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Part 1: The Essence of Sincere Practice There are matters for which we must prepare. Yet, what we prepare is temporary and eventually passes. For instance, when we invite someone for a meal, we prepare everything. Once eaten and cleaned, it is gone. Similarly, when attending a lecture or conference, one must be attentive. Often, people do not speak from notes. When one reads from a paper, it is not coming from within oneself. You may know and have seen a person like our Indian Prime Minister. The Prime Minister of India can speak for hours on any subject without looking at a book, saying, "Yes, ladies and gentlemen..." Many politicians today may lack deep knowledge. They might say, "I don't see," but their secretaries and staff prepare fine speeches for the minister, who then reads them repeatedly. Of course, Prime Minister Modi may have a piece of paper with the names of all the international ministers present, but he takes up any subject and speaks on it spontaneously. I mention my Indian Prime Minister not for comparison with others, but to speak of his personality. Some people may not like his manner of speaking. He sometimes gestures with a finger, which some find improper, but his intent is good. This finger—the index finger—is not wrong to show. In Indian and spiritual contexts, such a gesture can be meaningful. If one does not speak, others may not understand the action or the message. There are different ways to know things. Sometimes when I say something and ask, "Did you like it or not?" the response might be, "It was very good," or "I think it was not good." Perhaps the listeners are not oriented, did not understand, or are still pondering whether to say yes or no. This indicates they are not yet settled in their heart and mind for a clear yes or no. When a speaker is present and wishes to speak, we should offer motivation to continue. Then, in time, if something resonates, their inner power opens, and the heart and mind become brighter. Different countries have different characteristics. Croatians are different, Austrians are different, Germans are completely different, and Indians are different. In Australia, I never saw people behave a certain way because they don't have pigeons that fly away; they have kangaroos that hop. Similarly, people here are different in their own way. I speak of myself, not of you. It is very hard for me to become one in harmony with all of you, and you may also find it difficult to harmonize with me. You are very good, but still, that is how it is. When we are telling something, sometimes listeners cannot even move their eyelids. When you tell them something, they might say, "I'm sorry, because you don't know." But I, the speaker, I know. Therefore, it depends on every language, everywhere, every culture. If you arrive on a Bangkok airplane, the staff will always stand and greet you. Have you been on Singapore Airlines? They also greet you respectfully. India was also like this. Now, some will say, "Hello," and that's all—the culture is lost. Sometimes, God has placed something in everyone. God gave humans diversity, while other creatures act 100% according to their nature. But consider the British... Are there people here from British culture? Perhaps not, but I tell you, why not? It is the truth. We are here from different cultures: China, Japan, Korea, India, Germany, etc. We are all together. In British culture, they might say, "Hello," and then, if it is very clear, they may offer a handshake; otherwise, not. They might think, "Should I offer my hand first, or should he say 'God' first?" There is a certain sense of timing. They say that when you meet some ministers or officials, they do not act casually. Mostly, police inspectors and others will not behave that way with an officer. An officer visits, and one stands respectfully. This is the tradition. In English tradition, one should not offer a hand to a woman first. It depends on the circumstance. You stand there, and if she wishes, she will say, "Give your hand," and then you should. A few times, I was with my Māta Jī, my disciple Katerina in Vienna. She was from a royal family. When we were going to London and meeting such people, I offered my hand. She was standing beside me, pulling my sleeve... she instructed me on many things. A gentleman should not initiate. If she indicates, then of course you will. And then you should not shake vigorously. Many Indians today do not know this, so they sometimes shake my hand awkwardly. This is not a joke; it happened. It was not in India but in Hungary. The President of Hungary was