TV Channel

Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇām. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇām. Haṁsabhādas Prabhuśaraṇa Parāyaṇām... Oṁ Namaḥ Śrī Prabhudeep Nārāyaṇām. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇām. Ham Sab Das Prabhu Śaraṇa Parāyaṇām. Oṁ Namaḥ Śrī Prabhudeep Nārāyaṇām. Śrī Dīpa Nārāyaṇa Bhagavān kī. Śrī Śrī Dev Purīṣa Mahādeva kī. Satguru Swāmī Madhavānandajī Bhagavān kī Satya Sanātana Dharma kī Blessed Self, dear spiritual seekers, brothers and sisters, good evening, and in some countries, good morning. All the best, blessings of the Gurudeva. Welcome to our satsaṅg. Many people ask, "What is satsaṅg?" In our life, we have two choices: one is Uttāna—development, progress, achievement, or liberation. The second path is called Patana—distraction, disaster, ignorance, and going towards Naraka. Uttāna and Patana, both roots come from one place, one point, one seed. The name of that seed is Saṅga. Saṅga means to spend time with someone, a companion, friendship, a partner, society, etc. In what kind of company we are, like that color means the habits we will take. When we put one letter more in front of Saṅga, we write there 'Sat'. This one word, "Sat," makes satsaṅg. If we put another word, that’s called 'Ku'—Ku Saṅga. Kuśaṅga, generally we call negative society, the friends, the companions who lead us towards bad habits, bad things that destroy human life. One distances oneself from oneself and goes towards material life, becomes arrogant or proud, egoistic, jealous, hateful, etc. That’s called kuśaṅga. Satsaṅg—Satya is God, Bhagavān hī Satya hai, Satyam Śivam Sundaram. That Satya is eternal truth. We call in India 'Dosti'. Dosti means, "Do" means "to," "Sati" means "the truth." One walks on the path of the truth and also takes others on the path of the truth, the spirituality. Satsaṅg, Satpuruṣa kī Satsaṅg, therefore, such a person who is walking on the path of the truth, that is a Satsaṅg for us. In the satsaṅg, we remember and we give the examples, and we speak about great personalities of this world, the great saints, incarnations, as well as the holy scriptures. This is a beauty, a divine truth in the life of humans. Guru Nānaka Sāhiba said, "Name of the Satguru Deva." Satguru is that one who realized that eternal truth. That is the Satguru. Guru means darkness, 'Ru' means light. He who leads us from the darkness to the light is the Guru. In our language, in Hindi or Sanskrit, there are many Gurus from whom you learn something; that is your Guru. Even our school teacher, from the first class till the university, all your teachers and professors can be considered as our Guru. Even a music guru who teaches you the tablā, harmonium, sitāra, ḍholaka, etc. Also, the dancing, who teaches you the dance, you call the dancing teacher, we call the dancing guru. The word "guru" is connected with knowledge. The word guru is connected with the teachings. And disciples have to follow. Disciples should follow instructions exactly. If there is devotion and if there is a practice of satsaṅg and spirituality, the knowledge comes to us spontaneously: parāvidyā and aparāvidyā. Aparāvidyā is what we learn in this world. Parāvidyā is a spiritual science. There were two brothers. One brother was very spiritual, very calm. People thought he was introverted, going to temple, doing pūjā, going to satsaṅg, but he had no interest to go to school. He was thinking, "My time in the school is a waste of time." But he used to go everywhere, wherever there is satsaṅg, wherever there are good people, good company. The second brother was very active, going to school; they called him very intelligent. He was a brilliant student, learning, but had no other interest. Well, destiny decides; mother and father can give us birth, but mother and father cannot give us the destiny. Bhāgya, our luck, our destiny depends on our past life or in this life, what we do and what we did. When parents have three children, one became king, one became a saint, and one became a beggar. You see, the father is the same, the mother