eat, that can digest. There is a fire in our body; there is fire. When you eat anything, you can digest it. There is a fire in our nābhi. So, Agni is the heat in the fire. So, when Śukrācārya was about to die, he did this mantra. For 108 times, he did that mantra 108 times. We should also practice it. This is also an important opportunity, so someone listens to it. By listening, the ears become pure, and along with that, you also speak. Your mouth and body will also be good, and you will remain with purity. So these are the 108 mantras of Śiva, the 108 names of Śiva. If you chant, definitely there is some vibration we can feel, we can do. You can say, "Hara Hara Bhola," and I’ll chant. Hara Hara Bhole, Sthāṇu Samājista, Hara Hara Bhole, Nīla Kaṇṭha, Hara Hara Bhole, Pināke Pināka, Hara Hara Bhole, Vṛṣabhāśya Vṛṣabhake, Hara Hara Bhole, Mahāyajña Mahāna, Hara Hara Bhole, Puruṣa Antaryāmī, Har Har Bholā, Sarva Kāmada, Har Har Bholā, Puruṣa Sarva Kāmada, Har Har Bholā, Kāmārī Kāmadeva, Har Har Bholā. Kāmadhana har har bhola, Kāmarūpa har har bhola, Kapardhī biśāla har har bole, Birūpābhī karāla har har bole, Girīśa giri bar har har bole, Sekhī bade bade har har bole, Rūpa wāle sekhī har har bole, Raktavāsa kalā dayānā, Yogī yogake Triphuragna, Kāladaḥana, Kapālī Kapāla, Guḍa. Bratajinaka, Gupta Mantra Gopaniya, Hara Hara Bhole Trilokaisur Dayaka Hara Hara Bhole Bheera Balasale Patuni Puna Hara Hara Bhole Mahamasandha Hara Hara Bole Maheśvaradeveśa hara hara bole, Tralikādravana hara hara bole, Ejyā sudāna hara hara bole, Kṛti kasuta yukta hara hara bole, Unmatta unmatta hara hara bole, Kṛti vāsa gajāsura hara hara bole, Dhāraṇa dhara hara hara bole, Gajakṛti paridhāna hara hara bole. Bhujagan bhūṣaṇa hara hara bole, Bejala betāla hara hara bole, Datta lamba hara hara bole, Saniki pūjita hara hara bole, Gora daitya syagna hara hara bole, Gora gora viṣāṇa hara hara bole, Banaspati banaspati hara hara bole, Vaspaṅgabhasma hara hara bole. Bherunda sata sevita hara hara bole, Bhuteshvara bolo hara hara bole, Bhutanatha bolo hara hara bole, Panchabhuta srita, Nistura kathora hara hara bole. Channa prachanna parakrami hara hara bole, Chandisa chandike hara hara bole, Saba bhojana saba hara hara bole, Lohi lana kruddha hara hara bole, Maha Raudra hara hara bole, Mrityu. Mṛtyu Svarūpa hara hara bole, Mahā Raudra hara hara bole, Mitra Gochara hara hara, Mahā Senā Viśāla hara hara bole, Śmaśāna Raṇya Vāsī Rāga Prema Svarūpa Virāga Asalta Khaṇḍa Prema Bīta Rāga Bīta Rāgī Bhairagī Śiva Satajī Tejakī Sattva, sattva guṇa; Rāja, raja guṇa; Dharma, dharma svarūpa; Adharma, adharma svarūpa; Basava nuja Satya, satya svarūpa; Asatya, satya se hara hara bole, sadrūpa uttama, hara hara bole, asadrūpa vivatsa. Hara hara bole, ahetu kahetu rahid, hara hara bole. Ardhanārīśvara, hara hara bole. Bhānu sūrya svarūpa, hara hara bole. Bhānu koṭi sata pravā, Jñeya jñeya svarūpa, jñeya pati Yogeśvara. Rudra rudra saṁhāra kartā, hara hara bole. Īśāna īśvara, hara hara bole. Bhārata bhārata dātā, hara hara bole. Śiva Kalyāḍa Svarūpa Hara Hara Bole Hara Hara Bholē Hara Hara Bhole, hara hara bole bole... Thank you. Śiva, Śiva,... Bholē, Bholē,... Śiva, Śiva,... Hara hara bhule, bhule bhule hara hara bhule, bhule bhule... hara hara bhule, bhule bhule. Hara hara bhule, bhule bhule hara hara bhule, bhule bhule Bhola Bhola... Bh Also, it is said that there are nine types of devotion, and in the nine types of devotion, listening is one. Similarly, chanting, and also memorizing God, and also offering prayers and offering the various steps. If you have the chance to chant, chant also. You are deprived of bringing the negative things. That’s why in Navadhā Bhakti there is also Śravaṇaṁ, Kīrtanaṁ. Gharana is also a Bhakti. Śravaṇaṁ, kīrtanaṁ, and pūjanaṁ, and smaraṇaṁ, and after that, if you can do anything, then don’t forget God. Wherever you go, wherever you are, now you never forget your passport and visa. You remember where you have gotten them. In a suitcase, some of you have a holding here, or some of you have got something you always keep there, checking, isn’t it? Tickets, visa, passport. In the same way, when we are living here also, we need visa and passport for God, a password. Otherwise, we’ll be in a trap in customs. So that’s why, to liberate wherever you are, always feel the godly feelings. The eating, chanting, and moving, whatever you do, just do it continuously. Just remain close to God and close with the eternal, that connection. It will always