TV Channel

Part 1: The Path of True Renunciation Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya, Śrī Devapurīṣa Mahādeva Kī Jaya. Satguru Svāmī Madhavānandajī Bhagavān Kī Jaya, Sanātana Dharma Kī Jaya. Yes, nice to see you all, all dear ones. Human life is given for service to all creatures and for self-realization. It is not easy for people to serve without making differences. When you make differences, then you fail; you are a failure. Bhagavān Kṛṣṇa said in the Bhagavad Gītā, 12th chapter, very clearly to Arjuna that one is dear to Him—God said—who treats enemy and friend equally. No ego, no name, no fame, no gain, and no loss. But humans, some can do this, yet many still have difficulty. Human ego is too big, and that is, I think, purposely given by nature to test human life. Either you become a great bhakta, a great devotee of God, but again, not one-sided. Not my God, his God, her God. This division of God has divided people, divided cultures, and given different names to God, dividing them and even creating wars. There is only one God, Nirakāra, Nirañjana. To realize this, you must become a great bhakta towards whom no one has any negative thought. This is very nice to listen to and very easy to speak. Yet even people who are in my vision now, here and there, 99.9 percent cannot do it. Bhagavān Rāma goes to his guru, Vasiṣṭha, and asks him, "Gurudev, being you are with us, what all happened in this dynasty of the Raghu Kula? We had to go to the forest, father died, no one of you was there." Sītā was kidnapped. These many, many stories—what should I do? So, Gurudev Vasiṣṭha Muni tells Rāma, as being your master, as being the ṛṣi or sādhu, I should tell the truth, whether you like it or you don’t like it. "Raghu Kula Reet Sada Chali Aai, Prana Jai, Bachchana Na Jai." Hey Rām, you came here as Viṣṇu’s incarnation, but follow your dharma, the dharma of your dynasty. And what was the dharma of your dynasty? To be loyal, to fulfill what you promised. So, you are angry here. Who is looking? Just sitting in front of me here. Many cannot go; birds do not go in their heart. When the rain rains on the rock, the water doesn’t go in. But when it goes on the earth, it sucks in. The rock is thirsty and will be ever thirsty, ever dry, even if you put it in the ocean. But the thirsty earth will immediately drink that nectar of the rain. And unless we master this, we have to go again and again, die and be born, die and be born. Therefore, this system of life is given. First, Brahmacharya, the student life. Unless you have finished your studies, do not think of marriage and this and that. Brahmacharya means your thoughts are all the time in the Vidyā, in the Brahman, not in this modern or worldly drama. Then comes Gṛhastha Āśrama, family life. You know when your father died or your mother dies, how unhappy you are. Very unhappy. When you are grown, even when you are 50 years old, 60 years old, when your dear grandmother dies, you are very sad. What do you think when your children are only a few years old and you get divorced? Such a divorce for a child is like a parent’s death. Do not have children, please. Do not commit such a sin, to leave the child standing at a crossroads and, by law, give the child the choice of which way to go. "Do you want to be with mother, or do you want to be with father?" The child would like to say both, but says, "No, no, no. Good boy, good girl." It’s okay, both are your parents, but choose where you would like to be. They will do, but they are not happy. It means you fail both. The Brahmacharya Āśram means you did not learn what the family means. You did not learn what society means. You did not learn how to protect nature, society, and everything. You cannot even protect your one child. You are not able to give love to one child. And you will see after some years the child is grown. But their whole life, they will blame you. They will not love you when you are old. They will say, "Father or mother, you can choose where you would like to be: in the hospital or an old home." That is revenge. Then comes Manprastāśram, Tyāga, detachment. Give everything to your children. If you have no children, then give to some charity. No attachment. Give education to the children to be one in the family, a joint family. Even many children don’t know who their mother is, or they don’t know who their father is. Finally comes the sanyāsa, renunciation. The sannyāsīs, they did not follow the rules, and they failed. Therefore, Bhagavān Śaṅkarācārya, Ādhik Guru Bhagavān Śaṅkarācārya, was the incarnation of Śiva. That’s why Śaṅkara, Śaṅkarācārya. And he gave the rules of the sanyāsīs. If anyone wants to become a sanyāsī, he should listen to the rules. If you have any kind of attachment to your family and your property, do not become a sanyāsī. Don’t become a sanyāsī. Then you have lost more than anything. You will go directly down, like when you throw a rock into the deep ocean; it will go down very quickly. The orange cloth is a fire. Sītā had to walk through fire once in her life because people were saying something. But a sanyāsī has to be 24 hours, lifelong, in the fire. First is renunciation; family, no more home attachment, finished. Make it clear that now I am the child of the whole world, and I want to be free from attachment. When