TV Channel

Hari Om Tat Sat, Hari Om Tat Sat. Chant, chant this great mantra Hari Om Tat Sat, Hari Om Tat Sat. Deep salutations to Nārāyaṇa Bhagavān, to Devīśvara Mahādeva. Good evening, blessings to all bhaktas, seekers, and spiritual practitioners here and around the world. This message is coming to you from the Holy Land, India, from Jādān Pālī, Rajasthan. It is a beautiful day, warm, just above 40-45 degrees, and the body is enjoying. If we open more windows, the body will enjoy more. There was a great saint named Swami Dayānanda Sarasvatī. He was a great learned scholar who studied and translated the Vedas. Once, Swami Dayānanda Sarasvatī went to the Himalayas for one year to conduct an experiment. He wanted to see if one could sit in the cold air of winter, near the snow and rocks, without clothing. He managed to sit without dress on the cold rock. At that time, there was no electronic media, only some magazines or the radio. Some people went to interview Swāmījī in the middle of winter, high in the Himalayas where it was minus 15 or 20 degrees. They asked him, "Swāmījī, how do you manage to sit without covering your body?" He said, "It is very simple." They asked, "How? We cannot do it." He replied, "I know that you cannot. But look, you came here up in the Himalayas near the Badrinath and Kedarnath hills. I am sitting here, and you are dressed very warmly, yet your face is not covered. Why do you not feel cold on your face?" They said, "Well, the face is always uncovered and is used to it." Swāmījī said, "That is the answer to your question. At the beginning of summer, slowly, slowly renounce the cloth and renounce the comfort of being in the sun or in the cool shadow. Just live as nature lives. Then your body will get used to it, and you will not feel that cold." He said, "I made these experiences and experiments that while becoming one with nature, accepting nature—then our body is also nature—it will adapt to different situations and temperatures." Similarly, our physical, mental, emotional, and intellectual training is necessary so that we are able to digest or maintain ourselves without becoming angry or without having stress. There are many people who cannot sleep because they are stressed and unhappy. There are many ways in life to be happy, and many ways to be unhappy. One man came and said, "Swamiji, due to the global crisis, I lost all my shares, and I do not know what to do. I am day and night thinking of committing suicide." I told him, "By committing suicide, do you think it will help you to get your shares back?" Can we have one fan on, please? I am still not training to sit in the Himalayas, because I am always sitting in a comfortable room, a garden enclosure. So if one thinks, "I will do this, and I will come out of my problems," that is not the solution. There was no problem, there is no problem, and there will be no problem. Problems are created by our body, our mind, our intellect, or our emotion. There is one bhajan that says: In whatever condition you are, through whatever you are going, do not bring the turbulence; do not create the turbulence. Say God’s name. Your mantra: Rām Kaho, Rām Kaho, Rām Kaho. So in the beginning, I told you the Mahā Mantra. It is declared which is the Mahā Mantra. The Mahā Mantra is called Hari Om Tat Sat. Hari is Viṣṇu. Hari is the universal one. Hari, He means Viṣṇu, is Aum. Aum is Hari, and Hari is Aum. Hari he Aum. But we pronounce it quickly, we say Hari Aum. Between Hari and Aum, there is Hari and Aum. Tat Sat. Tat means "that." Yes, that. Hari he Aum. That Sat is the truth. That is the truth. We are searching for the truth, and that truth is called Hari Om. Hari Om Tat Sat. That is the truth. Further, we went to the Vedānta, and for Bhakti Yogīs, Hari Om Tat Sat. And for the Vedānta, it is called Ahaṁ Brahmāsmi: "I am that Brahman." Finally, Eko Brahma Dutya Nasti: only one reality is the Brahman, which is in everyone, in every atom, where the duality is the unreality. Where the duality is the unreality. Eko Brahma Dutya Nasti: there is no two. So Vedānta said finally, "Brahma Satya, Jagat Mithyā." When you are asking what is the truth, then realize the Brahman. Brahma Satya, Jagat Mithyā. Mithyā means non-reality. Now, the Dvaitavāda. Dvaitavāda means those who follow and believe in dualism. Vedānta and Śaṅkarācāryas and Brahma Sūtras and Upaniṣads, they believe in non-dualism. So Advaita and Dvaita, Dvaitavāda, Advaitavāda. Some