TV Channel

Madhav Krishna Bhagavān kī Sanātana Dharma kī Jai. Thank you. Blessings to everyone and Maslāp, Śrī Alagapurījī, Devapurījī, Mahāprabhujī, and Holy Gurujī. We speak of the path of enlightenment, the path of liberation, the path to the Brahmaloka, and the way to salvation from the endless ocean of rebirth and death—the chaurāsī lakh, the 8.4 million different creatures. This is called Bhavasāgara. Bhavasāgara is an ocean in which all souls and creatures are fluttering, swimming, and diving. This Bhava Sāgara and Saṃsāra Sāgara are of two kinds. One is involved here on our earth. That means all the connections, bonds, attachments, lobha, moha—our greed, our attachment, our interests and ambitions—all this is dwelling on this earth. Of course, our planet is what we call the most beautiful planet. But on the other hand, it is said, "My house is my castle." When we are on another planet, we will say that is the best one. Nevertheless, here we are in this physical body where we can do karma. Karma pradhāna hai. Karma is very important. One must not understand karma as negative. The problem is people think karma is negative. Karma is action. Even if you don't do anything, it is still happening. The earth itself is working; the earth is doing karma. Trees are growing, giving fruit—everything. Trees are also doing karma, giving oxygen, taking it. Anything that you see, everything has its process, and process is karma. Even the stones. Similarly, our body is doing karma even if we don't know. For example, our blood circulation is a kriyā. The function of the organs—you know or you don't know—but they are very loyal to your entire being, and the organs are working for it. Digestion, heartbeats, muscles, tissues—everything. Our whole being is a kriyā, and this kriyā is, you can say, kriyā or karma. Karma pradhāna—the main thing is karma. Now, when our organs are old or disturbed or ill, then certain hormones stop, or opposite hormones begin to develop, so that you can say negative or positive. In medicine, a positive word is negative, and negative is good. There was one man who every day used to come to his office and speak with his colleagues: "My God, this world, everything is negative. This is only negative. My car was not functioning, the red light was so often. I had to come, it was raining, I had no umbrella, and at home there was quarreling—everything, and people, and this, and everything is negative." One day he had to go to the doctor, and the doctor made a diagnosis about cancer or something. The doctor said, "Mr., I'm sorry, but your diagnosis is positive." He came to the office and said, "Wow, today I had one thing in my life. One thing I have positive." They said, "Wow, very good. What do you mean?" He said, "The doctor said my test was positive." So, negative, positive—what is happening to us? Sometimes we don't know, and sometimes we don't even want to, but it's going in that direction. This is a process for the soul to go through, and it is not in that way negative. It's good that the soul has to go through this. So, karma pradhāna. After this, the entire universe is working. Stars, planets, the sun, the moon, and the atmosphere—as far as we go, there is a kriyā, the śakti. Energy—śakti means energy here. And energy, when it is blocked, begins to function negatively. As long as energy is flowing, it is very good. Like when water is flowing, it keeps clean; but when water is stuck somewhere, it becomes stink and develops many different creatures like mosquitoes and flies. Similarly, when we don't use the energy which we have within our chakras, the energy within our body, within our organs, muscles, bones, joints, and so on, and our mental power, mental thoughts—if we block everything, then we will be ill. When you don't walk for one month or two months, only stay at home, eat and sleep, and do little work, you will become more and more tired. Though you are sleeping ten hours, twelve hours, or more, you feel so tired because now the energy is blocked. Then someone said, "No, you should go walking every day." "But I can't, I'm tired." I said, "No, go, and after three days you will see that you have so much energy, you feel relaxed." You feel fresh because now the energies are in movement, and that movement is a kriyā. So, in the whole universe there is movement, there is exchange. And what we call Ātmā-jñāna or Brahma-jñāna—there, in that consciousness, is not movement; movement is in the energy. Space doesn't move; it's steady. Everything is happening within the space. So in Ātma-jñāna, in your consciousness, then there is nothing happening, but energy is moving. That's what sometimes one asks the question: when a master, guru, or a god, when they went back to Brahmaloka, they are not here anymore; how can they help us? Yes, they can help us because their energy, their divine energy—what we call positive—is in the form of a blessing. It's an entire universe in Brahmaloka. In all the fourteen lokas—what they said, seven lokas down and seven lokas above—everywhere this energy is equally, but consciousness is. So, what we have to become is a witness, a knower, or an observer. Like in self-inquiry