TV Channel

O Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Śrī Śrī Devpurīṣa Mahādeva Kī Jai, Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Sanātana Dharma Kī Jai. Blessings to all of you, dear ones. My dear ones, here and around the world, welcome. It is a very blessed and pleasant evening. Yesterday I had the opportunity, for half an hour, to walk through our beautiful park. Thanks to our gardeners, including our Chandra. And the beautiful orange pumpkins. Every tree expresses its thankfulness. They offer us something: beautiful apples, pears, plums, peaches, many different kinds of berries. Many were walking with me, but the trees were telling me something. I am so thankful that I can be in this divine garden. They are thankful that we did not put chemicals in their roots, and they express their thankfulness by giving us such beautiful fruits. Imagine, we chip off one tree, and next year at this time we will walk through our park. We will miss that tree very much. Only in astral form will the tree be there; the apples will be there. It is said in our Indian tradition, philosophy, religion, culture—whatever you call it: “Sarvar tarvar sant jan, chauthā barasī meṃ paramārtha ke karne chāroṃ dhārī hain.” For Paramārtha, you know, this morning I spoke of Svārtha and Paramārtha. Svārtha means selfishness. Sva means the self, and artha means material wealth. Paramārtha: param is the supreme, God, and artha is that spiritual wealth that comes when we do Seva. Then we gain the spiritual wealth which will be forever and ever. And when we take selfish action, we will get something, but only for this life. So, how many incarnations or manifestations are there for Paramārtha? Out of many, many, four are major, and they are acknowledged as holy. Not only do we call humans holy men. Stones are holy. You go to Kailash, you go to the Ganga, you go to Mount Kailash, you go to some holy mountains, and you bring back a stone and say, “This is a holy stone.” So it’s very clear: not only are humans holy, stones are also holy. One elephant went to a beautiful, big lake. Oh, can you imagine the joy of the elephant? The lake is deep, about ten meters. For the first time in his life, he feels so light. He is surprised that his body is so light. We also feel very light in water, but that is not so meaningful for us. For an animal like an elephant, when it breaks one leg, it cannot get up. The legs of an elephant, weighing hundreds of kilos—a thousand, five hundred kilos—to lift oneself is not easy. But in the water you can pull this elephant up and down with ease. So the elephant feels so relaxed, doing all the āsanas in the water. He fills his trunk with water and makes a fountain. Then a human said, “Oh, this is a good technique. We have made fountain technology.” Then the elephant takes another trunkful of water, puts it on his head, and lies down this way and that. We made a shower in the bathroom. No one is an inventor. If someone says this was an inventor, it is wrong. The elephant is the inventor. All spirituality is gained from nature. All exercises are gained from nature. All medical science developed from nature. Mother Nature is one of the best teachers in the universe, and the best one we can have. So the elephant enjoys the bath for two hours. The whole lake was his bathtub. Then he came out. Happily he walked slowly, a majestic walk into the forest. From the elephant they learn what we call the majestic walk. You know, you should not stay stiff. Relax and let your arms swing. So the elephant, nice and relaxed, puts his trunk over his body. After two hours of bathing, the elephant came out, walked in the forest, took dust, and threw it on his body. He covered his body with dust. People said, “He is a stupid elephant. Two hours he washed himself so nicely, and now he puts dust again.” Others said, “No, no, because of insects.” Do you think a mosquito bite troubles an elephant? Do you think a mosquito would be able to pierce an elephant’s skin? We call that elephant skin strong. Others said, “No, he is angry.” Then a fourth said, “Why don’t we ask him why he is putting dust on