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Very good. One more bhajan. Prasāda Gurī. Saraswati and the bhajan band, very nice. Well, I did not know that Kangaṛū Singh is so good. Something cleared up? Very good. Deveśvara Mahādeva Kī Jai, Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai. Good evening, everybody. Welcome. Also, good evening, dear brothers, sisters, spiritual seekers, and devotees around the world. This blessing is coming to you from Śrī Devpurījī Āśram, Dungong, Australia. Finally, today you see little beautiful mountains, clear weather. Here in the spiritual divine sādhanā camp, we practice Kriyā Anuṣṭhāna and the practice of yoga in daily life. Yoga and the dead life is the system. It’s based on authentic, ancient yoga literature. The background of yoga and the dead life comes from Śiva, Svayambhū from Mount Kailāśa, through the great saint Alakhpurījī. Alakh means indescribable, Deva, the divine. So the origin of yoga and daily life begins from Siddha Pīṭha. Pīṭha means the place, the holy chair where the great saints lived. There is Śakti Pīṭha and there is Siddha Pīṭha. Śakti Pīṭha is dedicated to the Divine Mother, the Śakti. You know about the Mahāśiva Purāṇa, Śiva and Śakti. The methodological tale is very wide, bright, and long. You will see when Śakti gave up her body and it was brought to Śiva, definitely Śiva was touched by that very much. Śiva took her on his shoulder and just went to the universe, nowhere to be seen. Brahmā and all the divine goddesses and Viṣṇu, they were all worried about what to do. Śiva was not in a position to separate her, but somehow they did and told Viṣṇu that he had to free this attachment. This is for us to learn. It’s not that they did like this, or it was like this. But everything the Divine One does is just for our intellect to understand. Whoever doesn’t understand will suffer and will be in darkness. Their līlā, their play, comes and their play goes. Then you will be very sorry that you couldn’t understand. Viṣṇu had to use his Sudarśana Cakra, which he got from Śiva. Lord Viṣṇu had a saṅkalpa, an anuṣṭhāna, to write and create a prayer of the thousand names of Lord Śiva. And for each name, he will offer one lotus flower on the Śiva Liṅga, and you know the whole story. So at that time, Śiva gave him the Sudarśana Cakra. Kamal, the lotus. So Viṣṇu is known as Kamalanayana. God is known as Kamal Nayan. Kamal means the lotus, and Nayan means the eyes. The shape of the Lord’s eyes is so beautiful, just like a blossom before opening, the blossom of the lotus. So Brahmā, all the Devas, they went to Viṣṇu and they expressed their worries. What will happen now on this planet? Śiva just withdrew himself into the universe. We don’t know where. And Viṣṇu, all you can free. So then Viṣṇu sent his Sudarśana Cakra, and in 52 pieces the body of the Śakti was cut or divided. And wherever her parts of the body fell, in the Himālaya range and around India, that place is called a Śakti Pīṭha, Holy Mother, the Śakti. And millions of people travel, making pilgrimages there where the Śakti Pīṭha is, where a part of the Divine Mother’s body is, as a symbol, as an embodiment of that Śakti Pīṭha. Two years before, we established one in our Khaṭṭū Āśrama. That’s called Kāmekcā Devī. Kāmekcā Devī means one who fulfills your desire or your saṅkalpa. So when you come to Khaṭṭū Āśrama, you will see the beautiful temple and her beautiful body. But that is a part of the Śakti which falls in the Himalaya, the gender part of her, and that is a symbol of the Śakti, Mother, Yoni. That’s called Mother Yoni. Similarly, there is a place called Siddha Pīṭha. Siddha means perfection. Those yogīs, those spiritual saints, incarnations who had siddhi, miracles, or what we call supernatural powers. Siddhi appears to the yogīs if they practice, but first Siddhi comes as an obstacle for them. Like for us worldly people, we have māyā, temptation, many kinds of temptations. Now, we like to see a beautiful view, and, oh my god, nice—what do you call it? The rainbow, and what? This is a temptation. Our eyes would like to see that beauty. And many people, they are now looking at the rainbow, and they miss my words. That’s the temptation. And who cannot concentrate and are disturbed by temptation, Mahāprabhujī said that the iron spoon, though it is in the pudding or in the honey, cannot taste, cannot have a taste of honey. Similarly, who is sitting in the satsaṅg and hearing every day, but it doesn’t go in the heart. Lagi, lagi, sab koi kahe, lagi nahi, ligar lagi uske asi lagai ho gai arampar lagan. Yesterday we spoke about lagan, moye lagi lagan charananki. That was the Mīrā, you see. So "lagi" means also someone hurt, injured. So arrow went through, through and through. That one knows what the pain is; others don’t know. We will say, "Oh God, it must be terrible! Oh, what happened?" But only that creature, or that person, or that animal knows who got that arrow. Such a laganā one has, then every word as a Guruvākya is going through amṛta. Like every drop of rain, the mother earth, the dry earth drinks, every drop is sucked by the earth. Similarly, for yoga practitioners or for yogīs, for spiritual