keep you awake and help you from going astray. One person asks me, "Well, if you tell the Purāṇas and the wisdoms to people, so they listen, how come they can reduce their path? How can they reduce their sin?" Then I say that... They might reduce or not, but at least the minutes, whatever minutes they listen, they will not have a chance to do any sins outside. So they will have got an opportunity; they can save at least the chance, and you should not listen to somebody else’s gossip or negativity, somebody’s backbiting or anything. At least you save your time. If you save in that way, many hours, many months, many years, then when they calculate at the end of a year, you will have the majority of the portion you are saving for good works. So that’s a devotion also. If you spend one hour morning and evening, maybe you will have nothing, but at least you are saving yourself from doing the wrong things, not involving in the negativity, not coming to the worldly pleasures, so something you are having the good things. Whatever you say in your mind, some people say it’s bad, some people say it’s bad, some people say it’s bad. You can come out of the bad work and come back inside. Glory to Christ. Glory. There is one beautiful song, and we can chant. Look at this. All the time you need to be close to God and gurus, and eternal peace and eternity. That’s why it is saying, "Don’t go far away. Stay close." If you stay close with God, you will definitely have peace and connectivity all the time. If you keep trying to go away, then at any time that can break. That’s why there is one bhajan: Rām, Rām,... Rām Rām, Rām,... Rām Bolo Rām, Rām, Rām Rām, Rām,... Ram Ram, Ram,... Ram Ram, Ram,... Ram Ram Ram... Ram Ram... This bhajan says, like, when you’re eating, Ram. When you’re sleeping, Ram. When you are walking, Ram. When you are thinking, Ram. So every time when it is Ram, Ram,... that is you will have āram. Āram means comfortable. So when there is Ram, there is āram. Where there is no Ram, there is no āram. That is why where there is no āram, there is no Ram. When you bring Ram in your mind, there will be Rāma. So it is saying that if you have Rāma, you will have enjoyment, you will have ānanda, you will have blessings. If there is a lack of Rāma, then you will have stress and unbalanced stress, luxurious things, and there is an unstable mind. So it is saying that all the time you remain, stick with God, remember God. The first thing we did in this universe, when I arrived, we borrowed the breathings. And last, what we do is we give. We send back that breathing. So we will not have. Until you have these breathings, you keep chanting. That is why you are giving that. You don’t need to chant with a mala; there is a mala in your breathing. So every time you breathe out, one "Rām," breathing in, one "Rām," another "Rām." So keep chanting that. That is also very helpful for you if you don’t have a mala. If you have, that’s alright. See, nowadays, somebody uses it as a fashion as well, isn’t it? Looks very nice, mala, so also it’s good for chanting as well, and numerically also, which is very good. Here, there wasn’t any mala for Śukrācārya inside. Śukrācārya didn’t have any Mālā in his stomach. Still, he chanted like this. Like a breathless Mālā, right? So he kept chanting, and Śukrācārya read the Mṛtasañjīvanī. The mantra that he did, we also did it. This is a wonderful thing. Śukrācārya did chanting without a mālā inside the Śivāliṅga. There wasn’t a rudrākṣa. So no one came to sell him. So that’s why the chanting with your breathing is one of the wonderful things with mala, without mala. So whatever you do, as long as you remember, that’s fine. And Śukrācārya, when he meditates, then Śivajī is very happy. "Oh, thank you, Śukrācārya. Even though you are there, that before you forget the divinity, but now you come to know." In the same way, sometimes we are walking on the river bank, but we are very thirsty. We don’t satisfy our thirst, so that’s why there is the ocean, but we are here suffering for water. So, in the same way, there is the ocean of wisdom, but we are suffering. We are dry; we are becoming desert. So, how can you make the greenery in your desert? With God, with a godly power or divinity. So, whatever container you are holding, you will get that much water from the ocean. We can go everywhere, but whatever ocean, whatever container you have, you will take that one, that much. Here also, there is a divine ocean, the