is the same, but how did it happen? It is a bhāgya. It is a destiny. It’s very hard for many people to understand destiny. Some centuries ago in Greece, there was a king. He had a son. And some astrologer or someone who is telling the future told the king, "Your son will be great, will be a warrior, will be a hero, but he will marry his mother." Mother and king both were sad. They believed, so the king told the shepherd to take this child and put it somewhere in the forest in the thorny bushes. They did. We call in India, we say, whom God wants to protect, no one can kill. Even the whole world is against you, but if God is protecting you, they cannot harm or damage one hair of that person. Someone found the child safer; the child took it home. He began to grow, but he had a different interest. He was born as a kṣatriya, the warrior. As a young man, about 20, 25, he went to different people, and he was searching for his father and mother, but no one could tell him. Once he came to one lady. She used to tell the future. She saw the destiny. He was there, and she saw this, and she said, "Don’t come to me. Go away from here. You will be marrying your mother. That’s not good." Now, that young man became very sad. That young man was confused. He was praying, "Lord, don’t lead me to my mother. Don’t lead me to my mother." He ran away somewhere into the forest. He closed his eyes and was turning, whirling like a veiling dance in Sufis, and then with closed eyes he made steps in that direction. Then he opened his eyes and went there a few kilometers. Again he was running. Well, it happened finally. The day came, and he married his mother. He did not know her, and she did not know him. What was the name? So, that now we can say the destiny, we don’t know, and destiny will lead. But, on the line of your destiny, the Guru can put a nail in it, which means to change your direction. But we have to follow the Guru’s work here; we have to follow the instructions. Similarly, bhāgya that will come, and we have to work ourselves on our bhāgya. Yesterday we spoke about the space, the consciousness, the unity. Again, we are here as an individual, so look how is the bhāgya going. That young man, who was not studying too much, went to the forest, and there was a beautiful Śiva temple. He stayed in the Śiva temple, doing Śiva pūjā, meditating in the yard, growing some vegetables and some corn, and was very happy. It was somewhere at the bank of the Yamunā River. On the other side of the city, his brother, who was very good in learning, became a professor, and he was very good and famous. He had three degrees: doctor, engineer. One day he thought, "I should go and see my brother." My brother, who did not study anything and was just wasting his time, took a boat or a ferry and crossed the Yamunā to search for his brother. He found a small Śiva temple because he knew he was in some Śiva temple. Both brothers, when they saw each other, they hugged each other. Both had tears in their eyes. Love is love. Blood is thicker than water. They spent the time from morning till afternoon together. The brother who was in the Śiva temple was doing pūjā and made a nice meal. They ate. They had a little walk, talking. Afternoon, around four o’clock, the youngest brother said, "Brother, now it’s time for Śiva pūjā. Let’s go and have a pūjā." Well, the professor did not trust or believe in God. He has no faith, what we call an atheist, but out of respect for his brother, he went with him to the temple. And brother was doing pūjā, chanting some mantras, but very wrong. He couldn’t pronounce the mantras properly. He couldn’t speak the mantras. The elderly brother, Professor Sāhiba, was standing there. He said, "Oh God, even he didn’t learn how to pray, what to do with him?" After he said, "Brother, you were chanting wrong." He said, "Please tell me how to correct." So he corrected him, like this, like that. He said, "Thank you, brother, thank you." At five, my elderly brother said, "Now I have to go, because the ferry will come and will go, so I have to cross the Yamunā." He