TV Channel

A hint to know thyself, the truth, the Ātmā. It is very nice, Vajan, about ātmā-jñāna or Vedānta, that the Ātmā is everywhere, in everything. That represents myself—meaning the Ātmā, yourself, the Ātmā. Like in alcohol, there is fire. In stone, in iron, there is fire. Like the good smell in the flowers. I am the temple. I am that God in the temple. And I am the priest. I am the pūjārī. I am celebrating myself—meaning the Ātmā, above your ego. So here, "I am" means not your ego, not all this, but the pure Ātmā, the lightning in the clouds. I am the sun, and I am the sparkling light in the stars. That light, Mahāprabhujī said, is a glory to the Self. I am the one who is singing the glory, and I am the listener. The glory is mine, so it is indicated towards the divine, the Self. So in everything is the Self. In your every action, there is a Self. But to understand that Self is not an easy job. One master was living in the forest with his disciples, and one of his disciples was also a sādhu. The Master used to say, in everyone is God, everywhere is God. Like God Kṛṣṇa said in the Bhagavad Gītā, I am in everyone: elephant, buffalo, cow, dog, humans. So God is in everyone, and God is doing everything. One day, that disciple went to a small village for shopping or getting food. People were all hiding behind the big trees, in the houses, and behind houses. The disciple didn’t understand what happened. The people were running away. He was asking what’s happening. They said, "We will tell you after what’s happening. Go ahead, go away. Hide yourself somewhere." He said, "Why?" Because a mad elephant is coming, a mighty mad elephant. That elephant can kill you. He said, "No, that cannot kill us. Gurudev said, 'Everyone is God,' so how can God kill me?" So he kept on going. The elephant came and took him in its trunk. Luckily, it didn’t squish him completely. Some ribs were broken. It threw him far away, over one house. Luckily, on the other side, there was a feeder for the cows, with grass. So he fell on the grass. He was in pain. Now he got doubts in his master. How to believe the master’s words, Guru Vākya? The master, whatever he said is truth, and whatever he said, you do it. What he wished, what he tells, but now he is confused. "I trust the Master’s words that in everyone is God. So, in the elephant I also see God, but how can God do this to me now? I would have been killed." So after a few days of treatment, he came back to the Master and told him, "Master, I have a problem. I need a consultation." The Master said, "I know what problem you have. But the big problem is that your ribs and everything are broken. So you first rest. After one month, we will have a consultation." After one month, they were living together in the same little hut. The Master asked him, "What do you want to speak?" He said, "Master, you know me, that I love you so much. I trust you. My life is yours. Anything you say, anything you do for me, is my blessing, and I trust you. And you said, 'In everyone is God.' But you see what happened to me? People told me... 'Run away, go away,' but I trust your words, not the people’s words, because I trusted you. You said in everyone is God, and so this happened to me. I trusted the elephant, but unfortunately, the elephant did not act as a God." The master said, "Yes, that’s true. Is the God Master in the elephant?" He said, "Yes." "Can he do this?" Said, "Yes." "But how should I understand that?" God Master said, "You did not trust my words. You did not follow my words. You didn’t understand what Master." "I’m sorry, but I think I trust it. I see God in everyone." Master said, "No, you didn’t see God in everyone." He said, "Then tell me, what was the mistake that I did?" He said, "People were warning you?" He said, "Yes." "Why didn’t you see God in the people? That God was warning you." "Yes, this I didn’t think. Okay, if you didn’t think this, then suffer." That’s it. It’s easy to say that I am Ātmā, I am Supreme, I am everything. But still, we are very far away from that knowledge and the use of viveka. So it’s a long way, but at the same time, the bhajan was saying, the first bhajan: "Dhire dhire chal manā, Gītāṅgara chaḍhanāre"—walk slow, my mind, oh my mind, slowly, slowly. You have to climb up to the peak, the cosmic house. Streets are narrow and very slippery, and there are big holes and dark. If you fall down on the slippery path, in darkness, you will fall into the deep hole. You can’t come out again, so darkness is ignorance. Narrow is this path which we are walking. Many, many temptations are slippery. Everyone is saying, "Are you crazy? Are you doing this, this, that?" Temptation. And if you fall into temptation, it means you will fall deep into that hole. Therefore, walk carefully, walk slowly. Five elements, ten indriyas, five prāṇas, five upaprāṇas. These are twenty-five. They all together sing a sweet melody to you. Which kind of melody? Desire. Desire, longing. Such a sweet melody, and they will attract your mind and will misguide you from your real path. You will lose and go in the wrong direction. You know, people used to say, in the Second World War, in the night the armies went and turned the signboard. The indication to