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Deep Nārāyaṇa Bhagavān Kī, Devādideva Lakṣapurī Jī Mahādeva Kī, Satguru Svāmī Madhavānandajī Bhagavān Kī, Sat Kṣaṇatān Dharma Kī, Deep Nārāyaṇa Bhagavān Kī. Good evening, all dear Bhaktas, all dear ones. Human life is a life in which we are struggling to find our path. As long as there is a path, you are not at your destination. And when we are at a destination, there is no path anymore. Many do not know on which path one is going, or which direction it leads. A river always flows in the direction of the ocean. The rain falls from the high sky, from the clouds, but these clouds are again searching for their origin. We know that from the ocean, steam rises up. The steam comes from the ocean. The ocean becomes the steam; it rises up thousands of meters, many kilometers, sometimes fifteen. Though it is very light, like a gas you can fly through, it still has a tendency to come down to the ocean, to the earth, due to gravity. The steam comes together, and though it is a form of steam, there are millions of little drops in it. Many drops come together, and it becomes the rain. Each drop begins to collect together and begins to flow in the direction where there is a way to the ocean. It builds one little creek, and that creek leads to one big river, and that river merges into the ocean again. Ultimately, it comes to the origin. Similarly, our soul has been traveling around space for many, many ages. If we are lucky, we come to a particular form, and that is called a human. Life is life; it never dies. Therefore, it is called life. Nothing dies. Elements merge into elements, separate, but do not dissolve or get lost. Life is life, but in which form? Sometimes we call it karma or destiny. We do not know. That cloud begins to rain, maybe in the Sahara desert, in the sand, and we do not know when it will come to the ocean. Some drops fall directly into the ocean from the clouds, coming by a shortcut, a very short path. So the human chooses the path. Individuals come together, and each human, when united in friendship, becomes mighty. They all have a destination towards the light, towards God. We believe in God, we do not believe in God, but we do believe something. If you say, "I do not believe in God," I believe that you do not believe in God. So when you said, "I do not believe," you believe that you do not believe, so you cannot separate yourself from belief. Human life is searching for the path from where our origin is and how to return to our origin. Humans have very special roots, origins. From the astral world, somehow we created a beautiful relation. And that relation is searching again from the separation. We do not know when we will come together. So it is said: "Pattā tūtā dāl se le gayī pavan udāī, ab vichre kab milenge dūr paḍenge jāī." Even when we are born as a human, a wise one said, "Now the autumn is coming, the wind will come, and the leaf will fall down." The leaf separates from the branch of the tree. When the leaf falls down, separated, the wind comes and blows that leaf somewhere else. We do not know which side of the hill or in the field, and how far the distance. So, pattā tūtā dāl se legāyī pavan udāī. The wind has blown it away. Ab bichāre kab milenge. This separation from tree and leaf—when it will come again, we do not know. This is like a mother and child. This child is that leaf of the mother, and as soon as the mother gives birth, the child is separated. Afterward, you do not know in which direction destiny will go. Where will the child go? Where will you study, whom will you meet, in which kind of society will you be, what is your destiny? We do believe in destiny. Now, if you believe or you do not believe, the belief does not change the reality. You do not believe? Okay, do not believe, but it is. And if you believe, it is okay. It is. There is a story from Greece, from some centuries ago, about a prince. The king got a son, and someone—an astrologer, or one who can see something, or a clear voice—said to the king, "The child is very good, healthy, happy, everything strong, beautiful, but one thing is not good." The king said, "What is that?" That person said, "Your son, he will marry his mother." The king was so surprised. The person said, "Yes, it will be." That is all. No argument, no discussions. If you believe, believe it. If you do not believe, do not believe. But it will be. The king said, "Okay, I