TV Channel

Āp tīn lok ke nāth karu prabhu sevā. Guru Jīvāt Rācār Viśva Āpko Dhyāve. Mā Pāpī Jīva Gyān Śaraṇ Nai Āve. I will serve the Lord with the three of you. I will rule over the whole world, I will serve the Lord. Rāma mūraka, jagat pākaṇḍa, bāuta sādhyāve. Ek Sacha Shambh Nai... I will do my best, I will do my best, O God, listen to me, O God. I will do my best, O God. I will do my best, O God.... Gurudeva kare jab mer par hoy jave, Nand karo kar jor suno. Gurudeva, Nand karo kar jor. Jidur Lok ke nath kamkar cheeta bharmave. Sādhu mana bhūmi āmkār chīta-bharmā, chīta-bharmāve. In sabhako de chitta-kāya niranjan pāve... I pray to the Lord, I pray to the Lord,... I pray to the Lord. O Jagadānda may pass jaye, Naraka may jave, Karu kar jor su kar jor, Śrī Samādeva Brahma darśave. Śrī Devapurī Samādheva Brahma darśave Ānanda darśave. Śrī Svāmī Dīpa He Dāsa Śaraṇa Prabhu Āve... Jhankāru Karjo, Jhankāru Karjo, Raso Satguru Deva Kī, Jai Śrī Deep Nārāyaṇ Bhagavān Kī. To everybody else, either their experience or their thoughts about the Kumbh, or about some spiritual point which they want to give to everybody. So there were about thirty Mahāmaṇḍaleśvaras there. So you can calculate that it won’t be over in the proposed time of 45 minutes. Five by thirty doesn’t go to forty-five. So I presume that he will come in half an hour or one hour or so. Gurujī, we will be a little late. We have a program going on right now. All of us are sitting here, Mahāmaṇḍaleśvar, and everyone is giving their thoughts for five minutes. There is a Mahāmaṇḍaleśvar, who is saying, "Five minutes." You also count it. It will take two and a half hours. He said it will take four and a half hours. I don’t know, but I feel a little weak in mathematics. I am getting such calculations. Today, I was going to Kumbh. He was sitting on the train, sitting on the train, sitting on the train. He sat down. So all the others who were sitting on the train were thinking, "Mahārāj Jī, what is the matter?" The train was running for 10 minutes. Someone dared to say something. "Mahārāj Jī, please keep your oil on the floor. Why have you kept it there? There is a lot of space in the train." Mahāprabhujī said, "No, no, I don’t want to trouble the train." Mahāprabhujī said, "What are you talking about?" Mahāraj Jī said, "Yes, I am carrying his weight on my head, but if I stop there, then the train will have to do it." He did not want to trouble him. Mahāraj Jī said, "Mahāraj Jī, if it is on your head or on the floor, then still this weight is on the train. What difference will it make? And the train is running. If it is there or here, then it will run like that." Mahāprabhujī said, "Yes, I am telling you this." All of them got confused. Mahāprabhujī said, "What are you saying?" He thought Maharajjī is a little bit cracked. He said, "I am saying this to you, this is my message to you. What, Maharajjī? I don’t understand." He said, "This is, why are you keeping your worry on your head? If you keep it down, then God will take it away, and if... It is here, then God will take care of it, so leave it and keep it down in the train." He said, "Okay, whether it is here or here, the train is going." Your problems and worries, if you give them to God, they will go along with you, but they will not trouble your mind. They are carrying your weight. If they are here, you will be at their feet. That’s why we all have problems. We all have worries. We all have problems at home. You have problems at home. How many problems do you know in our ashram? When you have 300 children in a school, you have 2-3 children, you will see how many problems there are. And then you will count them. But those problems are a blessing from the world. Why do we have to give them sorrow? It is not a matter of sorrow. We will do something with it. We will take care of it. But why is it a matter of sorrow? Why does it keep on flowing in our mind? There were two Mahatmas who were roaming around, and a lady wanted to cross the river. But she could not swim, and she was a little far away. She said, "Mahārāj Jī, we need your help to cross the river." One Mahatma said, "Okay, I will take you here." He went and left her on the other side. Dushyam Mahatma was very angry that there is a rule in our Sampradāya that a woman should not be touched. He was very angry. One year later, both of his sons, who were angry, said, "You made so many mistakes that day, you didn’t have to take her." The other Maharaj