TV Channel

Ārādhya Śrī Gurudev kī śubh caraṇ kamala meṁ koṭi koṭi śāstāṅg daṇḍavat. Dharma-loving friends and respected mothers, today is a most auspicious day, for we have gathered here in this ashram for satsaṅg. Our presence is the fruit of good deeds and good karma from past lives, which have brought us to this place. Blessed Self, all dear ones around the world, blessings are reaching you from holy Bhārat, from beautiful, colorful Rājasthān, the Pink City, Jaipur. Welcome! Today’s subject is Nāḍ Yoga. The Vedas declare: Nāda Rūpa Parabrahma. The Vedas have said that the Supreme Brahman, the Supreme Self, is of the form of Nāda. If you wish to see Parabrahman, the Supreme Lord, to see what He is like, then know that He has no other form—only Nāda. He is the vibration, the resonance. Ananta Brahmāṇḍa, Sahasra Sūryas. Infinite sun systems, endless stars and moons, all are created out of that one sound. Śūnyākāśa—the vast empty space—within which the entire universe was fashioned, with its thousands and millions of sun systems. Our ṛṣis and munis, millions and billions of years ago, revealed this in their scriptures and knowledge, even to the extent that a yogī’s consciousness can expand across the fourteen worlds and twenty-one hundred sun systems. These seven worlds we are told of—beyond them exist two thousand and one hundred sun systems. A yogī’s consciousness can reach up to there; if he goes further into that which He is in Himself, he does not return. So, the yogī’s awareness can expand, reach that height, come back, and bestow the knowledge upon us. Modern science tries to reach the moon, tries to travel to Jupiter or Mars, which are within our solar system. But the way the yogīs traveled there stands as testimony to the culture of Hindustān, to the śakti and jñāna of Bhārat’s yogīs, munis, and ṛṣis. And what they spoke—that evidence will never perish. People try to steal our wealth, but it does not survive in their stomachs. In that beginning, there was only the vast emptiness, a void, a dark blue space with nothing inside—nothing at all. At that time, the Śāstra and the Veda proclaimed: Eko’haṁ Bahusyāmi. “I am one; now I will multiply.” I, Myself. The all-pervading Consciousness of the universe, the Consciousness of the Infinite—Hari Ananta, Ananta Hari Kathā—there, in that endlessness, the Pūrṇa awakened as a vibration, a resonance, which we call sound. That sound we call Oṃ, composed of Akāra, Ukāra, Makāra. Through that resonance, everything visible in this universe and everything invisible yet perceivable was created from that one Bindu, that single point. Nāda Bindu Kalā—from that Bindu, sound emanates. Mahāprabhujī’s creative power, the creative power of Mahāprabhujī… Brahmā creates. What does He do? Protection. Brahmā is the creator, Viṣṇu is the protector, and Śiva is the liberator—not a destroyer. He destroys the negative; Śiva is not a destroyer. The womb within the mother’s body is that very lotus, and that lotus remains connected to the same Bindu even after the child is born—connected to the infinite mother, infinite, infinite. The Upaniṣad says that the foremost of all is the mother: Mātṛ devo bhava. She is Kamal, He grows Kamal, and He manifests in many different yogas—as Iḍā, Piṅgalā, Suṣumnā. He is the Nāḍī, He is the Kamal. Brahman is Brahma Jñāna, Brahma Janeti, Brāhmaṇa. The resonance of that primordial sound still vibrates continuously, beyond countless sun systems and within every single cell of our body. That is why the Vedas said: Yathā Brahmāṇḍe Tathā Piṇḍe. Whatever exists in the macrocosm exists in this body. Mahāprabhujī’s grace, Mahāprabhujī’s grace—it is eternal. The heart, from oṃ to the chosen hours, must have done its work. Brother, tell me, have you ever read its promise? I have not read its promise. That heart—have you ever paid attention? Have you ever looked to your heart? How are you? What kind of food does it need? What should I eat? And remain happy. We, in our lives, chase the taste of the mouth—the organ that serves our body’s cravings—and that is why we suffer. Have you ever said to your heart, “You take rest for one day; the matter is settled”? If rest is not possible, at least help it a little. Your most faithful servant is your heart. Come on. Nāda. That is why, alongside our four Vedas, there exists a fifth Veda called Gandharva Veda. Gandharva Veda is Nāda