will show you one day that what you are predicting will be, I will solve it. But it will not happen." So he called his soldiers: "Take this child and throw it, kill it in the forest, and let the animals eat him." About five people went together. They thought, "Oh my God, this first child, the prince, such a beautiful child, and we cannot do this. We have mercy, we have belief, we cannot kill him. What to do? If we do not do it, the king will kill us." They went to the forest and thought, "No one sees us." In the forest, in the bushes, they put the child under one bush. "Oh God, we did what we could. Boy, it is your destiny. At least we could do this: we did not kill you. Further, God will take care." A small child, under the bush, eleven o'clock, hot sun, they went away. The child was crying. After half an hour or so, a shepherd came. The shepherd heard that some child is crying. "Baby, here, from where is it?" This little child was crying. There was no mother, no father, no humans at all. So he took it. He took it home and said to his wife, "I found this child, and now it is our duty to take care of him. Let him grow." The child was happy, the boy was happy, and his wife was very happy. They had no children, so everything was perfect. When the boy was about seventeen or eighteen years old, he again came to one person who sees the future. That person said, "I do not want to see your face." He said, "Why?" "Because you will marry your mother." And he told the whole story. The boy was so sad. "They are not my mother and father." "No, no, they are shepherds. They found you." He trusted them, he believed them as his own parents, but he said, "I will not, it will not happen." So every one hour he was turning around with closed eyes, round and round and round and round. Maṇipadme, the woman of the Buddhist state, and then he begins to walk. He went, walked one day, and the next day again he was closing his eyes and turning and turning... and turning. Then he went. He said, "God, please lead me to the good way. Do not lead me to my physical mother." He came to the kingdom again, and I think there was a war. The king was killed. He was a warrior, and somehow it happened that the queen found him, this warrior, and she fell in love and married him. Then she realized that he is her son. So our destiny, you cannot hide, you cannot run away. It will go in that direction. But it is said that anhoni guru kar sake, honi deta mitai, par Brahma Gurudev hai, sab kuch deta banai. Anhonī means what will not happen; anhoni kar sake—what will not happen, he can make it happen. What will come, that can be removed. Par Brahma Gurudev hai. Gurudev is Parabrahma, the Supreme. Sab kusā detā banāī. He can do anything. And that is why there is the principle, the tattva, of the guru principle. Not the physical body, but what is in the body, that is something. Therefore: Guru Brahma, Guru Viṣṇu, Gurudev Maheśvara, Guru Sākṣāt, Parabrahma, Tasmai Śrī, Guru Vedam. The cosmic parliament, the supreme court says, "What is the destiny, the judgment?" They made a judgment: Brahma's duty, his principle, is creation. Brahma should be the creator. Vishnu is the protector, sustainer, and Shiva is the liberator from this world. But finally, to come to the Brahma is that principle of the Guru. So Brahmā, Viṣṇu, Śiva have got the particular duty, then it comes to the guru tattva. So, anāhonī guru kar sake, honī detā mitāī, par Brahmā Gurudev hai, sab kus detā banāī. We come to the one path where you find, for the first time, your master. Now you should follow. Maybe it is very hard. Sometimes it is very, very hard. Many times, sometimes you will say, "I want to go away, I will run away." But where will you run away? It was in your destiny that you would meet this master, and that Supreme has given you into the hands of that master. So even if you will not believe, even if you do not want to come anymore, his vision is there; he is watching, taking care of you. Not that he is controlling you, no. But watching means that my disciple should not be lost in some negative path. Once he misses the path, then he has to be born again. When he is born again, then it will be hard for him or her to find me again. Then he has to meet once physically, at least. And to whom? That master, who will give his or her—be a master—a female can also be a master, because in spirituality, in Sanātana Dharma, there is no difference of the