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Oṁ Namaḥ Śivāya. Deveśvara Mahādeva Kī Jaya. Alakhpurījī Mahādev Kī. Dīp Nārāyaṇ Bhagavān Kī. Satguru Swāmī Madhavānandajī Bhagavān Kī. Satya Sanātana Dharma Kī. Mahāśivarātri kī. Oṁ Namaḥ Śivāya. Oṁ Namaḥ Śivāya. Oṁ Namaḥ Śivāya Har Har Bholī. Namaḥ Śivāya Har Har Bholī Namaḥ Śivāya Oṁ Namaḥ Śivāya. Oṁ... Namaḥ Śivāya Har Har Bholī Namaḥ Śivāya. Har Har Bho Namaḥ Śivāya Namaḥ Śivāya Oṁ Śivāya. Oṁ Namaḥ Śivāya Oṁ Namaḥ Śivāya Oṁ Har Har Bho. Namah Śivāya Om Har Har Bho. Har Har Bholē Namaḥ Śivāya. Om Har Har Bholē Namaḥ Śivāya. Śaṅkar Bhagavān Kī Jaya. Devādideva Deveśvara Mahādeva Kī Jaya. Alakhpurījī Mahādeva Kī Jaya. Dīp Nārāyaṇa Bhagavān Kī Jaya. Satya Sanātana Dharma Kī Jaya. Guru Deva Kī Jaya. It is a very nice day. When we came, it was all grey and foggy, but we were stronger, so we removed the fog, and the Sūrya Nārāyaṇa, the Śiva, came. Sūrya Nārāyaṇa is the tādātmya, the essential identity, of Śiva. Can you imagine the world without the sun? The whole world is Śiva’s third eye. First, we will chant one bhajan, sing one bhajan about Śiva, Mahāprabhujī’s, Devpurījī’s śloka. Our singers will sing something nice. Devpurījī, Mahādeva, kī jai! Chetan means awakened. Those who are sleeping will miss something or be lost. One who is awakened, conscious, and alert is called cetana. But this is not for worldly things. It is that inner light which Gurudeva gives you, that light which remains ever in our consciousness. It is a beautiful bhajan. We will translate it further. These three days, we had a very divine Mahāśivarātri satsaṅg. Now, a little story or history of Śivarātri. Śiva is Sṛṣṭijanhara and Visṛṣṭijanhara. Sṛṣṭijanhara means the creator. He is creating. Everything is created by Him. And it has its time. It has its time to change, to renew, so it becomes Visarjanhara. Someone made this hall beautiful. It is a big hall. Thousands of people are sitting here. The engineer who made this beautiful hall—but this is not forever. Many will be coming to this hall, the dining hall. In certain festivals, dancing halls, sometimes conference halls, sometimes yoga halls, many different activities are used, with people coming and going and changing. But one day this hall will be dismantled again. It is not forever. So, it is that engineer who is building, and it is engineers who will dismantle it. This is the creator and again the liberator. Some people give the name of the creator and destructor. That is not a destruction, not a destroying. It is a renewing. So it is a time to repair and renew. Who knows what kind of law will be given by Śiva? Of the Cosmic Law, with which kind of creatures will come, how it will be—that He said. Sometimes such a big earthquake comes, a big bomb, and many creatures and many humans are under the earth. We know the certain animals’ bones we find. And they are not existing anymore. They died out. But Śiva is observing. Each and every heartbeat and each and every cell in our body is the energy of Śiva. In someone there is more Śiva energy, and in someone there is less, but His presence is there. You can recharge that energy; you can become Śiva-svarūpa. Śiva-svarūpa means the embodiment of Śiva. You should look in the Vedānta philosophy, and there you should look about the time, the yugas. Those who have studied mathematics will understand better. We will also understand; we can also count from 1 to 10, you know. So then it is not any more; we can count maximum 9 numbers, then we are again at zero. So, it was an Indian mathematics professor who solved the mathematical problem while giving zero. So, nine will always remain nine. You can write a thousand times nine, nine, nine. And then count together, and the end result will be nine. Other numbers can change, but nine will remain nine. And that nine will merge into the zero. And the zero is the śūnyākāśa, empty space, that Śiva consciousness. So, as a physical, number nine is Śiva, and the zero, it is the Śiva. So, we are all in Śiva. Between, like in this hall, the people were dancing, eating in the dining hall, conferences, etc., many, many activities. So these are different yugas: Satyayuga, Tretāyuga, Dvāparayuga, and Kaliyuga. This is how the changing occurs. In this changing between, there is activity of Viṣṇu and Brahmā. So Brahmā is changed by every yuga. As well as Viṣṇu is also changed by every yuga. As Bhagavān Kṛṣṇa said in the Bhagavad Gītā: "Through my Yogamāyā, through my yoga māyā, I incarnate every yuga." So, Viṣṇu, who is also born, coming—all avatars are a form of Viṣṇu. And Brahmā also will be changed. So, Brahmā is like a president, and Viṣṇu is like a prime minister, but the law is