wisdom of the ocean. Whatever we have, you can take that much. You can take it according to your capacity. Some people have got a big container from previous life with their sādhanā and saṃskāra. Some of you just arrive only with a spoon; you have only got a spoon, and in this spoon, how much water can you take? It will dry up as well, and here is the death. Part 2: The Story of Śukrācārya and the Signs of Death He became free from death; otherwise, he was destined to die within. And Śivajī told him, "Well, you utilized your time in the best way. Thank you very much. I thought you would miss it, but you utilized it. Now I bless you." And he said, "Well, I want to come out." I know it is not my intention to give other people bad things, but I am the guru of the daityas. The definition of a daitya is to harm other people. If they do not harm, the daitya will not exist. Just to give them the continuation of their existence, I am giving their lectures and blessings. That is why it is said that Śukrācārya was blessed by Śivajī. Finally, he came out. But from where, you know, he came? He found the place to emerge: from Śiva’s urinary track, from the sperm. Sperm is vīrya, śukra, śukra... Kit, so he came by the way of Śukra. Kit, the Śukra with the sperm, that is why his name is Śukrācārya. So why is he Śukrācārya? He came by the way of the Śukra. Śivajī is the sperm. That is why his name is Śukrācārya. Śukrācārya. So he is also an ācārya, but came from the śukra of Śivajī. Śukrācārya. Śivājī ke vo jab andar me the, dhyān kiyā, bahut sādhanā kiyā. Āne ke samay me bahut rasta ḍhoṇḍā. rasta milā ki Śukra se, Śukrācārya se, śukra se ā gayā. To vīrya se aagaya to śukra khit se aagaya to usko naam śukra ācārya ho gayā. Jai Bhuliā Mahādev, Bhuliā Bābā kī. So, what does it mean? He came with the iṣṭam, meaning he is also part of God. Whoever comes with the iṣṭam is a child. That is why Śivajī also took him as his child and blessed him. This is the story from the Rudra Saṁhitā, and this story from the Rudra Saṁhitā is wonderful. It is in chapters 47 to 49 for your future reference. Now we are going to another chapter, which is truly wonderful. I think we are very lucky to know this. The Śiva Purāṇa has been written after long, long research, and this research reveals this divine, sacred wisdom. Pārvatī asked Śivajī, "Oh Śiva, how can we know when a man is going to die? If somebody is going to die in three months, two months, one month, or six months, how do we find out? What are the symptoms? And also, how can we defeat death?" She is asking here, and she is asking about a story Śiva told thousands and thousands of eras before. But this time, Muni Śreṣṭha Sanatkumāra is asking Bṛhaspati, "Oh Bṛhaspati, please tell me." Whatever story Śiva told to Pārvatī, Śiva told many secrets of this world and universe to Pārvatī. In a short time, we might not finish the whole Purāṇa today and tomorrow, but we need to find the nectars, the good things, and try to summarize. Here, Pārvatī asked, "What are the symptoms in your body before you die?" And Śivajī is telling the answer to Pārvatī. He is the yogī, the Ādiyogī. The Ādiyogī is telling Pārvatī, "Well Pārvatī, people want to defeat death, but death gives messages, and still people ignore them. That is why people die. If you give the message and understand the communication, if you can communicate with death, then you will live longer. That is why I am giving the death message." For example, death gives you the message of your first letter. "Oh, now your time is finished." Then he reads a letter, and your hair is gray. Your first letter, you are very close. The second letter he writes to you is, "Oh, your teeth are now, I will take them." Your teeth fall. Thirdly, he writes, then you cannot hear, listen. Then listening problems arise, and slowly you cannot move, and slowly, slowly, you cannot see. He keeps reminding us, but still we do not understand. We think we are living forever, so we think, "Oh no, whatever he said, we are ignoring." What will happen if somebody is sending bills and you ignore them? One day in your mailbox, they will come to forcefully recover the debt. So debt recovery authority in your country also exists, I think. If you cannot pay bills, if you do not pay attention, if you do not communicate, it is the same way. Here it is said that death acts to life. Oh life, we are similar. You also came for a reason, I came for a reason, and life is also witty. And he told, "Well, so