there, and the Ambassador of India arrived and acted in a certain way. I felt sorry at that time. The security person attending to the president looked apologetic, and the ambassador was also very sorry. Sometimes people shake hands saying, "Thank you, oh God," with a certain hand gesture—some ways are soft, some are not. This instance was not appropriate. Human traditions persist. In China, a few still remain; in Bangkok, Hong Kong, Singapore, they all have their ways. China offers handshakes, India offers handshakes, Europe also offered handshakes, but now God said... I should bring something back—knowledge. But knowledge is not easy to give. So now God said, "Okay, I will bring the tradition back." And what happened? Today, an illness came, that Corban. And everybody, the Germans said, "Griskot. Danke schön. Danke." It was never said like this before. So it was like this. There is a tradition which signifies that you and I are one. When we offer one hand, we may not know... we give one hand, but the other hand... must we? Yes, sometimes. Therefore, with both hands empty, I am completely for you. I humbly welcome you, you and me, into my heart. This is a feeling. Another aspect: we do not know what infections you may have on your hands, and therefore we do not shake, but we greet like this. There are many, many traditions. When we go to God, we also go in a certain way. When we go to the Daoist, many traditions are gone. But at least, at times of peace in the heart within the church, they are not seeking a handshake. It was only when he placed his hand like this, with the ring. If he offers it, you would take his hand and symbolically kiss the ring of Jesus. That is for Jesus from the Pope. Now these traditions are gone. After all, when people travel from one country, you see the Pope come and they say, "Hello," to a sick woman and hug her. Okay, no problem, it is a hug. But there are certain traditions, and these traditions are very nice to know. And how is that God? How do we trust God? How will we trust? You can say Śaṅkarācārya or others, and similarly the Pope. There is a joke—a very good joke. You like that joke? In that joke, you will find the truth. We want the truth. I have also told another story about a thief—how to get out of being a thief. It is very good and simple. But I am going to tell the story of the father, the Pope. There was hope, and thousands upon thousands of people came to Italy and stood waiting. The Pope always comes to bless. All were waiting, with little children among them. Everyone had devotion towards God and religion. There are still more people who are spiritual than others. That spirituality is what they believe, according to their belief and religion. That's it. The Pope was supposed to come exactly at four o'clock. Everyone looked up. "Now he will come, now he will come." But no, nothing. Nine, ten, eleven o'clock—people waited. Of course, they thought perhaps he was praying or doing something. Eleven-thirty, it was very hot, people were thirsty. Children were all looking. "The Pope will come, come..." Then a person came and made a gesture, this side or that side, and said, "All my brothers and sisters, I have a message." He was told: the father, the Pope, has a heart problem. Many doctors are inside. He said, "Yes, please, we pray for him. We pour prayers for him, yes, wait." He went out again. After half an hour he returned. They asked, "Is he okay or not?" He said, "It is serious. It is serious, but your prayers are good. The surgeons are there, and they said, 'We need the heart, one heart of Jesus.'" They said, "Yes, then quickly tell the Pope. I will give, I will give." He said, "Who am I to say?" The Pope then said, "Take your heart. He will choose. Then go quickly, please." So again they came, and the people said, "Please don't waste time." He said again, "My heart, God, my heart." All was... with a beautiful voice he said, "No, no..." I go in again, then he came again, the father. The poem said, "Take this feather of the pigeons." And then he said, the father said, "Throw it there in the sky, sorry." And said, "Then leave it there. On whose head or chest it will fall down—not in the hand, you should remain like this—from that person you will take the heart. That holy father will have it, meaning he accepted your heart." Quickly, please, quickly. So he stood there, and all said, "Quickly, quickly, my heart was..." And then he was letting this feather go like this, like this. And when the feather came close, he said, "My, my heart, my God, close came, my..." The Pope was healthy; there was nothing wrong. It was just to know how many