TV Channel

O Guru-Devo Maheśvara, Guru-Sākṣāt-Paraṁ-Brahma, Tasmai Śrī-Guru-Veṇama, Dhyāna Mūlaṁ Guru Mūrtiṁ, Pūjā Mūlaṁ Guru Pādaṁ, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. Oṁ Śāntiḥ Śāntiḥ... Salutations to Śrī Dīp Nārāyaṇ Bhagavān, to Śrī Śrī Dev Puruṣa Mahādev, to Satguru Svāmī Madhavānandjī Bhagavān, and to the Satya Sanātan Dharma. Salutation to the cosmic light and adoration to our Śrī Alak Puruṣa Siddha Pīṭha Paramparā. Dear sisters and brothers here in the beautiful Śrī Devapurījī Ashram on the Kapiti Coast, and to all around the world who are with us through the webcast. Gyanānand said this ashram is the most beautiful one, which he likes. Yes, it is. As Madhuram mentioned, he thought he would be homesick, but upon coming here he finds the divine energy and atmosphere of Gurudev. And as Naginbhai said, he has certain feelings about certainty and uncertainty. It is said: man is a proposal, but God is the disposal. Mahāprabhujī, Bhagavān Śrīdīp Nālana Mahāprabhujī, has a picture where he is sitting with a finger in a particular mudrā. Gurujī expresses the meaning of this mudrā beautifully in the Līlāmṛta and in a bhajan. This was in the Khattu Ashram. In Khattu, we have two ashrams. One is outside, which was more or less like a jungle. Now there are many houses, and so on. It was a desert with no roads, only sand. You had to walk a few kilometers through the sand, like walking on a beach of dry sand, past thorny bushes and small sandy hills. There is this Khatu Ashram, and there is a beautiful picture of Mahāprabhujī always sitting there. There is a sitting place, a terrace, where Mahāprabhujī always sat on a nice bed made of wood and jute strings or robes. Bhaktas would come and sit around; it was full. The story of the snake from the Līlāmṛta, to whom Mahāprabhujī gave liberation, mokṣa, happened just here. Many events of this picture are very historical. Now it is a little changed, with more construction. The second ashram is in the village of Khatu. There are mountains, hills, and valleys—a beautiful ashram. There is one very old, most beautiful banyan tree. Due to little rain, many old trees died, but thanks to our bhaktas from India and other countries, we tried to protect that tree. We made it so the tree gets a lot of water by collecting water, and that tree is beautiful. Under that tree, Mahāprabhujī also sat, and Gurujī sat there. When Gurujī saw this tree blossoming again, very beautiful and green, and was sitting there, I came. Gurujī was looking at the trees and had tears in his eyes. I knew what was the matter. Then Gurujī said to me, "Only this banyan tree is the witness of who Mahāprabhujī was. This banyan tree knows that was a Bhagavān incarnation, like Viṣṇu, residing here. This tree knows what was happening." Through Mahāprabhujī’s divine presence, at the same time Gurujī said, "But I am sorry for many people who did not recognize who is Mahāprabhu." Gurujī said, "It is like there are a few beautiful swans, and many crows came because some people were having a picnic and after the picnic they used and threw things, and the crows came." At that time, someone made a gesture and the crows flew away, but the swans remained. So Gurujī said, "All these bhaktas who are coming and going, they are the divine swans of the Mansarovar." And where Gurujī is saying the bhajan: "Satguru satsaṅg yārī olu avere. Olu avere, nayan bharja avere." I long for my guru brothers and sisters who come in satsaṅg. Just when I think of my satsaṅgīs who sit near my Gurudev, my eyes are full of tears because I long for the satsaṅgīs, for the swans, not for the crows. Mahāprabhujī was sitting under that tree in the Khattu village āśram. Many bhaktas came from South India, from Mumbai. Some believed in Christianity, some were Sikh, some were Buddhists—a big group of people inspired by Gurujī. They had about four or five full train wagons; it was like a pilgrimage. They came to Mahāprabhujī and sat, and Gurujī was sitting there. So Gurujī said to Mahāprabhujī, "Please speak some blessings to the bhaktas." Mahāprabhujī just looked at Gurujī and said nothing, just looked. Then Mahāprabhujī made this mudrā and gestured like this. Gurujī explained to me what that mudrā was. First, what Gurujī experienced was that all the people who were there—those who believed in Buddha saw Mahāprabhujī as a Buddha; those who believed in Jesus suddenly saw the simplicity of Jesus; some saw the Divine Mother, Kālī; and some as Kṛṣṇa, Hanumān, Gajānanda, and so on. After they talked, Mahāprabhujī sat in this mauna for half an hour. All who were