meditation, you have a thought that comes and goes. Just observe that thought; don't give it attention. Like we are sitting here on the beach and having our lecture, talking all here, and some people are walking, passing. I'm talking to you, but I see also some people are moving. I know that people were walking, but I don't pay attention to who is that or what they are doing. I do not pay my attention there, but I know there is something moving. Similarly, you are at that highest level, so you don't pay attention; you just let it pass by. You become a witness of everything. Like you see a dream, you are a witness of your dream. Or you are awakened; you are a witness of this life. But you are not that one who is involved in that. Everything is happening within me. Everything is happening within me. So you are also within me; you are not outside of me. You are one atom of my being. I am very, very fine, so fine that you can hardly see it with your physical eyes. And even sometimes, it is very hard to see with a magnified glass, or what you call a telescope or microscope. And in the same way, I am within you. I am a tiny, tiny part of you. And that is called oneness and ātmā and brahma-jñāna. And that's called merging all into one; that energy, energy becomes. So this is a... Then those who are in Brahmaloka—let's say Bhagavān Kṛṣṇa, Bhagavān Rāma, Bhagavān Buddha, or Jesus, or whatever you, any... twenty-four incarnations and Saptaṛṣis and all Brahma-jñānīs who are not anymore here—can they help us? Yes. They are here, but not in this pañca tattva. They are not in this pañcakośa. They are in that energy, divine energy, what we call, and that divine energy means blessing. And that is what our kriyā, śuddharas kriyā, should help us to come to. But you have to let the energy free to go. As soon as you try to keep it, when you are uncertain, then don't take a step. And you can't take this step because you are uncertain. So let it flow. Let it flow. Go ahead. When you are driving a car, how many trees are passing by? How many objects are there? But you are just concentrating to drive. It's not that there are no trees, no forests, no deserts, no rivers, or no animals. Everything is there. You are going through the middle of it, midway up there. But you are there. So karma, kriyā, energy, consciousness. Our consciousness is still involved in this process of this planet, but those who have reached the Brahmaloka or that, they are also here, but their being is a blessing. And that's why we go to some holy places. What is there in the holy place? They were somewhere, but not anymore there. But that holy place, there is still that vibration, that divine energy in the form of blessings, and it does affect or influence or guide us. Therefore, concentration on two things: well-being—our physical, mental, and intellectual well-being, which is very important—and for our further journey, our spiritual journey, that is very important. So, therefore, it's called the path of yoga, the path to Brahmaloka, the path of liberation, the path of self-realization, and so on. Yoga is just a way, you know. Then, finally, you are there, all stops. But finally, yoga is not this. Yoga means union or oneness. So as long as we have not found this union, we are on the way. We are just trying and trying. You said, "I am practicing yoga." You are not practicing yoga. In reality, we do not practice yoga. We are trying something to get the yoga, to get union. But we are practicing, in one way you can say, the process of reunion. We were one with God, we are one with God, but in our intellect we feel separate, we feel two. And we are not there to say that I am God. You are not there to say that you are God. Now, this is a conflict in us. And Jñāna Yoga tells, "Ahaṃ Brahmāsmi"—I am the same as the Brahman, I am God. But we have doubts. Even if we will say that I am God, "my God inside," we say, not a God. And I say that I am God, like the story of the tiger baby with the sheep, no? How can you say that I am a tiger, I am a sheep, I am a goat? But when the God reality, the realization that you saw your own face in the water or reflection, that yes, your face and the face of the sheep and the goats is different. Your body is now so completely different. They said, "Yes, I am a tiger." So, because we are dwelling in this world of changes, the world of māyā—māyā means ignorance—and the world of attachment—attachment means the suffering—and that's why we identify ourselves as this part of the world. After death, when we come to an astral body, then I said, "I'm not this part of this earth. I have no pain, nothing." But also, still, an astral body has its border, as I told yesterday in the webcast. Till where? End of this solar system. Until then, you can travel without a passport. But beyond that is that kṛpā, or God's divine light, which can let us cross the border. So when the soul is free from this, then it proceeds further. So these are the pañcakośa: annamaya, prāṇamaya, manomaya, vijñānamaya, and ānandamaya kośa. These are the different borders where the consciousness has to be born out of this. Out of this, so reunion. It means again we