really believe in my God and my Father. And so it is with anyone—your master, your disciples, anything. Is it reality or not reality? That will determine who becomes the next Pope. Others, not. And that is because... there are different things, stories further, but that I will not give you. That is our present, private, you know. When I am sitting here with Lakṣmaṇ and these two, we talk among ourselves, but there is nothing hidden. They discuss what we can do. Anyhow, so will you? One guy will send you. We have to go to the park, and maybe that. The feather will not come on us; it will fall on the bush. Similarly, the faith that is... that will be chosen as a guru. Now he is a guru. Bhagavān is very far and there. So maybe you have studied a lot, you have good knowledge, you have everything. And one who has nothing, who did not learn anything, is there, and will be chosen for that heart as my, what you call, follower. Like this, there is another story, a very, very beautiful one. One family had only two brothers and no sister. The boys said, "We want a sister." They said, "What can we do?" He said, "Mother, I have to have a sister." Children are always like that. When they grow up, some may change, but some not; it doesn't matter. One brother was very intelligent, reading, learning, learning... everything—university, diploma, this, that, everything. The other one was like our Layālpuri. Everybody sees Layālpuri sitting there. But he is very correct, and his heart is something big. Everything he says comes from the heart. Or if I don't tell him, maybe we may take the Bhaktānanda. Anyhow, who is someone? Now, one brother became a temple worshipper. He went into the forest. In New York, here, there is a forest somewhere. And you also have hills nowadays with no trees. But somewhere, okay, and so it is in the jungle. Near a little corner of the ocean, a bay, he went there, and there was a little Śiva temple. A little Shiva temple, with a small Śiva liṅgam. This brother only chanted the mantra, "Namaḥ Śivāya, Namaḥ Śivāya." Morning and evening, he offered water and prayers to Śiva. He did not know any scriptural knowledge, but he knew about Śiva. His whole body, mind, and soul were dedicated to Shiva. The eldest brother was so angry. "Why doesn't he study? I told him a thousand times, come to school, learn this." But he said no. He was in the forest, sitting. One day, the elder brother came. Of course, it is your brother. So the brother came there, brought some fruits and other things, and a nice cloth. They sat together having a picnic. Then it was midday. The younger brother said, "I have a pūjā to do of Śiva." The elder said, "Okay." But he was doing the pūjā, not properly. He did not know the proper words, and so on, but he was doing something. The elder brother thought, "You don't know what he's doing." Because the elder brother is not that brother. Like Lakṣmaṇ Purī, all the time his eyes are closed. He doesn't know what Swāmījī is doing. Yeah? That is it. Now I've made some mudra, you've forgotten. Yes, now you will never have that. So in the lecture, either you have open eyes, or you get out and lie down and sleep. There's no problem, okay? Now he said about some mantra: "Oṃ Tryambakaṃ, Śivjī Grahoṃ, Nama Nama, Śivjī Kariyam." The elder brother said, "God, even he doesn't know the mantra of Śiva." So he said, "My brother, come on. I teach you the mantra of the Śiva temple pūjā." And he taught him three times. The younger brother said, "Oh, brother, thank you very much. Now I will do it five times." He was doing pūjā not for people; he was only doing three. Now, I will do it five times. The brother said, "I lost my brother." The younger brother said nothing. Now he goes back, and the brother goes way back. There was a boat. In that boat he went, and the younger brother stood on the beach looking out. His brother stood on the boat looking back. Then, when the boat was about half a kilometer out, near the other beach, the younger brother said, "I have forgotten the mantra my brother taught me now." The elder brother said, "Oh, God!" So he said, "Brother, brother!" But, of course, he couldn't hear from so far. So what did he do? The younger brother ran on the water. He ran quickly. The elder brother said, "The principle of the principle." He says, "My brother is walking on the water, and even I cannot sit properly on the boat." And he came, "Brother, brother, one mantra, can you tell me once more?" The elder brother said, "My brother, your mantras, what I told you is just nothing. Can you tell me what mantra you have, my brother?" He said, "Brother, I have no mantra, but I have