the one city or village which was to the north, they put it to the south, and the enemies, they were targeted to go to that city, and they saw it is in this direction, so they went in the wrong direction. Similarly, these temptations, these feelings, these kuṣaṅgas, these... talking this all will misguide us, lead us to the direction of distractions. "Mahāj-pachīs-velī-hokar mohani-rāg-sunāī." Mohani means attractive. Moha means attachment, and mohani is that kind of attraction which takes you away. You like something, you look at it, and you go, and then again you turn and again look, and then you go and you walk 10 meters and again come. What do you call this? Window shopping. And then, as you read what is cost price, and then you look in your pocket, among it, and then you go further, and then again come back, look, and then you go into the shop and said, "If there is some kind of discount?" You see, they said, "Yes, there... Is a complete count? Sit down. Discount? Okay." So that’s called Moha. It pulls us. There was a fox, a very clever fox, you know, like in Maribor, Pohoriye. There are many foxes, yes. So one hungry fox, very strong, very hungry, was searching for food. On the meadow, one day, some yogīs went for practicing yoga, led by Dayālpuri from Maribor. And, as you know, Dayālpūrī likes a lot of prasād, so people took a lot of prasād to give him so that he is happy. And someone took a big coconut. Well, the people, they ate the prasāda and everything, but they couldn’t open the coconut. And they went away, but they forgot the coconut there. In the night, at eleven o’clock, a hungry fox came. He smelled the coconut, and he tried to bite. First, the coconut was big, and the mouth of the fox is only like this. But he tried from the side, but he couldn’t open it. Rolling here, there, this, biting, sitting from down, from up. Then he went away. He went away five meters, but his nose pulled him back again. The room of the coconut. Again he tried, he couldn’t open it. He went away. After twenty meters, he came back again. Till three o’clock in the night, he was going and coming back, going and coming back. At the end, he got nothing. So it is said, the name of God is that coconut, okay? Or the self-realization is that coconut. The mind is that fox, rolling here and there and trying everything. Try to open, but he can’t open. If he can’t open that nut, he cannot eat that fruit or that nut which is inside. Similarly, spirituality is like that coconut. And also, at the same time, the temptation of the world is different, also like a coconut. Neither you can open that, nor this. You are in between, so temptations and misguidance are a lot, lot, and lot. But do you understand the Guru Vākyas? Do you understand the master? It is said the master should love you a thousand times. More than your parents, more than parents, God loves you, and more than God, the Master loves you. If you understand this, then you are already there. But again, our mind, the fox, doesn’t realize and can’t get this self-realization. These 25, they come together and sing a nice melody to you. These are the 25 elements or factors which are constantly trying to pull us in the wrong direction. So, "pañc pañcīs bhelī hokar" comes all together, "mohani rāg sunāī," they are all in this body, collected, and now they sing you so sweet melody. You don’t like anything. Even you are against your dear one. You are against your father, mother, grandmother, grandfather, many things. Your best friends sometimes are so intoxicated through those moha rastā, dega, bhuḷāī, which will misguide you. "Bina jānīya koī ūñcho chaṛasī." Without knowing exactly the address and exactly what it is and what you want exactly. Bina jānīya. Bina jānīya.... Without knowing, if someone tried to climb up, will fall again back on the ground. You know, the mountain is beautiful. Beautiful mountains, snow, glaciers, rocks, caves, waterfalls, lakes. Oh, let’s go. We feel to go there, to Mount Kailāś or to Pūrṇa or Everest, right? Without knowing the path and without knowing how, very soon you will fall down. Then Everest, you will have ever rest. So, Kuṇḍalinī awakening, meditation, some higher aim we have in our life, but we should know the path. And go slowly, slowly. You know, they say to walk like a mountain farmer. When we from the city, tourists, go for one or two days to the mountain, or three days, you know how quickly we are walking and running, like monkeys. Then, in the evening, our muscles are sore, or we have a problem with the heart, or we are sweating. All different conditions. Even one can have a heart attack. But the mountain, who is living in the mountain, the farmers and people, they walk slowly but with solid steps. Their walk is beautiful. Their walk is completely balanced. Slowly but sure, and we, quickly but unsure. So that is "manvā dhire dhire chāl bhai." Oh, my mind, slowly, slowly,... step by step. "Shri Dev Purījī hai Satguru, mera dīnī sen batāi." My Gurudev, Mahāprabhujī, said, "My Gurudev, Śrī Devpurījī, he gave me this knowledge, he gave me the hint, he showed me the path, and he gave me the advice on how to get there." Swami Deep Sanyasi Bhole, Mahāprabhujī said. Mahāprabhujī also said, "Sanyāsī, Guru