TV Channel

Śrī Dīp Nārāyaṇa Bhagavān Kī Jāya! Śrī Śrī Dev Puruṣa Mahādeva Kī Jāya! Dharm Samrāj Satguru Svāmī Madhavānandjī Bhagavān Kī Jai! Satya Sanātana Dharma Kī Jai! Blessed be. Dear brothers, sisters, and spiritual seekers, welcome to our beautiful program. We are amidst the holy mountains, the Himalayas, and Annapūrṇā. Annapūrṇā is the mother of nourishment. Annapūrṇā is the divine mother, the divine Śakti. Every creature, or what we call every soul, enters through nourishment, especially those kinds of nourishment we call seeds, grains, or the seeds of other trees and nuts. Anna is that which is specially designed for humans, and the human soul is wandering or traveling through that Anna. The Upaniṣads describe how the soul from the astral world, from the Ākāśa tattva, unites with the earth tattva and, through water—through rain, snow, fog, and so on—descends to this earth. Water is the nourishment for the entire planet. Water is life, and life is water. It is said, "Jala Jahan Jagadīśa." Where there is water, there is God. There is a God of this Jīvātmā. The water which nourishes vegetation produces juice, herbs, rajāṃs, and seeds. That seed is what merges into every creature. There are some creatures which do not eat seeds; they nourish themselves only from water. But the seed is developed through water and vegetation, through plants. Bhagavān Kṛṣṇa said, "Through the moonlight, and especially the full moon, I enter into the vegetation as nectar." This means also through the light of the sun; that consciousness enters through the sunlight into the seeds. So the Jīvātmā is traveling from different parts of the universe, spending time in the astral world in the subtle body, and then, according to karma, destiny, or śikṣā—whatever you call it—proceeding in different directions. This Jīvātmā, the light, the God which is coming through the sunlight—light is life, life is light. Ātmā is Paramjyoti, the Śivjyoti. That is why we say that Brahman is omniscient in each and every atom; that is Nirguṇa and Saguṇa. When the jīvātmā comes to this planet, entering into different bodies, we are lucky as jīvātmā here to have received the human body. In this creation, nothing is useless. The creator, God, is perfect, and our approach is still imperfect. The God-made world is perfect, and the man-made world is imperfect. But the human body has certain talents; according to that, it has certain qualities, clearly connected or coordinating with the body, indriyas, mind, emotion, intellect, viveka, vichāra, and so on. This body is very important for the soul to obtain. In this way, if we think, Annapūrṇā is that divine mother who is nourishing the entire creation. It is said, "Who are you, oh human, that you are making sorrows? You think that you are feeding the people and animals." No, it is God who is giving. Kill the ant, kill the heart. A small ant gets a small piece of grain, and the biggest elephant on our planet gets 100 kilos, 40 kilos. Who is providing for them? It is that God or Mother Annapūrṇā. Therefore, it is said in the mantra we repeat before eating: "Annapūrṇe sadā pūrṇe." The blessing of Mother Annapūrṇā is there. Where there is the mercy of Mother Annapūrṇā, there is always pūrṇā; there is nothing missing. Now, it is also very interesting, or very beautiful, to know the quality in nourishment. Which kind of creature needs which kind of food? In which food is what kind of quality? The nutrition, what we call it. For each creature, there is different nutrition. Humans ought to be vegetarian. On this subject, we will come later. Because this is the subject of the kośas, the five kośas: annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. So the quality of nutrition is wonderful—how Mother Nature, the Annapūrṇā mother—indeed, the entire nature you can say is Annapūrṇā. What we also call the medical values in different herbs, what is that? That is also nourishment. All the plants have different qualities, different nutritions: the roots, the bark, the trunks, the wood, the leaves, the blossoms, the seeds, fruits, and so on. If man begins to think and compare himself or herself, believing "I am God," then it is ignorance. We are a part of that God, we are the light of that God, but my dear, a human will never be capable of creating such a beautiful creation. Even the minerals, different kinds of minerals in different forms, in the earth, in the water, in the air. And who is maintaining the quality, and what we call the oxygen? We humans would be bankrupt if we had to supply oxygen to the whole village, cows, animals, and trees. No, humans, you cannot. It is our mistake that we think we create a sustainable world and we work for that. Of course, we humans should not take steps to pollute the environment. We should not destroy the forest and all this. We should protect. Humans are here to protect, not to destroy. What we call sound pollution is also very harmful. It is not only for humans. This sound pollution disrupts the birds, disrupts the animals, disrupts the plants. You know, the trees in the cities and the trees in the forest have completely different qualities, different vibrations. Similarly, the physical pollution which we create through petrol, using too much pesticide, using plastics and many things—which I need not repeat, you know very well. What we call the problem with the ozone is also created by humans. It is said that a lot of the ozone problem is from the animals' gases. These gases, animal gases, are from where humans are breeding them for meat. Where thousands of cattle, or millions of cattle, and millions of sheep, goats, and buffaloes are brought into a country with big land for grazing, the numbers are unbelievable. Millions of animals are killed per day. From where do they come? They are bred somewhere, and those countries