TV Channel

Such stories and examples are found only where life is tested, where there is experience of that test, where there is knowledge of good and bad, and where one truly understands who is ours and who is not. That is why Tulsīdāsa Jī said: "Dharma, patience, friends, and women are tested in times of adversity." A small child is like that; everything must be fed to them. Whatever toys you name, you must give those toys to the child. Even if they receive all the wealth of the world, they think, "I am just a leaf on the earth." If someone takes that leaf away, the child begins to cry. When another child sees this, envy arises within them as well. As the child grows a little older—around ten, twelve, or fifteen years—that toy is forgotten somewhere, not remembered. The child starts looking for another toy, and the same pattern continues. The intellect becomes pure, everything is there. So his wife, mother, mother-in-law, father-in-law, second father-in-law, sister-in-law, mother, father—all are like a well in the neighborhood, very dear like one's own. But even this will one day fade away. People love you for your essence, not for your skin. When hatred begins, then... One day, the suit fits when self-realization occurs: "I am mine, I am the Self, the essence." I become detached from illusion. I become the forest, I become myself. I realize that we are the light of Brahman. Then all this becomes transcendent, formless. Only then is it said: "Brahman is truth, the world is illusion." When Mahārāja Bhartṛhari became a sage and took sannyāsa, he thought, "I will offer salutations to the deities." He was very discerning, very wise. Then they think that the deities are those who have performed good deeds and gone to heaven, but the life in heaven is also bound by karma. The deities too are bound by karma. And in heaven, the deities say, "O Lord, when our heavenly karma is fulfilled, grant us a human life." By engaging in satsaṅga and serving the Satguru, we attain mokṣa. When we look towards Bhagavān, we see that even Rāma endured great suffering, Kṛṣṇa faced immense hardship, and all the avatāras, bound by karma, were also constrained. They too have their time and their rules; they come to fulfill their purpose and then depart. Action itself is God, action itself is Īśvara; action alone can take you here and there. So, there is bondage in life, and the bondage is so deep that no matter how much we understand, the thread of attachment does not break. And then there is a saying that blood is thicker than water—brothers are brothers, sisters are sisters, wives are wives, husbands are husbands, in-laws are in-laws. When Arjuna stood in the midst of the Mahābhārata war, inside he was broken, shattered within, became despondent from inside, saying, "Lord, I will not fight. These are all my own, see, all my relatives... let me go from here." Because at that time he had that attachment within, and it was bound to be there: "How can I kill them?" Then Bhagavān Kṛṣṇa says... That Arjuna has completely destroyed himself, ended himself; he appears as an empty shell, a mere form. No yogi, no matter how much effort they put in, can cultivate the garden of bhajan if the mind is like a monkey—wild and unruly, spoiling everything in a moment. Yogīs and yatīs labor hard to cultivate the garden of bhajan. But oh, the mind is like a monkey that, once the fruit is finished, becomes a strong ox pulling the chariot of the world, rushing and running in confusion, falling into the ocean of worldly affairs. It is very inexperienced and restless, and without any control, it wanders day and night; this is the hunger of the mind. When night turns to day, I think, if only I could get that money, I would do this business, I would do that, sell this property, buy that, do this for him, do that for her. They say, "No, if he eats, then at least give him bread," but not even bread. You get what you negotiate. A merchant’s lies may not be tolerated, but the divine’s entreaties? Here is the command of Bhagavān; Bhagavān is mine, so now you be restrained. If you don’t have that kind of welcome, then I cannot give so much. In my house, it’s not possible. If it comes to eight huns and sells for five hundred rupees, then how much will a merchant reduce? A merchant says "jot" at least 500 times a day. So now, will he come home and perform pūjā-pāṭha? If one performs dāna and pūjā, they will become somewhat liberated. Without liberation, day and night pass, yet hunger is not satisfied. This mind, what can it do? Whether it is a buffalo or something else, it is restless. In these mantras, there are two types of doubts, confusions, and twenty-five distractions. Sādav, this is very immature. Bābājī has a very excellent bhajan. A little away from a peaceful village, there were always āśrama huts. This āśrama, you see, was not a place for bargaining or cheating; one had to come all the way from there to here on foot. There were no deceitful people here. Now, this has become the central part of Jevpur, you could say. So, there was a group, a good wealthy group, and they had only one son, a child... Between 8 and 9, or at 10 o’clock, he would come home. The seṭh’s wife would try hard to reason with him, but he would say, “I am going to meet Bābājī, to serve, to worship, to practice dharma.” Both husband and wife would begin to wonder what to do, who could make him understand. Sometimes the parents would become so disheartened. “Father, you are my mother; father, you are my mother; father, you are... You are my mother, you are my father, you are my mother, you are my father, you are Bhagavān, I serve you. I may not be very learned, I am in the āśrama, so it feels to us that the site should not become a place for becoming a bābājī. Look, no one wants their child to become a bābā, but by becoming a bābājī, one attains some jñāna. Alright, tell me, brother, should we get them married, should we arrange their marriage? Don’t worry, Bābājī will take care of it. Come on, a good home will be established. I don’t know why you create sorrow; there is already so much sorrow in this