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Yes, you. You are now. Today is the fourth night of the Divine Mother. Day by day, step by step, birth by birth, inhale by inhale, every blood circulation in our body and our ātmā becomes more and more purified, but it goes to the eternal path. Who is on that? Others are left out. It is like a person in the circus, walking on a string. All of us are laughing and smiling, but he or she who is on the rope has something in the hand—a little stick or some knot—and is looking at you, looking at them, yet the concentration is on oneness, and that is like being on the rope. Similarly, there is a duck, very big, standing on one leg in the water, constantly looking down with no movements, neither left nor right, aware that if nobody will come and kill me. But this duck, or the other animal—we call them a crane, not a crow. The Quran is different, so it is only standing on one leg. Now, what does that mean? Someone said, “Oh, this bird is meditating.” No movement, secondly. How concentrated. Others said, “Maybe it is resting. Have a rest.” But that duck or this sea is looking in the water. Then he said, “Oh, he or she is concentrating on itself.” It is called in yoga, you know, what is the duty? But we have tratak. Hatha yoga is tratak. So, now it is like this: many are thinking, “This person is like that, that person is like that, this is like that,” but still, only that one knows, that is it, who is standing balanced with one leg. And that one leg is like this. Why? Because the fish is coming near in the water. And she has one leg, so quickly she can catch the fish. If he takes it out and goes like this, the fish will run away. Similarly, the people, the person who wants to do this—it is very rare, a human life, and in human life, we are learning, learning. On the rope, we fall down, left, right, left, but if there is concentration, the heartbeat is very peaceful, and you are looking at what we call life, this world, everything, but our concentration is this. That is called my Gurudev, my Gurudev, Śiva, that Śiva, and that Śakti, which is the Maṅgīlāljī, the disciple of Bhagavān Dīpta and Mahāprabhujī, and Gurubhāī of our holy Gurujī. And I have in my hand this, yesterday what I told you, is a very big bhajan, many pages, oh my God. I think I will, ah, four pages. Very nice. So, how is it that, why is it nine? And why not ten, eleven? Because there are only nine. After that, there is nothing, only zero. And when you get a zero, you are back. And you are counting again: one, two, three, four, five, six, eight, nine. And similarly, we are—how many times we came in this life, where we were—and now, if we are devotees, through Guru Kṛpā, Mantra, and all kinds of trainings, then we are coming to the Brahmaloka. It will come. The fourth day of Divine Mother, and how much you can understand Mother. There are so many things we cannot account for: what my Mother is, what my Mother was, and how she is. That is, listen, listen, my heart, listen, my heart. So, this is bringing again the attention. Now, we have to come across the worldly families, the worldly things. Everything is there, but still, you know what? A bird, a beautiful bird, made a beautiful nest. For whom? She already had a nest. She was in a nest. Why again? But preparing for its egg. And why this egg? Because inside is the baby. And how it opens. And then when she has done this, then this bird’s worldly things are finished. Now, do you have love with that or not, or this? But now it is said, “What,” said Mother? “Now I gave you two wings, so take off.” That is it. Where are you going? That is the balance of Śiva and Śakti again. Mother gave you both Śiva and Śakti, and so further going. Nine days is more than all, and uncountable numbers are there. But only that, only one, that is called one cycle. And it has no borders. It is a ring, and you do not know where the goldsmith is or how he made the ring. And where is that