TV Channel

Om Namo Śrī Prabhudhi Pāṇarāyaṇam. Haṃsabhādas Prabhusaraṇ Parāyaṇam. Om Nam Huśrī Prabhu Dīpanārāyaṇa. Huśrī Prabhu Dīpanārāyaṇa. Haṃsabhādas Prabhu Saraṇaparāyaṇam. Haṃsabhādas Saraṇaparāyaṇam. Hussirī Prabhu Dīpanārāyaṇa... Hama Sabdaas Prabhu Saran Parayanam... Nam Mo Śrī Prabhu Dīpanārā, Nam Mo Śrī Prabhu Dīpanārā, Hama Śabdās Prabhu Śaraṇ Parāyaṇam... O Śrī Prabhudeep! Prabhudeep! Hama Sabdhasa Prabhu Saran Parayanam... O Śrī Prabhudeep! Śrī Dīp Nārāyaṇ Bhagavān Kī Śrī Śrī Dev Puruṣa Mahādev Kī. Good morning, spiritual seekers. Welcome to our Anuṣṭhān program. There are many different kinds of Anuṣṭhānas. For you all Bhaktas, I have a special Anuṣṭhān program called Sudharas. Sudharas Anuṣṭhān is very, very powerful. It purifies the consciousness and blesses one with the inner nectar of the Supreme. Sudhara’s Kriya was given by God Vishnu, and this Sudhara’s Kriya was received by God Vishnu from Shiva. It is practiced with discipline, with full devotion and inner certainty. Anuṣṭhāna or kriyās—they are the same; the words are different only. Kriya means activities, doing something. Kriya is happening in the entire universe. All the movements of the planets, all the movements of the elements, and all the changes in nature, in the earth, and in animals and in humans—this changing process is called Kriya. This Kriya is what is happening, balanced with discipline. When something is in imbalance, then disaster happens. When forces come together in disharmony, it becomes like an accident; they clash with each other. For example, underground, the tectonic plates shift and an earthquake occurs. We on the surface feel relaxed, peaceful, and safe, unaware of what is happening underground. That dormant energy is so strong it can move hundreds or thousands of kilometers of earth. For us, moving a hundred-kilo stone is heavy. What kind of strength does an earthquake have that it moves oceans, earth, mountains, and cracks rocks? Those are called hidden powers, dormant powers. These dormant powers activate when there is imbalance, a lack of discipline or harmony. Similarly, the mighty power dormant in human consciousness—what we call hidden powers in humans—when that begins to fall into disbalance, it goes out of your control. Then, one after another, disaster happens. One after another, tragedy happens. It is like when one brick is taken out from the foundation wall; everything becomes disbalanced. All the bricks shift. Though we do not want it to move, it happens. That is why we have Sudharas Kriya. Sudharas Kriya is something I have not introduced to many disciples, and I do not know if I will introduce it fully, because it depends on your inner faith, inner confidence, inner energy, abilities, and powers. Many times, people who received the Kriya had time to overthink. They gave their promise and said everything was clear, but they made a mistake in their practice. After some time, they took it too easily and therefore lost everything. Good milk was spoiled because, mistakenly, it came in contact with lemon or something sour. That one drop spoiled liters of milk. Similarly, small mistakes in your practice, in your confidence, or in your disciplines can awaken all energies which are dormant in a negative way. Energy is energy. There are three things we always speak about. One is called rāga. One rāga is the musical rāga—melodies, beautiful tunes designed by those experts, great musicians, experts of Nāḍī Yoga. To become a musician, to play an instrument in harmony, one must be connected with the natural rhythm. Nature’s rhythm flows and follows the sunrise, the sun time, the day time. A true musician will never play a morning rāga in the evening, even if offered a lot of money. They would say, "If you want to listen to my music and a morning rāga, then you have to wait till morning." You cannot buy art. You cannot buy spirituality. You cannot buy wisdom. No. You cannot buy spirituality, wisdom, and knowledge with any kind of force. It is like love; it flows from itself, and love is hidden inside. This rāga, in particular hours, harmonizes with the entire nature. If you harmonize your instrument with a morning rāga, then you are one with nature and you are supporting nature. If you play an evening rāga in the morning, the whole nature—trees, birds, earth—is disturbed. You disturb butterflies, bees, birds, blossoms, trees, earth, animals, rabbits, deer, buffaloes, cows; everything is