TV Channel

Oṁ Bodhisattvīnāṁ Bhagavānāṁ Kī Chāyā, Deva Svarmā Deva Kī Chāyā, Paramah Gurū Swāmījī Mārū Janama Sudhāryo. Ājādu Bhāti Jagame, Mārī Ārī Gurū Rākhī Lājādu Bhāti Jagame Mārī. Samrati Raha Kohalā, Nirmala Bhara Nena He Jihivāvā Na Candana Śarīra... Hare Hare Bhavana Chandana Shaare Jeevatarana Karanaji, Jeevatarana Karanaji Maro Jannama Sudharyo Aajan Bati Jagame Mare. Hare Guru Rakhi Lajadu Bati Jagame Mare, samrati rakhi laach, Aapana mila tathu. Prabhuji hoti moti haan, Aapana mila tathu, Prabhuji hoti moti haan, Hare hare hoti moti haan, Lakkha Chhorasi, I am going, I am going to Lakkha Chhorasi, Jāvatāya janamā janamā mahārāja Param mā guru-svāmījaya Māre janakunādhāryo ājadu bhāti hi jaggāmē. Māre hāre guru-rākīhl ājadu bhāti hi jaggāmē. Mare samrati raki laaj. Parasa mani guru nāmahe, śiśa dhātu suvarana hoi. Parasa mani guru nāmahe, śiśa dhātu suvarana hoi. Hare hare dhātu suvarana hoi. Kauva sehana sakyājī, kauva sehana sakyājī. Maru jannama sudharyo, ajadu vati jagam Śrī Nārāyaṇa Puruṣottama Śrī Deva Purīṣa Bhagavān... Hare Hare Deva Purīṣa Bhagavān Śrī Deepakāya Dhanya Devane, Prabhu Deepakāya Dhanya Devane, Māro Sampārasa Pallāsabhakaj, Paramaguru Swāmījī, Māro Janmā Sudhāryo, Ajadubatī Jagame, Mārī Hare Guru Raha Kehilā Jādu Bhāte He Jagame. Mārī Samrātī Rahā Kehilā Mūle Śrīdīp Nārāyaṇ Bhagavān Kījā, Śrī Śrīdevī Śarmā Devā Kījā... I would like to start by telling one or two more stories that I heard on the way about Mahāprabhujī. There is one story they also told me in that same village where they told the story about the Matka and the boy who got the blessing to have that hospital. There was one very old man there. He would have been in his eighties, I guess. And he said when he was a young boy in his teens, late teens, he told, when he was a young boy, when he was between ten and twenty years old, Mahāprabhujī said, "There’s gold in those hills." And they were all looking like, what? He said, "Yes, there’s gold in those hills. It’s full of gold." And you will see in the future that that will be the cause for everybody to fight. At that time, nobody could understand what on earth he was talking about. And this old man said that also they were discussing it, and they just couldn’t see any sense in it. And he said, "But look now at the reality which is there in Kartu." Because from Kathu, they found in, I guess it’s in the last 20 years or 15 years, that they really started to mine the stones in Kathu. Said exactly the point where he pointed, Mahāprabhujī. From there, the best quality of the stone comes out. And the stone that comes out from Khartoum is this incredible golden stone with different colors inside. And it’s basically all exported to Italy and to different places around Europe and the West. It’s an incredibly expensive stone. And of course, just as Mahāprabhujī said, because that stone is so valuable, everybody is fighting over the land. There are so many disputes, and so many people trying to push other people off their land and steal this and that. And he said, "It’s just so incredible." Hardly anybody would know, but he was there, and he heard Mahāprabhujī say that and remembers. Nobody could understand what he was talking about. And now, what he was talking about is so clear. Another story I got from Mahāprabhujī was, I went to a function which is between here and Kathu on the other side. For those who know the geography a little better, it’s actually between here and Jetaran. And I was invited to a Bārsī function, a Mahāsamādhi function. In this small ashram in the middle of the desert, between villages. It was beautiful. There were such old trees, and they were so big, and the whole atmosphere was so beautiful. This saint, who took samādhi, it was more than 200 years ago. So there was that whole feeling of that history and the longevity of the ashram there. And again, there were some old men there who had been coming to the ashram since they were young, and they were talking to me and saying, "Oh, where are you from?" Because I was saying from Jadam and talking about Swamiji and Gurujī and then Mahāprabhujī. By the time I got to Gurujī, he said, "Oh, yeah, yeah... we know, we know." Because it turned out that when, several times when Mahāprabhujī traveled from Kathu to Bola Guda, that was the most direct way, so he would come through those villages there, and he would stop in that area. And be giving satsaṅgs, and also he stopped in that ashram where we were sitting. Then one of them said, "Oh yeah, I know the most incredible story with Mahāprabhujī." Of course, I thought, "Good, excellent." And he told of one well that Mahāprabhujī said to dig in a certain place. And he said, since the time they dug that well, it didn’t matter if every