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Om Śrī Ālagpurījī Mahādev Kī Devādidev Deveśvar Mahādev Kī Ārādhi Bhagavān Śrīdīp Nārāyaṇ Mahāprabhujī Kī Hindu Dharm Samrāṭ Satguru Svāmī Madhavānandjī Bhagavān Kī Satya Sanātan Dharma Kī All the Bhaktas of Om Śrī Ālagpurījī Siddhapīṭ Paramparā. All spiritual seekers, dear ones, we bless you all from the Ālag Purījī Siddha Pīṭha Paramparā, located in the deep valleys of the middle Himalayas, about 8 kilometers from Viśāl Badrināth. It is a beautiful, very divine view, surrounded by very high mountains of about 5,000 meters in altitude. Where we are sitting is at a height of 3,650 to 3,750 meters. A beautiful river called Alaknandā flows here, joined by another river coming from Svarga Rohiṇī, which is very close—just a few kilometers from here. From there, one can see the seven steps to enter into Svargaloka or Brahmaloka. This river flows from there and joins with the Alaknanda. There is a mountain range called Alakpurījī or Alaknanda. According to writings in different books, the Kavi Kālidāsa, who lived 2300 years ago, wrote of it as the capital of Alaknanda—Alakpurījī, sorry. Another mountain here is called Kubera. Kubera came from Sri Lanka and received his place here. So it is a very holy place with holy mountains. Alak Purījī lived in Satyuga, a time of Śiva's manifestation. There are four yugas: Satya Yuga, Dvāpara Yuga, Tretā Yuga, and now Kali Yuga. They will change again; this is the cycle of the four yugas. Then comes Kalpa, Manvantara, and so on. All these holy souls, ātmās, come in every yuga. In the Bhagavad Gītā, Bhagavān Śrī Kṛṣṇa tells Arjuna: "O Arjuna, from time to time I incarnate in every yuga to protect the dharma, to liberate all the pure souls, and again to remove or destroy the āsurī śaktis." There are two kinds of incarnations: one is Nimitāvatāra and one is Nityāvatāra. Nimitāvatāra comes once in a yuga, and Nityāvatāra comes as great ṛṣis, great siddhas, great yogīs, the masters—all these put in one name: the gurus. It is said: "Guru Brahma, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Para Brahma, Tasmai Śrī Guruve Namaha"—the Guru Tattva, Śiva Tattva, Viṣṇu Tattva, and Brahma Tattva. So, this Guru Brahma—Brahma is the creator. The guru creates the buddhi, the intellect, and the knowledge to attain liberation. All creativity in our body, in our brain—whether in animals or humans—is given by Brahmā. Therefore, it is the Guru who is that Vidyā, that knowledge which protects and gives the buddhi and viveka. The Viṣṇu Tattva is the protector and sustainer, protecting us so we can achieve our goal. It protects from negative thoughts, negative karmas, negative energies, negative talkings, the doṣas, the vikāras—the physical vikāra, the mental vikāras, the emotional vikāras, the intellectual vikāras, the social vikāras, and now one can add the political vikāras. All these vikāras bring us down. Therefore, Bhagavān Viṣṇu is there, protecting. But when we don't believe, we close our eyes and go with closed eyes. There is a beautiful story: There were two elderly people, a husband and wife. They were poor. Every day, they went to the forest to collect wood for fuel and sold it to live. They were about 80 or 90 years old. One day, the wife said, "Dear, we are above 90 years, and blind people are walking. Maybe one day we will be blind, and how will we walk?" The husband said, "Okay, we can try. We close our eyes. We should not open our eyes, no matter what happens, and you keep your hand on my shoulder." So both closed their eyes and walked slowly with a stick in hand. After 500 meters, Pārvatī and Śiva were crossing the path. Pārvatī said, "God, these are poor people. They have nothing; they bring wood for fuel. Please, can You give them something so they don't need to collect wood?" Bhagavān Śiva said, "I will give, but they will not take." Pārvatī said, "Come on, you give," but Śiva said they would not accept. So Śiva said, "Okay, you go and stay behind the bush." And Śiva put a heap of gold, like big stones, on their path. The blind man and woman, with eyes closed, hit their feet on the stones—which were gold—but they did not open their eyes. Both elderly persons said, "How stupid people are in this world! Thieves, the blind, criminals put stones on the way. Do they know that poor blind people will walk and fall down? There is a big sinner." They both cursed the person who put the earth there. Śiva and Pārvatī put fingers in their throats and left. So, in whose karma, whose kismat, who has these vikāras? When God gives you something, you close your eyes. When the chance comes, you make such karma, such negative talk; you choose, you miss everything. So, those Nityāvatāra and Avatāra come and play like normal people. But in reality, they are great; they are incarnate souls. If they did not play like normal people and said, "I am God, I am the incarnation," everybody would say, "Stupid one, talking like this." Often, I have spoken about that: the great one never says, "I am great." The poet said, "When the diamond tells that my value is that much, we value that I am the diamond, not the diamond." Similarly, holy persons do not say, "I am the holy person. I am the great." No. But if the time comes, if it is needed, then God has to manifest it. And that Nityāvatāra will also manifest their energy, their words, or their miracles—but hidden, not open. So those saints who come from time to time—Bhagavān Kṛṣṇa said, "Hey Arjuna, every yuga I am coming to liberate all the pious souls and destroy all the sinners and the asurī śaktis." From this Himalayan route, in the valleys and khaṇḍras of the Himalayas, the highest