sitting remained just like that, looking at Mahāprabhujī as you are looking at me now while listening. They said, "How?" They didn’t see the finger of Mahāprabhujī here; only those who saw, and the cameraman who took the photo, said Mahāprabhujī spoke so much. About the Bible, others said yes, it was wonderful. About the Guru Granth, about Navarātri and the Divine Mother, they said he spoke so much. And they were sitting in Khattu. There were many Muslims, but he said... No, mostly Mahāprabhujī spoke about Allah and the Bhajan, singing: "Mera Mola Milan Ke Kaaj, Aaj Mein Mast Banunga Re, Mast Banunga Re, Aaj Mein Mast Banunga Re." Then Gurujī asked Mahāprabhujī, "What means this mudrā?" So Mahāprabhujī said: This mudrā means, "Don’t ask me, I know everything." This mudrā means, be silent in one place. This mudrā means, "Don’t talk negative." Always speak divine and good things for everyone. Each word from your mouth should come like a flower falling. And this mudrā said: Without your asking, I know, and I will give what you need. So sometimes Mahāprabhujī said that we are begging, "God, please me. God, help me." Why are you screaming to God? He knows. So it means you think God doesn’t know, and you are asking Him now, "Give me this." It is said: what bhaktas wish in their mind, nothing is impossible through the Guru’s kṛpā. The same thing is said in the Rāmāyaṇa. One day, it is written in the Holy Rāmāyaṇa of Tulsīdāsjī, Bhagavān Śiva and Pārvatī were sitting somewhere on Mount Kailāśa. In the hills and glaciers—that time there were a lot of glaciers. Śiva is sitting, and Pārvatī is sitting there. Pārvatī asks a question to Śiva: "My Lord, you are the source of wisdom. You are the source of everything. You are the first one. And you tell so many techniques: this pūjā, that pūjā, this prārthanā, that mantra, that kriyā. Lord, I can’t do this all. It is too much. Sometimes you speak about Viṣṇu for yugas and yugas. After, you immediately speak about Brahmā, then you speak about the Divine Mother. So what should I do? The Viṣṇu or Brahmā or the Divine Mother, and this mantra, that mantra, yantra, tantra, kuṇḍalinī—this all is a science which is given by Bhagavān Śiva. And yoga is also given by Bhagavān Śiva." So Bhagavān Śiva smiles and looks at Pārvatī. Pārvatī, with folded hands, said, "Lord, give me a simple technique. Don’t give me complicated. Just very simple." Then Bhagavān Śiva said to Pārvatī, "Umā, I will tell you my own experience." Parvati’s second name is Umā. "Umā kahuṁ nija anubhava apnā. O Umā, I tell you my own experiences." Who said? Śiva. "Still, after all this science and vidyā I spread, I brought. But finally, the judgment is this; the result is this. O Umā, I tell my own experiences: Hari bhajan ek satya, aur jagat sabh sapnā. The meditation bhajan of the Gurudev, Hari Bhagavān, bhakti. Hari bhajan ek satya—the one truth, ultimate truth, that truth is Hari bhajan. Jagat sabh svapna—and this saṃsāra is a dream." He said, "What I am telling you, the next second it becomes a dream." What was, before half an hour, ten minutes, fifteen minutes, five minutes, became a dream—gone, passed. When the river is flowing, you cannot bathe twice in that water. You can bathe only once. You take a dip in the river, come out, and you say, "Oh, very good water," you take once more, but that water is gone already. And that is a jñānī, a wise person; he doesn’t take that dirty water which is gone. Again, the new, and that is called Guru Kṛpā, Gurudev’s blessing, Gurudev’s light. So, Mahāprabhujī said to Gurujī, and Gurujī said, "Yes, my Lord, I know, but still I thought that all are sitting in front of you, and you are just sitting silent, so I thought you give them blessings." So, Mahāprabhujī again said, "Why do you tell me this? Do you think I don’t know that I am to give them a blessing, or that they need a blessing?" Silent. All that you need, God will give. Antaryāmī. "Ghaṭ ghaṭ me rehne vāle antaryāmī." Antaryāmī means the Lord who lives in our heart. But that Lord lives in everyone’s heart, in every creature. Therefore, it is said: "Sab ghat mera sāyā," or "Koi ghat khalinā." In every heart is my Lord, in every heart. But I adore, I bow down to that heart in which God speaks. When we speak the Guru Vakya, it means not just the words your Gurudev is telling. Guru Vakya are the Vedas. Brahma Vakya—what Brahmā said in the Vedas. What Brahmā taught in the Vedas, the Upanishads, Śāstras, Ṛṣis. Ṛṣi-Vākya, Guru-Vākya, so that we are repeating again and again. But the Rāmāyaṇa said—I quoted Rāmāyaṇa—so that’s not my words, that’s Rāmāyaṇa’s