beginning? And where is the end of that drink? One queen was working, and her husband was great. So, both were spiritual. So, I do not want to tell the whole story. So, all his children, the mother said, after about 10 or 20 years, or even 10 years, gave the knowledge that you have no attachment. And it is said, “Go in the forest, you are.” And all his children became great, great saints, like that. Only one child came last. And her husband, the king, said to the queen, “My dear queen, now, this child, give him both kinds of knowledge, worldly and of Brahmaloka.” What does it mean? To be in this mortal world and be nice to them, so be like a king. But at the same time, you teach him that one day he will go to the Brahmaloka also. And so, the queen gave one boy again, and it was about 15, only 15 years, 17 years, and the mother said to her child, she said, “I gave you everything, all knowledge and everything. I gave you the whole kingdom and this, and we both, your father and me, your parents, we are going now into the forest. We do not know where we are going. And we will only do the sādhanā, tapasyā, because we have to go further.” That young boy, he said to his mother, “Mother, I have one question.” He said, “Yes, my son. If there is any difficult thing or I need something, where are you? How do I ask you a question, or how can I reach you?” She said, “Mother, my son, I give you my ring. Take this ring on your finger. And in this ring will be all kinds of answers for you, everything.” Great Mother, and so she gave the ring to him and she went. One day, that prince was very happy. He made all his kingdom very happy, and with that, he did good, very good. I want to tell my parents and my mother how happy our kingdom is and how happy I am. Mother, when can I come and tell you this? She said, “Take the ring out and look in the ring.” There is address, and there is everything. And he took the ring, and now he looked in the ring; there was something carved in letters. This will also go. This will go. What does that mean? This happiness and everything you said, it will not last forever. One day, this happiness will not be forever. Mother, my mother said, after a few years, it was so unfortunate there, and it was not good. The kingdom was also not happy, and like this, and again he looked in the ring, and again the ring said, “This day will not stay, this day will not.” Stay, it means, again next day will be better, my son. Do not worry, the past is gone. The present is here, and the future we do not know. Therefore, why are you unhappy or happy? This day you have, and that is called that you should do your path, which you have been given. To you, me as your guru, who said the mother and father said yes, the queen’s father, his guru, has given the strikes to that. Guru Kṛpāhi Kevalam, Śiṣyake Ānandamaṅgalam. So that is the Ānandamaṅgalam. In that way, let us go further. And so, mother is every way, and that is every way. But after that, we are going to another mother. That is it. And which is that mother? That is called love. It gives happiness. It gives clarity. He gives the trainings and guides you, and that we are further. Gurudev, śaraṇa tumhārī, cintā merī mithā de... Karke Dayā Dayā Lu Beda Tu Par Lagā De. From the worldly world, Hey Gurudev, now you are cutting this like we in our navel. And so, my real mother, it is already cut separately. It will give me milk, this and that. But now, that is the Guru, and that is the mother, and the same is the father. This is what is in this bhajan, you know, many bhajans you have. But only reading the bhajan and only singing the bhajan is good, but not complete. When you sing the bhajan, “Śaraṇa Tumārī,” what does that mean? Once we are in the serene, in your holy seat, feet, and so likewise, going further in this, and so is the fourth step. The fourth step is first the brahmacarya, then is the marriage, and then the fourth, sannyāsa. So, that is a timeline. You are coming in this all, what way