in my heart my Lord, my God. And that’s why I could run. Sometimes I can walk on the water. Why not? If it is real, I want to have it. Otherwise, I can’t swim. So I was running like on earth." Similarly, that is what we need. If we have that respect, devotion, love—clear it is everything. You can’t give anything but that. Is that, then, we are becoming one with that? And so, are these few stories? But there is a real one. I had one in Wellington, no? And in Wellington, I gave one story there. You know that, eh? Yeah. Which kind of story do you know? Do you know that story? Do you know the stories? Yeah? Yes? All were listening very well about the story of the master, and everybody was very happy how it is, no? Nāginwai. Are you sure, ten days before, what did you eat at lunchtime? Only vegetables, that’s it. We are vegetarian. So that is the story of the master and disciple. That was on that. So, how the master became the disciple and how the disciple became one with the master. This story is that. Next evening, May, I will tell. So I thought I would give some lecture, but this is also a lecture on awareness. We know that in any lecture we hear, from any professor, counselor, this one or that one, for one and a half or two and a half minutes we have concentration, then we lose it. We listen back, this and that, and we forget. We have forgotten, but that story is there; that story we will never forget. Therefore, there is another science: how to make the memory and all the knowledge remain with you forever and ever. Mother told stories, the little sister told you stories, the brother told stories, your friends told stories, your father told stories, all teachers told you stories; that will always be in the heart. But you give a whole lecture, like Nāgin Vaibhūti, and he read it, and he said, and then Swāmījī said, and then he said, "Now, do you know what you read?" Because we cannot read in the book. Yeah, the book is just to learn it, and then go within ourselves. So, yoga is a yoga which gives us that kind of knowledge, that we have to go in such a way within ourselves. And so, the story was that I began today, that we again we should say like that. Another thing is that we shake hands, we don't know what was on your palm, and you don't know what is in my palm, and this goes into their hand, and it goes into my hand. Therefore, now in China, they all begin to say it like this, and also it is said, "Hug." So the hug, again, there is this energy, the infections, etc. But, of course, it is our child, our mother, our loved ones we hug. But there was another tradition at that time. The Japanese have very dear and precise techniques and traditions. Maybe you know the Japanese here? Have you been to Japan? What did you see? Yeah, so when we go to someone's house, even if we are great friends, still we will come to the house, sit in vajrāsana and bow like this, and sit like that. Then the householder will say, "Please come, sit comfortably." Then you come out of vajrāsana. Otherwise, all the time you are sitting in vajrāsana. This is a tradition, this is knowledge, many, many things. So that is how we shall learn the practice. Of yoga, I am not telling you of that religion. I don't want that religion. I don't want that tradition, but I would like to impart how we take in our all five principles. The five principles are called: annamaya kośa, prāṇamaya kośa, manomaya kośa... Part 2: The Body is Food Consider the body as food, as something you consume. We will do everything, and so this body must be very powerful and peaceful. This is only one life, and it is only one. Do not jump here and there. And do not think, "I will not be there; I will be lost." You will be lost? Not lost. You will always be there. You will always be there. Recently, a very good friend of mine from childhood, his parents—they were all the parents—were in Mumbai because his son has a shop there. The father was very old, and the mother was there too. The father died, and they brought the body to Rajasthan, Nepal, my mother's house, family. I was there, from school and so on, and they prepared to take him. His wife, the boy's mother, and his wife—the one who died—she said, "Is he gone?" They said, "Yes." She said, "Then make place for me." And there she was sitting. She finished. She died? No, she cried. She said, "Oh, he is going. I go with him." Really, really, there is no joke, not a joke. This happened just about two months ago. So they brought her to their village, Nipple, and they both—when they were married, they became husband and wife, a nice traditional couple, with cloth and much jewelry and very