you need me, my mother, or my father, I will help you. But I renounce this. After becoming a sanyāsī, once you can go to your house and ask your mother if she is alive, or your father if he is alive, or your wife if she is alive. That time you call your wife, "Mother, give me food." I am a beggar at your door. Take and go away. Never come back. Ask Mother to bless you. Bless, and you should adore your mother. Touch her feet and say, "Mother, as much love as you were giving, please, that love was for me. Blessings, and bless me always with that love." But now I am a child of all, I beg for your blessing. There is a last food that you eat in your family house, and there was a last night when you left and became a sanyāsī, and the last time coming to the door when you are there. This is called a tyāga. I don’t know if you have seen or heard about one of the saints from Assisi. What was his name? Mr. Franticek. You remember? Even he put his dress out and said, "Parents, what belongs to you, I give back." Only I can’t give my skin and my body. That will remain in this body, the mother’s blood. That I take with. He didn’t come home anymore. Today we adore, we worship many churches we have from the holy friends from Assisi. Now, this sannyāsī is going to Europe for holidays to visit his parents. Every year, which parents are you visiting? You never come to Swamiji. Never say, "I am going to visit my ashram now, Khatu or Nippal or Jadan." No. That will not make you successful. Don’t take from them any more than that. The last thing you can take from your parents was bhikṣā from your mother, or from your wife, or from your father. After that, take nothing. As a sanyāsī, you may attend the funeral of your father or mother, that’s all. Because in the Bhagavad Gītā it is said very clearly, and Bhagavān Śaṅkarācārya said very clearly in the Aprokṣa Nuguti, "Na Sukham Na Dukham," there is no happiness, no sorrow, no sadness, "Na Dukham," neither troubles nor pain, "Cidānanda Rūpa Śivo’haṁ Śivo’haṁ." And therefore, when some sādhu dies, we don’t say that he died. Brahmalīna, he or she became Brahmalīna, means became one with Brahman. You write sad news, but a sanyāsī should never write sad news, no śoka sandeśa. But you write that this and this Mahātma, or this all, or sannyāsī, on this and this day, became one with the Brahman, the Ātmā. As long as you have sorrows, explain the sorrows. You are still not Ātmā Jñānīs, you are not a Sannyāsī, you have not fulfilled your duties. Then you are emulating the orange dress, the holy dress of Ādi Guru Bhagavān, Śaṅkarācārya, and Śiva. It is the last and highest step and initiation for a human to become a monk. And then you can fall down, that’s easier, but to come up. Then it is the duty of all other people to respect and take care of these sannyāsīs. Do not always sit hand to hand, with your thighs on others’ knees. Mr. Sannyāsī, Mrs. Sannyāsī, that is not a sannyāsa, it is a nāsa. Naṣ means destruction, and sannyāsa means no destruction. Sannyās means you have destroyed all the worries and sorrows, the attachment of the world. This you have destroyed. So, on both sides, if you don’t respect, it is a sin. Therefore, it is very deep, very, very deep in the consciousness of the Indians and the people in the eastern countries. When they see a monk, automatically they adore. When you see a priest or a nun, automatically you have respect. When you go to, suppose you go to the Vatican and you say, "Mr. Pope, how are you? Come on, please." No, no. First thing is, you have no access till then, and automatically, if your heart sees that divinity of God Jesus, you are not respecting this body. You are not folding hands when I am coming to my body; you are folding hands to this cloth. This cloth is immortal, and it is the color of the earth. Thou art the salt of the earth. Think of becoming a sanyāsī, forget to go home again, and don’t ask your parents, "Is my property half? Your property, you have renounced it." Vikṣā, make all as a home, and whenever it is possible, don’t sleep in someone’s house, a householder’s house. If there is no chance, okay. Otherwise, stay in an ashram, in the parish, what the Christians have, a youth hostel, a hotel, but not in someone’s house. You never know who has what kind of thoughts; anytime they can put you in trouble. And in the rest of the house, all the purity is not there. A sannyāsī has to follow purity. It’s natural. Children, every child drinks water like this. The mother drinks from the same. And then the father comes, Papa. He drinks also. And the glass is lying there. Samsālu comes, you hold the water for you, Sanyāsī. And he also says, "Hari Om." Everything is a mix. Because one grain, one grain in your food, comes from some negative energy, it will make you ill. "Kiske ghar kā anāj khāyā, kiske ghar kā dānā khāyā," in whose house I ate those grains, in whose house I ate and drank, what energy goes in my body? Touching the body from somebody, after you can look 12 to 24 hours, there is a dark spot, if you can see with your divine eyes. And therefore, sannyāsīs have to keep their distance. And you also have to keep the distance. I had a saṅkalpa, not a very strong saṅkalpa. I said, "I don’t want." But I hoped, and you know, hope is a walking stick from cradle to grave. Hope is a walking