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Śrī Dīp Nārāyaṇ Bhagavān Kī Devādhī Dev Deveśvara Mahādeva Satguru Svāmī Madhavānandjī Bhagavān Satyasanātana Dharma Alakhpurījī Mahādeva Kī Mādhav Kṛṣṇa Bhagavān Om Hari Om Jaya Jaya... Guru Śrī Deva Purīṣa Paripūra Ānanda Darśaḥ Oṁ Svāmī Ānanda Darśa Śrī Dīp Prabhu Satna Mānas Dīp Dayāl Kṛp Satguru Swami Mādhavānandajī Bhagavān Kī Jai, Alakhpurījī Mahādev Kī Jai, Sabṛṣi Muni Mahātmāon Kī Jai. If you become a Haṭha Yogī, you are the greatest one. If you become that real Haṭha Yogī, you need not long for brahmajñāna. A Haṭha Yogī commands great adoration and respect in the whole universe. Yet if you are truly a Haṭha Yogī, then you must master all ten indriyas—both the jñānendriyas and karmendriyas. A Haṭha Yogī must control his nourishment: if something comes, you accept it; if nothing comes, you go without. Moreover, such a Yogī remains beyond heat and cold. There are many qualities of a Haṭha Yogī. Do you wish to become a Haṭha Yogī? Then you must renounce a great many things. Indeed, a true Haṭha Yogī will say—excuse the expression, please—that other human beings are like worms in the world. Sorry, perhaps I am also included. Haṭha Yogīs hold all the powers of the universe. When one attains that level, he does not care for Brahmā, Viṣṇu, or Śiva. There is a beautiful story about a Haṭha Yogī. And there are many stories involving Śiva, because Śiva Himself is also a Haṭha Yogī. Śiva has many forms, many aspects; we cannot understand Him. He has no one behind, nor in front, nor is the earth present for Him. That Śiva has no father and no mother. Somehow—we do not know how—He manifested a beautiful human form and began the creation. One evening, around eleven or twelve o’clock, it was a little cold, about ten degrees, with very fine rain. Pārvatī said, “Let’s go for a walk.” Śiva replied, “At this time of the night you want to walk?” She said, “My Lord, I have a feeling to go with you for a walk.” We do not know the reason Pārvatī wished to walk. So they went from one hill to another; it was a small village somewhere with about thirty to fifty houses, and the graveyard lay about a kilometer from the village. Śiva and Pārvatī were passing by when they noticed a fire burning in the distance. Pārvatī wondered, “Why in the middle of the night is there a fire? Some cold burning.” Śiva said, “It is a graveyard, a cemetery.” She replied, “Let’s go that way.” He cautioned, “It is not nice to go there.” But she insisted, “I am very curious; I want to see why the fire is there.” So Śiva said, “Okay, darling, let’s go.” They approached, and at about fifty or a hundred meters’ distance they saw a man sitting like a bodybuilder, very robust, wearing only a small cloth, completely happy, and preparing his chapati. He was making a large chapati—not a small one—with ghee and so forth. A Haṭha Yogī does not care for such distinctions; everything is inside, one in all, all in one. We, on the other hand, are caught by the svāda indriya, the sense of taste. Pārvatī stopped Śiva and said, “My Lord, is that so?” “Yes, my Devī,” he answered. “Why did you stop?” “My Lord, I cannot understand you,” she said. “What have I done?” She said, “Yes.” “What?” “It is not ‘what’—there is something.” She explained, “There is a yogī packing his chapati, that I know. But why is he cooking his bread on the fire of a dead body? Their body was burned there. Such a great yogī! And Śiva, you have no mercy. You cannot provide this yogī a decent place to cook, yet other people who never even think of you eat richly and enjoy. Why not give him a little comfort?” Śiva said, “Better I should not have come this way.” She retorted, “Don’t make excuses.” “So what should I do?” Śiva asked. “Go and give him something—money, gold, whatever.” She considered, “I want to give, but he will not accept. You go and offer; I want to see if he takes it or not.” She was asked, “Shall I do it?” “Yes, my Lord.” Then Śiva instructed, “Stay a little distance behind that bush. I will go and give this Haṭha Yogī something. What should I offer? Some cloth, an umbrella, money—many things.” Bhagavān Śiva stood before the Haṭha Yogī, who was joyfully singing bhajan and rolling his chapati. Śiva waited one minute, two, three, four minutes. A Haṭha Yogī has no fear; even if a tiger or lion comes, it makes no difference. “I am above death, above my body.” Then the yogī called out, “Who is there?” Śiva responded, but the yogī asked, “Śiva, why have you come here?” Pārvatī, hiding, put her finger to her teeth in disbelief. How could he answer Śiva like that? “Why have you come here?” Śiva said, “I want to give you something, Yogī Rāj.” The yogī replied, “When did I beg from you? I didn’t ask you for