Śiva. So, Śiva, Svayambhū, once he is creating himself, and that is because he is unborn. He was not born, neither father, nor mother, nor brother, nor sister, so that will remain forever. That is eternal. All else will change. Now, between these two functions, one time, in one yuga, Śiva comes, and in one yuga, Viṣṇu comes. When Viṣṇu comes, Śiva comes as a supporter, and when Śiva comes, Viṣṇu comes as a supporter. Śiva is adoring Viṣṇu, and Viṣṇu is adoring Śiva. So, there is a mutual understanding between us. So, you will know the day, the minute, the second, the minute, the hour. The day, the weeks, the months, and years, yugas, manvantaras, etc., Kalpa. So, in Mahāprabhujī’s bhajan, this bhajan, "Kei Kalap Bithyaram"—the "Kei Kalaps" is gone. We, this jīvā, your jīvā and my jīvā and everyone’s, the creature’s soul, many, many kalpas was wandering. You know, nowadays they call it electronic smoke. Do you see the electronic smoke? It is a very clear sky. But they say, no, there is electricity. But there is a technology, there is a science. How many billion telephones are in the world? And everyone has their number. And when you dial the number from here to Tokyo, your friend is there, or your father, mother, or someone. It goes through this electronic smoke. But it is so fine, but it rings only that telephone for which you type the numbers. It is very easy, or very difficult, or beyond our understanding. But it is. Now we press the button, and we see Skype, the whole picture, and everything. A new baby is born, and already we can see. All the time, go to the camera, Photoshop, develop the photos, and send them by post. So, to know how, this science, this technology is developed. They did tapasyā, and tapasyā means studying and experiments. So similarly, this jīva, our Self, is researching and researching. One day, Jīva becomes the Śiva. But maybe it takes billions and trillions of years. Therefore, the human should wake up. Finally, we have the last milestone to cross before we come to Brahmaloka. Otherwise, we again go into the smoke. So, Śiva is called Ādi and Anādi. Ādi and Anādi means endless. This is a glimpse of Śivajī’s being. But he is within us. There is one bhajan from Sufi: "Oh my friend, where are you searching for me? I am with you. My heart is outside of the city, Nera Mera Swāsame, but my residence is in your breath. If you search, you will find me very soon. Just for one second." But this second, you have to become in such a way, oneness. The vṛtti always kicks us in the other direction. Twenty-two champions are struggling with one football, and the ball is nearly at the goal. It was 100% sure this ball would be kicked now, and the slip of the karma kicks that ball into the other corners. So many minutes, so long a time, the champions were struggling, fighting to kick the ball, and when it was coming, again it would go on the other side. There you go. So it does not matter, the basketball or the hockey, etc. Similarly, we are being human, and we are at the last and final step there. Suddenly, in your vṛtti, in your buddhi, vṛtti, some negative thoughts come. And it kicks you in the direction. Suddenly you become negative. All the sins come back. Now nothing remains, then to criticize. And say there is no God. There is no this. This means now you are kicked again into the Chāra Sea. It means into the 8.4 million creatures’ kingdom. Therefore, one chance is the human. And there, humans should first have mercy in the heart. Towards every creature, humans can have this. And if not, then you lose the human quality. So, Śiva, now time to time it is said he appears from nothing. When some bhaktas, some who were making tapasyā for years and years, for yugas and yugas, Śiva appears. And when he appeared, he blessed, and then again he disappeared. That place is called Jyotirliṅga. Jyoti means the light, the flame. And liṅga is the attribute of Śiva’s form of the entire universe. And so, we call it Jyotirliṅga. Now, there are 13 Jyotirliṅgas. 