realize. So, realize means re-realize. It was this, and now I again realize this. Ātmā-jñāna. So, ātmā-jñāna is the same as brahma-jñāna, and brahma-jñāna is the same as ātmā-jñāna. And here, the blessings of all the holy saints of the world, all the holy incarnations of this world, their blessings, their energies are here. Just think of that. You will feel it. Even if you will not believe in a particular religion, but you come to a holy place, immediately your inner self will feel. Though you don't believe, "I don't believe there is God. You don't believe what you see there. And suddenly you said, 'How many people are coming here? They are fanatics, stupid,' but your inner self is feeling relaxed." And then somebody will ask, "Where have you been?" You say, "Yes, I went there." So many people are going for pilgrimage and this and that. "But one thing I found is so peaceful. One thing I found, it was very peaceful. You could feel peace there." What was that then? That was the blessing. So you are a blessing. Your Self is a blessing, and you are part of that One. So you are in me and I am in you, and that both is one. When duality comes, then quarreling will come. And when unity is there, a thing comes. The great Bhagavān Dattātreya, if you know. Dattātreya, incarnation of Brahmā, Viṣṇu and Śiva, all three in one, and the mother, Anuśuyā. So Brahmā, Viṣṇu, they came to test her, and she changed them as her own children. You know, Anuśuyā was the sister of Kapil Muni, Bhagavān Kapil Muni. Bhagavān Dattātreya is great, very great. He is a god. And Dattātreya said, he said, "I have many gurus." Even a snake has a guru. And he said, "When a snake finds his hole, he enters in, all curves are gone. As long as he is not near there, there are the curves." The river flows. He said, "River is my guru." Because the river has the curves and like this, but as soon as the river comes into the ocean, no more curves. True? And he went to one house for bhikṣā. And there was one lady, she was preparing some rice for the food. And she had here, how do you call these strings? Bracelet? Bracelet. Four. And she was making noise. She took one out. Three remained. Still, there was a noise. She took one more out. Still, there were two where there was noise. Then she took one out again. Only one remained. There was no noise. Dattātreya says, "She is my guru. She gave me a clear answer." Where there is duality or more, there is quarreling. And where there is only one, there is no quarreling. When the husband is the only one at home, with whom should he quarrel? Or, wife is alone there, nobody is there, with whom should she quarrel? So, it means husband and wife have to have such a harmonious relation. If both are in harmony and on the same divine path, they have the governing power in heaven, they said. So, this is very important that both are balancing. It's a balancing process, Iḍā and Piṅgalā. So, that's very, very important. So duality immediately comes when you have uncertain feelings. And very soon, as you have a doubt, then you have fear inside. And when you have fear inside, then you take more distance, and you begin to suffer. But there is nothing for which you have the doubt. When you come with nothingness, then you have one doubt, perhaps. Where should I go now? There is nothing. Wherever you go, you see, only you. So what we see, what in everything we see, the Brahman, that's very important. And with this, harmoniously, we shall work, understand, and know that God gave me so many years of life, and I should do the best of it, out of it. So this is a struggle, or a way to that which we would like to get. And this is, how we call the loka, this brahmaloka or bhūloka. Bhuloka is our earth, and Brahmaloka is there. And both places, there is kriyā, it is equal, the process is equal, here and there. And we are only the witness. This is energy which is moving. No energy, nothing will move. So it is said that consciousness has no desires, and that material, like stones or iron, has no desire. They can't do anything. Chetana has no desires, and this material can't do anything. Now, how did the creation take place? So it took trillions of years. Nothing happened. Nothing. Śūnya, ākāśa, cetanā, no icchā, nothing. Jaḍa can't do anything. Frozen everything. So between that comes this Kriyā, Icchā Śakti. Icchā śakti is dormant, and that awakes then as a sound again, and that is a kriyā which begins to create everything. So kriyā also means creating, to do something, to act out, creation of the kriyā. So Sudharā Kriyā should purify all pañcakośas, and we can try that our consciousness expands, that we don't neglect this world and we don't neglect the other world. But we see all is in me. I am the temple, and I am that God in the temple, and I am that priest in the temple who is making the ceremony. And that ceremony I am, and I am that mantra. And that I am celebrating myself, that is myself. That is one beautiful bhajana of Mahāprabhujī. Maybe this evening or tomorrow we will. So, my dear, it's a long way, but a good way, and we should try to take the best out of our life. That's all for today, and I wish you all the best and many blessings.