words, but they are a life in me. When I sit to talk, I am not talking to complain about a tree or council or this. When I talk, then there is another one talking, light, to inspire the people. And then it is said, Gurudev said one day, "Holy Gurujī, when you are talking, giving satsaṅg, it is not you who is talking." Mahāprabhujī said one bhajan: "Aisā merā satguru andar bole"—like that my Gurudev speaks within me. If you are true bhaktas, if you just misuse the words and teachings of your Gurudev, then you are not a true bhakta. You will fail. Artificial will fail. When you steal a passport from someone, or print a passport, and try to cross the border, now everything is in the computer, you know, you can’t cross, you will be caught. That’s true. So using that wisdom of the Gurudev is not yours. Be happy and feel worthy that God or Gurudev has chosen you. So, at that time when we are talking, you are not complaining anymore. You are not telling that you are sad in this way. You are not that one who makes people confused, but you are that one who motivates, who motivates them to cultivate in their heart that divine light, the divine name of God. You are inspiring. You inspire, yes, I will do. And that’s what Mahatma Gandhi said, "Yes, we will do." Be the change you want to see, and then others said, "Yes, we will do." The word that the American President Obama used for his election was Gandhi’s sentence, quoted: "Yes, we can." And then also this, the ex-wife of, the wife of the ex-president of America, Hillary Clinton, she said, finally she understood and said, yes, Mr. Obama, we will do. And so, there is nothing that you say we can’t. That was the word spoken, that I can’t. Jesus was so dispirited, and the Holy Father said, "My son, who are you that you said you can’t? It is I with you. I send you there." When your last energy is gone, then the new energy will awaken you. That was one of the theories and teachings of the last century. There was one called Rajneesh from Pune, and many call him now, I don’t know what they call him, Osho. Rajneesh was saying, "Get rid of all your energy, then the chakras and all energy will awaken you." And that will be fresh and new energy. I went to Hawaii, and many bhaktas in Hawaii, many times I was there. Now they are very sad that I have not been there for five or six years, so I have to go to Hawaii. So there was one disciple, and he is a marathon champion, a runner. And he taught many things, techniques. He said when he’s running, marathon champions, then after they are tired, suddenly they get so much energy, and then somehow they can’t coordinate the steps because the body becomes so light, like you’re levitating. But they said they have to have half kilo, quarter kilo weight on their ankle joints, on their feet, to keep this balance to run. And finally, he said, "Swamijī, time comes, we think we can’t." But inner motivation is that I will, and I want to do it. Suddenly, who knows how, inside awakes such energy. All tiredness is gone. Your muscles, your ligaments, your joints, your heart—everything supports you with new energy. Similarly, all our negative pollution from our mind, negative feelings, tanse, manse, karamse, vācā, manasā, karmanā—through my words, through my mind, and through my physical actions. Lord, I don’t know how to worship you. Whatever mistake happens, forgive. Vācā, manasā, karmāṇā. That time, energy comes back. And that’s why Rajneesh gave one technique, called an express bhastrikā kind of technique. You know, they were doing standing on the spot, jogging, and they were doing like a locomotive. This Kriya of the Rajneesh, you know, was doing, and people were completely exhausted. Suddenly, they got such energy, so much energy, and their body became light, and they just sat and they were hours and hours in meditation. No drugs, no, no... But strictly prohibited, no any kind of drugs now, only divine, divine tonic, not a toxin, but divine tonic. That tonic comes through the Guruvākya and through the exercises, but again the people misunderstood, they use in different way. Because there are more crows than swans. More stones than the diamond. So, there is one beautiful old film, a very old film in black and white, that was made in Gujarat. That film was called "Mother India," very old now. Maybe they did a new one, I don’t know. I think I saw, in my whole life, this one, "Mother India." Then about Gandhijī, and once I saw one film, what was it, King Harishchandra, with you. And once, when I was in America, they asked me to go and see The Last Temptation of Christ. That’s