12 in India and one in Nepal. In Kathmandu, there is a Pāśupati Mahādeva, and that is also a Jyotirliṅga. And within India, wherever they are, is in India, that is called, because the twelve Jyotirliṅgas are called Dvādaśa Jyotirliṅga. So we now make the worship, pūjā, of all twelve Jyotirliṅgas in one place. So if you make pūjā there on the Dvādaśa Jyotirliṅga, you have worshipped all the twelve places. So you need not go on holy pilgrimages, because all twelve are in one, and that is what we have in Jadān. So there are a few temples in India where there is a Dvādaśa Jyotirliṅga, and in Jadān we already have one, and you can come and worship. So, long ago, it is a story that the Mahāśivapurāṇa is describing. And there was a hunter. He was from a tribe. In the forest, the population was very little at that time. There was no medicine, there was not this or that. So the human population was little. Now humans are like ants on the earth. So that man, the hunter, was hunting and bringing food for his family. They had nothing to eat. Sometimes for four or five days, they had nothing to eat. So the hunter went, and he came empty-handed. And he had two or three children. So his wife was very angry with her husband. When the wife is angry, then the husband’s heart is trembling. So, do everything so that your wife is not angry. So, you always be a yes-man. "What?" "Yes, madam. Yes, dear." She was very angry. The children are hungry, and you came with empty hands and brought nothing. Children cannot sleep, and she was waiting with one part to cook meat. He was also hungry, of course. Again, he took his arch and left. He had a water bottle, not plastic, not glass, but from bamboo, so big and so thick, about one liter of water inside. Searching, searching, he did not find anything. It was getting dark, and the wildlife was dangerous, so he climbed a tree to wait and see if any animals came, so he could hunt them. So when he was climbing up, somehow his water bottle turned upside down, and there was, under the tree, a Śiva Liṅga, so water fell on the Śiva Liṅga. Śiva was happy that he made Abhiṣeka. That is why it is said Śiva is Bholenāth. Bholenāth means very innocent, very humble. You can take everything from him. And it can also be where he opened the third eye. So you should know how to love Śiva. He was sitting, now he was tired whole days, wandering through the forest. And he was very afraid of his wife, thinking, "I cannot go with empty hands now." So, but now he fell asleep. So, what was he doing? He was taking one leaf of the tree, looking at it, and throwing it down. So that he does not sleep, the leaf was falling on the śivaliṅga. And Śivajī was happy, and that tree was called the bil tree, the bil patra. And this is on Śivarātri, people are offering there. Well, one deer came because the leaves were falling down. Some branches fall down, and now he takes his arrow. And the deer, the female, she said, "Oh hunter, please do not kill me. I have family. I will go to them and say goodbye. And I will come back, then you can kill." He said, "I also have a family, hungry, waiting for that." But she was praying. "I will come," and he said, "Okay, go quickly, come." The second one came, the third one came, mother, daughter, etc. Everyone was humbling themselves in humble prayers, then came the male deer, Sarvas Bika, and he came to pray. Now he wanted to shoot him. So all the other dears, they came and said, "Please kill us, do not kill him, we have only this one." This man was so touched in his heart by these innocent animals. So, he forgave them and went home. The wife was angry, and he told this story. She said, "You are a schizophrenic. Hallucination. Śiva and this deer and that deer, you are my deer, so bring something, or you are also deer." And Śiva appears, Śiva appears, and the whole family came. Śiva gave them enough to eat. He blessed the deer, and Śivajī blessed, and Śivajī disappeared. So that is called the night of Śiva, and that is called Śivarātri. So in these 12 Jyotirliṅgas, the 12th month, but this month, where these leaves were falling over the Śivaliṅga, the water—only the water that remained—it was so thirsty, and that water all fell on the Śivaliṅga. So that is called Śivarātri. It is a symbol of saving life and saving trees, etc. So, that is how the story of the Mahāśivarātri goes. Of course, many glories of Śiva will be saying bhajans, or many mantras. They are beautiful, beautiful in Sanskrit mantras, prayers. It touches the heart, and so Śiva comes, and so everyone is praying. Namah Śivāya Om Namah Śivāya Om Har Har Bholi Namah Śivāya Om Har Har Bholi... Namaḥ Śivāya Oṁ Har Har Gaṅgī Namaḥ Śivāya Oṁ Har Har Gaṅgī Har Har Gaṅgī Namaḥ Śivāya Oṁ Namaḥ Śivāya Oṁ Namaḥ Śivāya... Om Har Har Mahādeva Har Har Deva Har Har Mahāde Har Har Śaṅkar Har Har Śaṅkar... Mahāśaṅkara Bhagavān, Alakhpurījī Mahādeva, Devādideva, Deveśvara Mahādeva, Dīpa Nārāyaṇa Bhagavān, Satguru Svāmī Madhavānandajī Bhagavān, Mahāśivarātri Kī, Oṁ Śāntiḥ Śāntiḥ. Tryambakaṁ Yajāmahe Sugandhiṁ Puṣṭivardhanam. Ūrvarūkam yevāvandana mṛtyur mokṣir mahāmṛta. Oṁ śānti śānti. Wish you all the best, and bless you on the name of Alakhpurījī Siddha Pīṭha for this Śivarātri. Good health, happiness, and spiritual development. All the best. So, Śivajī was already here. He was dancing with us. Okay. Have a good journey. Take care. And see you again. Deep Narayan.