disturbed. Now people have lost that love, that feeling for the rāga’s tune. What we do is buy a CD or DVD and play it anytime. That is why you have no more feelings, or you are confused. You might say, "This is a morning rāga," but no one will understand. Of course, you like it, you feel it, but you cannot get that full benefit. I tell you, there is one beautiful fruit. You never saw this fruit. I also never saw it, and I never tasted it in you. Now I taste it and say, "Oh, it is fantastic, very tasty." But only I know how it tastes. You are only listening. A musician, an artist, feels during his playing the love and devotion that unites his consciousness with that rhythm, that tune. We cannot feel that. We think, "Oh, it was very nice, this is meditation music, I want to have it." If it is for morning Brahmamuhūrta and you try to play it and meditate in the afternoon, no wonder your energy will be disturbed. You awaken energy at the wrong time. If your child is going to sleep in the evening at nine o’clock, and at ten o’clock you wake the child up saying it is time to get up, you know what happens. It is like jet lag; it takes days to recover. Similarly, it is the same with your spiritual sādhanā and kriyās and techniques. To have the knowledge of the kriyā is not a problem. Nowadays you can read; many people are writing about the techniques of kriyās. Many people are talking about kriyās. Many have recorded the kriyās. But those who record and write it and now give Kriyās to others are themselves confused, and they will confuse others. That is what the holy master said. It is confidential because it needs discipline and clarity of love. We think, "Oh, I want to have this," and, "Yes, I love you, my master, you are great, please," and we overthink. But inside, you still have all garbage. When you put a diamond in the garbage, we will throw it somewhere else and not keep it. Every technique has its practice, experiences, and confidence. You can buy the instruments, the tools; you can buy the books; you can read and completely understand the techniques. Now you say, "I have surgical instruments, I read the surgical book, and now I am going to operate." On whom? Your father’s liver. Your father will say, "My son, I love you very much, but please do not do this to me." That is dry knowledge. Holy Gurujī used to say there are two kinds of horses. One horse is in your field, a beautiful horse. Ask anyone, "What is that?" Everyone will say it is a horse. The same picture of a horse is hanging on the wall on a piece of paper, beautiful. You ask anyone, "What is that?" They will say it is a horse, a beautiful horse. Both are horses—on the picture and in the field. But when you want to ride the horse, you can ride only the real horse which is in the field, not the one on the paper. Similarly, in modern times, people have become clever. They think they are clever, but I think they are more stupid. They steal the intellectual knowledge and then try to play with it, but it cannot be successful. Therefore, people who try to begin any kind of techniques or kriyās or any religious practices are not successful, and that is why people become more jealous. So, one rāga is the tune. We have to understand, nā dharūpa para brahma. If you try to understand the tune that connects your ātmā to paramātmā, that is the tune of your kriyā. A sitar player is tuning his sitar, or a guitar player is tuning. The practice of your Kriya is that you are tuning these 72,000 nerves. The major nerves are Iḍā and Piṅgalā, with the Nāda of the Om. Om, Om,... Om. Each chakra has its different mantras, and finally it awakens so that your sleeping swan in the heart unites with the Universal One. But if there are disturbances, if there is pollution, that swan will fall down. One year ago, there was an active volcano in Europe, and many airplanes stopped flying. People said, "We do not see any smoke in the sky." How stupid; they see nothing. But scientists knew there were so many particles, and the airplane sucks in so much air that this could destroy the airplane; an accident could happen. Similarly, you think, "I do not see any dangers. I have Kriya for what I need, Gurudev, or for what I need some expertise or teacher," and that is why it falls down. So this is one called the rāga. The second meaning of rāga is jealousy. Rāga is mixed with jealousy and negativity, a lot of negativity. Where there is a rāga, there is a dveṣa. Rāga