say there are two, but Advaitavāda says there is no duality. And when there is duality, then one of them is the reality. How is it possible that Jagatamithyā? The Dvaitavāda says, we are sitting here, we are talking, this is not a reality? The Brahma Jñānī said, "That is not reality." I have my body; this is not reality. He said, no, it is a temporary focus, it is like a water bubble. My mind, my emotion, my thinking, this is not reality. He said, "No, everything is but nothing." What you see is nothing, and what you do not see is there. This is what exists is unreality, and what is not existing is the reality. Because the reality is beyond form. And it does not matter which form; even the sun or some other planets also have a lifespan. One day we will finish. It is not a question of a thousand years, or billions of years, or trillions of years, but the question is what happens after that is finished. But that Satya, that Brahman, that will never finish, and that is the truth. Therefore, it is said in Vedānta, this life, this world is a dream. Whatever you dream in the night, in the morning you wake up. If it was an unpleasant dream, you say, "Thanks to Mā Prabhujī, I woke up." It was a horror dream. If it was something very nice and pleasant—you were walking through a beautiful garden, roses, flowers, and many other flowers, or rivers, or something very nice, good air—and you woke up, you said, "Oh, Mahāprabhujī, I could have spent a little more time in the park." But that is a dream. Now you want to have it again, but that dream is gone. But its past, in one second, is gone. The past you cannot reach, even if you fly with rockets; it is gone. The future is not here. You cannot reach the future, even if you fly with a very quick airplane. But you will be all the time in the present. Tomorrow will be tomorrow. So we are existing, living in reality, but we identify ourselves with non-reality. And so the Vedānta said to identify thyself with the wrong, non‑duality is the ignorance. And that is the cause of the suffering. Like the story of the tiger baby, which was found by one shepherd and was grown with the goats and sheep. And now this tiger baby is thinking, "I am also a goat." He creates through his thinking fear. He is acting like a goat. If a little dog comes, goats run away, and the tiger baby is also running away. One day, a real tiger came, and he saw, "Oh, my family member is with the goats." And he had so much fear. The tiger tried to catch him, and he caught it. And he said, "My friend, my brother, you are a tiger like me. Why are you running full of fear with the goats?" He said, "Do not lie to me, I am a goat." And the tiger closed his eyes and said, "Please run away, run away, do not kill me, I am afraid." He said, "You are not." He said, "No, no, you lie." He said, "Come with me." "No, no, I will not come, you will kill me." He said, "No." He saw a small pond full of water. He said, look into your face and look at my face. It is exactly the same. And now look at the goats, how is their face? And again he looked in, and he looked at the goats; he looked in, and he looked at the tiger. "I am a tiger," he said. Yes, you are a tiger. Why then did I have this fear? Why did I believe that I am a goat? He said, "Because you had that saṅgha, that company, that saṅgha." In whose saṅgha you are, in whose company you are, that kind of quality will develop, psychic qualities, fear. Therefore, you are not a goat. Go with me. Similarly, when we identify ourselves, thinking, "I am this body, you are a body; I am, you are; I am a good person, you are a bad person," and so on, this is fighting. But we are hiding the reality that I am the Brahman. The story of the great king, the father of Sītā, King Janaka. Janaka Videhī, after he got the title of the Videhī, with living in the physical body, he was the complete liberated one. Videhī, Videhī, śarīra sahita dehe. Dehe means body. One day, the king was sleeping in the afternoon, having a little rest, and he dreamed. It was only half an hour or 40 minutes of yoga nidra. And he begins to dream that another king attacked his kingdom of the Vidyā, Janaka Vidyā. And there was a battlefield for 10 days, 10 days or longer. He is dreaming in the dream, and in that battle, Janaka’s army of soldiers were killed. Thousands and thousands. Life is dear to everyone, though we know that we are Brahman. But life is dear to all of us. We do not want to die. We