genders, no difference. There were many, many holy saints; they were females. It can be, if they have done the sādhanās, practice, and they come like a divine mother, the divine soul, the divine… because the soul is not male or female. Ātmā is not a male or a female, and therefore that can be your master as a female or male. From that direct, their lineage will guide us to the Brahmaloka, to the light. What does that mean? That means that we will be here. We will be on Earth, or we will be on the Moon, or in the Sun, or on some other planets, or in space. But we are Ajanma. Ajanma means we will not be born anymore. We have no karmic suffering. Birth, death, birth, death... No. You become the light. We have this one bulb, two bulbs, three bulbs, and we put one more light. So light in the light. Our consciousness merges into the cosmic consciousness. Our soul will dissolve into the light. As long as the soul is in darkness, it is a soul, but when it comes to that light of the endless, immediately the darkness disappears. This is a principle of the Guru: Brahman, and I am Paramaśukra, them Kevalaṃ Gyānamūrti. Dvandhati tam gagan sadṛśyam tasmāt śāśvila-kṣayam acalaṁ vimalaṁ cālaṁ sarvādi sākṣibhūtam bhavati tam triguṇa-rahitaṁ satgurutām namāmi yam. Therefore, pattā tūtā dāl se legāyī pavan udāī, ab vichāre kab jāī mileṅgī, dūr paḍege jāī. So when we will die, like a leaf falls down from the tree and the wind blows it away, that wind is what we call destiny. This separation, when we will meet again, we will fall somewhere in the distance. Therefore, we have to practice; we should remain on our path. Physically, there is nothing to do. Physical is your problem, what you are doing, but whatever you do is written in the book. Like when you go to the hospital and you are very ill, then the nurse, the sister, will write: you drank water, yes, half a glass, milliliters, coffee, okay, coffee with milk, coffee, sugar, and hummus. So the whole day's record will come. If you drank water, if you drank milk, if you drank herbal tea, you drank coffee, you drank black tea, and what you ate, okay, you were chewing them for ten minutes or half an hour, everything will count. This Sarita, her eyes are there. She is sitting at the table and writing something, but what you swallow, she knows that, and she will write it. So is our karma. Whatever we do, it is recorded. Now, where? What was it? The doctor will ask, and she will give the report, that is all. And similarly, the Gurudev will give the report. "Aha, this and this, okay?" So this will go that side, this will go this side. Tomorrow, no more in this hall, in this room no visitors. There will be no coffee, there will be nothing. Yes? The Master will always tell us, "Do not do this, do not do that, do this, do that." If you follow, you will be liberated. If not, then it will be difficult. There is a story. One master stayed with one farmer, and the farmer said, "Master, can you make me a disciple?" He said, "Yes." Then he said, "I want to go with you, Master." He said, "Okay, come." But he said, "Still, I have some work to do. Next time when you come, I will go with you." Next time he came, he said, "Oh, Gurudev, I was waiting so much. But you know, I have only one son, and he is still not married. So if I come with you, I will meditate with you, but all the time I will think, 'My son is not married. My son, we do not know what is happening, where he is, what happens.' So let him marry, and then I will come." Next year, when the master came, the son was married. He said, "Now let us go." He said, "Yes, now, Master, I have a longing to go with you. Let us go, Master. But you know, the wedding cost so much money. Here, there is sometimes no expenditure. You just make a signature and stamp, and finish. But Indians, they are giving three generations' money for one marriage, for a daughter. Oh God! Three generations have to work to pay back. Just for one, like in Nepal, for marriage, for their daughter, they will bring the best Mercedes or even this, what they call this, Rolls Royce, Rolls Royce,... and give a lot of money for the wedding for his daughter. And when it is finished, he is sitting on the road begging because he has nothing, all he spent the money for that. So yes, so it is good that she married an Indian, so he did not have any expenditure. Well, the wife brings money, so in one way it is not good, she did not... bring the money to him, but