world. Let us practice good devotion. Thank you very much... Come, whatever happens, there is darkness, it exists, and the truth I tell you is this: O prāṇanātha, if you do not see the time properly, your life force will leave you. Children, I am reflecting deeply in my mind, so much so that I feel as if I have died after seeing it. And Bābājī says, you will not come for six years; he is right there at home, Guru Pūrṇimā has come. And one day, when he went to have darśana, Gurujī said, "Where have you been all this time? You didn’t come." Then he said, "Bābājī, I have some important disciples there." And I didn’t agree to that, so I said, "How about I make you a pṛtīkṣa (disciple)?" Then Bābājī said, "Where will I go? I will just become a vairāgī (renunciate)." "Alright, then I will give you samādhi." What knowledge have I given? That yes, Gurudev, there are two types of samādhi: nirvikalpa samādhi and savikalpa samādhi, or sabīja samādhi. It seems as if the body has just ceased to function, but the jñānendriyas remain conscious within it. One sees with the fire, smells with the nāga, hears with the ears, as if saying, "Son, do this, I will come tomorrow at ten o’clock." You get up in the morning to beg at your house, right? At that time, say that there is a veranda ahead, don’t get surrounded there, and put everyone into samādhi—every kalpa samādhi. Then I won’t come until you break it. No matter what happens, I will come. Alright, Gurudev, in the morning, when Bābā gets up, prepare breakfast and get the milk and everything ready. When he saw that everything was getting cold and he was gone, you insisted, saying, "Do well, die, die, the hen is troubling." We first gave an injection, then what happened was that he ran and closed the house door. And if he himself didn’t eat the breakfast prepared, then the class would cry, "I won’t eat," but everyone would leave. When you feel hungry, just sit down and eat some parāṭhā. See, all those worries will turn to dust. She started crying, lamenting, "Oh, oh... The ocean of my happiness has dried up, the golden sun has set." The old man and old woman were both crying out loud, stamping their feet. Look, everyone is crying, it is inevitable, everyone is crying. The neighbors and others, see, there is such a heavy stone block, put the aunt’s foot on it, otherwise they might take you somewhere. So, she put that aunt’s foot on it. It was given, now the whole body is becoming cold, so he created Vaikuṇṭha. Now, to create Vaikuṇṭha, his feet became cold and stiff, and he was being punished for it. But Gurudev had said, "Do not open your legs in that manner." Then his daughter-in-law, crying, said, "Ah, don’t cut the feet now, wait a little." Then another said, "What should we do? Offer a sacrifice and support him." That is its stem, the pillar—break it, and it cries out, "Oh, don’t do this." It is already dying, utterly destroyed, the house and the bloodline broken. Break it, cut it, again and again, another injection or look at it, then it is cut off. In this, the disease has come. Whatever comes will go; the king, the color, the beggar—all must go. Gurudev, please bless me. What else can I do? But come, I have a vidyā, a tantric vidyā. I can revive this. Gurudev, this is your own chelā; take him along. Come, O Prabhu. And put in the kesara—everything has been added. Bring a spoonful of the mantra. We are cooling the milk. There was some kṛmi, some harema cream, śrēma cream. They are nodding in agreement, yes, yes, sitting and sitting, doing and doing until it cools down enough to drink. So now it’s like this, the old man and old woman, the old woman is saying, "Oh son, why did you go first? There is still so much left to do. Drink it, son." Oh Bābājī, what if this one dies and the soul departs? Bābājī, what can I do? If it makes noise, then it makes noise. I have been in the world for just two days, and I am already feeling entangled in it. Look, the old man is crying. "Oh son, it would have been better if Bhagavān had taken me away. Come on, brother, you are like a father. A father’s soul is always greater. Drink the milk and go. No one loves you as much as Bābājī does. Daughter, you are crying loudly. Your golden sun is setting, your fertile ocean is drying up, whatever is within you, daughter, just take it in." The girl says, "Why should I, if these parents drink so much?" Bābā, are you listening? Son, listen carefully, detachment is rising. One by one, injections are being given, prick by prick, injections. Mahārāja said, the mantra given inside to the brother is a living mantra; it cannot be taken back. If I disturb everyone, everyone will perish. Taking the bowl’s messenger, and continuing like this, Bābājī will remain upset. The other’s father came harshly, then caused strife inside the mother’s house. Mahārāja will say, "Good child." A saint has compassion in their heart. Do this, I will drink it. Oh Bābājī, this is exactly why we need a guru—to die for others and do good deeds. Oh Lord, hurry, the fever will subside soon. The man stopped, no, Gurudev. Oh Rāma Rāma... Arogo Bābājī, Arogo Ḍokaro, what is it that I hold a glass? You, Arogo Mahārāja, have drunk the milk of every drop, and after drinking, you stumbled. His child got up and stood; the one who died has gone away, crushed and crushed, that too has gone. See, sitting here, this is the understanding: the world has no relation, neither mother nor father, and even your wife is not truly yours. So he says, "Dāpūḍī, oh, your home, your wish, do as you please. I will play my part, but you do the other. If so, then Oṁ Tat Sat—the world’s attachment is indeed a worldly attachment. Four days of moonlight, then a dark night. Śrīman Nārāyaṇa Nārāyaṇa..." Śrīman Nārāyaṇa Nārāyaṇa Nārā... Dīpa Nārāyaṇa Nārāyaṇa... Dīpa Nārāyaṇa Nārāyaṇa Lakṣmī Nārāyaṇa Nārāyaṇa Nārāyaṇa Lakṣmī Nārāyaṇa Lakṣmī... Nārāyaṇa Lakṣma Nārāyaṇa Nārāyaṇa Satya Nārāyaṇa Nārāyaṇa... Glory to Dīpa Nārāyaṇa Bhagavān, the deity of deities, the supreme lord Mahādeva, the true guru Svāmī Mādhvānanda Jī Bhagavān, and the eternal truth of Sanātana Dharma—peace, peace.