himself?” They asked him, “Why do you put on dust after such a beautiful bath?” The elephant said, “I washed myself two hours ago. All impurities were cleansed from my body, I prepared myself. Now I put the dust on me with one hope: maybe some ages ago, centuries gone, or decades gone, some holy man walked here, and through his holy feet, the dust here became holy. And if I put this on my body, I will be blessed.” Like Subrahmaṇyam Swāmī said, loving Gaṇeśa dancing with Śiva, so that elephant was happy, tall, looking, searching, searching the caraṇarāja, the dust of the holy sand. Maybe one grain of sand will bring me to Brahmaloka. The people who listen to this, they begin to put dust on themselves, and the elephant says, “Bless you, bless you.” So, rivers are holy, mountains are holy, trees are holy, stones are holy, dust is holy. O man, what makes you so proud that only you are holy? Therefore, sādhu, first the lakes are holy, the trees are holy, rain is holy. Can you imagine life here without rain? One or two months without rain, and everyone cries to God. How to water our garden, trees, plants—nothing. Can you imagine? Nearly eleven months no rain in Rajasthan, in Jadan, and in many other parts of the world. And there are also some countries where there is no rain for three years. So, that’s a blessing. And the fourth one is a holy saint. These are four as holy. “Sarvar, tarvar, sant jan, chauthā barasī mēm, paramārtha ke karne, chāroṃ dhārī hain.” For the sake of God, these four are manifested here. So the trees were so happy, and everyone goes and takes the fruit. Trees don’t make a difference. You may throw a stone, but they will throw fruit back, not a stone. Look down. So many herbs. They say to me, “Swāmījī, it’s not correct.” I said, “What?” “You look only at the nice apples. What about us? We have more power than the apple.” Sanjīvanī means the herbs of immortality. Czechoslovakia, Europe, has such good herbs. And now is the right time to collect the herbs. Jalī, Bhūtī, Vanaspatī—these are the three in Āyurveda, very important. Jalī means roots, būṭī means the herbs, vanaspatī means the leaves of those plants and trees which give fruits but don’t die; the tree doesn’t die. Now there is only one month left. Then, again, they will go to the Brahmaloka. They will come again in April, May, June. How to utilize these herbs for the whole year? You dry them. Sixty percent of the strength is gone. You boil them, seventy-five percent is gone. How to preserve one hundred percent? It is a matter of quality, not quantity, understand? It must not be one hundred kilos, twenty kilos, thirty kilos. It can be half a kilo, a quarter kilo, one kilo—it depends on whether you find good herbs. So, according to your own knowledge, or some knowledgeable person who has knowledge about the herbs: in Vienna there is one lady, her name is Muktamānī. And when you call that lady, it’s a funny telephone answering: “Sattva, more quality to life. Give more quality to life, to sattva.” Maybe a little difference, maybe a quality in living, the sattva qualities. Through her voice she gives inspiration, knowledge. She is a nice, kind lady. Some people have an answering machine: “Hi, I’m not home. If you want me to call you back, leave a message.” That’s also a message. Some people ask me, “Swāmījī, you should also give a message when you don’t answer the telephone.” So I also said, “Hari Om, hello, how are you? Nice to hear you. Is everything okay?” And the person begins to talk. So, essence is the quality. We have so many herbs. Nettles are also very good herbs. Śaṅkhapuṣpī, there are many, many things. There are few people who have good knowledge about herbs. I will tell you only how to preserve them. You grind them with a stone, not with a machine. With stone upon stone, with your own hands. Sarvahitāsam. As much as you will make it like a paste, you will see how good the aroma is. That helps to preserve them. So, with love, you take it nicely. Don’t do this, and put it in a nice bottle. Close it, or in some other container, and put it away. And take every day one teaspoon, half teaspoon, or quarter