we are similar, but you know that people love me and..." People hate you. Why is that? You know, life acts to death. Everyone heads to death. Everyone does not want to talk about death and life. Everyone wants to enjoy. Everyone wants to keep. So, I am lucky. Look at this. And do you know that? Why did he ask death? Obviously, many of us do not want to talk about death, isn't it? We do not even want to listen. If somebody asks in your home—your daughter, kids—and they say, "Oh no, do not talk now at this time about death." Which is the truth? Which is surely coming? We do not want to talk, we do not want to prepare, so you need to talk, you need to celebrate, obviously. You celebrate your birth; you need to celebrate your death as well. It is not something that comes unexpectedly without you knowing. He comes, he sends you a letter, he comes, he has got a plan. Also, death is not the finish, the end of your life. This is just the end of your physical form, but life will go on and on and on because the energy never finishes. So here also, it is said, "And life asks, 'Oh life, okay? So I will tell the answer, right? Answer: life asks why people love life and hate death.' And death replied, 'Well, you are the white liar. I am the black truth.' That is right, so I am black. But truth, and you are the liar. It looks like white, happy, but inside there are fake things." That is why death told that. So here also, death says you need to prepare. So from today, if you are going back to Europe, America, wherever, to your home, you are preparing for your tickets, your visa, your baggage, luggage, everything. So from one month, even somebody planned for one year earlier. What about that long journey? You are going forever. That is a long retreat after death. That is... We do not know how many hundreds of millions of years we will stay there, but we are still not preparing. What is surprising? That is why we must prepare for death. Learn the art of death. So how do we learn? How can we learn? Just death. When death sends you a letter, just be happy. Okay, so we are going to finish our difficulties of this universe, so later on we will not be worried. We do not need to pay mortgage bills or be in difficulties, or anger, or pain, and nothing you need to do. Thus, you are going to finish one cycle? Just be happy. And I am like that, brother, brother, but no one wants to talk about you. But after me, listen, people want to talk about life. People like life. "You are useless," said life to death. Then death said, "No, no, brother, there is a reason for this. What is the reason? Because you are a white lie, we are the truth." So the truth comes later, but lies are seen better in the future. That is why we should celebrate death as a celebration. If you celebrate birth, then celebrate death as well. If you are ready to go somewhere, then how many days before do you meet the suitcase? If you are going somewhere on a long journey, then you are going on a long journey after life. So you have to prepare for that too. The meaning of preparation is, are you prepared? You prepare. So, you will have all the preparation. Pārvatī is asking these important things. I think every lesson is important. But every time I read the Śivapurāṇa, I find this chapter and the other chapter, that how we can defeat death, we must need to listen. That even though no one invited you, it is saying that you need to go and hide somewhere else where you can listen to this voice, the Śiva Purāṇa. I need to listen now. If there is no invitation, do not worry, but still you need to go, Śiva Purāṇa. Ke liye kaise kā nauktā nahīṁ diyā kisī ne, nahīṁ bolāyā, phir bhī āpko bhāg bhāg ke chhip chhip ke sunnā chāhiye. Toh ye hai ki Pārvatī aur Śiv jī kā gopya bāt sunnā chāhte ho, amṛit meṁ banī sunnā chāhte ho, toh jahāṁ pe bhāg batā. Ho raha hai jahaan pe Śiv Purāṇ ho raha hai, usme aap chhip chhip ke, aap apne saare kām chhod ke bhi ākar baiṭhnā chāhiye ki ye amṛit meṁ banī hai. There are so many obligations for us. But it is saying that all obligations will remain here. That is why, if you have not received any invitation, do not worry. You need to come and listen to the Śiva Purāṇa. It is saying that, "You might have hundreds of responsibilities, but just leave them and then come and stay here." So listen to this nectar, that amṛtamaya bāṇī ko sun lo, come and stay. It is saying that here. And Pārvatī is asking, "O priya, edi ākasmāt śarīra sab or se marne ke liye cal