she is much better than not only money, the diamond, more than diamond, yes." Anyhow, he said, "There are many people, and they ask for money, so I will work. When I pay all the money back, then I go with you the next day." Good. Next year, Gurujī came. The old man had died, but he came in the womb of the cow and became a very big, beautiful calf. Gurujī came and said, "Where is your father?" He said, "Father died ten months ago." "Oh, sorry." The Master was sitting and meditating. Oh, that old man came in the cow's life, see, a beautiful cow, very nice, strong, and so on. So Gurujī said, through astral body, talking, "Yes, now let us go with me." He said, "Yes, master, my son married, everything is okay, but my son cannot pay back. So I came as a calf, I will become a very nice ox, and I will work, and then I will pay all the money back, and then I will come with you, Gurujī. Then I am peaceful, I will meditate." Gurujī went away. After five years, Gurujī asked, "Oh, you had one nice calf. Where is he?" "Oh Gurudev, he was so good, he became a nice ox and was working whole day and night. He was very quickly, quickly walking. But one day, I loaded too much on the car buggy, and he fell down and died." "Oh, sorry." Gurujī is meditating. Where is that man? He finds it, a little puppy. "Oh Gurujī, here I am." Oh, Gurujī said, "I see. Now do you want to go with me?" He said, "Yes, Gurudev. I must go with you. I have no place here, but you know, my son and his wife, the whole night they are sleeping, only sleeping. And thieves can come, so the whole night I am guarding. One day, the thieves came, and every time when the thieves were coming and going, I was barking. So, one day they shot me. Right?" Guruji came back and said, "Oh, where is that little doggy? It was very nice." The little one said, "Oh, Gurujī, he was so good. He grows big and is very nice. We could go anywhere. He did not let anyone come in the house. But someone killed him." Guruji said, "Oh, sorry for that." Guruji was meditating. He went into the life of a reptilian, a snake, a cobra, a big cobra, and was sitting under his treasure, what he had there under that, because they had so much money they got from working. Guruji said, "No, I will not talk to him anymore. He went to the lower life." You see how when you do not follow the Guru-vākyā, you just say, "Yes, yes," then how again life is going lower and lower, decreasing. Guruji is sitting under the tree, a nice beautiful tree on his farm, and making meditation mala. That farmer's son is working in the field, and his wife went to bring nice water to cook something from the water well. Everything is within half a kilometer. So near the house, it was winter, cool. So she put her son in the cradle, covered him, and put it in the sun. She went for the water, and suddenly the sun was shining on the face of the child. The child felt discomfort and began to cry a little bit. Cobra, grandfather. Still, grandfather, now you know. That is called moha, attachment. Attachment is something that you have in your hand, sticky. You want to throw. It does not go. If you take from this hand and throw, it does not go. It sticks to you. You cannot get rid of it. So many, many lives, attachment is there. Maybe you are a dog, or you are a cow, or you are a buffalo; you are a tiger, or an elephant, or a snake. Attachment is there to your parents and children. Well, big cobra, he felt pity. "My grandson, suffering." He had a lot of strong sons. The child was two months old, two or three months. A cobra came and climbed on the cradle, and he put his head like this. And making the shade, and baby sleeping, and Cobra is so happy, "My grandchild, and sleep, my grandchild," and he moved, holding the tongue, "Love you." You see the attachment? And suddenly the lady came. She went for bringing water, and she saw. "Oh God, snake!" She threw the water pot down and ran to her husband. "Come, come, quickly, quickly." So her husband came. "What happened?" "See, there is a snake." "Oh, God!" He took a long stick to kill it, and slowly the snake came down. So the man was beating with the stick. Guruji said, "Moment, moment. I will speak the Gāyatrī Mantra in his ear. So he will get Moksha. Please do not beat him." So, he was half already injured, and Gurujī speaks with astral body to the snake's astral soul. "Do you realize what is happening now? This is your attachment. Now, do you want to come with