other well in the area was dry; that one had never been dry. There was always water. It was always sweet and always available, to this day. And he was saying also, now it’s even more hard to understand how it’s possible. He said, "He didn’t have time to go there, but I had temptation to go there and fill some bottles." Because somehow it’s still like a prasād from Mahāprabhujī in a way. It just seems everywhere you go, then out of nowhere comes this story or something that brings to life all of those things which are in Lilā Amṛt. And it always makes me wonder, you can read all these stories in Lilā Amṛt. But how many more are there that are just out there with some old men sitting in the village and saying, "Oh yeah, I remember this." To je ta Līlā, Līlā Amṛt. I don’t know if the people who dropped the question in the box watched the webcast. But at that time, there was no time to answer, so perhaps we can answer one of the questions now. There was a question there: how can you help somebody from far away? That’s a great question. I think that our concept about distance and about what we can affect is quite limited. And it depends on our openness as to how we can help people. And then that set me to think of also a few experiences and things which I had seen while being here. There was one experience that happened to me in Jaipur, which was very strong in opening up possibilities to me about what can be. In Jaipur, I was staying in the Jaipur ashram at that time. And there was one house across the road; one Gurujī had come to visit them, their Gurujī from the other side of India. I think he was from Bengal, maybe from Calcutta. And they came across the road to me, and they said, "Can you come and help? Can you come and help? Mahārājī has a problem." They knew that I was a physiotherapist before I came to India, so they thought that I could help with his problem. And when I got there and greeted him, it was quite obvious what the problem was. Because he was sitting there and he had a stroke. His face was without any muscle tone on one side, his mouth was drooping down, his eye was unable to close. He couldn’t move his arm properly, and he had some small deficiency in his leg, but mainly it was in his arm and it was in his face. And I thought, oh, that’s not good. Because there’s no real magic to curing such a thing. It’s a long process, and a lot of effort goes inside. And it was obvious that they thought I’d come with a magic cure, that it would just be fixed. But then I was talking to the Mahārājī and asking him what happened, and when it happened, and what he felt. And then he told me the story, and it completely stopped me dead. He said, "Yeah, yeah,... one of my bhaktas had this problem." And I wanted to help him, so I took it, but now I don’t know what to do with it. And I thought I couldn’t understand properly what he was saying, that it was some misunderstanding in my Hindi. And I asked the neighbors, "What’s he talking about?" They said, "Yeah, yeah,... two, three days ago this Bhakta was here, and the next day he was better, and Mahārājī had this." And for me, that was a complete awakening about what is possible. You can read about it, you can think about the theory of it, or you can see it in some book talking about some blessing that’s been given. But there it was physically before me, just across the road, and it was just an amazing thing. Of course, I couldn’t help him very much. And he wasn’t upset so much about the problem which he had. But it was just a problem that he just didn’t know what to do with it now. I think it shows immediately that love which comes from the guru to the disciple. That he didn’t really give any thought before he did it, but he just took that on. And he had a very high fever. Gurujī was in the hospital, and that person was better. And Gurujī obviously knew what he was doing and what he was taking on. But it’s so humbling to see that relation between Guru and disciple, and what the Guru is prepared to take on. So for me, that experience in Jaipur was just an opening about the fact that these things are possible, these things. One of the boxes of my Western rational, scientific mind was smashed. And there is no chance that that box can go back together, because you just cannot deny it anymore. Another example of how we can affect things by not actually touching or being involved with them, I saw the other day in one movie. There’s one beautiful Indian movie called "Tara Zamin Par," The Stars Are On The Earth. And it’s talking about, it’s actually, the whole movie is about dyslexia. And one small boy has dyslexia, and his parents don’t understand what the problem is. They just think he’s being naughty. And through their ignorance, they’re