went with his brother, company to the Yamunā. They came to the bank of the Yamunā. They both hugged each other and said, "We will see you again, brother." The professor stepped into the ferry and went into the water to cross the Yamunā. He was thinking that the younger brother, Śiva Pūjārī, Śiva Bhakta, should remember how his... The elder brother was making corrections in his prayers. He remembered all but one line; he forgot. But he sees his brother is already in the middle of the river, so he said, "Brother, brother!" And he stopped and ran on the water. Not swimming, but he ran on the water. The other brother was looking, my brother is walking on the water. And he came there near the ferry and said, "Brother, I forgot in the second line, can you tell me?" Elder brother said, "My dear, come in." They came to the other side of the river, they got off, and the professor said, "You don’t need any mantra. Tell me, how did you learn to walk on the water? I didn’t walk on the water, but you did." He said, that is Bhagavān Śiva. So that is a parāvidyā, that is a blessing of God. There is miracles, there is beauty, there is everything, but kuśaṅga, dry intellect, takes the humans away from this spirituality and goes more to the material world, but sooner or later... Similarly, I remember one story more, one about the science. A professor of the science, he was a professor and a principal in the science college. Every day he used to walk in the afternoon and morning in the park, a beautiful, big, big park. If you make the whole round, it is about five kilometers, six kilometers. One day, he saw in the park under a beautiful tree, a yogī was sitting and meditating. Professor was looking to him, the science principle. And he began to think, "What a stupid man this is. He wasted his life. God, God, who has seen God? There is no God. Meditation, meditation, no learning, nothing." Professor felt pity in his heart for this young man who was sitting under the tree and had just closed his eyes. Professor thought that I would give him some good instructions, that he should go to school, though he is already 30 years old, it looks like. He went there, and the professor said he was meditating. Few times, he was coughing a little. Then, Professor said, "Excuse me, gentlemen." He opened his eyes, and he said, "Yes, sir, what are you doing here?" He said, "Just, I am meditating and praying." "To whom?" "To God." "Do you know God? Did you see God? Where is God?" He said, "I didn’t see. I don’t know where He is. But he is, and he is in my heart. He is in you and everywhere. What do you think of God?" He said, "Well, he is the greatest one in the universe. He is the creator. He is a liberator. He is everything, the perfect one." He said God is not... Perfect, he said, "How do you know, sir? Because he also made many mistakes, young man yogī." He said, "God made a mistake? Never." He said, "Yes, I can prove it to you. God should have a little common sense, oh God." He said, "Yes, please tell me why. Where is no common sense? What God has created here?" He said, "Well, you should come to my college. I will teach you." He said, "Go and teach me a little thing here too. Please tell me, how could you say God has no common sense?" He said, "My young man, look, you are sitting under this tree. This tree is about 20-30 feet high, a neem tree, a big tree, a strong tree, an old tree." Said, "Yes, sir. But you see, a big tree, and he gave so little fruit. Such a big tree and little, little fruits." And look there in the fields, a very gentle pumpkin plant, and look at the watermelons, which are nearly 20 kilos, and the plant is so gentle it can’t even stand. God should have the common sense to give the big fruits to the big trees and the small to the small. Yogi said, "That’s all, sir." Oh my God, again he was angry. "What do you mean, that’s all? You want to know more? Come to my college, and I will teach you there." He said, "Moment, sir, moment." Bhakta, always Devapurījī Bhagavān used to say, God takes upon himself the destiny of the devotees. He prayed, "Bhagavān, kṛpā