me? Let us go." And this farmer said, "If they beat me, if they kill me, it does not matter what they do, they are mine. Why are you running behind me all the time to take me away and away?" Gurujī said, "Oh, but I promised you once, my son. Your promise is your promise, my children are my children." He said, "Okay." Now he went to the Narakaloka, what you call the hell. From reptilian, he became a little reptilian. A little worm, going decreasing, so declining. Gurujī said, "My dharma is to protect and liberate him, his ignorance, that he does not know." So, evening around the sun setting time, Gurujī took this worm on the lotus flower, and the worm was enjoying the smell and biting the lotus flower, and the lotus flower closed. When the sun is setting, the lotus closes. Gurujī became an angel, and early morning, the angel had to bring flowers to the God Viṣṇu's pūjā. So, he took this lotus, where he put this little worm, and this lotus came to the Vishnu's pūjā and God's pūjā, and meanwhile the lotus opened and God said, "Oh, there is one worm on it." He said, "Yes, even if it is a worm, but God, it is in front of you, is in your eye now. You cannot throw him away into Naraka, into hell again. Now he came to you. He said, 'Have a shelter with you. Only you can liberate him now.'" He said, "Yes, it is correct. Anyone who comes to my visions, anyone who comes near to me, seeks shelter in me, I will liberate them. To bring that guru tattva, let us bring him to his guru." And the angel said, "Viṣṇu Bhagavān," and he changed his form, the ṛṣi, the Gurujī. "Hey, Viṣṇu Bhagavān, this is my disciple, and he lost the path. But I am following him, life after life. And I brought him to you to bless him. After your blessing, I can bring him to the Brahmaloka. Otherwise, he will still suffer long and long. Hey, Vishnu, bless this." He blessed, and that soul was rising up to the light. Gurujī was looking, and the soul is going like a lamp with high speed into the Brahmaloka, light into the light. Valsad Gurudev! Jai! Gurudev darśan dhan ho, Gurudev darśan dhan ho. Chetan ānand gaṇ ho, Chetan ānand gaṇ ho. Gurudev darśan dhan ho. Therefore, we are fortunate ones if we can have Gurudev's darśan. Now, the first day we spoke about Alak Purījī. Our spiritual lineage begins from there, from Śiva and further. You remember that we told this story about one king and queen. And the queen said, "Any child which comes to my womb, I will give them Brahmajñāna." And the last child, the king said, "Please, now give the knowledge of the kingdom to this one." So she gave the knowledge. But her wish was that, though he became the king, he would be liberated. That is called Rājyogī. It has yoga, knowledge of the yoga practice, and the knowledge of the king. So, Alakpurījī. His kingdom, the kingdom of his parents, which now belongs to Ālakpurījī, the kingdom. In the Himalayas, between all these very important mountains—Kailash, the Nilkantha, the Kubera—all these most beautiful mountains. Now, he got the vairāgya and got the knowledge from the Taittirīya. You know who is the Tātriyā? The Tātriyā is that incarnation of Brahmā, Viṣṇu and Śiva, all three in one. Well, that time from Sri Lanka's king Rāvaṇa, whole Lanka was golden. His kingdom, his capital town, which was called Lanka, all walls, houses, everything was with gold, gold in Lanka. And his brother was the god's treasurer, Kubera. And so he was in the kingdom of Alakpurījī. So the whole of God's treasure, God's property, prosperity, everything was in the hand of Kubera. And Kubera temple there, and Kubera was living in the kingdom of the Alagpurījī. This is now number one. Alagpurījī is our grand, grand,... grand master. Now, Alak Purījī was there, and there was one Divine Mother, Divine. And miracles, God's miracles, we do not know when and how, what happens. We do not know who will meet you in which form. Do not miss it. Very, very poor condition. Someone comes and says, "Please, do you have a little money or something for me to eat?" Do not neglect it. You do not know, maybe, who that is. So give what you can give. Maybe only one cent. Anyhow, Alagpurījī had in his kingdom many, many cows. Many, many cows. And there was one cow that was always healthy and happy, giving milk and having many calves, and so on. Always, she was leading the cows. She was walking ahead, in the Himalayas. One day, what happens on the way? A lion is sitting with its mouth