sādhanās, for them also, when they come above this māyā, saṃsāra, māyā, then come the siddhis, miracles. So the miracles are also the obstacle to pull him or her down. If you use the siddhis, you will go into chorāsī, again into birth and death, into lower forms of life. If you don’t use the Siddhis, and they are just working for you, then it’s okay. But there are some people like me, I can only blame myself, not others, you know. I say, look in my hand, I have nothing. And then I make something, and you make something, and I will search for something here. And I said, "There’s nothing. Yes, there’s nothing in my hand." And we do like this, and then I say, "Look, I have this." This is called ego. That’s called greed. And then you lose your siddhi, and you lose your spirituality. There was a man who tried to practice a special kriyā to walk over water. It’s not easy, but he did. He got practice, saṅkalpa, tapasyā. Then he announced that he could walk on the water in Mumbai. And they made a big swimming pool, and cameras came from the whole world, many, many. And he came out of his tent, and everybody was making cameras. He could walk, but today when he came, and in Śrīvijñā Pūrva, his first step in for him was like a death. He didn’t want to come out. And all people, they were, of course, disappointed, or it was a kind of fun. So your siddhi, if you use it, that siddhi will let you go down. But those yogīs, those great saints, naturally in their presence, when things happen, siddhis, they are the great siddhas. And from those great siddhas, Alakhpurījī, since the Sadāśiva who incarnated and is still living in the current śarīra, we cannot see his body, but he can see us. And very, very rarely, he will show his light body, Kāraṇa Śarīra, like to Alakhpurījī, or to Devpurījī. So, from such a great sense, we call it Śakti Pīṭha and Siddha Pīṭha. Now, if you think of such a Siddha, you get the connection and blessings. If you go and touch that divine soil where the Siddhas walked, and their holy feet touched those stones or the sand, it’s energy; bhaktas receive the energy, you receive the siddhis. And therefore, in the bhajan, Mahāprabhujī said, "O Gurudev, I would like to go to that world with you, the world of the Siddhas, the Brahmalokas." Dhar ke ve raganam, dhar ke ve chaantar jami me, Gurudev, take me with you to that world, the divine. It doesn’t matter what people think, how I live, how I eat, how I dress, or how I practice. Doesn’t matter. I want to go with it. These people who talk to you, "Oh, how he looks! Oh, how he dresses!" They are not your creator, they are not your liberator. And they are... okay, how I dress, if you don’t like it, don’t look at me, that’s all. Because Kalapāna Dharkeve Aganveṣa Dharkeve Aganveṣa, because in that world, in that world, janamana maraṇa, then there is no birth and no death. Brahmananda hamesha, forever and ever blissful. Brahmananda means the bliss of the Supreme, blissful. There is no karma and there is no kind of bondage. Finally, at the end, he said, "Sadr Singhasan, Sadr Singhasan Aap Viraj, Sadr Singhasan Aap Viraj..." that holy chant. That position where the Siddhas are living, that is the highest world. Gurudev, I want to go there. That is called a Siddha Pīṭha. So, all holy places where the Siddhas, Jīvanmuktas, lived are called pilgrim places. Discipline and practice. Obstacles are always there. Are you strong enough to say no? That’s it. Are you strong enough to say yes? Do you have that dedication? Can you renounce and surrender? Are you attached and you can’t free yourself? Nothing will follow you. Attachment is the first obstacle, or that chain which ties you and you cannot free yourself. There was, long ago, a nice picture. Actually, not nice, but very clear. Sometimes a picture speaks more than you can speak from International Amnesty. And this from International Amnesty, there was in the picture a small room, about twenty square meters or maybe more, big or small, I didn’t measure. And there was one window open, and sunlight was coming in. Can you imagine the picture? So the window was about one meter or half a meter big. Inside the room, on the floor, was sitting a pigeon. On one of the legs of the pigeon, a chain was tightened, and that chain was hooked to one big, heavy iron ball, which may have been 50 kilos, 20 kilos, 10 kilos, or 1 kilo—I don’t know how heavy. Now the pigeon sees the window, sees the light, and has a desire to fly away. But that heaviness which was hanging on his or her feet was so heavy that she couldn’t lift herself to fly. This is detachment in the world. It does not matter to what, as long as you will not free this. You will be with that person in that dark room, but if the window is open and you see the possibilities to come out, it pulls you always down. Sometimes we need some word, some expression, some explanation, that suddenly we awake within ourselves and we say, "Oh, really, it is my ignorance." So there is one story. There was a young couple. They married and lived together for one year, two years, three years, or four years. I didn’t see their wedding date. And one day, unfortunately, her husband died in an accident. Yes, it’s a pity. Everyone