and dveṣa. Where the rāga is, there is dveṣa; there are dualities. When rāga leads to dveṣa, dveṣa is a very negative thing. You can do anything without feelings; mercy is gone, cruelty awakens. When you have rāga turning to dveṣa toward someone—dveṣa means enemy also—it is an attachment. That attachment is with suffering and with anger. So, rāga dveṣa. When dveṣa awakens within us, then comes krodha. Krodha means anger, cruelty. When raga and dveṣa are there, then krodha is without ahiṃsā. You say, "I do not care," because you become blind. You do not see reality, you do not see love, you do not see God, you do not see anyone. That is called krodha. Out of that krodha, which comes from rāga, arises moha, and then comes lobha. A kind of lobha, a greed, but negative greed—not greed for money, but greed of feeling that "I am the winner." Greed is something terrible. You can have greed towards eating, towards some fruits, towards some persons, towards some land, towards anything—to have something. So: rāga, dveṣa, krodha, lobha (greed), moha (that kind of attachment). So rāga, dveṣa, kāma (the passion). You enjoy doing harm to someone. And then you say, "Yes, we are the winner." That is a passion hidden in you, but it is a negative passion, a harming passion. So: rāga, dveṣa, kāma, krodha, lobha, moha. And when you have these six, then arises ahaṁkāra—ego, pride. A wise man will say, "Yes, you did it, but it was a stupid thing." These are the hidden powers, volcanoes. It is better not to touch them. We should do something so that before they become active, we take off in an airplane. Then, how strong is the earthquake? We do not feel it. But that is very negative again. You think we do not feel it, but what about those affected? So the problem is "they," "we," "you," and "me." This is the problem. "Me" or "I," and "you" and "they." This is division. But "we" means one. So though you are now up and do not feel the vibration, what about our part, our one who is down, involved in it? When we say "I," then there is negativity and division, dualities, qualities. When we say "we," then we should be oneness, love. And from "we," when we suffer, then what is our duty? To help, to give the remedy. If there is infection, we should give a remedy so the infection does not spread. So, there are two kinds of ragas: the music rāga, and this negative rāga. The second concept is called virāga. Vairāgya means being above all this. You see only the clear thing. You turn negative into positive. There is one story about a cow. I told this story sometimes, but maybe I will tell you again. They imported a cow from Europe because this cow gives a little more milk. The cows were grazing on beautiful green grass in mountains, all beautiful. New Zealand has dry rocks where there is hardly any grass because sheep eat it all. The cow which had lots of green grass was brought to Rajasthan, where there is nothing green. The earth is grey, the grass is dry, and even dry grass is not there. They put out some kind of feeder, but it is dry. The cow is not eating. They thought it was climate change and that she was homesick. Animals are also homesick; they also feel climate change. So they called an animal psychologist. The animal psychologist said, "Ah, yes, it’s homesick. You should make a nice shade and put maybe something like an air-conditioned machine or something cooler that blows cool air with water." For her, it is too hot. But she was not eating, getting thinner and thinner. One day, a normal yoga practitioner came, like Gyānānanda. He came and said, "Oh, beautiful cow, but she looks very thin." They said, "Yes, yes." He said, "From where is this cow coming?" They said, "From Europe." He said, "But why is she so thin? Do you not give her food?" They said, "Look, a lot of food is there, but she does not eat." He said, "Yes, I heard from my Gurujī a nice lecture yesterday: 'Jeṣī dṛṣṭi veṣī sṛṣṭi'—as your vision is, so the world appears to you." They said, "Yes, yes, your philosophy we know. But the reality is that she does not eat." He said, "From where is this cow coming? From Europe. How was it there?" They showed a nice picture of her at her home, a meadow with green grass. He said, "Well, I have an idea. I think it will work, and she will eat." They said, "What, some injection or what?" He said, "No, no. Hypnotizing?" He said, "No, no hypnotizing. We need not hypnotize." Many psychologists were there, animal