TV Channel

Good evening. Blessings of Gurudeva. It is nice to see you, nice to hear you. Mahāprabhujī is very, very merciful. He created, and Devapurījī made the rain and very nice, cool weather—neither hot nor cold, blessings—so that we can have our thoughts and our sādhanās peacefully. To proceed towards the Brahmavidyā, there are certain nāḍīs involved: the Suṣumnā, Kiṅgala, Iḍā nāḍī, Vajra nāḍī, and Brahma nāḍī. Thank you. These nāḍīs are very important. Of course, every nāḍī is very important. Each limb of our body is very important. God has given us such a beautiful body, and each limb has a great talent. Recently, someone said that the best instrument—there are many different kinds of instruments, also there are instruments for the operation theatres, for brain surgery, heart surgery, kidney surgery, et cetera—but a more beautiful and more important tool which God gave us is our ten fingers. Without these ten fingers, even the best surgeon cannot operate. So God said, "O human, why do you constantly complain that you are unhappy, you have no job, you are poor?" For example, only your fingers are very valuable. So all limbs of our body, every organ of the body, including the brain—God has given us the most precious things. We shall utilize them in the right way in order to live a happy, healthy, harmonious, and peaceful life, in order to get brahmajñāna, ātma-sākṣātkāra, the self-realization. After the self-realization, still remains something that’s called brahmajñāna. Self-realization is the one step before the last to Brahmajñāna, so self-realization is not the final. When you have got self-realization, it means, "Who am I? I am Ātmā." Ko’ham, katam idam, jatam ko vik kata śiviti? Who am I? From where do I come? Why did I come? What am I doing, and where will I go? The answer for all this is one: Ātmā jñāna, ātmā anubhūti—the knowledge of the ātmā. So now you know theoretically that you are ātmā. Now what to do? So you are self-realized, but what to do? So the main work begins, my dear. You became the president of the country, and now the struggle begins. So in the last month, you know, it is very interesting. Sometimes we have many birthdays, and every day is a new day, every second is a new second. But this last new moon, the middle of the Śrāvaṇa Māsa, it’s called the new moon day, and that is where Devpurījī, again he put his līlā into the invisibility. As long as he was in a physical body, we could negotiate with him. But now we can’t negotiate. Now we have to pray. So he is in Śivaloka, Brahmaloka, Śivaloka, Satyaloka—these are a little different, the language is different, the words. So come to the Brahmaloka, and the next day is called the third day of the new moon. That is also dedicated to Divine Mother Pārvatī, and that is the day where all worship this day. So, according to the Jyotiṣa, surprisingly, I was born. The next day after Devpurījī’s Mahāsamādhi, whenever it’s possible, I used to be in Kailash Ashram. It’s more important to meditate and worship on the day when they passed away, if you can be in that place. You are blessed ones because on that day, that light concentrates again there, and it comes to the bhaktas. So I had no negotiation, but I had arguments. But Gurudev is merciful. The argument was between self-realization and Brahmajñāna. Because it is that the Upurijī’s light, intuitions, visions, instructions, blessings, whatever we call it, he bestowed this further sādhanā, kriyās, brahmavidyā, brahmavidyā kriyās. My first argument was, why he gave me this so late. Till today, all will be in Brahman. Devpurījī said, "Polako, pomali, langsam, dhīre dhīre." And the question was about the difference between self-realization and brahmajñāna. Because we often speak of brahmaniṣṭha śrotriya. So about that brahmaniṣṭha, it does not come, ātmaniṣṭha. It does not become self-niṣṭha. It was interesting. It began after twelve in the night. And the Swamiji was so happy. You could hear in the third room a beautiful sound. That was the waves to the Brahman. What a beautiful darśan. Beautiful blessings. So that is a yoga nidrā. And therefore Gurū Dev said, "Mahesh, self-realization means now begins the hard work." That’s it. After self-realization, you can still slide your car in different directions. Now it is all under your control. Everything is clear. You are on the highway. All opposite traffic is directed to the other one way. Crossing traffic above or below. The karmas on one side, destiny on the other side. Now you have to make your way. After self-realization, you have to work for your disciples. You have to take all the weights of the disciples. You look from above. You know, there is one net where you put in the grains, and you move it, you filter it. The good quality remains above, and all the sand and dust fall down. So when you have ātmajñāna, then you are filtering it very fine, very fine quality. And who are there? Uttama Jijñāsu, the best aspirant, Utam Jigyāsū, the best disciple. It is very easy to become a disciple, but it’s not easy to surrender the personal ego. It’s not easy to open completely. Why? Because we know there is what is called the four antaḥkaraṇa. All you know, Yoga in Daily Life is that pure divine system, and you are the fortunate one that