is sad. The whole village was sad. Such a nice, kind, young man had died. His parents were unhappy. His parents-in-law were unhappy. But you know, this pain slowly, slowly becomes less and less. They carried his body to the graveyard and buried it there. Everyone went back home, and after one week, two weeks, nearly everyone forgot her. But that young girl, his wife, she could not forget. She gave up her eating, and she’s sitting near his grave day and night with this one problem: she is sure he didn’t die and he will wake up; he will come out of the grave. She is sitting, waiting, crying, calling, "How long will you sleep? Get up!" Because at the funeral, that pandit, or priest, who performed the ceremony, said, "For eternal peace and sleep," and she thought he is still sleeping. Now, many people like us were thinking she got mad. That’s all. Someone wants to give her a tranquilizer, someone wants to take her to the psychiatric doctor, everywhere. But you know that pain of that love, others don’t feel. Mirabai said, "No doctor understands, no one understands." Day by day, I am getting ill and drying out, like on the tree the leaves are getting yellow and yellow until the fall season comes. Night, I can’t sleep; day, I can’t eat. No one understands, no one can cure my disease. Only, oh God, when you come as a doctor. Lord, when you come as a doctor, then Mīrā will be healthy. Similarly, that one who searches for God day and night, that is called Lagan, Moelagi Lagan Guru Caraṇanda. Village people were, of course, also unhappy about this. The girl is suffering, the young lady is suffering, crying. One day, one sādhu, one swāmī or one master came to that village and was giving satsaṅg. People liked his words. He spoke about Vedānta, yoga. One man asked him a question. He said, "Swamījī, your satsaṅg was wonderful, great. It gave me and all my friends and villagers great blessings and knowledge. But we have one problem, if you can solve it. We are all very unhappy about that problem." He said, "What?" He explained to him about this young lady. He said, "Okay, I will try to help her. Give me one water pot made out of clay. That’s all. And don’t follow me. Whatever I do, do not declare me as a crazy one." And they said, "Okay, Swamiji." So he took the water pot. It was about the capacity of three, four, or five liters. He filled the water, and he walked through the graveyard. He was walking through the graveyard like he said, and like this, and singing sometimes, like happy. And he walked by where the young lady was sitting and crying, telling her husband, "Why don’t you come back? Why don’t you come back? Come back. You didn’t die, come back. Oh, my husband, oh, my darling, or whatever." And Swamiji walked through there, and he let his pot fall down. What happened? And Swamijī begins to cry, "Oh my darling, oh my pot, oh my pot, come back." On one side, he sees crying; on the other side, he says, "Oh, my pot." And she looks at him, and he says, "Please, my pot, you are not broken." And I say this: sometimes you have to play. And then she said, "I am sorry, Swamiji, but this is broken, it cannot come back again." He said, "Yes, my daughter, if this pot cannot come back, then I tell you that your husband who died cannot come back." Take it as this broken pot. She said, "Is he really dead?" He said, "Yes, I am so sad. But I pray, can you help me to pray for him to find eternal peace and light?" She put some flowers on him and went home. That’s it. Sometimes, some explanation must come to us. We know that we love ourselves very much. But sooner or later, one day we have to go. You came alone, you are alone, you will go alone. Relations come, relations go. If you are suffering for that, you are harming. You are suffering because you are not fully developed. And if you are fully developed, you trust yourself; again, it will come, that divine light. It is said, the chipped-off trunk of the tree will again grow. Again comes a beautiful day and light. The divine world will come. You will be so happy you can’t think. You can’t even imagine that you were ever, ever so happy. So that is when you discipline practice, that if you understand the Guru Vakya, meaning the words of the masters, all holy books are a Guru Vakya. These are the words of God, the words of the great sense. Even God spoke, but he didn’t write. Did he write? We humans wrote, we saw him, we heard him perhaps, or we imagined him, and out of love, we wrote what he could be. And so it is that Śarḍanā makes Siddhi, that Siddhi called the Siddha, and the Siddha place is that where the holy saints are. Where is the prayer? You can’t imagine that now, for fifteen days, you have been sitting under this ceiling, under this roof, and meditating. You don’t know, maybe, how much spiritual energy is now created on this part of the earth where you are sitting through your meditations. Through your positive thinking, through your mantras, through your prayers. So, but we are just very little. When the Siddhas, a little grain of sand, may blow with a big storm and fall here, the whole ground will be eliminated. Therefore, it is said, "Akhiyā Satguru Caranome Lagī Dīp Dayālu Ke Caran Kamal."