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Śrīdīp Nārāyaṇa Bhagavān kī, Devādhī Dev, Deveśvar Mahādev kī, Ārādī Bhagavān Śrīdīp Nārāyaṇ Mahāprabhujī kī, Satguru Svāmī Madhavānandjī Bhagavān kī, Satyasanātan Dharma kī. This is the fifth Śivarātri Satsaṅg. As we are in the Navarātri series, we have spoken about the past four Devīs, the incarnations of Durgā. Today is the fifth day of Navarātri, and we will talk about Skandamātā Devī. Skandamātā Devī is also a form of Goddess Durgā or Pārvatī. "Skanda" is another name of Kārtikeya, Lord Śiva's son, the brother of Gaṇeśa. "Mātā" means mother. Thus, the goddess today is called Skandamātā. Today's story is interesting. Once, a demon named Tārakāsura was meditating to receive the blessing of immortality. He wanted to be immortal and never die. He meditated for hundreds and thousands of years. Finally, Brahmājī appeared and asked what boon he desired for his hard tapasyā. Tārakāsura said he wanted the boon of immortality. Brahmā said it was not possible to give that boon; everyone must die. He asked Tārakāsura to request something else. Tārakāsura thought. At that time, Śivjī's wife Satī had just died, and Śiva was in a state of detachment, meditating in the jungle of Kailāśa. Tārakāsura asked for the boon that he could only be killed by Śiva's son. He reasoned that Śiva was not married and would not have a son, thus making himself indirectly immortal. Brahmā agreed and granted the boon that only Śiva's son could kill him. Tārakāsura was happy and began terrorizing the world. Everyone was scared. The gods and goddesses asked Brahmājī why he gave such a boon. Brahmā replied that he had to grant a boon for the intense tapasyā, but he did not grant immortality, only that Śiva's son could kill him. All the gods and goddesses went to Lord Viṣṇu and begged for help, saying the world was in danger. Lord Viṣṇu said it was their fault for attending the ceremony Dakṣa organized without Śiva, which led to Satī Mātā's death. Now, the only solution was that Satī had reincarnated as Pārvatī in Hemarāja's house. As told previously, Nārada went to Pārvatī in the Himalayas and requested her, as the reincarnation of Satī, to take the same duties and become Lord Śiva's wife again. Pārvatījī then meditated for many thousands of years as Brahmachāriṇī. After intense tapasyā, she managed to marry Śiva. After their marriage, Lord Viṣṇu, Brahmā, Nārada, and all the gods went to Lord Śiva. They requested him, explaining that the great demon Tārakāsura was destroying the world and all yajñas, and he had a boon that only Śiva's son could kill him. They begged for the safety of the world that Śiva create a son. Śivjī and Pārvatī agreed. By their cosmic powers, the seed of Lord Kārtikeya was created. That seed was given to Lord Agni (the fire god) to take to Saravana Lake, where the seven Kṛttikās (goddesses) would care for Kārtikeya in his first years. However, the seed had so much heat that even Agni could not handle it. Agni asked Lord Śiva to give it to someone else. Lord Śiva then gave the seed to Mātā Gaṅgā, the holy river. But even the cold, pure Gaṅgā could not handle the heat. Pārvatī then saw the situation and herself transformed her body into a water body. She carried the seed to Saravana Lake to the seven Kṛttikās. Because the seven Kṛttikās took care of Kārtikeya when he was born, he was given the name Kārtikeya. He was born with six heads. Later, he was sent to Lord Brahmā for his education. On the first day, he asked Brahmājī to explain "Oṁ". Brahmājī explained Oṁ in 12,000 verses, but Kārtikeya was not satisfied. He went to his father, Lord Śiva, who explained Oṁ in 12 lakh verses. Still, Kārtikeya was not satisfied. He then himself wrote 12 crore verses on Oṁ. He was sent to all the great gods to receive knowledge of all the śāstras (the Vedas, Purāṇas, and scriptures) and to all the goddesses to receive powers and weapons to fight Tārakāsura. After his complete education, he was granted all divine weapons. He fought and killed Tārakāsura with the blessings of all the gods and goddesses. The form of Skandamātā, the mother of Kārtikeya (Pārvatī), for the fifth day is as follows: She sits on a lion, but her āsana is a lotus, so she is also known as Padmāsana. She has one head and four hands. In one hand, she carries the child form of Kārtikeya. In her upper two hands, she holds lotuses. With her fourth hand, she blesses all her devotees. When you worship her on the fifth day, you are indirectly also worshiping Kārtikeya, as he is in her lap as a child. You worship both Kārtikeya and Pārvatījī. Her powers are that she removes all demons and negative energies from you. She is very kind, and Kārtikeya is always there to protect us from evil energies. Kārtikeya was then announced as the head chief and commander of the army of all the gods and goddesses. He is always there to protect the whole world from demons and negativity. That is the story for the fifth day. You see how many goddesses, how many śaktis, and how many Śivas there are. These are great things to know and worship. We