Yoga. Within this, the Nāda that has manifested in our body, in human life, can be realized through human intellect and by practicing the yoga of a human being. Then Bhagavān’s direct vision takes place; until that happens, it does not. Ek śoṭā dṛṣṭānta—let me share a small story. God had a beautiful garden, an exceedingly beautiful garden. Bhagavān ke bahot sundar bāg thā, bahot acchā. In it, God had a lovely dwelling where He resided. Every morning, God would rise and walk in His garden. Early in the morning, God would stroll among the blossoms, flowers, plants, and trees, touching each and every one. All the plants that existed, Bhagavān would touch, see, and walk beside. And all the herbs, shrubs, and trees would say to Him: “God, I love you. God, I love you. Bhagavān, I love you. O Lord, O Lord.” And Bhagavān would reply, “Yes, my dear, I love you too.” Bhagavān also loves us. Now, there was a bamboo. It stood in a corner. From its distance, it too would call out, “God, I love you.” God would answer, “My dear bamboo, I love you very much as well,” and He would touch that bamboo too. Yet some of our great seers have observed that when bamboo grows, the whole forest becomes sad. Bāṅs ugtā hai, to purī vana prati dukhī ho jātī hai, because bamboo stalks rub against each other in the wind, create fire, and burn everything down. Bāṅs ke andar tīn avguṇ hai. Whether bamboo stands beside sandalwood or amidst rose blossoms, it cannot absorb any fragrance—bāṅs cahe chandan ke pās ho, bāṅs cahe gulāb ke phūloṅ ke bīc meṅ ho, vo sugandh nahīṅ le saktā hai—because it harbors a deep inferiority. Its only inferiority is that it is so rigid, so full of stubbornness, that there is no way through it. That stubbornness is its ego. The higher a person’s rank, the higher should be their modesty. If a person rises to become a great officer in our society and a poor person comes asking, “Sir, I have no job,” the officer may say, “I’ll talk to you later.” Such arrogance. For this our ṛṣis and munis say: Jo baṛā ho gayā, baṛā huā to kyā huā? Jaise peṛ khajūr, paṇḍit ko chhāyā nahīṁ, phal lāge ati dūr. One who has become great—what use is that greatness if, like the date palm, it offers no shade to the traveler and bears fruit too high to reach? In society, if someone becomes great but does not serve the dignity of the community, then listen: Tū kab tak rehegā? Chāṭ dindārī, chandanī, ākhir andherī rāt. How long will you remain? The days of praise are like fragrant sandalwood, but eventually the dark night falls. Guru Nānak Sāhib says that not every day remains the same. Sab din hotā na ek samān, lekin phir wo turān. Guru Nānak Sāhib said that every day is a golden day. Sab din swaranandinī—for whom? For the saint. It is not about putting on a colorful display for the saint; the saint’s quality lies within the heart, within thoughts, within compassion. If you are a saint, son, and someone comes asking for food, do not turn away saying there is no time. If you have no time, then give the prasāda and ask them to eat. That is peace. If someone approaches you for help, do not dismiss them. That is not peace. Feed them. The more you feed, the more your tapas increases, your śakti grows, and your spirituality flourishes. Tulsi Dās Jī says: “Tulsī, kar par kar kar, arre, kī hāth ke upar hāth karo, tum dete jāo.” Tulsi kar par kar, kar par kar, kar na kar. Niche kar mat kar na. Tulsi kar par kar, kar par kar, kar na kar. Taha din par kar, kar us dini maran kar. Rake nahī? Maṅganā maraṇ, śamān hai jo koī, maṅganā jāye. Unse pehla wo mara, jiske muk se nikla, nāye. That is a sign of peace. Even if you are a guest, you must give, you must show mercy. And that spirit enters the hearts of mothers. If two or three people live together and a guest arrives, they go inside the house to fetch something. When did this happen? Maybe a pant is lying around, a samosa here, a sock there. They ask, “Will you have some water?” “Yes, I’ll give water. What else is there?” “Come, she is a sister, a mother, the purity of the house.” Any guest who comes, offer them water, and before they even speak, without asking, ask, “Will you have water?” If you only offer water, what is it? If you offer wine, then what? Is that right or not? Nārāyaṇa, Nārāyaṇa… So, to baṛā huā to kyā huā, jaise peṛ khajūr, aur panthī ko chhāyā nahīṁ, phal lage ati dūr. Secondly, even if somehow a fragrance