karo, be merciful, Lord, and on this man, he is still wandering in the darkness, give him some instruction or direction." Professor was standing like this, had one hat on his head, and looking at him. From the neem tree, one young little fruit fell down on the head of the principal. Principal did like this. Yogi said, "What happened, sir?" He said, "No, no, just a little fruit fall." He said, "Don’t say no, no, no. What do you think, sir, if there will be a 20-kilo melon on the top hanging and it will fall on your head? The entire science of your life will finish now." He said, "Oh, yes, here God is right. We must make research on this." He said, "There is no research. Research thy heart. He is there." It is there, but we don’t believe. So research means research it. It is there, same Guru Kṛpā, Bhagavān Kī Kṛpā. As long as you do not have this bhakti, you cannot be successful. You cannot be successful in awakening and purifying your chakras and your kuṇḍalinī. Purification of the antaḥkaraṇa and bhakti. There were many bhaktas, but when the question comes about bhaktas, we say, "I am not a Hanumān. Gurudeva, I am your bhakta, but not like a Hanumān that I can open my heart and show that you are within me." That was the bhakta. One man was walking, and he felt that someone was walking with him through the desert. He sees the footprint beside him from someone, but he doesn’t see anyone. Then he had to go over the hill, a very difficult path, thorny bushes, stones. And suddenly, that person disappeared. Before, he was thinking, "God is with me, my Gurudeva is with me. Though I don’t see, He is with me, I believe." But when difficulty came in life, he disappeared, confused, very confused. When I have pleasure time, when I have good things, then he is with me. And when I have difficulties in my life, no one is with me. After crossing the hilly area, he again came to a nice, comfortable path. He found a lake. He was sitting near the lake, and suddenly he saw that someone was sitting with him. But he doesn’t see. He said, "Yes, God or friend, I am angry with you." He said, the voice came, "Why? Because when I have good times, you are with me, and when I have hard times, you are not here. I was walking through the thorny and stony path, and you were not with me. And now it is a very comfortable, nice lake, and you are again here." God said, "My dear, my son, when everything is perfect and comfortable, I just go beside you. But when the hard time was there, you didn’t walk, I carried you in the hollow of my palm, and I walked." So, the survival is there where the bhakta and God are together. Therefore, the awakening of this divine Śakti within us, that Śakti needs immense attention, devotion, and a very clear and positive mind. Otherwise, it can misguide. We have to learn here: there’s electricity. We have your bulb, which is giving light. We have the heater, which is giving heat. We have here a microphone and a loudspeaker amplifier. There’s electricity. Here is electricity. But if we directly touch the wires, then we will become... both ourselves are... So, to know how to use, where to use. Similarly, the inner divine Śakti in our chakras. Gurudeva only can tell, "Now you should practice, now you stop, now you breathe," and so on. And in Kriya Yoga, which is a very beautiful and higher technique in meditations, first you have to purify the chakras, concentration, breath, the abilities of purification of your cidākāśa, visualizations, control of the breath, ascending and descending breath, consciousness with particular mantras through the chakras. Then the kuṇḍalinī will go on the safe and right way. Kuṇḍalinī will never harm anyone, but people will harm themselves by putting their ego and pride, and they think that they know everything. Therefore, Bhagavān Dīpa Nārāyaṇa Mahāprabhujī said in a beautiful bhajan, "Slowly, slowly,... my dear, slowly." Bhai, śikāra para caḍhanāre, caḍhanāre. Bhai, gagana ghara caḍhanāre. Manavā, dhīre dhīre cāla, gagana ghara caḍhanāre. Manavā, dhīre dhīre cāla, gagana ghara caḍhanāre. Bhai, cāle lambī