nice, with some nice color on the hands and like this. And now they both made that boat. They were about the age of 90. They also washed them and put them in nice dresses of the father, their father or husband, and also her beautiful, clean, and that kind of dress, what she had in this. And they let them lie down on one. What do you call the śav? Śav is the dead body, but the coffin is a cloth. So there is one more, anyhow one, and they were all singing bhajans, singing all kinds of that, like they are married now again. And so they burned the body; we are doing that. And everybody was, people were saying this, like both they were like a holy, both they were holy. It doesn't matter they are married and have children, and that's okay, why not? There's no problem. But don't turn, jump here and jump here and jump here. Then it is not jump here, it is jump here. You know what is jump here? Jump here. They are hanging up this bird, and now the Chinese eat, and yeah, jump, yes, yes. This is so. We are when they spoken that your words is your words, light is. Going Śakti is going with that is Śiva, Śiva, Śiva... So I will finish one story more, okay? I did never think from my place where I... I am here to come to this story. Maybe I will teach you today Śīrṣāsana or something, but I said this seat, when you sit on it, it’s not your power. It is the power of all our gods, our masters, the masters of us. This is the, like you have the creations, the chair. And this is the chair of Jesus, and this is the chair of the Pope. Anyhow, let’s get Śiva. That’s a beautiful night, and very, very painful. Yes, should I make it more painful or more? Yes, I have masalās. You know what is a masalā? Who don’t know the masala, please hand up, so I can tell you masala. One, two, three, okay, very good. There are some who don’t dare to say, "No problem." Masala is when we cook something, then we make something very nice, which we call masalas. Tasteful. Salt, but not too much salt. Chili, not too much chili. Tasteful. That’s called masala, okay? And just you go, and a bite is nothing. Many people are making here. Now people have lost cooking. You make a big, nice bread, but you don’t know how to do it. The people who were doing the bread, it was through and through packed. And now it is outside, like burning, inside is just like it, so masala that yes, we can say one name. I think somebody will do it already, because my videos, the whole world is listening, we can. Say the Masala Yoga Center, yeah, that’s very good. This will be many Masala Yoga test, yes, many people will go. Okay, anyhow, so this is one story. God has to play. God is not only like this. God has both in his hands. My Gurujī said, "In one hand, I have nice sweet laḍḍū." We say, "Then you can say ice cream is good, and on the other hand is a stick. What do you want?" So I said, "Gurujī, whatever you want." He said, "No, no, then put the ice cream on one side." So anyhow, that is something. Śiva was, when it was long, long ago in the very beginning, Śakti. Her name is Śakti. Śakti means the power. The motor of your car, the machine, the motor, has power. And how many horsepower? Now you don’t say horsepower, maybe you say electric power. So that power, that’s called the Śakti. Without Śakti, you cannot stand up. I told you a story in Wellington, but that’s a very nice story, I will not tell you all. Then what will I do this evening? Everything is empty then. So this is a story that Śakti, that’s a long, long story. And then Śiva’s, her father’s families, they were not very good to Śiva. Because Śakti was married to Śiva, and that story is longer. And there, somehow, for one ceremony, there’s something, and her father did not invite Śiva. Then it doesn’t matter. But Śakti, Śiva’s wife and daughter of the king, was so angry she humiliated herself. She said, "Me and my husband," and she said, "Don’t go, it’s okay, no problem." But she said, "No, I will go and I will tell my father," and they were fighting, and there... Before already, she said, "Don’t go, it’s okay." Anyhow, they did not do this and that. Long, long story, and she fell in the yajña śālā, the ceremony by fire. She fell in, sat there, and she died. All were angry, thirsty, and happy, and very sad. But anyhow, the message came to Śiva in the Himalayas, and Śiva was also a little angry. And Śiva took some of his hair and threw it on earth, and fire came, and out of the fire became a great, great devotee of his, or whatever it is—that I will not tell that also still—and said that she died, so he brought Śiva’s wife. The Śakti in arms and brought her into him to a temple or in a