enters the bamboo, it is hollow inside. And if there is no hollow, where will that fragrance stay? Well, it is hollow, so the fragrance wants to pass through, but there is a knot in it—isn’t there a knot? There is a knot in the hair, a knot in the middle, and if you tell someone that there is a knot within them, what happens? They get angry. Mahāprabhujī’s creative power, Mahāprabhujī’s creative power… He is a holy soul. You who are sitting here right now, blessed fully by your parents and Gurudev—this is the earning of your ancestors. Right now you are eating, that is the earning of your ancestors. Now, what will you give your children? That too is your own earning. So it is said: Chandan uga bhūmi par, aur khushī huī vana rāī. Where a sandalwood tree begins to grow, the whole forest is protected from felling, and the sandalwood flourishes. That is how we want sandalwood in our society. May the mothers of such people be born, may the fathers of such people be born. May there be no barrenness, no barren land, no lightless life. A conversation was going around today that when our doctors go to America, they have to study further, but you may not know that America calls our doctors by offering them a lot of money, first-class tickets, and invites them even for just five days. How many doctors from Mumbai, Ahmedabad, Rajasthan go—the universities and doctors there invite them, because India is knowledge, India is light, India is the Guru of the world in every field, not only in spirituality but in every field. The inventions made in India will fill the literature. Even in this technology era, if you look, the brand of Indians is rarely seen. He Kevalam He Kevalam... The bamboo prayed, “Please accept my pranam as well and grant me this grace: give me a place in your garden too.” Bhagavān replied, “But you are already so dear to me. You will always, always remain in my garden. I love you more than anyone.” Speak. Yet the deceitful mind always harbors deceit; doubt never leaves. Phir bhī kapaṭī ke man meṅ to kapaṭ rehtā hī hai, doubt kabhī out nahīṁ hotī hai. One day, Bhagavān rose in the morning and walked with both hands held behind His back. The bamboo’s heart, its heartbeat, went up to 165 per minute. Bāṅs kehtā ki, “Bhagavān, āj āpke hāth, āpke hast kamal hameshā āśīrvād ke rūp meṅ āte the, āj pīṭh pe kyōṁ rakhe? Why are Your hands behind Your back today, like a flame?” Bhagavān replied, “Bāṅs. Mainī kyā galtī kī, Prabhu? What mistake have I made, Lord? Kyā karoge, Prabhu? What will You do?” “No, no, you always have a permanent place in my garden. But today I am going to cut off your arm.” “Merī bhujā, Bhagavān? My arm, Lord? You are all-powerful. But at least tell me why my arm is being cut off.” God said, “Hey Bāṅs, I need your strength.” “My strength? Yes, my child, what I could not do, you will do.” “What is that, God?” “My child, the heart of humanity has become like stone. And to make it as soft as butter—how will I do that, Bhagavān? Can you do it or not? You can do it, son. Then explain to me further, how will I do it? I am under Your refuge, O Lord, so let me fashion a beautiful flute from this arm of yours, and within it I Myself will dwell. But when the sound of My breath emerges, that which exists throughout the universe as the divine sound, Nāda Brahma, will manifest. And the harshness within everyone’s heart will be removed, and the heart will soften.” From that moment, O True Satguru, Devakī, this flute was made. Ye Bhagavān kī bāṅsurī, ye Bhārat kā āsrī āsrī vādya jo hai, hamārī saṁskṛti kā. That is why Bhagavān holds a flute in His hands; Sarasvatī Mātā holds scripture; Brahmājī holds the Vedas. When you cut a bamboo, it becomes a flute. Bhagavān roams in that garden every day. One day again, He came with His hands behind His back. “Bhagavān, why are Your hands behind Your back today?” “Bāṅs, today I am going to inflict a terrible punishment on you.” “Mainī kyā pāp? What sin have I committed? Kyā main kuch nahī kartā ho? Do I not do anything? I simply stand in Your court, in Your garden, longing for Your darśan.” “Yes, Bāṅs. But still, today, I will cut off your mood—your ego.” So God said, “Now what kind of arrogance is this? Why? I will cut off your ego.” He explained the reason: “Son, it is like this. From the caves of the Himalayas, where the sheets of snow and ice melt, the water that comes just flows