lambī khāī, hazāra bahatara nadiyāṁ, lambī lambī khāyī. Śāstra kauśa gagana kī upa vāna para hera guraāyī, Manavā dhīre dhīre cāla, Gagana ghara caḍhanāre bhāī. Manavā dhīre dhīre cāla, Gagana ghara caḍhanāre bhāī. Śikāra para caḍhana re bhāī, caḍhana re bhāī, Gagana ghara caḍhana bhāī, Manavā dhīre dhīre cāla, Gagana ghara caḍhana re bhāī. Choṭī rāta andherī, rāste meṁ chikanāī. Galīyāṁ choṭī, rāta andherī, rāste meṁ chikanāī. Agar se rapate pāva tumhārā paḍhoge, uṁḍī khāī. Manavā dhīre dhīre cāla, gagana ghara caḍha nāre bhāī... Caḍhanāre bhāī, Gagana ghara, Caḍhanāre bhāī, Caḍhanāre bhāī, Mana dhīre dhīre, Cāla Gagana ghara, Manavā dhīre dhīre, Cāla Gagana ghara, Caḍhanāre. Īśāna belī hokara mohana rāga sunāī, Pācha pachī īśāna belī hokara, Hana rāga sunāī, Rāga sunāī moro mana mohe, Rāsto degā bulāī mana, Dhīre dhīre cāla Gagana ghara, Dhīre dhīre cāla Gagana ghara. Caḍhanāre bhāī, Gagana ghara caḍhanāre bhāī, caḍhanāre bhāī śikhara para caḍhanāre bhāī, manavā dhīre dhīre cāla, Gagana ghara. Bhina jānio koī ūncho chāḍa se paḍe dharana para āī... Satguru bina malūma nahīṁ paḍatā mārga jīvanā, bhāī. Mana dhīra dhīra cāla, gagana ghara caḍhanāre, bhāī. Imanavā dhīra dhīra cāla, gagana ghara caḍhanāre, bhāī. Caḍhana re bhāī, gagana ghara caḍhana, bhāī. Caḍhana re bhāī, gagana ghara caḍhana, bhāī. Manavā dhīra dhīra. Cāla Gagana Ghara Caḍhana Manavā Dhīre Dhīre, Vāpurī Jīva Guru Merā Dīnī Sen Lakāī, Devapurī hai Satguru merā Dīnī Sen Lakāī. Swāmī Dīpa Sannyāsī bole, Guru kṛpā se pāī. Manavā dhīre dhīre cāla, gagana ghara caḍha nā re... Caḍhanāre bhāī, Gaganaghara Caḍhanāre bhāī, Caḍhanāre bhāī, Gaganaghara Caḍhanāre bhāī. Oh my mind, walk slowly, slowly, take your time, slowly, slowly, don’t hurry up. Yesterday we were speaking about Ghaṭākāśa, Maṭākāśa, Cidākāśa, Ākāśa, Mahākāśa. In that, there is also one called Gagana, Gagana Ghara, that mostly we understand where our Sahasrāra Cakra is. From the Mūlādhāra, the consciousness makes its path through the chakras. Slowly, slowly, you come to the Sahasrāra Cakra. That is our house, the Brahma Loka, from Brahmāraṇḍra, Sahasrāra Cakra. 72,000 nerves in this body, and there are many valleys inside. The night is dark; it means ignorance. The way is very slippery; it means the temptations in this life. The street is very narrow. If you just sleep, you will fall back again into the deep hole. That means Caurāsī Kā Cakra. Our vṛttis, our indriyas, jñānendriyas, karmendriyas, prāṇas, apānas, all these together. Twenty-five, they come all together, mohana rāga sunāī. Mohana means attraction towards the material life, the temptation. Such a melody sings in front of you, the melody of the desires. That rāga, that moha, that melody is so pleasant, we think. You will miss your way, and it will lead you in the other direction. Without knowing all the secrets or about the science of the chakras and kuṇḍalinī, if you try to go by thyself, you will again fall down. You will get nothing; you miss your way. Without Guru, we will not find a way. The path is very narrow. When I was here, he was not here. Now he is here, I am not there. Because the street of love is so narrow that two cannot walk together. Two have to become one, and so the Jīvātmā and Paramātmā have to become in one place to come to the Gaganamaṇḍala, to the Sahasrāra. Satguru Sāhiba, Śrī Devapurījā, Devapurījī, my Satguru Deva, Bhagavān Dīpa Nārāyaṇa Mahāprabhujī said, "Swāmī Dīpa Sannyāsī bole, Guru Kṛpā se..." Bhagavān Dīpa Nārāyaṇa Mahāprabhujī said, this all you can achieve only through Guru Kṛpā, otherwise it will not be possible. That’s why Mahāprabhujī said in his bhajan, Koṭi upāyā kare, koī chāhe, koṭi upā na bhava sindho tīre. Gurudeva binā karajāna antara jāmī, binā karajāna Dīpa Nārāyaṇa Bhagavān kī. Oṁ Prabhu Dīpa Nirañjana Sabhādukhabhanṭa. Isī mantra se, hove mana mañjana. Isī mantra se, hove mana mañjana. Śrī-dīpa jana sabha-dukha-bhanṭa, Prabhu-dīpa Nirañjana sabha-dukha-bhanṭa. Śrīdīpa jana sabhadhu kabhanṭa, Dīpa Nārāyaṇa Bhagavān kī, nāhaṁ kartā prabhu dīpa kartā, Mahāprabhu dīpa kartā hī kevalam. Oṁ Śāntiḥ, Śāntiḥ,...