psychologists, and everyone charged money for advising something. He said, "Well, I will come back in one hour and tell you." Gyānārāyaṇa disappeared, and people were disappointed. He went to an optician and said, "I need urgently big green glass spectacles, big, big." The optician said, "For what? Are you going to a carnival?" He said, "Yes, something like a carnival." So he made big, nice green glasses with a frame and a big rubber strap. He came back after one hour, and they said, "Oh, you are back." He said, "Put the feeder here first." They said, "Yes, it is here." He said, "Do not worry." He put the glasses on the cow. She looked at the grass and began to eat. She did not raise her head up for two days. She was eating and eating, green, green. They were bringing grass, and she was eating. He said, "Soak this feeder first in water for a few minutes, put a little salt on it, and give her a little. It is too dry." The cow was so happy. How simple! So, changing your view, your thinking, your imagination to that color—which color you want to put in depends on you. Vairāgya means that you turn the negative into the positive. Vairāgya means you are above this kāma, krodha, moda, moha, lobha, ahaṅkāra, and all this, because it comes from rāga. Rāga and Dveṣa. This is the most terrible thing that awakens in you: Rāga and Dveṣa, then Krodha, Kāma, Lobha, Moha, Ahaṅkāra. Inside, it is like a tree that looks beautiful, but there are so many worms eating inside. Very soon, this mighty tree will grow hollow and fall down. Similarly, you may look like a good, spiritual person, but inside there are so many worms of these negative qualities; they will kick you out of your solid ground. Kriya, Sudhara Kriya, is beautiful. We will begin with the Sudhara Kriyas this evening. But you have to come with a really pure heart and a genuine desire to do it. Otherwise, I tell you, it will keep you down because it will awaken you, and you must learn to say no. To whom? To yourself, not to anybody else. Say to yourself, "No, I do not want this thinking. I do not want these feelings. I do not want this krodha, this anger. I do not want this." You have to learn to say no. To start Vairāgya, stand above. Sudharas Kriya is a beautiful Kriya. In the Kriyā texts, there is the Sudhā Sāgar book, a beautiful literature. When you read it all, you can pick out what Kriyā is there. Even if you read all, you will not find that word. It is just a tiny sentence, and there you can understand, "Yes, this is that Kriyā." I was preparing for you when I was in Nepal, and it came to me. That is why I said on the telephone that we will have Anuṣṭhāna in Divya Purī. So, we will have this Anuṣṭhāna here also and there also. This kriyā is occasionally done during Guru Pūrṇimā, for about one week from new moon till full moon. And on another occasion, when the full moon comes on a Thursday, then also from new moon till full moon. You have to do it with discipline, not every day. This is a saṅkalpa. You have to make a saṅkalpa. This evening you will bring little flowers, small flowers. We will make the saṅkalpa with a little rice, water, and a few flowers. Also, if you can buy it here in the market, in Indian shops, it is called betel nut, the whole piece. Buy about half a kilo because many people will come; everybody must get one. Okay? Then we will do this. It is very, very beautiful. You will enjoy it. You will like it. It is beautiful. So, this is Sudhārā’s Kriyā, my dear brothers and sisters around the world. Of course, you will be very curious to know how it is, and you would like to join and do it. We will see; the time will come, perhaps you will also receive it. But this is only given personally. I can tell you, if you will not follow the discipline, it can also harm. Therefore, you have to think it over, clean your antaḥkaraṇa, and become pure, pure of the pure. Clean water can clean a dress; dirty water cannot clean the dress. A clean windscreen on your car can give you a good view; a dirty screen cannot give you a good view. Clear? So your antaḥkaraṇa—mana, buddhi, citta, ahaṃkāra—should be so pure and clear. Yes? Even if I die, look into my eyes. Mutely they will speak. So today is enough. I wish you all the best. To all my dear ones everywhere in the world, I look forward to you also coming to the Anuṣṭhāna. I will still be here for about three weeks, so you are welcome to come for this anuṣṭhāna, Sudharas Anuṣṭhāna, Sudharas.