actually driving this boy to despair and to depression at a very young age. And he goes to the parents and tries to explain to them what’s happening, and that they have to help the boy quickly. And he wants to explain to them the power of saying something negative to somebody. Tell us the story of one tribe in the Solomon Islands. This tribe, when they want, in an area where they want to do farming, if there’s a tree in the middle of the area where they want to farm and they want to remove it, they don’t go with an axe and chop it down. All of the members of the tribe go and surround that tree, and they start to insult it. They just start to swear at it, start to call it names. And I heard that story also. It’s another thing, the power of what we give out, what energy we give out. That vibration, it can go to the tree. What’s to stop it going to the other side of the earth? Because distance is just a relative concept, according to what we think it is or how far it is. For me, that was also something so strong. Like last night, you were talking about our vibration and what example we give to others. And being aware that what we put out, what vibration we put out towards people, it doesn’t matter if we tell it to them directly, but something is reaching them and something affects them. You’re all aware when somebody who’s in a really good mood comes in the room, how the mood of a room can change. And when somebody comes in who’s really angry or really in a foul mood, how much the room’s atmosphere can also change. Not a word needs to be said, no communication needs to be there, it’s just that vibration is so strong. So for me, what we can offer to people who are far away, is to find peace within ourselves, then how can we offer it further? Mahāprabhujī was just the embodiment of love and light and that beauty. And we’re still drinking from that well. The well in the village, but also that well of love which we get through the satsaṅg and through his bhajans. And also, the other thing we can do is through our mantra and through the practice of our mantra. He’s tried to calm ourselves, to settle our vṛttis, and to just be there as an instrument for Mahāprabhujī’s light to shine. To not feel that we have to send anything to anybody, but to just let ourselves be a channel through which it will go to those people who need it. Those cities that Mahāprabhujī and Gurujī and Swamijī have, that the great masters have, thank God they’re not in our hands, because we don’t have that vision of the past and the future and the present that they have. An example of that for me was Mahārājī, who was across the road in Jaipur. He had that ability to take that, but he said, "Look, I just don’t know what to do with it now." He had a skill, but he wasn’t yet the master of that. And he realized that, and he expressed it. But that light and that love which Mahāprabhujī has, and which Mahāprabhujī can give to everybody. If we try to tap into that directly and to put it just through us without letting us be the instrument of His light. It’s like putting a wire onto the high-tension wires. I don’t know about you, but I feel that it’s too much for me. It’s too much light. By trying to be just the instrument for Mahāprabhujī, he’s like the transformer. He puts it to a voltage which we can take. So that our wires don’t burn. And from our side, our job is to try and keep a purity in that and keep the connection as good as possible. To do it with dedication, with love, and with purity. To do our sādhanā. Tak, abychom se stali instrumenty, skrze které Swāmījī, Holī Gurujī Viśva Guru Mahā Maṇḍaleśvara Para Mahān Śrī Svayī Meheśvarāṇām Pūjī Sattva Guru Deva Kī Jayā, Mahā Maṇḍaleśvara Svāmī Śrī Jasārāc Pūjī Mahārāj Kī Jayā, Dīp Jyotir Para Brahma Dīpam Sarve Mohanam Dīpanam Sajate Sarvam Santya Dīpam Sarvaṁ Satyam. Shri Deep Narayan Bhagwan Akita Shri Deep Narayan Maha Prabhuji Ishak avatara hai. Jaga jiya se Narayan Maha Prabhuji, Jaga jiya se o te sadā bhava pā rahe jāy. Sadgati uchāra nā rājaṁ. Jau sadā stāgdāre se sadbhaktake kārāśare śrīdīp nā rāyāṁ makhātā jaga jīyase, o te sadā bhava pā rahe. Jina rātā sumirānā karā pā, jis se kath, sankath, nikath nahi āvahi. Dī jag jī se sadā bhāva pā, jina rāta sumirānā karā pā. Śrī Nārāyaṇa makhata jaga jī se sa rahe hapāra, Brahma Prabhu vahe. Jaga ke amānatu jaga dee sir jānā hā ke amānatu Śrī Dīt Nārāyaṇ Mahā Jī, Sadā Guru Pasekhā Mahī. Guru kī mano hara, mū mana me sa jān, kyon dare? Śirdīip na radā, guru pāyā tājī se. Rādhā guru caraṇa na dodo kara pīyegā, hīrade itai uḍai āgatayegā. Śrī Dīpa Nārāyaṇa Mahāprabhujī avatāra jaga jīya se o tela sadā bābā paraha. Nārāyaṇa bhagavān kī jaya. Śrī Devapuruṣa Mahādeva kī jaya. This is Fama Jī Maestro, and this is Gurudeva Kītā.