all. I went to the cinema hall. The rest of my life, I went to the cinema hall many times, but to give the lectures. Anyhow, that film is beautiful, and this is the whole story I will not tell you. And there, the lady who was playing as a Mother India, she said she had a very hard life. I think it was that. "Lakdi jal ke koila bhai, or koila bhai ke jal ke bhai raakh mein abagan aisi rahi na rahi, lakdi na bhai raakh." She said, "I am that one, not a fortunate one but unfortunate one." Like what? The wood burned became coal, and coal burned and became ash. She said, "Neither I remain the wood, nor I became the ash." It means between the coal, black. And so the people begin the spiritual practice, and then comes their ego inside and doubts, and the karmic attack on them. They remain like the black coal. The black coal, wherever you touch, it will bring the black, and that’s what we call the blackmailing, black talking. The light from white powder, from what you call the lime, you touch it, the dress will be white. And when you touch the coal powder, it will be black. So this is a black karma. That’s what we call the blackmailing, black biting, this and that. Jñāna is a light. What a light! And therefore, it is said that light is a jñāna light. Vidyā is there where there is no avidyā. Where there is avidyā, there are negative thoughts, negative everything. Avidyā means ignorance. When the vidyā is everything, it becomes brahma-svarūpa. So, my dear, this, your ashram, or our ashram, Śrī Devapurījī Ashram, what we call the Roymati or the Kapiti Coast, Kapiti Coast, and this space where it was a church, and many thousands and thousands of people were praying many, many years, so it’s also a lot of divine energy and beautiful things; it’s very good. And such a spiritual energy, everyone cannot resist. This is another thing. It is said, one beautiful poem Gurujī used to say very often: There was sandalwood paste, which has a very good smell, aroma. And one fly came and sat on the sandalwood pestle. For her, it was such a strong, strenuous smell. Suddenly, she saw that one dog was making some toilet, and the smell came. The fly immediately flew from the sandal and sat on the coat of the dog, because the nature, the quality of that fly, is not for the sandalwood but for the dirt. But if this would be a honey bee, and some toilet is there, she will fly away even from the beautiful blossom and go to search other blossoms. Yes or no? Therefore, like this, those who have inner qualities will not listen to the satsaṅg; they will either get up and go, or in the satsaṅg, they will sleep. So bhāgyasālī, lucky are they, fortunate ones are they, who can have the satsaṅg, who can have the darśan, who can win. Because this human life is very precious and is given to us, therefore, in India, we say, "Samay kā durupyog mat karo." Samay kā durupyog, yānī samay kā durupyog kā mādhya pāp hai. Five months ago, I had a talk with one of my good friends. He is a very great philosopher, and we were talking together, and he said, "Swamijī, you know, that to waste time also means a sin." How do you waste the time? He said, "Gasping, listening, looking, and doing stupid things is the waste of the time." This means your wasting of time is a sin. God gave you such a precious human life, human time. And therefore, Holy Gurūjī said in his bhajan, how is this bhajan? "Manuṣ janam amolak hiro. Bhaar bhaar nai paai. Bhai, tum jāgo re, terā avasar bhī. Bhai, tum jāgo re, bhai, tum jāgo re, terā avasar bīṭā jāye bhai, re terā avasar bīṭā jāye bhai. Neend Avidya Chhaya Rahi Tere, Neend Avidya Chhaya Rahi Tum. Janam Janam Dukh Paya Bhai, Tum Jagore Pyare, Janam Janam Dukh Paya Tera, Wasar Bita Jaya Bhai. Asi mein jaa bola tum laksh, teri guru bin koon saha, bhai tum jago re, teri guru bin koon saha, bhai tum. Jago re, terā yavas pita jāye, bhai tum jāgo re. Sat Guhāraṇa Siddhānā Pyāre Janam Sapal Hoja, Yeh Bhai Gore Bhai Tum Jā Gore, Tera Yavasar Bhi Jā. Bhai Tum Jā Gore. Why would a fly die? Why would a fly die? Go away, you go away. Pyāre dina hansa cheta ye bhai, sarita jaya ye bhai, Mādhāvanānjī yungavata he prabhu, maghare sabhi suno chitala ye bhai. Pyāre sabhi suno chitala ye bhai, sarita jaya ye bhai." So, my dear, this ashram, Devpurījī’s light, Sadāśiva Bhagavān Śaṅkara, and this capital coast, I wish you all the best and many blessings. Madhuram is here, and of course, the Edinburgh Bhaktas are asking him to come back, but he will come some day. Thank you, my dear all. I wish you all the best and blessings. See you again through webcast or through life. Om Śānti.