in our body we have. So, there we go further, and what now? Our Avatārapurījī is waiting. So, Avatārapurījī will tell you something, and then I will come in between. That, remember, śaraṇa tumāre. Tumāre Śaraṇ, be in your, and do not, Gurudev should not remember you, you should remember, because Gurudev is complete, he is complete, do not think, he never forgives you, and forgets you, and everything is in oneness, but how, what you, there. You have to come, and that is why we are in Mālā. What is the Mālā? Each and every pulse of the Mālā, and even Gurujī said, “Mantra constantly, constantly.” Which mantra did Gurujī say? Why is it a mantra? I will tell you after. So, Dīp Nārāyaṇa Bhagavān Kī Jaya. Gurujī Mahārāj, Kī Jai, Viśvaguru, Mahāmaṇḍaleśwar, Paramahaṁsa, Śrī Māheśwarānanda Purī Jī, Satguru Dev Bhagavān, Kī Jai. From where did the sleep come? I said, “I do not remember.” He said, “Do you remember what you dreamed?” I said, “No.” Then he said, “Okay, next time you dream anything, you should write it down because sometimes it comes true.” I said, okay. So, in the night I had a dream, two dreams actually. One dream came true, and the second dream came true today. I was dreaming that I was with Viśvagurujī on a long drive. We were going to Gujarat or somewhere. And we sat down under a tree and had something to eat. And today we were walking around the ashram, and we were coming back down the mountain, and Swāmījī saw a big tree with a good shadow. He said, “Let us go there,” and we got his bed and the carpet, and then we were just sitting and we had lunch there. So Guru Vakya is really powerful, and you should always listen to what Swamījī says; it usually comes true. So let us come back to our topic. For the past three days, we were talking about Navarātri. The first Devī, if you remember, was Śailaputrī. The second one was Brahmācāriṇī. The third one was Candraghaṇṭā. And today is Mā Kūṣmāṇḍā. So, Kūṣmāṇḍā, it is one word. If you divide Kūṣmāṇḍā into three different words, it will be Mā Kūṣmāṇḍā, Kūṣmā, and Aṇḍa. So, “Kū” means little, “Uṣmā” means energy or cosmic, and “Aṇḍa” means egg. So if you combine it together, it is a little cosmic egg. So it is said in the Purāṇas and the Śāstras that before Kā Kūṣmāṇḍā Devī, the universe did not exist. So, with her smile, she created the universe, the little cosmic egg. So, her form is she has one head, eight hands with different weapons, and one blessing hand, and she sits on a lion, and her charming smile is the main part of this Devī. It is said that she created this world with her smile. So when she opened her left eye, Mahākālī was created. When she opened her middle eye on the forehead, Mahālakṣmī was created. When she opened her right eye, Mahāsarasvatī was created. And then they were given the job to create the population of the world. So, when she looked at Mahākālī, then Mahākālī gave birth to a terrifying look of Lord Śiva and Goddess Sarasvatī. Then she looked towards Mahālakṣmī. Mahālakṣmī gave birth to a four-headed man, a god, with four arms. Mahāprabhudīp Karatā Mahāprabhudīp Karatā He Kevalam Mahāprabhudīp Karatā He Kevalam Mahāprabhudīp Karatā He Kevalam... Kuṣhmāṇḍā, she gave Śhakti to Śhivjī, she gave Lakṣhmījī to Viṣhṇujī, and she gave Sarasvatī to Brahmājī. And then she took again all the Mā Kālī, Mā Lakṣmī, and Mā Sarasvatī within her, and she then herself went within Śakti. And then the job was, she created all the gods and goddesses, Brahmājī, and they created the whole universe. So actually, Mā Kuṣhmāṇḍā was the generator of this whole universe. This was today’s story. Thank you very much. Hari Om. Tujh ko hamne dil se lagāyā, therefore I brought you in my heart, and is dik se jauh se chalāyā, so it is God who is finally there. Tujh ko hamne dil se lagāyā, jo kuch hai so tuyī hai. Gurudev said, “Disciple, I take you in my heart, and I am yours with happiness for me.” Go to this bhajan. You are everything, mine. Everything is mine. Part 2: The Glory