TV Channel

Deep Nārāyaṇa Bhagavān Kī, Deveśvara Mahādeva Kī, Kedāreśvara Mahādeva Kī, Mādhava Kṛṣṇa Bhagavān Kī, Sanātana Dharma Kī. Good morning to everybody. Welcome you here in the very ancient temple of Bhagavān Śiva, Kedāreśvara Mahādeva. In India, we also have a very, very ancient temple in the Himalayas, Kedāreśvara Mahādeva, what we call there Kedārnāth and Badrīnāth. Nath means Bhagavān. Nath means Lord. So this temple is also dedicated to Bhagavān Mahādev Śiva, Kedāreśvara Mahādev. We are in a very historical place. On one side, we are in the holy Himalayas. Secondly, the holy mountains, Annapūrṇa. This park here is dedicated to Kedāreśvara Mahādeva, a big, beautiful park. You see, on one side is the beautiful Phewa Lake, and on one side is Annapūrṇa, with many Rudrākṣa trees. For us to be here is a blessing. It’s a perfect opportunity that morning you have programmed meditation, Guru Gītā. The Guru Gītā was sung or spoken by Bhagavān Sadāśiva Swayambhū, the glory of the Guru Tattva. Meditation with Guru Gītā is very significant. After that, you have a nice walk instead of practicing your āsanas to the Śiva temple. Bhaktas always go to the temple or ashram. There are many devotees who, early morning after taking their bath, make their way first to the temple or the āśram. So, this is like a Nitya Niyam. Nitya means every day, Niyam means the principle. Nitya Niyam is a sādhanā. Once, when the Pāṇḍavas came back to their kingdom, Hastināpura, after the Mahābhārata, Yudhiṣṭhira became the king. His Guru, his house or family priest, Pandit, he said, "Now you have to make a yajña, and that yajña is called Aśvamedha Yajña." There are many different kinds of yajña, but one of the best and most effective for spirituality, for protection, and for many things is called the Aśvamedha Yajña. In the Aśvamedha Yajña, they free one horse, and that horse can run and move anywhere. No one should catch that horse during the Aśvamedha Yajña. You have also seen in the Mahābhārata video that when King Sāgara was performing the Aśvamedha Yajña, he released the horse, and the horse ran and went to Bhagavān Kapila Muni’s place, his ashram. They were searching for all the sons of King Sāgara, and they found a horse in the ashram, grazing in the area of the ashram. They were very angry. They thought Kapila Muni took this horse or caught it. Kapila Muni was only in meditation. People were angry. They were throwing stones. Kapila Muni opened his third eye, and you know what happened. He burned them all. But then King Sāgara came and prayed to Kapila Muni for pardon, for excusing, and Kapila Muni again blessed, and all his sons of King Sāgara came alive. How many sons did Sāgara have? Many thousands. Now, when you speak about a king having thousands of sons, what does it mean? It means the king sees his kingdom as his own family, and all the children of his kingdom are considered as his children. The king should protect them and look after them like a father. But now we are coming back to Yudhiṣṭhira. Yudhiṣṭhira, when you will make your Āśvamedha Yajña, then you will be free from the sin of the Mahābhārata. And for that, you have to invite one ṛṣi. There was a particular great saint, a ṛṣi, somewhere in the forest. The human population was less, not so much like nowadays. More jungle, forest, meadows, rivers, lakes. So Yudhiṣṭhira sent his brother to invite the Ṛṣi. Rishi asked the question, "Did Yudhiṣṭhira make 100 Aśvamedha Yajñas? Then I can come, otherwise I cannot." Second brother went, Bhīma went, Arjuna went, but Ṛṣi asked always the same question. And he said, "Please don’t force me, don’t disturb me. I am saying clearly, if one hundred yajñas are done, then I can come." Yudhiṣṭhira went himself and requested Ṛṣi. But Ṛṣi said, "Yudhiṣṭhira, I welcome you, respect you, I see you like my son and everything, but my principle, my niyam is this, that if you had a hundred āśvamedha yajñas, then I will come." Yudhiṣṭhira went back. He was a little bit disappointed. Then Draupadī came to know that the Pāṇḍavas had difficulties. They can’t perform the yajñas without the ṛṣi. And the ṛṣi’s principle is this. If someone has done a hundred āśvamedha yajñas, then he will come. So Draupadī said, "I will go, and I will bring him." Draupadī went barefoot, walking through the forest, stones, thorns, and so on. She reached Ṛṣi, made praṇām and requested him, "Please come and bless our yajña so that it will be successful." He said, "My daughter, I told your husband, ’I cannot come unless 100 yajñas are done.’" She said, "Lord, you are talking about only one hundred yajñas." He said, "Yes." She said, "We have done more than this. I invite you." He said, "What do you mean? You have not done." Then she said to him in one poem, "When you go to meet a saint or for a darśan, then you should give up, renounce the ego or pride of your wealth, money, kingdom, position, everything. You should go with humbleness, devotion, and complete surrender. Without