Jī, who helped them, said, "I made a small mistake, but look at your mistake." Maharaj Jī said, "How? I left him there on that day. Now you are taking him there. What is the matter? Why didn’t you leave this matter until now? It is going on in your mind; nothing is going on in my mind. I helped him and kept him there. What is the matter? What is going on in your mind?" Your problem is so small, this mind is so smart, it makes you so big. From where, how to take care of it? This is also a form of yoga. When we are sitting for yoga, when we are sitting in meditation in the beginning, first you have to see your mind, from which direction you are walking and why you are walking like this. Gradually, you understand its path. When you understand, then you can change its path. Not yet. To understand, you will have to see it from the right perspective. Your own mind, your own thoughts. In the 12th chapter of the Bhagavad Gītā, Lord Kṛṣṇa says, "Adveṣṭā sarva bhūtānāṁ maitre karuṇa eva ca." A devotee should have such qualities, such virtues, adveṣṭā. No one should be devastated. This is right. Devotees should behave like this with others. They should behave like this. But they should behave like this for others as well as for themselves. Adveṣṭā. When we are sitting for Sāraṇa and looking at the mind of our kuṇḍ, what it is doing, we should not even get angry. He is a child. We have to lead him with love. We have to keep him on the path of love. If we do this and do yoga with the same feeling, then the difference is very quick. And very soon, the worries that we carry along with us, like Mahārāj Jī has kept on his head, they all die, they all get lost. We don’t eat them; they just fall down, like ripe fruits fall from the tree. But to make them happen, we have to look at our mind, our thoughts, with the right view and love, and slowly put it on the path. Gaṅgājī is running here, and we have been seeing this flower for a month now. The administration is working so hard that it will not cut the entire flower. Every day, they fill the pot with soil, and then they are making a fence, and then they are making such a wall that its path will be blocked. And 10–15 days ago, it seemed that he would not win; he would lose. The water in the pool was so deep that it was completely cut off. Now they have come to the line. Gaṅgājī’s water keeps flowing. In a day, even he doesn’t have control. He has been in the water for a month. There are so many people in the water, but now they have come to the line. It seems that, at least for Kumbh, there will be no trouble there. The police station will not cut off the water that has come. Our mind, our thoughts are also like this. The bird keeps moving and always wants to get out of the line, but every day, after a little practice, meditation, and yoga, it gradually comes to the line. There is another story. Once Nārada Muni was wandering on the shore of the sea, and he was seeing that all the birds were screaming, and thousands of birds were wandering like this very fast. Nārada Muni called a bird and said, "What are you doing today? Your whole society is like this. You are shouting, you are very nervous." They were going up to the sea and then coming back; they were going up to the sea and then coming back. And in their mouth, the bird was taking them to the beach, and they were going there. Nārada Muni said, "What is happening? What is the matter?" A bird said, "Yes, our sister, she had two or three children." He was sitting near the ocean. The waves of the ocean came and took him to the lake. We are all stuck in this. We are seeing that this mud will slowly come up. When the ocean will be filled with mud, he will be saved. Nārada Muni was very impressed. He went to Viṣṇu. Nārad Muni’s job is to give news. There are so many newspapers in the world, according to the population. Something is wrong. So he also woke up and asked, "What is happening to our brothers and sisters in Nārada Muni?" He said, "Garud, what should I tell you? You are much older than me." He said, "No, no, I have to tell you." I have just raised this subject, so tell me. So Nārada Muni said, "Those birds are all doing like this. Two or three of their children have gone into the sea. They are putting mud so that they will be returned. They are working very hard, but nothing has happened to them. Because his mouth was so small, what would he do in front of the ocean?" The Guru said, "I am going." So the Guru