of the Guru and the Path to Liberation Śrī Deveśvara Mahādeva Kī Jaya, Śrī Svāmī Madhavānanda Cikur Deva Kī Jaya, Viśvaguru Mahāmaṇḍaleśvara, Svāmī Maheśvarānanda Cikur Deva Kī Jaya. Well, what beautiful bhajans, and such bhajans can only be had by those who have truly realized. And one who has realized has the knowledge, the feelings, everything—past, present, and future. We don’t know, but they know, or Gurudev knows, or God knows—those who have placed you in our heart as oneness. In the earth below and in the cosmos everywhere, there is every kind of feeling. Then it is about achieving something; otherwise, we are in between, we are in between. We don’t know when the rope will tear, or if we will walk on that single rope. And so there are beautiful bhajans. As we were speaking about Mangilālji, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī’s disciple—Gurujī Mahāprabhujī said that Mangilālji was, what we call, living, still living, but he was in mokṣa. Not everyone in this world is like that. One was Bhagavān Rāma, his wife Sītā. And Sītā’s father, he was a king, yet he was all in all, from the supreme down to the earth. But what was his name? Janaka Videhī. King Janaka lived in Nepal. At that time, it was all one: Nepal, India, and so on. And so that father of Sītā was liberated while living. Many are there, many, many; they are still kicking the football. Or sometimes now they have another one, kind of in Australia, this. Bhagavad Gītā, Bhagavad Gītā… Jīvanmukta was Maṅgīlāl jī, disciple of Mahāprabhujī. And Mangilaljī was a very great learned person; he had many, many bhajans and everything, and knew many languages—Hindi, Sanskrit, Punjabi, and many other languages, English. But he was searching, he was searching for a Guru. It’s like this: you can study very much, you are a very good learner, you are learning, but you do not have the university’s diploma. That’s it. And when you have that, then you are in the Brahmalokas; otherwise, you are still here. We are all here, and that’s it. So, Guru Kṛpā—without a Guru, you cannot come to the Brahma Lokas or wherever. So, someone told him that there is one great master, Bhagavān Dīpnā and Mahāprabhujī. And Mangilālji, he was in a village very near, close, but he didn’t know. He is a merchant. He was a very good merchant, like an Agarwālā, like this. So he came to Kathu. Mahāprabhujī was in Kathu, near this banyan tree. And he came to Mahāprabhujī. Mahāprabhujī said, “Mangilal, come.” He said, “Gurudev, I don’t need anything anymore. Whatever I wanted, it all came into my heart, into my consciousness, into my brain, into my feelings, and into everything. I am that which I wanted to be.” Mahāprabhujī was only smiling and looking at him, giving blessing. Mangilāl Jī said, “It is written in Bhagavān Dīp Nārāyaṇ Mahāprabhujī’s Līlā Amṛta book.” Gurujī himself wrote that, and other people, all who are there, have written many, all, and you know his photos and everything. So Maṅgīlāl jī said to Mahāprabhujī, “Please, can you make me a sannyāsī? Now I will become a sannyāsī with this orange dress.” Mahāprabhujī smiled, “Yes, that is what Gurujī means.” Okay. It is a truth. He is the truth. Mahāprabhujī said, “I have colored you already. This cloth to color is nothing, but I have colored you completely through and through,” and so at that time, Maṅgīlāl jī became great. Then, Holīgvā Mahāprabhujī came. He lived here for 25 years near Ganjari and Bodhaguda. And Mahāprabhujī made that āśram. And his elderly brother was there, Mahāprabhujī’s brother. And he didn’t want to go there because, anyhow, he didn’t like that. But Mahāprabhujī was sitting there. Well, Mangilālji comes and he’s sitting. Mahāprabhujī, the whole village knows everything about them. Mangilālji was singing beautiful bhajans and everything. And then the time came when Mahāprabhujī said, probably, probably, that now Januṣṭān, nobody should come in. And near the bed of Mahāprabhujī, Oligurūjī himself and Maṅgīlālji