you got this cream of that. And you have the opportunity to hear the Brahmavākya, that Brahmavākya Guruvākyā, but when the Guruvākyā touches the Brahma, then the Brahmavākyā. If without knowing, you begin to talk about Brahman, then, very soon, you will be going down. Because it’s ego. So our antaḥkaraṇa, four antaḥkaraṇa means this: karaṇa means karma. Karma means activities. So there are physical karma and mental karma. There are four ways to do karma: tan, man, bachan, and dhana. Body, mind, words, and your position—maybe the position of your wealth or a social position, a high position or a high title. Suddenly you walk, you swim in the water. In Czech, we have a good word. When you swim in the water, you say you swim like Mrs. Radová. And so, these are the four ways we can make a mistake or we can do good. It should never be only one side. It has both. It either will function positive or negative. It perceives both. These are the four: the body, the mind, the words, and wealth. Through this, we can create good or bad karma. According to this principle of the law of these fine qualities of the karma, Rozumíš? Rozumíš? Háno? Dobrý. You understand me? Rozumíte? Because there will be an examination now, next, coming Saturday. So those who pass, they will be chosen for further kriyās. So, which are the four ways to do karma? Ne rozumis. Don’t understand. In Sanskrit or Hindi, tan, man, bachan, dān. Very good. The first step you passed. It means now we will be overthought if we accept you or not. Then, antarākaraṇa, which is working inside, no one can see. Maybe you are smiling on the face, yeah, Gurudev, but inside, what’s boiling and going on? And that has to be purified for all spiritual development. That’s called manas, buddhi, citta, and ahaṁkāra. Man is mind. Buddhi is intellect. Citta is our consciousness, what we call awareness, alertness, awakening. Citta vṛtti: which kind of vṛtti is going in your citta? And ahaṁkāra: there are different kinds of egos. There are subtle egos which are working in selfishness. Thinking, comparing. You are still not the president of the country, and you already have a president in you. But you are thinking inside, in the next election, I think I will be president, and I do work for that. When he comes to the president, of course he behaves in such a way, a good way, respects the president, and is in the president’s chair. So, the president is sitting on that chair, but who has ambition? Sitting on the other chair, mentally, he or she is thinking, "They will come. I will be on that chair." This is inner ahaṁkāra and ambition. It doesn’t matter how old you are, how much education you have, how high a position you have, or how much wealth you have. You are still a child of your parents. Your mother and father will see you as that child when he was first born. My dear mother, father—real mother, father is only once in the life. We can adopt, but real mother, father is only once. And Mahāprabhujī said, "Mother and father you can have in every life. It doesn’t matter, humans or animals, in every life you have mother and father." But Gurudeva is only in human life to understand and to get the Brahmajñāna. Therefore, when a saint dies, we call it Brahmaleen. Not that he went to Svarga or to heaven. Liberation. Liberation for how long? There is limited karma. Again, will come, therefore, Brahmajñāna. When you are in Brahman, then it is said that you have one drop in your hand, on your palm, on the whole of your palm: a beautiful, pure, clean water drop. That is yourself. That’s called Jīva. And you are holding your hand above the ocean, and this drop drips into the ocean. The ocean is Śiva. The jīva becomes Śiva; that becomes one with the Brahman. Otherwise, between Brahmā and Māyā, the jīva is between. Māyā means illusion. Māyā means ignorance, not these our beautiful sisters sitting. Their name is Māyā, they are not māyā. They are Brahman. I am Brahman. Yes, that’s why we say, "I am Brahman," Ānandoham, Brahmanandam. I am Brahman. There we are. But we are only singing, but you can feel it when you are singing. When you sing with understanding the words, then you see the Brahman, but only like a mirror reflection, but that’s better than nothing. Otherwise, it’s called māyā. Māyā means not male, female. Māyā means not money. But māyā means illusion. Maya means ignorance. Maya means disappointing. Delusion. So, man, buddhi, citta, ahaṁkāra. Man, buddhi, citta, ahaṁkāra. Man is mind. And there are many, many books existing, thousands of pages written, everyone according to their experiences. What is mind? Some points are okay, some points may not. Like prāṇa, difficult to explain the prāṇa, real prāṇa. That prāṇa is different. The reality is different. The snake passed and went away. But the track is there. You see the snake was moving here, so only its symbol remains. The reality is gone, so mana is not easy. Mana is guiding us, governing us. Mana is a mighty, mighty elephant. And this manna can put you into the naraka or the svarga. Mahāprabhujī said, "O mind," you lost all your spiritualities with the kuṣaṅga. Where there is only negative energy, negative talking, negative working, negative thinking. So now, how many of us are sitting? The hall is full, but we don’t