went and put mud in the ocean with his wings. He made his body into a big shape and put it like this. And it happened like that. He put it twice in the form of the ocean and said, "Gurujī, what are you doing? Our condition will get worse if you put so much soil in our land." Guru ji said, "These are the thoughts of the birds. I am helping them. I am helping them. I am giving back their offspring. And I have put their fat hands there on the ground." Thus their work has been successful. The reason for yoga is that we, and our senses, and our work, and our daily life, we do something in a small way in the beginning to improve our lives. We feel that nothing will happen with this. But still, if we have this devotion and love when it is with the bird, then we still do it. And then, when we reach a point when so many birds are with us, then they make some noise. When we are so determined in what we are doing, then God comes to help us. He takes us from the back and takes us forward. Our Guru takes us on the path. Our mouth is so small, our hands are so small. What will we do in front of our actions? But still, if we start this, then Gurujī is there, and later, when he sees that we are serious, that we will do it with our body and mind, then he will go along with us, and it all happens with his big hand. Satguru, rakho laaje hamari, aayo sharan na tumari. Satguru, rakho hamari Bhakta Praladaki rakshakini, jalati agni me ubari. Bhakta Praladaki rakshakini, jalati agni me ubari. Kambhapara prakattabhaya swami, Kambhapara prakattabhaya swami. Chiname vipat nivāri, Satguru Rākulā je hamāri. Āyō śaraṇ tu māri, Satguru Rākulā je hamāri. Garuda chod palame hari aaye, Garuda chod palame hari aaye. Bhaktan ke hitakari, Satguru Rākulā je hamāri. Deena Dayal Dayakardhata, Deena Dayal Dayakardhata, Aayo sharan tumhari, Satguru rakho laje hamari... Draupadī kī lāja bachāī, bharisabhā meṁ murārī. Draupadī kī lāja bachāī, bharisabhā meṁ murārī. Cīra paḍayo para nahīṁ pāyo, tīra paḍayo para nahīṁ pāyo. Āyu duṣṭa duṣāsannahārī, sattva guru rākula jehāmārī. Duṣṭa duṣāsannahārī, sattva guru rākula jehāmārī. Ina dayāladāyakardātā, āyosharaṇa tumārī Satguru rakola je hamārī. Āyosharaṇa tumhārī Satguru rako laja hamārī. Mīrābāī Paramehar kīnī viṣamṛta kardārī, Mīrābāī Paramehar kīnī viṣamṛta. Ase bhakta ananta ubādhya. Ase Bhakta Ananta Ubadhya Abke Meri Bari O Sharana Tumhari, Sathaguru, Rākulāja Hāmāri. Śrī Pūjā Bhagavān Dīpa Nārāyaṇa Pāra Brahmāy Avatārī... Kāhe Mādhavānanda-jī Prabhujī, Kāhe Mādhavānanda-jī Prabhujī, Suno āra jagīra dhārī, Sattva-guru rākola jaya mārī.... When we do sādhanā, we will take one śloka from this, then we will have to say it in English. So, Gajgur Gher Lyongchal Bitar, Theranam Phukari, Ek Maghramach The, they are holding the elephant and taking it down into the water. Where are these eggs? An elephant is sitting here in his Viśuddhi Chakra. That Maghramach is here in Svādhiṣṭhāna, where Kāmagṛd, Lobha, all of them are sitting. We go up slowly in Sarnam, and still they are holding us back. We get some emotions, we open the Anāhata Chakra, we get some words, we get some self-confidence, we get love from within, and even then that anger takes us back. What do we have to do at that time? Thera nāma pukārī, Bhagavān kī nāma pukār karke, Garuḍa chor pal me hari āyī, Bhaktan ke hitakārī, Bhakton ke liye. Lobham kehte hai ki hamad saaran se sab ho jati hai, lekin Bhagavān guru kī binā nahīṁ hotī hai. Kuch ne kuch hotī hai apnī ṭharāv se, lekin jab vo samasyā uṭhāte haiṁ, jab vo aise samasyā āte haiṁ, jab hum vāpas apne khud kī andar se khīñchte haiṁ, us samay par vo hai, isliye ye bhajan hum hameshā gāte haiṁ. And there is another line in this; this bhajan is written by our Dādā Gurujī, Swāmī Madhavānandjī Mahārāj. In one stroke it is written, We are all under the feet of the Guru. Babaji will come; we are under his feet. We have to enter our mind. We have to enter our mind in any situation, that we are worthy of their blessings, that we are worthy of it. We are all, but we have to do this. We have to do this. Now it’s my turn. Arre Gurujī, rakho āp kī hāth meru upar. Jab hum issī bhāv se baiṭhenge, phir kām chalu hai Gurujī ke liye. Unkī nām lene hai, jab samasyā āte hai, nām lene hai. Jab kuch achā hote hai, nām bhī lene chāhiye. Main vichār karte ho, yahā Kumbh kī story āp sab jānte hai. Samudra ke sanmantan ho rahe hai. Phir lekin kya nikal hai? Vish nikal hai. Toh viṣ se kyā kiye hai? We go straight