Himalaya, there in the caves. And when Śiva saw that Śakti had died and this had happened, Śiva took her on his shoulder, and he, Śiva, disappeared into this space. That which is called the oneness of the friends, the husband, the wife, the mother, the parents, what kind of attachment or oneness we have to be. If humans live like this, there will be no problems and nothing. But that time, there were also Rakṣasas like that. And so Śiva took the power of Śakti on his shoulder, and he just defied. We don’t know where it is. The space is endless, endless where it is. So again, they all, devas and bhaktas, come together and go to Brahmā. They said Brahma has come and Vishnu. They said, "We don’t know what to do, what to do." So they were some Viṣṇu, and everybody said, "Viṣṇu, please save us all and bring Śiva back." Śakti is not there, so Vishnu has in his hand the Sudarśana Cakra. Sudarshan Chakra gave the Śiva to Vishnu. For one big story, tomorrow I will give, evening maybe, you remind me. So, the Sudarśana Cakra is a cakra. It goes in the sky, but only Vishnu said, "Go there." Free the Śiva from the Śakti, and so about 52 pieces from the Sudarśana Cakra kill or cut 52 pieces of the Śakti, and that for all or there, which is in India, and there are that’s called Śakti Pīṭha. Peetha means the seat, and so in many caves, a piece of the peetha was there. And so there is a 52 peethas, there’s a holy cell, and one should go there. You will feel how the energy is there. One peetha is very close to my... country, my district, Jaipur and Gujarat, and between there she was on the hill. Who is that? Koṇe? Which Śakti is that? Near the Bābā? Ambā Ben. So, her name is Amba Ben. Still, there is a fire burning in the people for going to the oil and this. We should go there. We were climbing, but now there is a lift, and we should go and see that holy, divine Śakti. And my Indian Prime Minister, Modi, offered me, how many, about 200 hectares of land to make an ashram here. And I said, "Okay, I will do it." I said, "I have burdened so many ashrams, I have, I don’t want to do." But if you wish, definitely I will bring you there, and you will sit there near the mother’s cave. I will bring you there, and you will sit. And there, there is a night down there. There is one lady or man down somewhere in the hills, and we don’t know how old she is. And she does not eat anything, not a drop of water. And she’s living there, and she has, because she dedicated herself to Śiva, she has all the time female’s dress. And one month, two months, six months, people came and kept her in one room with respect. She was there, no drinking, no eating, nothing. She’s still there. Do you want to come with me? Yes, yes, really, it is not a joke. That is life still that. So Śiva came back, and Śiva was all happy, the God. So Śiva, then there was that Yuga, Alakpurījī, our grandmaster. Grand, grand,... grandmaster, Alakpurījī. And on the name of the Alakpurījī is a river called Alaknandā. And Alak Nandādevī, and she is the god, disciple of Alak Purījī. And so, like this story is going, okay. And so, Pārvatī, there was that king of the Himalaya, and every name of the king of the Himalaya is Śiva. But slowly, slowly, when Buddha came, and the Buddhas, they killed the Śiva. King, and since that time, now the 14th generation or something, they are Buddha took over, and the one of you that you call them, um, their Dalai Lama, so Dalai Lama took over that kingdom, yeah, and there it was said that will be lost. And it is a lost, he’s gone far anyhow. That is this story. Further, I will tell you again. There are many, many things to listen now. So, that king, his daughter was Gaṅgā and Pārvatī. So, river Gaṅgā, the name is from Śiva’s daughter. Gaṅgā and Pārvatī, and she wants that she wants to marry Śiva, but nobody knows where is the Śiva, who is this Śiva? But she said, no. And she left, wet somewhere. The king and his mother and all, they don’t know where she is. So then someone said she is making tapasyā sādhanā like this in the forest of the Nanda Devī. And in Nanda Devī, there is the Śiva Liṅga. And there, Pārvatī is making sādhanā. And so that is Nanda Devī, who was the disciple of the Alak Purījī. And she was as one who is taking care of the cows, the shepherd. Come, always they are taking the test, who is real or not. And so one comes, a big tiger, and wants to kill the cows. So Nanda Devī, she became a cow. And she said, "Wait, I know you will kill me today and eat me, but before that, two promises: one, where I am here, there should be my temple." And that temple is there now. When we go to the Himalayas, we are going to