ego, hate, jealousy, greed, doubt, or trickery." "You said, Ṛṣi, all Ṛṣis said, when one goes with complete surrender, then each step which you make towards the saint, each step is like a thousand yajñas. Now you can count how long I came, how many kilometers, how many meters I walked from Hastināpur to you. How many thousands of millions of yajñas are already there?" She said, "It is not me who is saying this. It is the words of the greats, the ṛṣis, the saints, the Guruvākyas." Jyo jyo pāgāge dhare, tyo tyo koṭi yajña śaman. And something more, she said. Śiṣya namaskāra gurupade krodha pāpa kī poṭ. "And when humbly you bow down your head at the lotus feet of the saint, then thousands, the bundles of the thousand sins which are loading on your head, all will fall down there. You will become free." And not only this, "Sant Mile Itna Tale," you said, Ṛṣi, when you have a darśana of the saint, then these things go away. Sant Mile Itna Tale Kaal Jaal Jam Chot. The kāla, the death, the Yama will not come. Jaal means the trick. Nobody will cheat you. And you will be free from the suffering or the torturing of the Yamas. Sant Mile Itna Tale Kāl Jāl Jam Choṭ, Śiṣ Namāyā Gir Paḍe Krodh Pāpan Kī Poṭ. "O Ṛṣi, my Lord, this is my request, and it is your words. The words of the saints are Guru Vākya. So either you take Guru Vakya back and say that’s not true, or accept my invitation." Rishi said to Draupadi, "My daughter, you are learned. I will come." And so it is to walk from there to here, to the Bhagavān Śiva’s temple. Not that you just have a walk, no. Walk everywhere you can. But going to the temple, ashram, or to have a darśan of the saint should be with dedication and feeling. When you start your way to the temple, ashram, or anywhere, you should repeat a mantra, and you have feelings in your heart, devotion. You are constantly thinking of Bhagavān, Siddha, Śiva. Then His energy is developing in you very strongly. We call it ābhā, like aura, radiance. From there, till here, you come near to the temple to Śiva, you become Śivamaya. It means His presence is in each and every atom of your body. You become Śivamaya. And then when you make a pradakṣiṇā, then pradakṣiṇā means the circle round. Radiance, aura, śakti, prāṇa always goes in a circle round. So, like you are swimming, you are moving, you are fluttering, you are going through this divine energy, what we call the Ābhā. Through this, your Ābhā Maṇḍal—maṇḍal means the complete area or complete cover of this divine energy—influences your Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. This Ānandamaya Kośa has two directions, either to the physical world or to the spiritual world. So, through the darśana, through the temple, through the holy place, our ānandamaya kośa becomes paramānanda. It merges into the Śivajyoti, Śivamaya ho jāte. So, it is said that energy is Śivānī, that is Divānī. Meera said, "I am Diwani." Divyānī means that you are completely in divine intoxication, in divine ānanda. But if you have in your vṛtti still some doubts and negative feelings—"I am coming every day to the temple, what do I get, and this and that"—then this energy is like lemon in the milk. So it separates, and then it’s called, Kabīr Dājī said, "Pānī mein mīna piyāsī, mohe dekata āvata hasī." A fish in the water is thirsty. When I see a thirsty fish in the water, I am laughing, full of stomach. So this is a Niyama. Niyamit rūpase: every day following the rules, the Niyamas, that is the strength of the Sādhanā. Sankalpa and Niyama are principles to follow every day at home. When you get up, you greet Mahāprabhujī, you greet the altar, and you go and wash yourself. You come to the altar, you make the dīpak, you make the agarbattī, you make the prayer, and you have your meditation or anything. It is a system like a clock. And this niyama, discipline, punctuality, accuracy—if you don’t want to understand, then understand one thing. You traveled over the sea. Now you come here, and you feel the jet lag. What is that? Because you came out of that cycle of your niyama. Now again, it takes time to settle in, time to adjust to that. Similarly, one day when you break your sādhanā, one day you miss your kriyā, which you have been given, one day you miss your mālās, then you come out of the routines. Then it’s not only that you think, "Oh, I didn’t practice today," but it influences your entire biorhythm. You have Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, Ānandamaya Kośa, and then everything is like a disappearance. Half an hour late, then whole days you are in hurry-hurry and tired, and whole day there’s disturbances. If you get up ten minutes earlier and do your sādhanā at the right time, you are relaxed the whole day, and you are perfectly on time. Therefore, coming to the temple, coming to the darśana of Gurudev or saints, has great meaning, and only bhaktas, the seekers, the devotees, can understand. The thirsty one will go to seek the water fountain, others will not. Therefore, Lalanandajī Mahārāj said,