do not want to give up our identity that I am this body. It is not an easy job. So Janaka ran away, he hid himself somewhere in the forest because he knew that the other king would kill him. Such a thing happens in the whole world. If you see the past histories in Europe, how many kings were fighting, how much blood was flowing. You see the Middle East, you see India, you see China, everywhere humans were fighting for power, but where? Gone. Nothing could go with you, not even this body, for which you are fighting. Janaka, in the night sitting on the tree because of the wildlife, daytime hiding behind the trees and searching if there is somewhere food or water, and constantly thinking, "Janaka, but a pity my kingdom is gone, but a pity my soldiers are killed, and I had to run away, my kingdom is gone." After 10-15 days, he was very hungry and did not find any food, so he was searching and found a farmer. He went to the farmer, begging to give him something for eating. "I am very hungry." The king is thinking, "What a destiny! There was a day that I was feeding my whole kingdom, and today I am like a beggar." Tulsī Dājī said about Kṛṣṇa’s life, "When Kṛṣṇa went to Dvārikā, and then he left this..." The world and all his disciples, gopas and gopīs—the gopīs means female disciples and gopas means male disciples—including Arjuna and Uddhava, they all were very sad because Kṛṣṇa gave up his body. So they all packed their things to come back to Gokula, Mathurā. All Pāṇḍavas were with Arjuna, the mighty Arjuna with Gāṇḍīva Dhanuṣ. No one was such a great warrior as Arjuna. On the way from Dvārikā to Gokul, somewhere perhaps near Gujarat or Madhya Pradesh or somewhere, the tribe’s people attacked, took everything away, and the Śālva took all the gopīs away, kidnapped them. Arjuna was there, Gāṇḍīva Dhanuṣ was there, but Arjuna was powerless. Therefore, Tulsī Dājī is saying, "Go, Pī, why Arjuna? Where he bought Tulsī?" Tulsī Dājī said, "Oh human, do not think that you are the greatest one and mighty one. Some, but our one time is the great cow. Eyes kidnapped the Gopīs, though the same Arjuna and same Gaṇḍīva bow was with." He could not do anything. In the same way, Janaka was sad and said, "Look," he said to himself, "I am like a beggar." And the farmer was very kind, his wife was very kind, and gave him something to eat. But Janaka, he was a yogī and he had his discipline, he had his śayam and niyam. So he asked the farmer, "Brother, my principle is this: that every day I will not eat and drink without washing myself. Is it possible that I can wash myself before I eat?" He said, "Yes, brother." He did not know this was King Janaka. Otherwise, the farmer would have called him, and who knows how good a host he would be. Janaka took some chapatis, roti in his hands, and a gourd on it, and he went to wash himself. About 300 meters away, there was a nice lake. Destiny, one never knows how God shows us something and how God wants to give the lesson to all. A hungry dog came, and the dog saw the roti, the chapati, in the hand of Janaka, and the dog attacked him to take the chapati, the roti, away. He came, jumped, and took all the rotis away, and with his legs, he threw Janaka down. Janaka had tears in his eyes and thought, "There was a day the mighty warriors were afraid of me, and today I am not even able to fight against a dog." Janaka fell down and he hit his head on the ground; there was some stone, painful. In that situation, he woke up; his sleep was gone. He wakes up and opens his eyes. He is in his sleeping room. In his palace, no dogs, no forest, no war, no battlefield, not hungry. He looked at the clock. That time was a sand clock. He saw it was only half an hour. In this half an hour, he became a king. He had a kingdom. He fought the battle. He lost the battle. He ran away and spent time in the forest, and he was hungry. He then became a beggar and was not capable of fighting even against a dog. Now, Janaka sat on his bed, and he got depression. So, see how the depression comes. Depression, deep rest, or deep pressure, pressure, you know. If you are not happy, we say you look worried. So, depression comes from worry. Why are you so worried? Why are you worrying? You ask someone, "How are you?" He says, "Swamiji, I am very worried." In English, you will say, "Oh, Swamiji, I am in a depression." His question, Janaka’s question, was this: what is the truth? Is this truth what I see now with my