gayā, to kāla sakra se ho gayā, to kaisā jīt sakinge?" So Śivajī told, Pārvatī is asking, "Oh divine Lord, if somebody is going to die in physical form, what are the symptoms?" So Mahādev said, "Well, I have got that something here. Then you need to remember, and you do not need to tell anyone." Look at this, that secret we are going to listen to, Śiva. I have collected here 16, 16 symptoms that before death, what happens here and here? The 16 symptoms, Pārvatī, are described. Before death, what various signs are seen in the body of a being and a human? So in that, it is told here that 18. Saṅket batāyā gayā hai marne se pahle śarīra meṁ kyā kyā. So, in the 18th Saṅket, Lord Śiva has said that you have told Pārvatī in a secret way. We are listening to that secret thing. So, to listen to this secret thing, this voice is going anywhere. You should leave all your work and take out some time for this. Because this is a very rich language. This is never available. We are listening to Lord Śiva’s language. This is not the language of any Paṇḍit. This is not the language of an ordinary human being. This is not the voice of anyone. This has come from the ṛṣi elements. So, these are not simple words. They are from the divine Lord, from ancient times, and were secretly told to Pārvatī. The first thing Śivajī said was, "Oh Pārvatī, if suddenly your body converted into a white color, and also... yellow color, and for sometimes it looks like a red also, that person is going to die surely in six months," he told that symptom. Nowadays medical science also proves and agrees that if your body is completely yellow, completely white, and sometimes it is converted to red, so that shows that within six months that person is going to die. If someone’s body is completely yellow and completely red, or if the person has become white, then that person will die within six months. If the person has the first disease in the body for six months, then that person will die within six months. So, he will die within six months. Secondly, if the person suddenly stops speaking, stops words, stops listening, and he could not see anything, suddenly that also, within six months, people die. That people also, so nowadays, you can do surgery. You have got antibiotic medicine. You can prolong, but that is the time. If you do not do anything, and also, sometimes the medicine also does not work. That is why, otherwise, if medicine can help everyone, there will not be death. Antibiotics were invented how many years before? And at that time, people thought, "We can control all the sickness." But there are thousands of sicknesses, thousands of illnesses still coming, and many of them are not identified still by our doctors. They are researching, so that means there are so many things, but that Bhāgavata says only three, three sicknesses, and from that time to now, only the name is different, the sickness is the same. Here, Pārvatī again asks, "And what are the symptoms?" Mahādev said, like, said, "So, if somebody shoots the deer, if somebody shoots the deer, that time, hunter used to go shoot and throw the arrow to the deer, and that much, that time, the big, the sound comes in the universe, the big, big... sounds the deer will start to cry when somebody you shoot the arrow. That time, somebody scream in the end of the day. So 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, Śivajī said." And similarly, when somebody cannot see the light of the sun and 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, or the problem of standing in the sun, problem in standing in the moon, so that person also, within five to six months, he is going to die. He said, "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 is a kind of blindness. So there is a, and similarly... They die within a month. If someone’s hand is shaking for a month, if his hand is shaking for a month, then those people do not live more than a month. 