see this darśan of that Nanda Devī’s temple. It’s not so big, but there. Second, I want to have my Gurudev’s name with this river, and therefore this river is called Nanda Devī, Alak Nanda River. That’s a holy river. In the literatures, in many, many ages, there’s no joke. I tell you only half. Or little, what I know, but it is there. So there, when you are—we were in Alak Purījī’s, there we all had this. There’s not one door, not one gate, no bathroom, no toilet, no house, nothing, only rocks and rocks and government. It doesn’t allow anyone to do anything. It’s just like a forest, and a forest has no trees or anything like that. That is our Alak Purījī’s tapasyā. Let’s go further, because I have to finish the story of where I went. And so, Pārvatī, Śiva Pārvatī, and Gṛgācārya, the Ṛṣi Gṛgācārya, who made the ceremonies for Śiva and Pārvatī. That Gṛgācārya is my destiny, destiny, or what do you call it? Destiny or what? No, no, destiny. Ancestors. So my, my, all this great samāj, we are from the, from the gṛgācārya. Okay, that’s going as a further. So, see Pārvatī’s marriage, then finish, Haryam, everything. There were many, many things, but anyhow, Śiva had to marry, because Pārvatī was such a strong Śakti then. And so, now again, there is always a problem: male and female. Often, there is something, yes, or... No, sometimes, and there is a very good, so, Nārada Ṛṣi, Nārada, the father of Brahmā and all, there are many from Brahmā, but there is one, which is Nārada Muni. And Nārada Muni, he cannot stand more than five minutes or five seconds, and he goes away. Still, he is in the universe, and he always makes it a little bit real, but a joke. A real joke, but in a nice way, and then we will be fighting. And the fighting means we will come to the truth again. So Śiva went for a walk, let’s say, in the Himālaya somewhere. And Arada is coming. He is in the sky all the time. He comes down and, "Mother, Mother, Pārvatī, Mother, Mother." And Pārvatī said, "Oh, how did you come here?" He said, "Mother, I just want to have your darśan, and I’m going." And then he said, "Where is the Śiva?" She said, "Śiva went for a walk. Oh, pity." I cannot stay more than two or three minutes. Then I have to go again, Nārada said. And Nārada knew that Śiva would make trouble for him, so he went away. Śiva came, and now Pārvatī is a little bit angry. So Pārvatī said to Śiva, "Nārada said, Nārada, why so many malas on the heads of the humans? Why?" She said, "I don’t know." Then ask, "Be sure, maybe he will hang you also." And he went, and she told this and this. And Śiva said, "Don’t ask me, I will not." She said, "Please, you have to take it. Not necessarily you will be unhappy." She said, "No." Then he said, "Dear, you know how many had skulls of the humans? And these are all..." Śaktis, and I love them all. They are mine, and that’s why they are hanging in my mala. That’s my mala. So it means you were hanging me here also, he said. I didn’t say you, she said. Why? And why are you not dead? He said, I am immortal, then. "Why don’t you make me immortal?" He said, "Do me." He said, "Yes, but a sādhanā, a practice. Be the disciple, and it doesn’t matter what happens. You will become like that." Otherwise, you gush up here and gush up here. Pārvatī said, "No. Please tell me this vidyā, the knowledge, how to become immortal like you." He said, "I cannot." She said, "You have to do it." Please, please. He said, "I can do it." I will choose some cave or some place where no one can see and hear, even a little bird cannot hear. And so it happens that there is one very nice cave near Kashmir, India, and for one month or ten weeks, there are people going to their cave to see. That day is coming, the snow, and it’s like a Śiva pūjā. So Śivajī said, "Okay, I will sow on that day." Do you know what egg is there? He said, "Nobody." Śiva said, "I go to samādhi and give you that liberation forever and ever, but you should not sleep." Then he said, "Very long, this mantra." So, if you sleep, then you are lost. He said, "How?" He said, "Just you said yes, yes, yes." I tell something, and you should say yes. And like that, disciples have to always tell the Master, "Yes, thank you." Yes, otherwise you are lost. Around about three o’clock at night, Pārvatī was so tired, and she leaned her head on the shoulder of Śiva. But Śiva is in other consciousness. And there was one parrot in the very cold and snow. There he was sitting. And he heard Śiva. He got knowledge. And that parrot said, "It will be a big, big mistake if this Vidyā, this knowledge, is gone. I am listening all the time," he said. And now, Mother Pārvatī, she