which are called the big countries have a lot of ground. There, these cattle farms have rented land, and those countries especially have the problem with ozone. So, it is not only that we tell humans not to throw away plastic, to use and throw. Of course, that is also very harmful. But more harmful are different other things. Also, physical pollution is produced or created by aviation. How many airplanes are in the sky around the world, 24 hours a day? The aeroplane comes down only to unload the goods or the passengers and take off again. Parking an aeroplane at the airport is very expensive for airlines, so they try to land as quickly as possible, clean the empty plane quickly, get the passengers, and take off. And again, hours and hours—12 hours, 13 hours; some aircraft have the capacity of flying 15 hours. So can we imagine how much petrol, which is low-quality petrol, what we call kerosene quality, naphtha or something—that is also the biggest problem. But what to do? We are dependent. You came from different parts of the world now. Of course, you came by aeroplane. If you had walked from Hungary to here, I do not know how many years it would take and if you would arrive at all. So we became dependent. We created too much communication. The whole world became for us like a little tennis ball, and this is a problem of pollution. So the animals which are kept for meat—maybe the chicken farms, pig farms, goats, sheep, cows, buffaloes, and so on—and all their manure, this is very good. If it can be utilized properly, then we do not need pesticides. It is a very good fertilizer, but this is not used in that way. And all the urine of the animals, which creates a lot of acid—in many countries they just direct it into the rivers. And the problem is many, many factories. We like to have beautiful, nice cloth. We want to have beautiful, good shoes. We want to have something very soft and nice. But you know how many chemicals are used, and all the smoke and the chemicals from the factories. So physical pollution is in the air, on earth. Now the wise men say this pollution—sound pollution, physical pollution—is created by the human's mind pollution. The mind is polluted, and the mind is polluted from greed. The mind is polluted from that kind of greed which has no limitation. Men used to walk, and maybe they tried to train horses, then created running quickly, created the train, created the aeroplane, created the rocket—quickly. Everyone is in a hurry. Even we went today for a walk. We were in a hurry to go and in a hurry to come. So hurry, hurry, but where do we want to go? Where are we going? Finally, on the destination where we will go, the body will not go. So our destination, when we go after this body, is without pollution. But I think now the soul is also in the astral world, and it is a stink. The soul does not feel so happy and so good, I think. And neither can they go to other lokas—satya lokas, brahma lokas, ānanda lokas, jñāna lokas—and they again come to this mṛtyu lokas, lower lokas, naraka lokas. So the human is a great, great being. To be human is a blessing. But mental pollution—the desires, the longing, the greed, the competition, the challenges—has made humans completely distressed and crazy. Now, there is a way. There is a way to slow down. There is a way to again recover this planet and human health, which also means other creatures' health. And that is, again, we have to come sooner or later to what we call the science of yoga. The science of yoga, we all know very well. You read the books. You go to many different masters. You practice, but you practice not properly. Little interest. In the beginning, you have interest. But the problem is that there are a hundred people in the world doing different things, and there are two or three who are doing only good things. So those who are going the positive way think we are not normal. We should do like others are doing. But they do not think that they should do like you are doing. So we have to awaken the consciousness of the people, to make them aware of themselves. But one said that we live in the world of use and throw. But use and throw where? Where do you throw? Similarly, the pesticides are all what we are creating. For what? Again, it comes to us. What we call the name recycling. Similarly, karma is recycling. To whom? To oneself. Thoughts are recycling. Whether you believe it or not, whether I believe it or not, be sure that each and every positive thought will recycle in you to create the positive. And each and every negative thought will harm you. It will recycle within thyself. So, if there is, let us say in this room, not a good smell or a gas smell, what do we do? Open the window. Similarly, when within us we cannot breathe—the people who are angry, greedy, jealous, hateful—they cannot sleep. They are so restless. Why? Because inside they have fear. And that fear is the most terrible thing. And out of fear, you try to harm others. You try to harm the trees. You try to harm other creatures. And this kind of pollution which we humans have—anger, jealousy, hate, greed, selfishness, ego—this is the pollution within us. Now, I give the example of the aeroplane. Very quick flying, and everyone would like to go quickly. When we are sitting in an aeroplane, looking every hour at the watch—how much time we have still, how quickly we will come, how quickly we come. Similarly, the aeroplane is in this space and invisible from here to our physical eyes, so high up. But they are creating some kind of pollution. Similarly, humans have such a quick speed of thinking, and as quickly as you think negatively to harm someone or something, that is such quick pollution you are creating. Your jīvātmā cannot breathe. In your heart or in your inner feelings, you are scared. And out of being scared, you would