should stay in a beautiful place where their blessings will be with us in every direction. My dear brothers and sisters, all yoga practitioners around the whole world, we know there is a certain situation in this constellation. In Jyotiṣ, it was already written some years ago that a kind of constellation is coming. But it is said: "Guru kṛpā he kevalaṁ śiṣya ke ānanda maṅgalam." Therefore, when a guru's kṛpā is there, all negativity will be set aside. Especially for those people from this country who live a sāttvic way of life. Sāttvic means purification, very pure through and through. This is only for those who are from many ages, from many past lives. In that heart, how do we call and feel? First of all, the soul, jīvātmā, is like the sun or the moon in the universe. There is light in many stars, different constellations. When the sun is on one side, the other side is dark. But as far as you are our light, dark light will not be there because we are too small. Therefore, light is everywhere within ourselves. But there can be some spots on it. When the spot is dark, green, yellow, etc., that spot doesn't matter if it's sunlight, moonlight, or dark night. That constellation said we have in our life, and our life is not in this life only. What we are living now is that we are getting, working, suffering, or living. But the constellations are from the past. How can we purify from our past life? It is said we don't go back; we have to go forward. But still we have something, a negative spot on animals as well as on humans. That we call Sattva. There is no dark spot. The spot is not like when someone throws dirt on us; we will clean it. Someone will do something, and we will take purification or say sorry. But we are human, or we are animals. What we are doing will be purified. Otherwise, even if one is in the human body, in the soul, in the jīva, in the ātmā, that ātmā is covered by the dark night or dark light. How did we come there? We came as human, but our behavior, habits, feelings, and living are the same as in past life. What is in the past life is also in this life. How will we purify? Therefore, this jīva is coming to the light, and that light means purification, being very pure. If such a soul is in someone's body, that soul doesn't like inside. We see that some children have died in the womb of the mother. They arrived, but from the body, the womb of the mother, that soul doesn't want to be there. Many times, women are very sad because they thought they would have a nice baby. After it is born, again there is something. They have no saṁskāras; they will die, that's all. We will go out. A little bit unhappy, we are crying, but it is gone from our hands. From our hands, it is just like a smell. You opened your hand, and it is gone. Karma, karma—past, present, and future purification. That kind of soul which will come as a human, but that kind of human which has much spirituality in the parents. The parents are also very spiritual; they have good in the house, eating, living, everything. Such people don't go to negative feelings or do something. Let's say, because we are human and we are slaughtering animals, are you killing this animal? The blood is there, and we are eating, we are drinking. That is not for that. That is all which is in the human body. My dear, God has given this body. He gave this human body. It is called human. It is like a God. God gave the human, "I give you everything, my child." Doesn't matter if you are a girl or a boy. I give you everything by the eyes, the ears, the hands, the legs, our nose, our mouth, and our heart, all organs in the body. Our feelings, our brain, our talking, everything. And in that, he gave everything. Therefore, it is said that, oh, my son, God said, I gave you all, and then I'm going, I'm sitting somewhere. But if we are doing negative activities—killings, fightings, and cruelties—that makes the humans as an animal. So God said, and that is what Avatāpurī was telling, something about many looks like a human, looks very beautiful, looks very strong and good, but what is the feeling inside? We don't know. There we are sitting, someone among us, and everything is there. And then what will they do? Throw a bomb among all people or something? What was in the brain? What kind of thinking is that, and how to react? What to do? That is a very negative thought. And in that, God said, "My son, I did not think like this, that you would be like this. I gave you everything, right? And you said, 'Please, God, give me all,' and so on." There are stories. Avatāpurī is talking very nicely. There was a story, a long story which I will not give you, but there was a Rākṣasa. Rākṣasas are very powerful. We are not so powerful. In that form, we are always separate, and we remain on one side. Let them go. So one Rākṣasa went to Brahmā. These are the three: Brahmā, Viṣṇu, and Maheśa. They each have a duty. Brahmā has the duty of creation. Viṣṇu has the duty of taking care of all activities and all creatures and humans. Therefore, Viṣṇu is called the protector. Brahmā is giving the