teaspoon of these herbs in a little water and drink it. At room temperature. You will feel a change in your body within one year, by next season. But you should have knowledge of the different herbs. So many people have problems with their health, and we have blessings. So tomorrow you can walk through the garden. If you have knowledge, take the herbs. Go somewhere, walking in your forests and mountains. If you have knowledge, take the herbs and wash them nicely—so that some cat or dog or fox didn’t put some liquid on them. The herbs are very gentle, like your little baby. You hold the baby and clean it nicely, as the mother does. The father is holding, washing his hands, but it is the mother’s hands. Nobody says the father’s hands. So, we gently speak with those herbs. There was one artist in Prague. He was the father of one of the disciples, Muktānand Milena Lisa. And his father used to make lithography pictures. He brought some plant or this, and he was talking to the plant: “Please, a little more, don’t, I want a little more, a little more, so remain as it is, fresh.” And when he was finished, he said, “Thank you,” and the plant went like this. The artist could speak to that, just as you, yogīs, can speak to God. Others said, “Oh, what is he talking about? His screws must be loose.” They don’t understand. So you should have a proper stone. You should have a suitable stone, where, without water, first clean the stone, and with mantra: Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭi Vardhanam, Urvārukamiva Bandhanān Mṛtyor Mukṣīya Mā’mṛtāt. This mantra is for the herbs. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭi Vardhanam. Sugandha is smell. Puṣṭi means healthy. Vardhan means increase. So, even when you come home after work, you will feel the smell of this. So why am I telling you this today? Because this is just the time to harvest from God’s garden. Śakti is your glands, your organs, your blood cells, your joints. Without Śakti you can’t walk. When you are very ill and tired, “I can’t walk,” there is no Śakti. Śakti means strength. This is, therefore, the food that is not designed for how we are eating, but it was designed to live long and healthy. Quantity, not quality—and that in yoga we call alpāhāra. Alpa means small. You know, in Europe you have mountains called the Alps. The ṛṣis called these mountains at that time the small Himalayas, Alpīns. So Alpa means small. Alpa also means little time. Alpāhāra means a small diet. Āhāra is eating that gives you strength. When too much is taken, the body can’t resist. So, in yoga it is said: alpāhāra, ācāra—your behavior; vicāra, your thoughts; vihāra, your movement, where to go, where not to go; and āhāra, the diet. That diet was just to supply the śakti, the energy—concentrated. When you have an operation, the doctor gives you anesthetics. How much? A very little liquid. And you are śakti-hīna, without power. The doctor takes your hand like this, the other hand like that, your legs like that, opens the stomach, takes the knife. It’s like cutting a cake, a liquidy cheese, and you are somewhere in Praloka, no Śakti. At that time, you are at the unconscious level. Svapna, Jāgrita—these three levels of consciousness. So now, if the doctor will push one liter of liquid, what will happen? It’s called ever-rest. Gagan Mandal, in the space, Manva Diri Diri Chal Gagan Garchad Nadeve—therefore, slowly, slowly. So, these herbs: Śakti, Mother Nature—Śakti. Consciousness, Śiva, is in the body, and Śakti is in the body. When both are in purity, pure, then it’s a divine life. If one of those is dismissed, then there is no unity. So, when a person does this, a person who works with herbs is full of joy, happiness, and mantras. Do you know Hanumānjī? So Tulsidās, a great saint who wrote the holy Rāmāyaṇa, went to Hanumānjī. He asked Hanumānjī, “Hanumānjī, can you show me God Rāma, at least for one day? I would like to see him. I wrote the Rāmāyaṇa. I am completely devoted to Hanuman, and I am totally devoted to Rāma. Please, let me have his vision, darśana. Hanumān, please be kind to me. I know that Rāma loves you, and you can