like to put this pollution on someone or something. But there is only one thing: try to neutralize that. That is the viveka jñāna of the humans, what God has given. And that, Patañjali said, just now: "Atha yoga-anuśāsana." Begin now, do not say tomorrow. That is why Patañjali said, "My dear disciples, begin the discipline of yoga: atha yoga-anuśāsana." Then, neutralize your inner thoughts and pollution. "Yogaḥ citta vṛtti nirodhaḥ"—true practice. When you go to look within thyself, then you have your vṛttis. There are different kinds of vṛttis, and these different kinds of vṛttis are called kleśa or kleśa vṛttis. Kleśa vṛtti, kleśa means the troubles, disturbances. So kliṣṭa vṛtti harms. When you put wood in the fire, okay, very good—wood gives light, warmth, but wood will burn. To give this heat and everything, wood has to die to burn, and it will lose its origin. It will turn into ashes. Similarly, the agni, the fire of kāma, krodha, mada, lobha, moha, and ahaṅkāra, will turn you into nothingness. And through these five crocodiles—kāma, krodha, mada, lobha, moha—these are the five kliṣṭa vṛttis, disturbances. Akliṣṭa means vṛttis are there, but pure, beautiful, like in satsaṅg, wise. And that is why Surdāsī said to God, because he did not see anyone like God. Always, they have akliṣṭa vṛtti and kliṣṭa vṛtti. So kliṣṭa vṛtti is disturbing thyself and others, or destroying you and others. And akliṣṭa vṛtti is protecting you and others and guiding you to your path. And so Surdhājī said, "Prabhujī, mere avaguṇa chittana dharo." God, please do not notice my mistakes, because your qualities, Lord, you are of equal vision. And when there is equal vision, then you are in this higher consciousness. As long as you do not have this equal vision, you cannot sleep. You cannot eat, your dreams are restless, you have fear because inside you feel guilty, and they say it is torturing you. Someone said, "These are the scorpions and snakes." These are anger, hate, jealousy, revenge. It is like a big snake with all the scorpions, day and night, torturing you. So, samdṛṣṭi, oh Bhagavān, Nipuṇan, Mahāprabhujī, you can say, or Kṛṣṇa, or Rāma, or any God. If you want God, you can help me cross the ocean. Because I know, God, that you do not make a difference now when I am your devotee. The iron, one piece of iron, is made into two tools from that one piece. One is a knife which the butcher uses, and one knife is for cutting prasāda at the altar. Both are knives, but what is the reality of these two knives? Iron, all iron. But how are they used? One iron piece is cutting the throat of the innocent, poor animal. The second knife is cutting your nice sweet, for your prasāda. But the origin is the same. So dharmātmā or pāpātmā, a pure soul or a sinner, the quality is the same as a human dhātmā. But the Saṅgat is different. Saṅgat means the companion with whom you are. One knife is in the hand of the butcher. So this part of the iron is in the company of the butcher. And one knife is in the hand of the bhaktas, preparing prasāda for satsaṅga. Both are pieces of iron, but in which saṅgata are they? But still, oh Lord, you will not see the action, because this is not a mistake of the knife. It is someone else. Like the Pārasa stone, it does not see the differences. And the Pārasa stone will make the iron into gold. Maybe both knives are there. God will not say, Pārasa will not say, "No, through you many creatures were killed. You cannot become now gold." So Satgurudev sent. Gurudev is called Samdrasṭī. Rare are those who can understand the Guru. And those who understood the Gurudev, they became themselves Gurudevī. The difference between Gurudev and Pārasa is this: Pārasa can make only the metal iron into gold, not the Pārasa. But Gurudev can make the disciple a Gurudev if the disciple will understand the Gurudev and Parās. So this jīvātmā, the individual soul, dwelling in the five tattvas, the five kośas of this physical body. And now it is the yogīs who researched this completely and gave the techniques, gave the possibilities. How can we purify this from one room to another room? Kośa, you can say, quarters. So this is the body of the nourishment, the body of the prāṇa, the energy, the mental body, the body of the knowledge, intellect, and our causal body. These are the five kośas: annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. And each kośa's head is tattva: tamas guṇa, the guṇas, rajas guṇas, and sattva guṇa. Tamas guṇa and rajas guṇas, they are mixing time to time. It has to be. It has to mix something. It cannot completely. Otherwise, there is no kriyā. There is no function. But finally, then we have to come through to the sattva, and this sattva guṇa is very important. Also, what we call this is the physical body, mental body, subtle body, the causal body, ākāśa tattva. So we will come tomorrow again with our subject of the kośas. We will continue, my dear brothers, sisters, bhaktas, aspirants. See you tomorrow, and tomorrow will be morning again. Someone told me this morning, 11 is too early, so this morning, Nepal, Kathmandu time, 11:50. So you have a little 15 minutes more time. Thank you. Sometimes electricity does not come, sometimes the internet does not function, so it can be late a few minutes, early or late. Please excuse our cameramen. But I am in your seva, I am in your service. Whatever Bhagavān, Dīpṇāyaṇa, Mahāprabhujī, Devapurījī, Alagpurījī, and our Divine Gurudev, Satgurudev, Svāmī Madhavānandjī, what they speak within me, I shall give you prasāda of the Guru Vākyas, Gurudev's jñāna knowledge. Bless you and wish you all the best. Śānti. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Dev Puruṣa Mahādeva Kī Jai. Dharma Samrāṭ Guru Svāmī Madhavānandjī Bhagavān Kī Jai. Viśva Guru Mahāmaṇḍaleśvara Paramaṁ Svāmī Maheśvarānandjī Guru Deva Kī Jai.