know who is thinking what. And when we come to know, that person will begin to sweat. But two know in this hall what you are thinking: two know. One is God, and the second is yourself. This is reality, manabuddhi, your intellect. If the mind becomes a little gentle, softer, positive, then you jump out of your heart. Like a football out of the water, bun wo, where? Intellect, argument, many are thinking here. Now, in German language, they say, "Who is that?" Mr. Intellect. Buddha. Buddha can be polluted. Buddha can be one-sided. Buddha is just like a dry thing. Buddhists are like a plastic apple. So intellectual only above will not let you come even to the self-realization, my dear. Brahmajñāna is far, far away. But the intellect needs to be colored. It needs to be colored. Color it into the color of the heart. Then your intellect becomes a rocket which is quicker, one into the Brahmaloka. That swan is free from all the bandits. Therefore, there is one bhajan, and also I think a bhajan from Lalanjī, or from whom? "Lālo Lāl Karadīnā." Which bhajan is this? That is from Kabīr Dās. Kabīr Dās, yes, "Chaddariya Jini." There is a very fine... that became lāl, means red. Not only red, but the red. Give more color. Lālo lāl. Because that is the color of love. Love is God, and God is love. So when the intellect goes through that color that changes its quality, that’s called viveka. Therefore, first sādhanā, viveka vichāro. First sādhanā, viveka. Separate the truth and untruth, the non-reality and reality. Brahma Satya, Jagat Mithya. Brahman is the truth, and this all is Mithya, not a truth. What is it’s called? Everlasting. Whatever is changeable in this world, it’s temporary. Unchangeability that is called the eternal truth. Our body will change, our feelings will change, our opinion will change, relations will change, the conditions will change, and our health will change. Everything will change, and the dentist will change our teeth. They also will change, my dear. Sometimes the kidneys will be changed. Everything is changed. But what is unchangeable, that which is unchangeable, that is Brahman. That is Brahman. Brahman Vidyā. Brahma Janati, Brāhmaṇa who knows the Brahman, that is Brahmin. Manaḥbuddhi Chitta. How big is your space? How many thoughts are going on in you? Kolik. One of our brothers said, "I can’t sleep." There are so many thoughts because your citta is too narrow. It’s too compact. Expand your citta. So this thought will be somewhere far away, beyond China. And some thoughts will be beyond the Brazil. You sleep and enjoy. What we call being generous. Then all thoughts will disappear. Citta vṛtti nirodha, clean the vṛttis. Then you will feel happiness. Mind and intellect, when they turn, they color into the compassion, then peace, happiness, love enters automatically, your citta is relaxed. So far, being nothing can overflow; everything is filtered down. But the final, the fourth one, is another mighty than that; it has the strength of the lion ego. So, without ego, we can’t exist. When you have thirst, you have to go and search for water and drink. That’s not a wish, but in that wish is a hidden ego. But when the ego becomes dominating, then you are far away from Brahman. It’s not easy. It’s not easy. The twelfth chapter of Bhagavad Gītā very clearly speaks: yogīs are they, and such a bhakta is dear to me. They are neither sad nor happy on the name and fame. Inside, you should be peaceful like it, a peaceful lake. Now, these four antaḥkaraṇa: mana, buddhi, citta, ahaṁkāra—now they are, they are stuck in the net. That net is such a net that you can’t come out, like a fishing net or like a spider’s web. A spider creates the net out of its own liver. They create a trap for some insects, inject flies through, and get stuck in it. Then the spider goes quickly and eats that. But one day, that spider will be stuck in it, can’t come out, and hang there. Will die there, so he said, "By tum jagore, tera avasar bita, tere umar biti ja by, tere umar biti ja." Thank you for watching. God bless you. God bless you. Man, mamile ghatamaya bhai, Pyare, ramamile ghatamaya, sarvitāja sarvī. God bless you. So, manas, buddhi, citta, and ahaṁkāra are stuck in the net, and that net is very hard to remove. It is a tiger, a mighty tiger, but closed in a case. That’s it. Even little children go in and disrupt him. Teaching him, he makes eee, but he can’t come out. So these Manabuddhi Chittāhaṅkāras are in that net. Devpurījī said, "Mahesh, be alert, it’s time for prayer." So tomorrow morning, tomorrow we will have Brahma Vidyā Kriyā, and then it will be a webcast lecture, or from the Kriyānusthān, people are coming at that time? No, no, no. Quarter to eleven. I will begin at ten o’clock. That’s it. One side is Kriyānusthān, one side is Brahmavidyānur. I can have the first lecture, and then practice will be. You should come there. Because quarter to eleven or eleven, then my day is gone. I have also my programs. 10 o’clock will be the lecture. We will continue that in which net we are involved, and tomorrow evening will be how to remove that net, so slowly. So, 10 o’clock tomorrow will be webcast, and tomorrow evening, 7:30 PM, will be webcast. All my dear ones, bless you. Om Shānti. Deep Nand Bhagavān. Thank you, Jack.