peak of the Himalayas from where Alagpurījī is there—from there our paramparā, our roots are here where we are. For many, many yugas, many great saints, disciples of Alagpurījī were here, though we do not know them all. But still, his energy, his light, his miracles, his name, his evidence are here. In this yuga, a great saint was traveling from the Rajasthan district, a seeker from the village of Kelas named Śrī Devpurījī. When he was young, he traveled towards Badrināth, Kedārnāth, Chardhām, and from Badrināth he traveled to Satopat, Jhil Lake, and further to other mountains at about 5,000 feet in altitude. There, he met Alāgpurījī. Alāgpurījī knew that Devapurījī was the incarnation embodying the quality of Śiva. Therefore, Devapurījī appeared. And when Alagpurījī appeared, he gave blessings and that light so Devapurījī did not need any warm blankets or coats, nor did he need to eat anything. This is what we often think: there are yogīs who do not eat, have no dress, and sit on the snow. Yes, that was the blessing, the miracle—the first in this Kali Yuga which came from Alag Purījī, that divine light and energy. For a few years, one or two decades, Devapurījī performed tapasyā in a cave far from Satyapat, between Satyapat and Svarga Rohiṇī. Afterward, Devapurījī decided to come into different worldly situations to give blessings and liberate the pure souls—those truly searching for God, not only those searching for miracles, money, or things like that. I think it was the blessing of Alag Purījī, the miracles and blessings given, that Alag Purījī sent him to the world, Devpurījī. Devapurījī had all kinds of siddhis, which we can read in the Līlāmṛt, written by our worshipped Holy Gurujī, Śrī Svāmī Madhavānandapurījī. Now light meets the light. Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī is the incarnation of Viṣṇu. Devapurījī decided to go and meet him and give these blessings of Alakpurījī and this light. So, he came in the dream of the Holy Mother of Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī in the district of Nagore. On the night of Śivarātri, at midnight, Devpurījī came in the dream or in samādhi. He said, "I will come to see the Viṣṇu incarnation, the light. On that day, I will again come and meet you." You can read all this in the Līlāmṛt. Mahāprabhujī was born, incarnated, with many miracles. He could give life to dead bodies again. Many, many things are written in the Līlāmṛt. Devapurījī and Mahāprabhujī met. Many blessings, all the lights of Alakpurījī were bestowed on Devapurījī and Mahāprabhujī. Who knows Mahāprabhujī? He was great. He did not travel much, but he was everywhere. He could appear everywhere. He knew who was doing what in Calcutta or Mumbai or somewhere else. That is called Trikāl Darśī, the knower of everything. And he was waiting for the divine soul, the great one, again like Śiva. And that was Mahāprabhujī's very loving, very dear disciple, Śrī Svāmī Madhavānandapurījī. And so, Bhagavān Śrī Madhavānandapurījī Mahārāj, Hindu Dharm Samrāṭ Swāmī Madhavānandapurījī Mahārāj, as we now call him, was born on the 11th of September, 1923. Today, we are celebrating his divine incarnation here in the middle of the Himālaya, in the high hills and valleys, surrounded by all the holy mountains. What we call the Kailāś Parvat is not very far from here. If you travel through the mountains it is different, but in a straight line it is only 30, 40, 50 kilometers—140, thank you—only 140 kilometers. So, among all this, we are sitting today, worshipping and remembering our divine Satguru Dev, Śrī Svāmī Madhavānanda Purījī. We are praying for his light, for his blessings, for his guidance, so that we all, his disciples, follow the path and come to follow the Ālag Purījī's paramparā. Holy Gurujī had many, many miracles; many know of them. Unfortunately, Holy Gurujī went to Mahāsamādhi in 2003 on the 31st of October. It is already, I think, 14 years. In these 14 years, his work was taken in sūkṣma form, in a different form. Our dear sister, Sadhvī Swāmī Śāntipurījī from Austria, traveled through the Himālaya. She had a saṅkalpa, and I think her saṅkalpa is fulfilled. Definitely, the Gurudev gives the blessings. You will not immediately make miracles, saying, "I am great" and this and that. It takes a long, long, long time. Do not think that in 10 years, 20 years, 5 years, 30 years, 50 years, 70 years, I will get liberation and mokṣa and siddhis, and I want to be a great master like my Gurū, and go into the world alone and give many, many blessings. "I don't need anymore now, guru, because I have everything." Such thinkers will get nothing. We have to surrender. We have to give everything. Nothing belongs to me. All belongs to Thee, oh my Lord: my thoughts, my words, my work, my intellect, my mind, my indriyas, my body—all belong to Thee, O my Lord. Now, it is very easy to say, very easy to say. Let us say one example: now you are here sitting and you see the Ālagpurījī. You see the Alagpurījī. You are longing to become one with God, and we are searching to become one with God. God is above everything, beyond all others. So, now Alagpurījī comes and says, "Come, my child, let's go with me." "No, no," I said, "please, I have to go home." You see, that's it. Our bodies also tremble. That's it. You say, "God, please come. God, please come." And God comes and takes you. "Okay, let's go." "I didn't say that I will go with you. I only told, 'Come and see,' that's it." Therefore, it is not easy. There are many siddhas, many great ones. They have renounced and done tapasyās. They went through many difficulties from the worldly side, everything. But that gold remains gold.