call Rāma here. Please, Hanumānjī, do one favor for me. I will write nice things about you in the Rāmāyaṇa.” You see, it’s called pressure. Hanumānjī said, “My brother Tulsīdāsjī, I adore you, I respect you, you are great, but I don’t dare to order God Rāma. Who am I to tell Rāma, ‘Please come because your bhakta wants to see you’? And if he refuses, I can’t show you my face. I am nowhere. Therefore, it’s good enough that you have devotion, and that’s all.” Tulsīdāsjī said, “No, no, don’t play like that. Hanumānjī, please show me Rāma. You show in your chest.” People ask Hanumānjī, “Where is your God, Rāma and Sītā? Are they in my heart?” It’s very easy to say it’s in my heart. Show me. Hanumānjī tore open his chest. Blood ink, but inside you see Sītā and Rāma blessing. “But don’t tell Rāma. I will hide somewhere, and I will tell you,” he said. “How?” “In Banaras, in Chitrakoot, every day Rāma and Lakṣmaṇa come to bathe. Where many holy saints and sādhus are bathing, exactly at 7:15 in the morning, God Rāma comes to bathe. And he likes to have sandal paste on his pillow. You should make the sandal paste. Rāma will come and stand near you, and not only will you see him, you will take the sandal paste and put it on his forehead. You will look into his beautiful eyes, and he will look at you with his gentle smile. When you touch it, it’s like you have touched the entire universe. You will feel the breath of Rāma. You will smell the entire universe. That will be one of the most divine minutes of your life. Take care. Don’t be emotional. Don’t do like this. Are you Rāma? Be very gentle. Go in front, and say, ‘Rāma,’ head down. Yes, Rāma will bow to you.” He said, “Oh, Hanumānjī, that’s great. You are my great friend.” And Tulsīdāsjī took his beautiful stone and a nice wood log, the wood of sandalwood, a little water of the river, and sat there. “Śrī Rām Jaya Rām Jaya Jaya Rām.” And Rāma was standing in front of him? And he said, “Śrī Rām Jaya Rām.” He thought somebody standing, move this side. So Rāma went this side. The shadow was coming on him. “Ah! Move away!” And God Rāma bowed down, took the sandal, and put the tilak. Hanumānjī, Tulsīdās, Tulsīdās, Tulsī, Tulsī. Then Hanumānjī said, “Chitrakūṭ ke ghaṭ par, baisantan kī bhīr, Tulsī Dās candan ghisai, tilak kare Raghuvīr, Śrī Avadha Rāmacandra kī jai.” Pāvana Sūtta Hanumānek, Umāpati Mahādev Kī Jai. Hanuman Jī is warning Tulsidās Jī: “Chitrakūṭ ke ghāṭ par”—on the bank of the Chitrakūṭ River—“bhai santan kī vīr” gathered many saints. Tulsī Dās chandāṅgasī—Tulsī Dās is making the sandalwood paste. “Tilaka kare Raghuvīra”—Raghuvīra, the king of the Raghukula, dynasty of Raghu, is applying the tilaka—and Tulsī Dās did not know. That’s why the bhaktas are in divine joy. When a bhakta feels love, when the bhakta feels purity, the bhakta feels oneness. The bhakta knows no dualities and seeks nothing else. That inner energy is Śakti and Śiva in oneness. To such a bhakta, Mahāprabhujī said, Mother Nature has given all this to us. This is all that God has given us. We have everything. Never think that you are poor. Never think you are unhappy. You think someone can make you happy? Joy of the joy. He has little joy in the sorrow of that joy, which you would like to enjoy. Oh, listen carefully, listen, oh boy, don’t search for that joy. Go to the garden. Please, this. Yes. Yes. But at the same time, I was one with nature. Like Tulsīdās was one with the sandal paste. But still Rāma blessed him. And he said, “But still, God knows, he knows that Tulsīdās is his great, great bhakta.” I wish you all the best, and tomorrow again we will have a webcast. Around 10 o’clock, 10 o’clock, or 9:30? What time is tomorrow? 9:30, okay. Webcast. There are many casts in life. In modern times, they support the cast, webcast, broadcast, weathercast, and what not more. So, tomorrow, our Czech time, 9:30, my dear ones, all here and there, in different parts of the world. Wish you all the best and blessings of Mahāprabhujī. Śrī Dīp Nārāyaṇ Bhagavān Kī Jaya, Śrī Śrī Dev Purīṣa Mahādeva, Dharma Sambharāta, Satguru Svāmī Madhavānandajī Bhagavān Kī Jaya, Sat Te Sanātana.