creation, and Śiva is giving liberation. From which part have we to go, right or left? So that positive path will go as a Śiva to the Brahma Loka, Śiva Loka, whatever we call it. Brahmā is there, and Śiva and Viṣṇu are there. After each few yugas, they change. All these three, Brahmā, Viṣṇu and Śiva, they are changing. Mostly two of them are Viṣṇu and Śiva. Śiva has created everyone, but when they will work, then they said, "We have to have also power or something for us." So once Viṣṇu serves Śiva, and next, Śiva will help or worship Viṣṇu. He wants Brahmā, our Brahmā, Viṣṇu, and Śiva. This is their coming. But Brahmā is also not the same. In Maṅgīlāljī's book, what he wrote yesterday, and I'm talking about the last three days, this book is not only just to sing the bhajan, and that's all. It's a great word, and reading it, and always I am thinking: "Har Nārāyaṇ Viṣṇu Svāmī Pālan Poṣaṇ Karte Hai." So here, "Har" is Hari, the Viṣṇu. "Nārāyaṇ" is the Viṣṇu. Viṣṇu is the Viṣṇu. And "Svāmī" is the head. "Pālan Poṣaṇ Karte Hai." So what is Viṣṇu? Viṣṇu is called Pālan, protection; Poṣaṇ, letting you grow and be happy and have good things. He is taking care and talking, forgiving them everything. Śiva Śaṅkara Svāmī Antaryāmī, and there is a Śiva Śaṅkara. Śiva and Śaṅkara both are them. Svāmī again here. Antaryāmī, the Lord within everyone. Antaryāmī within us. And there again, this Śiva Śaṅkara, he is creating again then the new Śaṅkara. And Śaṅkara means when, for example, you are getting married or something, and then everybody will come and give you good dress and good head or crowns or something, and gold, and many good things, makes you good. Śaṅkara. So that Śaṅkara means very good living. When you see Lakṣmī, how is it? You see Sarasvatī, how is it? Śiva, everything they have. So again, Śiva comes, and they go like this. In this, Brahmā, he's also going far and far back, and it is said that one day that Brahmā will become a little ant. It is written here, and one day that one ant will become the Brahmā. It is not a question of a body. Ātmā, the soul inside, and which kind of soul is going there, how was acting, that he will go again in there? This life is just that, that's all. Our life is like this, that's all. Finish, hurry up, you got it, and go on, hurry up. So it is coming more and more. Lucky are you, lucky am I, maybe all. We are very careful, and we are taking, giving the happiness, joy, purification, humbleness, and not doing anything negative—fight and kill, and like this. And so is Brahmā and Viṣṇu. Also, Viṣṇu and Śiva, also Viṣṇu cannot live without the ocean water, and thereby Viṣṇu is within there, and that is all called a snake, and that has many heads. And he's residing in the ocean where Viṣṇu is in the water, and his friend, his part of his body, is Lakṣmī. And Lakṣmī is prosperity and all treasures, and everything, the best thing, is in the ocean, but many people are diving inside, searching; they cannot find that. But when the best jewel is there, they cannot get that. Only will get the Brahmā, or it will be the Śiva or the Viṣṇu, they will get it again. So we are going like this, and therefore we all, we humans, are in any countries, any place, in any families they came, but when they have good inner karmas, definitely in next life they will go. You know, there are two, negative and positive, always fighting. Though, let's say, we are very humble, we don't eat meat, we don't drink alcohol and this and that, but still the others are fighting with us. Sometimes they are killing us. But our soul is there, and it will go continuously higher and higher. And therefore, oh man, do not step towards negativities and killing something. But it is said that many animals came in the body of the humans, but they are in the body of the humans, but they are feelings, and it is like an animal. Therefore, Brahmā, Viṣṇu, and Śiva, that's what it's called. But then, who is deciding all the times? Therefore, they say there is a guru. Yes, the guru is who is the judgment giver all the times. That's why the guru is Brahmā. Who is the guru? Brahmā is the guru. Guru is Viṣṇu. Also, Viṣṇu is the guru. Maheśvara, and he is also the Śiva, but these all three: Guru Brahmā, Guru Viṣṇu, Guru Deva Maheśvara, Guru Śākṣāt Para Brahmā. Therefore, Guru is the Śakti, Śakti, Para-Brahmā. Therefore, guru-bhakti, the thing is more than sādhanā, the practice of the guru. So guru-brahmā, guru-viṣṇu, guru-devo-maheśvara, guru-śakti, śakti. He is the real, he knows. Guru-śakti, śakti, para-brahma. He is the Parabrahma. We are all looking for the Parabrahma. Siddhi Guru. So, Guru Brahma, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma. It is said, therefore, we should surrender to the Gurudev. What kind of meditation do you want to do? Many yogis and yoga teachers and yoga practitioners are all putting their people in such a way: meditation through the sun, meditation through that, through this. This is because in your heart you don't have it, you don't have it within your brain to keep it. Your disciples keep it within that, and if