were digging a very nice cave, a beautiful little cave. And there was the kapālabhāti and something, and someone’s coin. And then Gurujī, Mahāprabhujī put a stone on it. How long? I don’t know, but some months or something like this. Mangilālji was, he went into that mahāsamādhi, like a mahāsamādhi. Not that he died, but the samādhi. And after, again, Gurujī called him, “Come out,” and he came out. Gurujī, Gurujī said, Mahāprabhujī, Holy Gurujī said that, “Bring some juice and this, and give him just a little.” And he became really that great person, Maṅgīlāljī. And then, one day, Mahāprabhujī was in Khatṭū, and Maṅgalājī went to Mahāsamādhi. So many people came and made a samādhi, like a funeral, what you would call. And at the same time, Maṅgalājī is walking, coming to Balagoda Āśram. And a few people were sitting there, and they had their letter. This is what is with the electronic telegram. So he got a telegram, and they read it, and they were so sad that Maṅgīlāl jī died. And he said, “But Maṅgīlāl jī is coming.” The letter was there. But they all stood up and said, “Mangilālji, Mangilālji, we thought you were gone.” He said, “No, no.” And they were looking. He came to their samādhi place and disappeared. There is still his samādhi there. So, such a great... it’s not easy to get such a guru and such disciples. Similarly, many, many of our Mahāprabhujī’s people were there, but many fell. But those who remained, you know how it is. And one of those is our holy Gurujī. No tapasyā—as much tapasyā as holy Gurujī have done, no one, no one. And Gurujī had that realization. He was sleeping here in Nepal, but he was walking in Khaṭū. And always under this, near this banyan tree. Often, he was making the parikramā of the Baḍīkhāṭū Jamā Prabhujī Samādhis. Where we are now, all our Guru brothers are in Siddha Pīṭha. So we are there, all in there, and Gurujī is coming. Many, many people have learned and understood. But those who have a little kind of, how do you call that, a little doubt—if it is a doubt, go out, don’t be in doubt; what to go out, that our negative thoughts, put them out, and it is, anything is our mistake, anything is our mistake, not in that way. So Maṅgīlāl Jī, he was a great... and this is what I said to you yesterday, and so: Mahāpralaya ke pahle sant jan par Brahmā mil jāte hain. Brahmā ānanda, ānanda bal līna, phir janam nahīṁ pāte hain. Janam maraṇ kā yahī miṭhānā. “Janam maraṇ kā yahī miṭhānā” means birth and death. Those who can remove this, that we need to remove. And when the pralaya will come, at that time these bhaktas, these sādhus, if they are like that, then, before this pralaya, you all will go first. Pralaya can be very powerful and painful. It can all suddenly be fire here and here, and we are in the fire, burning many, many things. And that is in the Kali Yuga, how now things are opening there. But that is what Mahāprabhujī and Maṅgīlālji said in this bhajan. So, to remove the cycle of birth and death means only one thing: that I have come for the pralaya. They will not come to the pralaya because of torturing. There is a torturing, there is a torturing. Yehi sen hai saptarṣiyoṅ kī, Birlā Sant lakhāte haiṁ. And therefore, there are seven ṛṣis; there are seven stars, and they are in the heavens. And so they said that they give the hint, a hint of the Saptaṛṣis, “Birla Sant lakhaate hai,” that Birla Sant will understand and go further. Ad Puruṣ Nārāyaṇ Swāmī, then therefore, ye Mahāpuruṣ Pūrṇāy Nārāyaṇ, vapas Nārāyaṇ jo amare kā hai. Ad Puruṣ Nārāyaṇ Swāmī aur samundar rehate hain. Wo samundar kṣīr mein rehate hain, us dariyā mein phool kamal kā, vaha Brahmā Viṣṇu dharate hain. There is that Bhagavān, Brahmā, Viṣṇu lying in the ocean. And there is what we call the Nābhi. And from this Nābhi comes that beautiful flower. What is that? Lotus. And the lotus opens, and there Bhagavān Śiva gives the āsana on this flower to Brahmā. Not that he created Brahma, but he brought up the āsana for Brahma. That’s