away somewhere. And this, like the northern star, is the complete symbol of India. The intellect is reading, yet there is no water. For animals, for humans, there is no water to drink. So what will I do? Yes, child, your so much…” Jada godā na, usko kāṭ ke main, jahān pānī kī dhārā āte vār rakhūṅgā, to ek chāṭān se dūsrī chāṭān ke āge rakhūṅgā, to pānī pūrā Bhārat kī taraf sāyegā. So, you are the one; the other will be scattered. No matter how much water you keep in a vessel, it does not spoil. So, that prāṇa-like water makes us drink it again. Thus, this bamboo flute is Nāda Yoga. Nāda Rūpa Parabrahma. The form of that Parabrahma is not for everyone. This flute is a small stick, a small stick. Manadeo, so Mahto Karumaa Toon Toon Gega. Haan Babaji, baat badiya baniya. Rewa dabiganao lekin jav. Achha, koi kalākār Kṛṣṇa kī tarah āpne oṭh pe lagātā hai, to bāṅsurī bhī khuś hotī hai, kyā? Now Bhagavān is loving me, and Bhagavān’s prāṇa, His breath, is flowing through me. Ham sab Bhagavān kī bāṅsurī hai. We are all Bhagavān’s flutes. The prāṇa that courses through us is the very prāṇa bestowed by that Parabrahma Paramātmā. As long as Bhagavān keeps us fashioned, we will remain. No one has the courage to snatch the flute from His lips. Nāda Yoga. There are ten kinds of Nāda, connected to the ten indriyas. And when the Nāda blossoms beyond the ten indriyas, it is called So’haṁ—“I am That, and That I am.” After listening to that same Nāda, the yogī’s mental state becomes disturbed, and then he enters meditation. Otherwise, he is like a crane standing on one leg, gazing from such an angle that as soon as a fish or a frog comes near, he will eat it. Why does he stand on one foot? Why does he not stand on both feet? Tell me. He stands on one foot because if a fish comes and the other foot is lifted out of the water, the fish will flee. That is why he stays ready to step on it and devour it. There is art in life too. These are the arts that God has woven into nature to live His life. So today in this satsaṅg, our great Kavirāj has come. Oho, Indra Dān Ratnam. So, I would introduce you today. I spoke about Nāḍī Yoga, and many of you know the story. Often, I used to tell about the bamboo and the creation of the flute, the meaning of the sound, and the artist. The artist is the master. Karata karata abhyāsa pyāre, jāḍamata hota sujāna. Rāsī kī avata javata śil para paraṭa niśāna. So practice makes perfect. Abhyāsa, abhyāsa, Kaunteya. Practice, Arjuna, O son of Kuntī. Practice, practice, practice makes perfect. But even if you practice for many, many years, if there is no dayā inside you, your practice will not succeed. Isī liye kahā hai? Gurudeva binā kāraja na sare, koṭi upāya kare koī cāhe inna bhava sindhu tere. Without the Guru, the work is not accomplished, even if one tries millions of remedies in this ocean of existence. So the same Bāṅsurī, the same Nāda, which was created by the Brāhmaṇas hundreds of thousands of years ago, before the Yogī Yogāntra—this Nāda was created by the Brāhmaṇas and is still with us today, waiting to be recognized. Bhagavān is to be recognized. So our Indradhan, he will play the flute for us, and this flute is the very one that was originally made many, many yugas ago. Bol Śrī Dīp Nārāyaṇ Bhagavān Kī, Deveśvar Mahādeva Kī, Dharm Samrāṭ, Satguru Svāmī Madhavānandjī Bhagavān Kī, Om Śānti Śānti. Bolo, the floor is yours. I wish to thank Swamiji millions of times, first of all, for so profoundly analyzing the creation of the universe and linking it, ultimately bringing it to the flute, which I wish to play before all of you. And I am very thankful to him for inviting me here to deliver this recital of the flute. Thank you, Swamiji. You are welcome. Which rāga is this? This is a Sāraṅg rāga. The song was based on Rāga Sāraṅg, and it said, “Chote chote gaiyā, chote chote gwāl. Gwāle chote se amāre Madana Gopāla.” They are small cows, and so are the cowherds; Lord Kṛṣṇa too is small. Similarly, it says, “Gāas khae gaiyān, doodh pee kwaal, aur makan khae amaro Madhan Gopal.” Next I played Rāga Bhairavi. There were two songs with two rāgas. So tomorrow we will come to the subject of rāga and vairāgya. Okay, rāga, dveṣa, and vairāgya. There are two different kinds of rāga; there is dveṣa. So tomorrow’s subject is yoga. We will go on with this. Today’s time is up. Good night and good luck to you. Om Śānti Śānti...