Kripa Se Pai." Mahāprabhujī said this only: you can realize Achitru Guru Kripa. "Manwa Dheere Dheere Chaal, Gigan Ghar Chadna Re Pai." Walk slowly, step by step. Therefore, it is said there are... Thousands, there are thousands of occasions where you can be misguided, and very rarely will you find where you are really guided. And the same thing on the spiritual path. Every day, some person comes like a mushroom coming out, and suddenly, "Oh, this person is teaching this kind of yoga, and this kind of exercise, and this and that, oh, beautiful." But how long? So these are the water bubbles. The soap bubbles on the water, how long? You know, children play with water bubbles with soap inside. Nice ball, try to touch. As soon as you touch, it’s finished, exploded. Nothing is there. This is the Māyā. It’s beautiful, looks nice. But as soon as you touch, it’s finished, aren’t you? So better look from far. That’s it. So touch means going to that path. Touch means your interest. And therefore, we need a solid spiritual backbone. And that solid backbone is our spiritual heritage. Paramparā, the spiritual lineages, that will survive. That is authentic. The other is called Swayambhū, self-made. Self-made is okay, no problem for you, but one day it will be a big problem. You can write on your shirt, "I am the president of Hungary." And backside also, nice t-shirt. Or you can say, the Hungarian president. Right, you can. Then try to go to parliament with this t-shirt. That’s it. So playing guru and a real guru are different. And so many people make a big mistake by misleading people because of commercial things, because of money. For them, it doesn’t matter what happens to the people after they disappear. And many even don’t have addresses. It’s called a post box address. Many companies only have a post box address, and in reality, he is your neighbor, but you don’t know that person. So there are many things. Therefore, it is said in India, an old saying: drink filtered water and choose your relatives or relations. First, know the background, the spiritual heritage, the spiritual lineage. That’s called a strong backbone. That’s it. And everywhere you need a strong backbone. In politics, you need a strong backbone. In your company, you need a strong backbone. At home, you need a strong backbone. So, first time, in the beginning when you get married, your husband is a strong backbone. But after a few years, slowly, slowly, his backbone is like this. And the woman is a strong backbone. Finally, the winner is the woman. Even she is a great-great mother, but she is the strong backbone of the family. Everyone should consult with her, and she will always give you good advice, good guidance. And she will say, "No, it is like that." So, we need one leader, and that leader should have authentic power, knowledge, culture, traditions, and so on. Yoga, we are not practicing acrobatics or like an artist in a circus. If you would like to be like that, then the best would be the teachers in the circus, who are training the artists. You can go there, and you will be the best one also. But the thing is different from what we want. And that is, yoga in daily life is that complete system which builds up from the grass roots, from the foundation, the first foundation stone, till the multi-floors, the skyscrapers, what you call. So slowly, everything step by step, but the aim is one, self-realization. Don’t let yourself be misguided. Always, you should know what is your aim, what is your vision, what is your destination. Like a dancer on the rope. The dancer on the rope is walking, and sometimes even dancing. And we all look, oh, look, oh, look, and children say, oh, one camera, one film, and so on. And he or she is also making light; he is walking. But the artist’s concentration, awareness, and alertness are on the balance of the rope. Sometimes, even they put one plate and then step on it. And the plate is very slippery on the rope, but concentration, balance. And so, like that, an artist should walk very carefully. That Mahāprabhujī said, so, hold one palm like this, and the second palm like this. This second-hand good, imagine in front of you Śiva Liṅgam, and we make pūjā five times Mahāmṛtyuñjaya mantra. Oṁ tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam, urvārukamiva bandhanān mṛtyormukṣīya māmṛtāt. Oṁ tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam, urvārukamiva bandhanān mṛtyormukṣīya māmṛtāt. Oṁ tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam. Ūrvarū kāmyā vandanā prītyor mokṣirmām om tryambha kāmyā yama. Now hold like you are holding a water pot. Imagine there is water inside, and you are making water abhiṣeka. Oṁ Tryambakaṁ yajāmahe sugandhiṁ puṣṭi-vardhanam, urvārukam iva bandhanān mṛtyormukṣīya māmṛtāt. Oṁ Tryambakaṁ yajāmahe sugandhiṁ puṣṭi-vardhanam, urvārukam iva bandhanān mṛtyormukṣīya māmṛtāt.... Śrī Deveśvara Mahādeva, Śrī Deveśvara, Śrī Deveśvara, Śrī Deveśvara, Śrī Deveśvara, Śrī... Deveśvara, Śrī Deveś... Śraviṣaṁ śāntir bhavatu, śraviṣaṁ maṅgalaṁ bhavatu, śraviṣaṁ pūrṇaṁ bhavatu, lokāsamastāḥ sukhino bhavantu. Oṁ tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam, urvārukam iva bandhanān mṛtyormukṣīya mā’mṛtāt. Oṁ śāntiḥ śāntiḥ śāntiḥ.