you get it, you get that. That is some kind of occasion you will forget. You will forget it, or you will say it's very long, boring. Who? The Guru. The Guru will say, "I am there in the Brahman, and the sun, and the moon, and..." Why are you here and here, disappointing the disciples? Let it come within. Therefore, dhyāna mūlaṁ guru-mūrti. You should meditate within the Gurudev's seat, that whole body. Guru Brahma, Guru Viṣṇu. Dhyāna mūlaṁ guru mūrti, pūjā mūlaṁ guru pādam. Therefore, worship the Gurudev. But no, you are worshiping there, on there, on there. Chanting there, tu-tu-tu-tu-tu, and there's a tu-tu-tu-tu-tu, and there's a tu-tu-tu-tu-tu, there's a tu-tu-tu-tu-tu. Where are you? And Guru is sitting somewhere. Often, many people, they do not understand; they did not understand what Guru is. That's it. And therefore, they are nothing; they are also gone. So, Guru Dev ke caraṇa kamala, and why Guru kā caraṇa kamala is Bhagavān Viṣṇu, Viṣṇu. Bhagavān Viṣṇu was worshipping the Guru. Pūjā. Dhyāna mūlaṁ guru-mūrti. Pūjā mūlaṁ guru-padam. Mantra mūlam guru-vākyam. The best number, the best mantras, or best power, or anything, is in gurus. Dhyāna mūlam guru-mūrti. Pūjā mūlaṁ guru-pādam. Only that guru kṛpā can. Otherwise, you can go, someone will give you nice lectures, no problems. Oh, very good lectures and like this and all, you sit. That is someone. One, there are some ones that, "No mantra." And if you have mantra and you spoke one mantra, clean your mouth first. And then sit in meditation. No meditation, no thinking. What is that? And there are people going there. In next life, they will be Nākandeya here and Kandeya spoke. That's it. So, my dear, we have to bring there. And therefore, it is said in the Maṅgīlāl, very, very good, always. This in bhajans: Har Nārāyaṇ, Viṣṇu, Swāmī, pālan poṣaṇ karte hai, Śiv Śaṅkar. So, wish you all the best. And tomorrow we will again come, my dear. So, ours is a straight way. We have a highway. Don't worry. If somebody will go over, okay, or someone will go down. But our straight is going the highway. No, any object there between. So nice to see you, my dear. Now, all what I want to tell you: we know that many people are praying, and we are praying. At least five minutes you should pray to Gurudev, and sometimes good bhajan you can... Gurudev. So, we should. Hanuman Chalisa, Bhagavad Gita, Ramayan. Ramayan is one of the best scriptures or holy books. You can see great... Ramayan is Ramayan. There is nothing above the Ramayan, if you understand what Rama was and what is Rama. Like this, there are many other big books. So please always repeat mantra, and we pray to say, "Bhagavan or God, Guru or whatever, please remove this impurity." This, what we call this disease, this inspection. This corona, because I don't like my corona, my Austrian girl's name, so I can't Corona, corona. But I believe, don't tell her that she's like that. So we have to have many good things, and we shall pray. Give the water to the Tulasī. Give the water to the Gaṅgā. Give the water to Sūrya Nārāyaṇa. Give, purified. Wash your hands, wash your mouth. Eat before eating. Eat after washing your hands. Everything that is in purification in India, another you are eating meat and this and that thing, and just with towel is like this, and you go, "What is that?" Come purification. And now, some days ago, yesterday I think, or four years yesterday, the American president and everybody can... And the president was talking like this, "Yes, yes, again this, this corona, corona brought us to bring the hands here." We said, "Yes, yes, corona, please, I bow for you. Please, please, again go in your very well. Hare Om." So, Rāmāyaṇa, very good book. The Gītā, Purāṇas, Upaniṣads, good. Many ṛṣis that we should learn. Not these little, little things that we are making. Thank you, and we pray to Divine Mother. Mother is a mother, father is a mother. We cannot say only mother is okay, or only the father is okay. It has to be both, like this. Like, like this, you can go like this in the air. Nothing is there, yes. So this is how we are living. Thank you. And prayer, please, for all creatures and all humans also. Please, God. Please, God, protect us because, you know, this disease is not attacking the animals? No dogs, no cows, no buffaloes, no elephants, no bees, nothing. Why only humans? Why the human? That we have to think. And how this is like that is made, perhaps, that God or this, the animals in place, this get out of this world, humans. Who said animals? Maybe they are saying like this. So we worship, we also worship the animals. We worship the cobra, we worship the donkey, we worship the elephant, we worship every animal and everything. Then it is purification. We are purifying. And many things are in our body, where which kind of animal is. Tomorrow or next time, I will tell you. Om Namah Śivāya, Om Namah Śivāya,... Om. A whole day, think of this always: Śrī Dīp Nārāyaṇa Bhagavān Devādideva Devaśvara Mahādeva Sadguru Svāmī Madhavānand Bhagavān Alakpurījī Mahādeva Satya Sanātana Dharma. Oṁ Śāntiḥ Śāntiḥ... Hari Oṁ.