is sleeping. And Śiva said, "I will be lost." So Pārvatī said, "Yes." Yes, yes, and the parrot said, yeah, yeah,... exactly, giving a long voice. And when the sun is rising and Śiva is coming, Om, and Pārvatī is sleeping. Śiva is so angry. Sometimes, you know, man is angry and woman is angry. Śiva said, "You lost everything." He said, "The science knowledge is gone." But you were all the time saying, "Yes, yes, yes." The parrot said, "I was it." He ran away. And Śiva took his triśūla and flew behind the Śiva point. Here, there, here, there, here, there. Came near the Ālagpurījīs. There is that, the Ṛṣi Vyāsa. And Vyāsa was going walking somewhere, and his wife was waiting, thinking that her husband would come and make food. And the son was going down, and Vyāsa came back. But his wife, they are all, they will not eat till the husband will not come. And she was waiting and waiting, and what? She was tired, his wife, and she said, "Oh," and the parrot said, "This is the best safety for me, in this stone." And now Śivjī said, and he wanted to put his triśūl, and the ṛṣi said, Lord Śiva, please, pregnant woman. Śiva said, "Okay." And now, that is this parrot we call that papaya, papa. And now he is in the stomach, but he doesn’t want to come out. And Śahara is getting stronger and stronger and stronger. And all, Brahma, Vishnu, all said, "Please come." But he said, No, I don’t want to come again to the saṁsāras. Here, Paul, I want to come to the heaven, the supreme. I don’t want anything. This is my mother, and forever and ever. Or give me all in this world. This would be the mokṣa. Brahmā, Viṣṇu, Śiva, all others. They said, "Yes, we will give the liberation." All will be liberated. And then he was born, that who became the ṛṣi. What was the Manu? What was his name? Not Manu. Okay. Śukadeva. The Sukhdev Ṛṣi. In the Vedas, the name of the Sukhdev. Sukhdev came, and he was only five years or something. And again, the Māyā in the Saṃsāra began. So he was so angry: Brahma, Vishnu, Shiva, his parents. Why did you let me out then? So he went into the forest and he wrote many, many,... Many great, great, great books and this, that is the stories of the ṛṣis. We don’t know. Nobody knows, but you don’t know what kind of miracles are happening here. That’s it. And so, ṛṣis, that is a sādhanā, not your books, but bhakti, love, harmony. It comes, it will come. And therefore, this story is a true story, not in life. Even Vedavyāsa, writing 18,000—hundred, yeah, no—18,000 ślokas he’s writing in the book. And one little part is the Bhagavad Gītā. And that was from those Ṛṣis and Śukadeva Muni. So, my dear, there are so many stories of the great scriptures of the very, very great ṛṣis. That is real yoga. It doesn’t matter. We must not have a thousand, but even a hundred is enough, or one is enough. My Gurujī said, "A hundred goats and one tiger is more than enough." Yes? Therefore, you are that one nice tiger. Don’t worry, but your confidence is there. You don’t know what will happen. There are many, many other stories. So this was very good. I’ll satsaṅg and wish you all the best evening. We will come to the other. Lecture: Deep Narayan Bhagwan Dev Purusha Mahadeva Satguru Swami Madhavan Bhagwan, and you can buy these scriptures. They are, they are... Written in Sanskrit, in Hindi, Sanskrit, Gujarati, it is available. English is a little less, and many things in English they have put out when the British came. And the Muslims did—the Muslims have killed so. Many were burned, all the holy scriptures of the Hindus. How many? One year? How many were burning? All the scriptures were burned. That was sometime. Humans are neither—you are neither Hindu nor Muslim. Neither inside, in the case I... we are only humans. We are only humans. That day when all will feel their love, then it is you and your wife and your family. Is this okay? Of course, other families, is it okay? Opaque? Why not? But we are a beautiful city, and in our city all people are good and happy. So, what is that? What is that? So that story, and there we go also for a holy journey, and there is snow coming from, and there remains the Śiva Liṅga. And many, many... I was there once, long ago. So it was a story of the 52 pieces of the Divine Mother Śakti. And it’s there. Those who have the feelings and devotion, you will see. You see that light, if you can see that the Jyoti of the near Gujarat and Rajasthan, And Amba Devi, there is light, very beautiful, and they now made the temple down, very big, nice temple. So where the scriptures’ statue is there from down, and on the hill you have the light when they are making prayers in this.