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, like shaking or flickering, that also, that person... is going to die in one month, within one month. So that is the symptom. So is it happening to anyone? No, no... Obviously not, so otherwise we better prepare something. We will shorten this retreat, so anyway, so lucky if we have something happen here. This is a great divine place in Kumbh Melā, so I think no one is lucky enough. So, so if it happened, let us take it. It is granted, and it is a gift, and so you can go here. So if the left hand is continuously shaking or flickering, that is a one-month death. So, and Śivajī said it is maybe sunset, so there is no doubt, Śiva said, "There is no doubt, it is for sure, this word of Śiva." And similarly, he said, "If you have a whole body, the whole body is flickering, and you have got a dry head, that is when you have a dry head and dry mouth, then there is 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 is the Brahma Randa, the crown center—is becoming dry, your whole body is getting dry, and your mouth also gets dry, and this tālu also gets dry, then those people... die in a month, the sign of death. So see how good the speech of Śivajī is. First he told the world, but people do not read, do not understand, do not listen. The sign is given here, so that is why it is also seen to get dry. And similarly, you go, if somebody has got a dry mouth, you cannot release any saliva completely, you will not have any saliva in your mouth, and also you have a dry throat, so the person will die in six months. So I am in doubt now, my throat is very dry, so, six months. So it is, it is saying that for sure, I think it is continuously, for six months, you cannot produce saliva in your mouth. Obviously, you cannot swallow any food, and you can die. So it is like six months, that one. And if somebody has got a continuously running nose, you know, running nose, that that is from his coming, so in 15 days they will die. So if somebody has a continuous running nose, so not stopping, this person is going to 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... it is very smelling, that is bad breathing, and your tongue is really swollen. That person is going to die within six months, so better you test your breathing. How is your breathing? They smell it. There is a bad breathing, and there is a strong, is swollen. That person is going to die in six months he put Lata. Hey, I have got you a fool. Where you know you a fool? Where are you? But do I tie mousse? A mousse? A boat? But do I tie dot? Maybe Krabi decai data. I thought that big real and move funny gun on evo when a two-man cinch hominemotor. Morseri, that zebra should... So, if your teeth are swollen and you start to get a lot of dandruff, they die in six months. So, there are so many things that it has written here. So, if you cannot see your image in your mirror, or that twisted image you can see. If you stand in front of the water or ghee or oil, you cannot see the image, or if you see but it is blurring, that also means you are going to die in six months, so... You can test this. If somebody told that it is good knowledge, if somebody is telling in your home country or somebody 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 to prepare a will or bank account, wherever that is, manage that one. So it is a last point, and it is a symbol. If someone tells you this, tell him that it is time for you to die. Prepare yourself. Right? Similarly, in this way, similarly, Śivajī 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 is why it is better you keep in your mind. Śivajī keeps telling. And that time, in the 11th number, the 11th, that number is, "I met." But CBG is mating, and there is no number, actually, but number an element that is said, like, if you do not see your shadow in your image, and the shadow that is the sun, but you could not see your... shadow, that time also, there is some 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 that, "Oh, I cannot see my shadow myself," then that... will go in one month, this so, and now Pārvatī is keep asking. So, this, this is the symptoms. 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, if you, when you see the sun or moon, if you see only red, then... that is a symbol of your death in 15 days, and also, when you see, if you do not see the red, but if you see some, that 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 will not, he cannot survive. So if you see the stars, planets, but you do not know the sense, where is the directions, so also you will have death of six month. So when sun is rising, so what will... happen? You can guess what is that direction? West? No. What is the direction? Sun rising, east, yeah. When you know the east, and one day when you do not realize that is whether east or west, but sun is there, so that time you are going to die, so in six months, so if that is the case, arrived or somebody told you so, in which direction the planet is, the star is, and similarly, Venus