it. Us dariyā mein phool kamal kā, vahāṅ Brahmā Viṣṇu dharate haiṅ, vahāṅ se phir Brahmā jī ākar. From there, then Brahmā comes. Before that, what comes first? The lotus. Prepare for Brahma. Brahma is a creator. Brahma is the creator. Once, if we Brahmā, Akhāṛī, Sṛṣṭi kā Dhyān Dharate, and then Brahmā sits on the beautiful flower as his āsana, and now he is putting the Sṛṣṭi everywhere. What to see, what should I do, what it is, everything. But duty is to Brahmā. Brahma has to do this. He will do what he wants, that’s all given to him. From here, Brahmājī comes and takes care of the universe. In the same place, in the same body, a man. So first, he creates. See, in that, it is like a right hand, the right part appearing there. And in the left hand, in the same body, the girl, the girl. It is that both Puruṣa and the Kanyā, these are one; Brahma and Śakti, both are in this. Now, it is not like the body or movement of man, no, no. That is a Śakti, an energy, as it is purifying. And it is said, the gold, as much as we are putting it in the fire, more and more, the gold will come out more pure, more pure. And so this tapasyā, bhajan, kriyā, everything, mālā, sādhanā, everything—then we will become pure, that gold. Otherwise, 28 current or 25 current, etc., etc., we are running with the gold. And similarly, this is that energy, the power, on both sides, that Brahmā gives there. From here, Brahmā Akhāṛā contemplates the creation of the universe. And then Brahmā makes his meditation and dhyāna on how to come into being. Brahma had it first, but because he was going towards this flower, to go down and down, where is my source? And he is going, Brahmājī, going down and down and down, nowhere. It is in the Nābhi of Brahmā, Viṣṇu. But he can’t get it; he said, “Where are my parents, my father? My source or my root.” Then Brahmā disappeared, disappointed. He didn’t find it, and was disappointed. And so the first Brahmā came out, and he was disappointed. The first Brahma is disappointed. Why should we not be disappointed? We are also disappointed. We are not so far, like Brahma. But then again, then Vishnu said, “I am your creator, Brahma,” then Shiva comes again. Say no, no,... Viṣṇu, I create you, I create Brahmā, I create him, and I am Viṣṇu, I am Śiva. And so it is going further and further. There are many, many feelings. And then this ṛṣi, Śabta Ṛṣi is coming, they are all there. There are many, many. This can only be understood in the Sanātana Dharma. And in Sanātana Dharma, there is a Guru. And the Guru is, how to call it, eternal. Eternal. That’s why there is continuity; if it is stopped, then it is finished. Negativity will come, fighting will come, following will come, many, many things. Therefore, one master or another was a purification. You become the purification. We are coming further and further, endlessly. That’s called Sattva Sanātana Dharma. And that is what Maṅgīlāl jī is, what he is taking this. Har Nārāyaṇ Viṣṇu Svāmī, and so, Hari, Nārāyaṇa, Viṣṇu, Svāmī, etc. Pālan poṣaṇ karte haiṅ, and so that Brahmā, the Viṣṇu, is giving the Pālan Poṣaṇ, meaning taking care of all. Viṣṇu’s duty is to take care of them completely. All Śiva Śaṅkara, Svāmī Antaryāmī, Śiva and Śaṅkara—this is one. Śiva Śaṅkara, Svāmī Antaryāmī, he is within everything, Antaryāmī. He is the Lord of the Lord. In there, He is there. Punaḥ saṅhār karate. And there, Śiva tells them to begin. The creation should begin. Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya,... Oṁ Śānti. Tri-guṇa māyā, tri-guṇa, and in this tri-guṇa, this māyā, tri-loka kī utpatti-pālan karte hai. That tomorrow we will continue. Dīp Nārāyaṇ Bhagvān kī Brahmā, Viṣṇu, Śaṅkar, and other Devī. Us Devī, usī nāme Devī par rehte hai, Nayanān pe, Nayanān, Nayanān. Chalo, phir baṭ kareṅge Deep Nārāyaṇ Bhagvān kī, Devpurīśa Mahādev kī, Satguru Svāmī Madhavānandjī Bhagvān kī, Satya Sanātan Dharma, Alakhpurījī Mahādev kī, Satguru Svāmī Madhavānandjī Bhagvān kī. Oṁ Śāntiḥ Śāntiḥ...