anything.” Without looking up, completely absorbed like a little child, he continued preparing his chapati. Śiva said, “But I wish to give you something.” The yogī answered, “But I told you, I don’t need anything from you, I didn’t invite you here.” Pārvatī stood helpless; what would she answer to her Lord? She moved a little closer. Bhagavān Śiva said, “Yogīrāj, it is my principle: when I come, I must give something. I cannot leave without giving.” “But I told you, I don’t need anything.” “Yet I cannot go. Ask something.” The yogī did not look up, showing no interest in seeing Śiva. A Haṭha Yogī thinks, “Śiva will come to me if he wants.” Yes, you want to become a Haṭha Yogī? Śiva said, “Yogīrāj, ask something. Without giving, I will not go.” The Haṭha Yogī replied, “If you want to give me something, then go away from here.” Śiva simply went, with Pārvatī following behind. After a kilometer or two, Pārvatī said, “My Lord, I am sorry.” Śiva answered, “I told you, my Devī, do not disturb a yogīrāj. Do not make trouble. The best is to surrender and do whatever he tells you; otherwise, leave him be.” But Pārvatī protested, “My Lord, You are the Yogī of all yogīs.” Śiva replied, “Yes, but this is a Haṭha Yogī. Even I cannot argue with him. Let’s go.” Such is the power, energy, and fearlessness of a Haṭha Yogī. Out of millions or billions, perhaps one Haṭha Yogī appears. That is the Avatāra, the Śiva Avatāra—it was Śiva Himself. Yet this was the māyā, the play of Śiva. Haṭha Yoga is deeply disciplined, very humble, very kind. And if such a Yogī merely looks at you, you cannot imagine what you might receive. So Holy Gurujī said that Mahāprabhujī once declared, “To Kiyāg, Jholā, Meharakā, Lākhoṅ, Bhareshwarā, Mahāprabhujī said, ‘If I just look, my eyes toward that person, millions surrender to that person. If from my kṛpā, if I just look with my kṛpā…’” Indeed, kṛpā resides within Mahāprabhujī, within the Yogīrāj, and within one who is completely purified and free from anger, hate, jealousy, offense, or anything else. Haṭha Yoga is a purification of all five kośas: Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya. When these five bodies, these five elements, are purified, the yogī can pass through rock; he simply goes to the rock, disappears, and appears on the other side. That was the siddhi of Śrī Alakhpurījī. And God gave the blessings from Alakhpurījī to Devpurījī. Devpurījī’s gufā was nothing but stones and glaciers—no food. No one could go there to give him food. We cannot imagine how he stayed for so many years. Because he was a Haṭha Yogī, he could walk above the earth, on water, through rock, with the wind—Devpurījī, a Mahāyogī, a Haṭha Yogī, Śiva Himself. Therefore we call him Devādhideva, Deveśvara Mahādeva. Many of you have heard stories. There is a paṇḍit from a village near Kailash, now over a hundred years old. Whenever I go to Jaipur, if he hears of it, he comes to visit me and tells this story about Devpurījī. He said, “When I was small—just a little boy—I went with my father to Devpurījī’s āśram.” One day, Devpurījī had a severe wound on his lower leg, a big swelling on his thigh. The paṇḍit’s father said, “Gurudev, why don’t you apply some medicine or something?” Devpurījī asked, “Does it disturb you?” “No, not disturb, but I am sorry.” Then Devpurījī took up an axe—it was an axe, not a knife—and lifted his dhoti. He began to peel away everything: the flesh, the skin, all was removed, leaving only bones and nerves. Then he took his turban cloth and wrapped it around the leg. “Now it’s okay?” The paṇḍitjī and his son—that little boy—were stunned. They left. The next day they returned, and Devpurījī said, “Oh, good, come out.” He opened the bandage, and the entire leg was perfectly covered with healthy skin, hair, and all. The paṇḍitjī always recounts this story when he comes to the Jayapura Āśram; some of you know it, and Umāpurī has recorded it. Such is a Siddha, a Siddha Yogī. Alakhpurījī is a Siddha Yogī. In the Himalayas there are many Siddhas, but they are not always visible. They exist with the five elements, yet their elements are so purified that they may be visible at times and invisible at others. This is the Haṭha Yogī, Haṭha Yogī Rāj, who becomes as Śiva Svarūpa. Thus, Haṭha Yoga employs the kriyās—the purificatory practices: Netī, Dhautī, Bastī, Naulī, Trāṭaka, Kapālabhātī. These six purifications cleanse the prāṇa. Then come prāṇāyāmas, kuṇḍalinī, and so forth. So we will continue again about a Haṭha Yogī. Yes, we will continue with the Haṭha Yogī. Hame kam satsaṅg se jagat baket, Hatha Yogi said. Who said? Kīmontā a Haṭha Yogī? Hame kam satsaṅg se jagat baket Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai, Dev Purīṣa Mahādeva, Kī Jai, Kī Jai,... Kī Jai.