and all the planets, they have got one direction. And similarly, there are so many things. It says if you are walking somewhere else and the bird is coming around you, especially a vulture or crow, so that also you need to know: you are going to die in six months if the vulture came or crow came, because they have got 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 is why they are very wise, actually, animals. Just for example, in Nepal, there is a Kośitāpū. Have you heard of Kośitāpū? In Koshitapu, it means like in Chitwan, if you go to Nepal. That is amazing living truth you can see. There is 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. And in Russia, at that time, it is winter. And from Russia to Nepal, they fly. Every year, there is a continuous tradition of those birds. So, what is surprising? Many birds can die. Many birds may be injured. They do not have a navigator anyway. They do not have an airplane. Then, an airplane also needs a navigator, is not it? The boat, the ship, the water ship also needs a navigator. If you want to go somewhere else, 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. 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 in Koshi Tapu, the birds come from the Siberian side of the road. So what happens in that is that there is a lot of brain knowledge. So that also indicates that if any bird or animal comes after you, then it indicates your death. So that is why, if the vulture comes around you, be careful and keep following it 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 vulture was there around him. And the photographer took that photo. How was he able to take it? So that means, how come the... a vulture came, and after a couple of days, the boy died there. So that means the vulture, animals, they have got the sense. For example, the bee, the hive bee, the honey bee, it travels 40 kilometers to source its food, 40 kilometers without looking at any street or any navigation or anything, and they go, travel, and they find food and come back, and they enter their right room, not mistaken, not Peter’s room, not the ram’s room, exactly his room he entered. That is, we have, he has got the... hundreds of rooms in it, so how come that has got a sense? And in Indonesia, during the tsunami, when the tsunami came that time, one elephant saved his owner. The tsunami was coming, and the elephant was running while carrying his owner. And the owner is saved because of the tsunami. And even the other animal, you can see here in, that is a crib, that what is called, it is like a small crib. And that animal also knows when the flood is coming. Before the flood comes, they go to the cave or somewhere else, a safe place, two days earlier or one day earlier. They already go and stay safely, so they have got a sense. That is how they also can communicate. Animals also have got great sense. You do not 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? The formula to know the animal language, and he used to tell me, and there is one śloka, and in the śloka that sometimes I practice as well. And that comes many times, that comes true, obviously. That also is the formula, I mean, they discovered, the ṛṣis, munis, and sages. So we have got still more. So, okay, 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?" And later she will ask, "How can we defeat death?" And Mahādev will tell that secrecy. Do you want to listen to this 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 that Hungary, Portuguese, hello, that better keep this idea instantly passing message, is not it? So, okay, so that means like this: Śivapurāṇa is very important, today’s and tomorrow’s as well. Now, Pārvatī is asking about symptom, and later on, Śivajī will tell the Nibbāra, 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 can able to live that much longer year? And that, we yogī, we practicing hot yoga, that is another yoga also that we... align with the Brahma, so that is the most important thing. We need to listen to this one. So today, Śivajī 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 win? How can we overcome the fear of death, and how can we come out of death? He is teaching us that knowledge. We will not get that knowledge anywhere. Śivajī himself has told us in the Śivapurāṇa. That is why we have not missed this great opportunity. Thank you very much for listening, and may God bless you. This is the end of this session, and we will chat and see you in the next session.