to the Guru and ask him to take care of this poison. But this is what I keep in my mind: when the Amṛt comes out, if we go straight to Maa Devījī and ask her to drink it, what will happen to us now? If we drink, Maa Devījī, it will be beneficial for all of us. It will be beneficial for all of us. We will all get Amṛt. But when there is a problem, we are always ready to give it to the Gurujī. If something good happens, we say, "I am sad." This is my work. We forget. In your Kathopaniṣad, there is a small child, Nachiketas. He sees that Gurujī is doing Yajña and the Brahmins are giving him an old cow, which is not giving milk. He says, "Father, why are you giving the old cow? You should give the best thing. This is your time. You are more and more youthful. Now is your time when you can do something. You have to give that time for your spiritual path. You have to give that time for service. The good time, you don’t have to give that time. Give five, ten, fifteen minutes in your day for your support. But don’t give this time when the television is on and you are tired. Give good time. Give quality time. Then something will happen. It is seen in your heart only." Lord Śrī Narendra, do it. Satguru Deva, do it. Sorry, I’m reminded today of one story, because you see everybody walking around with their bags on their heads, coming to their camps. All of these people from the railway stations, and it’s been happening for days and days. They have all of their belongings on their head, and they’re coming here to their camp. And it reminds me of one beautiful little story of one Mahārājī who got onto the train. And when he got onto the train, he had his bag on his head, just like these people who are going past. And he got on the train, and he sat on the train, and he kept his bag on his head. Of course, everybody else in the train was looking at him and thinking, Why? The train’s moving, and he’s still sitting there on the chair, and his bag is here on his head. And eventually, after 10 minutes or so, one of the other passengers in the carriage got up in the carriage to say, "Mahārājī, why don’t you put your bag down on the floor?" There’s plenty of place. There’s no reason to keep it on your head. And Mahārājī said, "I don’t want to trouble the train." Now, of course, they’re all thinking a very strange comment. And they’re asking him, "What do you mean?" He said, "Yes, I will take the weight of my bag. If I put it down on the floor, then the train has to take that weight. I don’t want to trouble the train." One of them then got up the courage to say, "But Mahārājī, if the weight is on your head, it’s still on the train. If you put it on the floor, it’s still on the train. Why don’t you put it on the floor? It makes no difference to the train." Mahārājī was silent for a while, and then he said to them rather cryptically, Yeah, that’s what I’m trying to explain to you. Because they were silent, and nobody could work out what he was saying, and they said, "Gurujī, what on earth do you mean?" He said, "Yes, that’s what I’m trying to say to you. All of your troubles, whether they’re in..." Whether you lift your head or whether you leave them down, it’s God who’s still going to take care of them. They’re still going to be with you, whether you have them here or whether you have them there. They go with you either way. Why do you choose to keep them on top of your head all the time and have so much trouble with them? Those things which you have to do when you get home, they’ll be there when you get home. Put them down on the ground now. Either way, our time, the journey, they go with us. If we let them trouble ourselves more, or if we let them trouble us less, we’ll still deal with them. But why have them running in your head when you’re anyhow sitting in the train and moving? So they got somehow the point. It’s easy to understand the point, but it’s not so easy to put it into practice. But that’s all about it. Ask yourselves, how many times have you gone back to thinking about other things, rather than being here in the Kumbh? At certain stages, if you’re lucky, you’ve left everything and forgotten about it. That’s why we’re here: to take some time completely out from the world, to be here in a completely different world. And within that world, to have a chance to do something without our normal habits, without all of those people around us who pull us into certain habits or into certain ways of doing things. Here