open eyes? Or was the dream truth? Because when I go to the dream, then this world disappears, and when I come back from the dream, this world again appears, and the dream loka disappears. So, if this life is a reality or the dream is a reality, we do not know at all. Who is sitting here in this hall? If we are dreaming, the day when we will give up our body, we will be happy that we gave this struggling dream away, and we wake up in some other reality. But there will also be something. We will remember how nice was Jādon Ashram, doing karma yoga. How nice it was to be with Swamiji, sitting every day and listening to such good satsaṅgs. Every day, some new knowledge, new instructions, how nice are friends and everywhere. And now, in Sūkṣma Loka, the Yama is running behind us and torturing us. Nobody is there to help. Rākṣasas are torturing, or good karma, and you are... Happy there, there are other things, but Janaka is in depression, sitting. What is the reality? What is the truth? I am happy that I am a king, but is the truth that I am a king? His wife came and told him, "What happened to you?" He said, "I do not know." Every day, I do not know, she said, "Go to the psychiatric," and they call the psychotic. That is called psychiatric. Manovijñāna. So this psychology, psychiatric thing is not only developed in the last centuries or this century. It is coming from yugas and yugas from ṛṣi-munis. Manovijñāna is called psychology. Manan, the manan, overthinking, realizing. Manthan. Manan manthan mano vijñāna. Manthan means, like we are churning the butter or the curd to gain the butter. Similarly, when you have problems, depressions, or anything, you should do the manthan. Which kind of manthan? In your intellect, in your intellect, churn your intellect with viveka. Viveka in that part of the tyāga, and add some water inside bhakti, the milk of the love, the milk of the love, happiness. And the butter of Brahman will come, manthan. If you will not overthink and act immediately, then you will not get the butter, but even that curd will be spoiled also. Milk can be spoiled, and curd also can be spoiled, and then you cannot gain the butter. Therefore, sometimes it takes time to wait to give one answer. Answer. There was one good Gurujī, a very famous Gurujī. And many people were with him. One day the master was walking through the market, and Gurujī had a big beard, a little longer than mine. So there was one businessman, he did not like the sādhus and this and that. So he wanted to make a joke to humiliate, to offend that master. So the businessman said, "Swamījī, I have one question for you." He said, "Yes. Can you tell me what is different, or is there a difference between your beard and the tail of the donkey?" The disciples said, "We will kill this businessman." Swamījī said, "It is okay, it is okay. Let us go. We go." All disciples were angry with this businessman. We will just finish him. Master said, "No." They went to the ashram one day, two days, three days. The disciples were angry. Why do not you do something with that businessman? He humiliated you in the middle of the market, and some people were laughing. He says, "Okay. Good that they were laughing." No one was crying. I want to see that they are laughing. But say something. He said, "No, silent." Mahātmā Gandhījī said, "Silence is the most powerful thing." First, you need a lot of energy to be silent. And second, the ones who are sparking the dogs, how long will they be tired and pull their tails between their buttocks and go away? But Gandhiji said, "Silence is a very minor but powerful thing. A minor crack is powerful enough to damage a house." But it is wise not to say anything. Say this, say this. Master said, "Prayer karo, dhyan karo." Now life’s end came. After 40 years, it was the time that Master was going to pass away. Morning, Master said to one of the disciples, "Can you call that businessman? I said, you remember him on the last minutes of your life. You remember he was so stupid?" He said, "No, you call him because I owe him an answer. I was silent for 40 years, but I should give him an answer." If I will not answer, then I have to be born again to answer, so only one credit remains on me to pay back. Is that answer? Call him 40 years. That businessman was so sad. How could I do? How stupid I was, though this Swāmī did not do anything to me, or tell me, or he just walked peacefully, and how stupid I was. Forty years