open, and this cow is coming. Her name was Nanda, but she was a divine Śakti, and that lion attacked her and caught her. Now, the cow said, "You may eat me, but not now. I have to fulfill my three wishes. Then I will come, and you can eat me." And the tiger, the lion said, "What?" She said, "First, on my name, there should be a temple. Second, on my name, should be this river, which is known as the Sarasvatī River. And third, on this day, there should be worship at my temple." So the lion said, "Okay." She came back, and the lion changed into the human and said, "Divine Mother, I am Dharmarāja, the king of justice in heaven. I was testing you. I came to take you into the Brahmaloka, to the heaven, or whatever you call it. Please come with me, and all your wishes will be fulfilled." So that is a divine mother, a holy mother, a spiritual mother. Her name was Nanda. And every, from this month, the last two days have already gone back. On the full moon day, on the dark moon day, light, then on the new moon, one, two, three. The third day of the full moon, or new moon, is in her name, a big, big celebration. Many, many people, tribes from the Himalaya, they come and make a pūjā there. So there was Alagpurījī, and Alagpurījī's river coming from Alagpurījī, so that was the river from Alagpurījī. So Alagpurījī said, "She is my disciple, divine." So he offered half her name adjoined to his river. So from Alakpuri, he wrote Alaknanda. And that holy river is flowing, the Alaknanda River and the Bhagirathi River, both mighty rivers, meet together in Devprayag and then become the complete Ganga. So our roots are there, where Alagpurījī is in the Himalaya near the Badrināth. Now, Mahāprabhujī wrote one poem. In that poem, he writes Alāgpurījī's name. And that Devpurījī, he went to the Himalayas, went to Badrināth, and he stayed many, many years. And there he meets the Ālagpurījī. And Alāgpurījī gave him all the divine blessings, all miracles, all. And so what you read in Līlā Amṛt, it is a blessing of the Alāgpurījīs. Devapurījī comes back to the Kailash Ashram, and he goes in the direction of Khattu. He meets Mahāprabhujī, and he gives all this knowledge and these siddhis, which Mahāprabhujī already had, but brought there to Mahāprabhujī. And Mahāprabhujī blessed and gave this knowledge to our Gurujī. Now, I am with Gurujī. Last, let us say, first my darśan to him was in 1963, and then I came to him, Gurujī, in 1965, like this. When I came to know what Gurujī taught about Alagpurījī, I was thinking, I want to know. Then our Dr. Shanti went to the Himalayas, and for twelve years she was researching that old area. One day, she found the place where Alagpurījī is. And so there is one little cave. So we do believe that this cave was where Alagpurījī was living, or maybe one day he was in this cave. So, when she found this all after 12 years, this year, to be sure, I went there. And I saw, I felt, and before I came there, I had three times Alagpurījī's darśan visions. And Dr. Shanti had a similar vision to the one I had. But you know, when you have suddenly a vision for some seconds, how can you describe this? Is this your thinking? To dictate someone to describe, to put into form, is not easy. So it came once on the earth, once in the clouds, and once just a clear space. So now there is someone who, according to my thinking... He is making cases, and now he went himself there to Alagpurījī's cave and there to paint it nicely. Then we will have on our altar one of the greatest incarnations of the holy, the king of the Himalaya, Alagpurījī, yogī of the Himalaya. And that, I hope very soon you will have a darśan, and we will have on the altar the place, a beautiful place. So now our roots, our spiritual root, our soul, I do not know how many, many years we may have traveled with him or near him or where, but now we have come so. We are happy, we are fortunate ones, we are blessed ones, we are lucky that in this life we hear about him, and definitely we will come to that Brahmaloka under the shelter and guidance of our Gurudev, still the Alagpurījī. So this is our lineage. I am completing here, and further, you will give the further message to your disciples, your friends, and you will lead also them to this divine light. Bhol Śrī Alak Purījī Mahādev Kī, Dev Purījī Mahādev Kī, Bhagavān Dīp Nārāyaṇ Mahāprabhujī Kī, Satguru Svāmī Madhvānandjī Bhagavān Kī, Satya Sanātana Dharma Kī. Oṁ Śāntiḥ Śāntiḥ...