we’re here, we’re within an āśram, we’re within a whole community of people who’ve come for a spiritual reason. It’s such an energy, it’s such a time to do something special. The second story I was telling them, that some of you probably already know, but there was a story where Nārada is walking along the beach and he sees that all of the birds are incredibly nervous and they’re flying to the beach and then flying out over the ocean, then flying again to the beach and over the ocean. Every time they come to the beach, they take a small amount of sand in their beak, in their mouth. They’re taking it to the ocean and dropping it inside. And Nārada is completely confused as to what is the meaning of this activity. Thousands of birds, all completely nervous and moving so fast on this work. So he calls one of the birds and asks, "What’s going on? Why this theatre, which is here?" The bird says, one of our guru sisters, one of our sisters, She just had some baby birds. They were sitting on the edge of the ocean. A wave came and took them and has taken them into the ocean. So we’re figuring that we’ll take so much sand to the ocean that it will be full, and they’ll be able to come out again. Otherwise, they’ll be lost. Nārada is looking and thinking, "Well, it’s a beautiful feeling, activity, what they’re doing. It’s done with a beautiful intention." But those small beaks are not going to make any difference compared to that ocean, and so he goes to Viṣṇu. And as usual, Viṣṇu asks him, "Nārada, what’s going on down in the world? You’ve been traveling there. Tell us what’s happening." And Nārada says, Bhagavān, everything is good. But there’s a problem with the birds. They’re so nervous. And they’ve really got a big problem at the moment. Sitting with Viṣṇu is Garuḍ, the bird which is his vehicle. And immediately he becomes awakened and says, "What’s wrong with the birds? You know, what is wrong? That’s my community. What are you saying? That there’s some problem?" And he says, "Yes, well, all of these birds, they’re trying to fill the ocean with sand because they want to save some of their babies that have gone into the ocean." And Gurujī immediately says, "Okay. I come to help," and he comes to the beach, and with his wing, which he makes himself huge, he then takes half of the beach and dumps it into the ocean. And then, a second time, he starts to put huge amounts of sand into the ocean. That from the ocean, the goddess of the ocean comes and says, "Gurud, what are you doing? You’ll fill me completely, you’ll destroy me." And Gurud said, "Yes, I want those babies back. Look, all of my brethren are completely nervous. Give them back, and then I’ll stop." So, of course, the babies are presented back onto the beach. And it’s a story for me about the fact that we start, in our own small, insignificant way, to try and do something on our spiritual path. To try and do something to transform ourselves. And we started with one little thing, and then with another thing, and another thing. They’re all tiny. They’re all something that, you know, when you’re doing a thing, but this will make no difference. But when the volume comes together, when more and more of those things come together, then it’s time for Gurujī and for that divine blessing to come, and then it takes us with. It’s written in the Katha Upaniṣad that there’s a certain point you reach in your sādhanā, in your meditation, a certain point of peace that you come to. And then after that, it’s not in your hands anymore. Some sort of force takes you from behind and takes you further. And that part we can’t do. But to come to that point, to be like those birds and to make those small, small steps all the time, that is in our hands. That’s our part of the job. The rest is there with Gurujī. And as we sing in the bhajan, "Come protect us and help us," and Gurujī there in one line is saying, "Now it’s my turn, Gurujī. Now it’s my turn. Now I want your blessing. You gave your blessing to Mīrā, you gave the blessing to Draupadī, to Prahlād, to that elephant that was being dragged into the ocean." Now it’s my turn. We prepare ourselves, we do our sādhanā, so that we can go before Swamījī and say, "Swamījī, now I also want some of that amṛt. I also want some of that blessing which you can give." We start. We’re the small birds. When the noise gets enough within us, when we start to transform ourselves, then it comes. Shrī Swāmī Maheśwar Nāmpurī Satguru Devakī Jai.