he could not forgive himself. One side was suffering, and one side was peace. He said, "I will come, but I do not know through which face I should go to him." He came to Swamiji and said, "I am sorry." Swamiji said, "No problem." It is okay, my son. I only want to tell you, yes, there is a difference between beard and donkey’s tail. Hari Om. Because he asked, "Is there a difference between your beard and the tank that is there?" He said, "I do not want an answer." He said, "Yes, but this is the answer, my son. I bless you." And he went away. Similarly, the karmic all goes with in other life, this life, in which life, we do not know. So Janaka was doing the manthan. Then someone came and said, "You need a brahmaniṣṭha śrotriya Gurudev." So Janaka announced that Janaka needs one guru. My God, can you imagine how many came to become a guru of the king? Many SMS came, many messages came, and many ācāryas, paṇḍits, śāstras, and so they all went, and no one could give him the answer. What is the truth? This life or the dream? Then came one, a Brahmagyānī, Aṣṭāvakra. And that is also called the Aṣṭāvakra Gītā. Aṣṭāvakra means he had eight kinds of defects in his body. He was disabled, physically. When he came, people were laughing. He will give the knowledge to the king. All begin to laugh. Ashtavakra also begins to laugh. So the king said, "Why are you laughing?" He said, "I am laughing at your stupidity." Look, who is the brave who dares to say, "The king"? Or if you go to the president of your country and you say, "I am laughing at your stupidity," what will happen? But Janaka had no fear, life or death; I am one always. He said, "Why?" He said, "Yes, because you collect here all skinners who take the skin of the dead animals, animal skin." I said, what do you mean? He said, "Because they have a knowledge about the skins, that is all." I said, "What?" Because they see only my body, that I have eight kinds of defects in my body. But they do not know what I have inside. King begins to think, "Yes, there must be something inside." And his story goes very long. Then it was Daṣṭavakra who gave the knowledge to Janaka. Janaka, are you sure that you were dreaming? He said, "Yes, Gurudev." I can write or paint all pictures, okay. When you were dreaming, what did you think? I was thinking about my kingdom. I was a king, okay. And after the dream, oh, I am again now king, but I am thinking of my dream. Who was there during the dream? Your body was lying here. Who was in the battlefield? Who was in the forest? Who was the presence? I. But you were sleeping here. No, my body was sleeping here. And now, who is left in the dream, and who is here talking? So, it means that neither that nor this is the dream. Reality. Reality is that one who knows from here to Brahman, and that is the Ātmā. O King, get that realization that Aham Brahmāsmi. Eko Brahmadutti Naṣati Brahma Satyaṁ Jagan Mithyā. So this world where we are existing, what we have, this body is like a boat just to cross the ocean. When we will come to the mainland, we will step out of the boat. Similarly, we will step out of this body. So only in the human life is there the chance to get that Ātmajñāna. Do not waste your time gossiping here and there. Do not waste your time in laziness. And do not waste your time by doing nothing. Remain on your path, practice, practice, practice. And therefore, this life is only a tool for us to work, a means to practice, to get the machine working, to come to our destination, and that is Ātmā Jñāna. And that was the mantra which was practiced by Bhakta Prahlāda. You know the stories of the Bhakta Prahlāda. And he was in the street, going and singing, "Hari Om Tat Sat, Hari Om Tat Sat, Hari... Om Tat Sat. Japā kar, japā kar, yahī mahā mantra Hari Om Tat Sat. Hari Om Tat Sat, japā kar, japā kar, yahī mahā mantra Hari Om Tat Sat." Therefore, God is the truth. That is the om. Hariḥ om. Repeat, repeat, remember. This is the mahā mantra. Practice, practice, practice. So, my dear, I wish you all the best, and tomorrow again at this time we will see you in this hall. And those brothers and sisters, the practitioners, the spiritual seekers around the world, see you also through the webcast, as our destiny will allow us till that. All the best and bless you on name of Om Śrī Alak Purī Jīsida Pīṭha. Oṁ Nārāyaṇa Bhagavān kī jaya, Deva Puruṣa Mahādeva kī jaya, Mādhav Kṛṣṇa Bhagavān kī jaya, Satya Sanātana Dharma kī jaya. Om Śānti.