stick from the cradle to the grave. I thought, oh, such a divine island, the heaven in the Brahmaloka, Indraloka on the earth, and they will all get Ātmanubhūti, but none of us could follow the Mauna for one hour. One day is a different. They think Swamiji enjoys keeping us silent. No, I don’t enjoy. I have a very big concern about you because I have the responsibility that I will give you this knowledge, this Kriyā. You didn’t understand the Kriyā, and you didn’t get that Kriyā. You were thinking you had. You took it and ran far. You hoped there was nothing. Why? Because discipline did fall. So, if you want to become a sanyāsī, first you have to have vairāgya. Vairāgya means complete detachment. From the earth until Brahmaloka, all kinds of desires and enjoyments should become for you just like spitting them out. Part 2: The Essence and Discipline of True Vairāgya That Vairāgya is like this: when you have a cough and you spit, then you cannot go and lick it again. That is Vairāgya. When you take Vairāgya, you have spurned all these worldly things. You are here, but you are detached, like a lotus flower above the water. Many became sannyāsīs, many went away. It is hard to find. I have many sannyāsīs, and I pray to Mahāprabhujī, "Please give them again the Vairāgya." Yes, they have Vairāgya till the kitchen. Then he begins to eat this and that and this and that. I hope that my sannyāsīs will wake up before I die. After that, you can forget it. They will become the boss. They will sit here. I am a sannyāsī. But for what kind of sannyāsī are you? Ādiguru Śaṅkarācārya will put you sitting on the hot rock the whole day. Do not get up from there. After six months, I will tell you, still remain seated. Sādhanā is to become one with God. The human becomes a God, not with the ego, and not that "I will become God," but by surrendering. And if a sannyāsī makes that mistake, tell, "So don’t say, ‘I go to my father. My father has now a 100-year wedding ceremony.’" My God, your father lived long. I wish him long life. Which festival are you celebrating with your parents, or with anybody? No Saṃskāra? Therefore, my dear, all who are listening here, because I love you, and don’t... Dream of the dream view, that you again and again will come in this Saṃsāra. If you come to the dream view, then it is a Brahmaloka. If someone has taken an orange dress, or someone is called, or somebody gave you some titles, it does not mean that you are that Brahma Jñānī. Brahma-niṣṭha śrotriya, parivrājaka ācārya, dharma-ācārya, ananta vibhūṣita, pūjanīya—that all titles given by Ādiguru Bhagavān Śaṅkarācārya to that sannyāsī who became a real sannyāsī. So, don’t think that those who have all got the orange dress, and now you say, "Yes, you adore the orange dress." We all should adore this orange cloth. A few days ago, I went swimming, and these beautiful girls, my god, were wearing orange bikinis. I asked Madhuram, "Bring the scissors, bring the scissors." So Madhuram said, "Please, Swamijī, let me swim because it’s too far." Therefore, other people don’t know, the world doesn’t know, but we know. Some people try to humiliate some cultures and religions. They were putting Gaṇeśa’s picture and Śiva’s picture on the underwear. So, well, we ask the companies and this, and we say, "Please, we request, don’t do this." Did anybody put a cross on that bikini? Did anybody put the picture from Makkah and Madinah on your underdress? They will not tell you, "Don’t do it." They will let you forever in Madīna. Hinduism is a religion of happiness, joy, and freedom. But it means we should not take advantage of this. So when someone becomes a sannyāsī, wait. Wait until the master gives you the, say yes, this, he has achieved something. If you are a center manager, if you are an ashram manager, you are leading the courses, you are giving the satsaṅgs, it does not mean that you are that one. I do not dare to say myself is that one. I am a humble, humble servant. And always I pray to Mahāprabhujī, please Mahāprabhujī protect me. That’s it. Vairāgya, as long as you have Vairāgya, you are very good. But very soon you will lose the Vairāgya. Therefore, Mahāprabhujī said, "Vairāgya konī ho vere binā? Sat Saṅg vairāgya naī ho vere binā." I pulled my leg down back and said, "Hey, Master, go and liberate your disciple first." So they are an obstacle for me to come to the Prabhuloka. But I said, "I have cut off the attachment to all this." So, sannyāsa, to become a sannyāsī is not easy. Therefore, another easier way and a difficult way, which I will tell you tomorrow, is Bhakti Yoga. Bhagavān Śrī Kṛṣṇa gives the answer to Arjuna. Arjuna is asking, "Lord, Bhagavān Śrī Kṛṣṇa, what is the answer?" What is better, a personal God or an impersonal God? Kṛṣṇa said both are good. But as a human, in this limited knowledge, a personal God is better, that you can see and speak. You can’t speak to anyone. Sky, you can talk to the sky. The sky will not give an answer. But if you are a Brahma Jñānī, the sky speaks with you. The sky comes to you. And if you try to go to the sky, you can’t go. You know how much distance is between Earth and sky? Till the head, and above the head, what is that? Empty. So, this was the sannyāsa, many, many rules. A sannyāsī must have a tilak. A sannyāsī’s forehead seen without a tilak is unlucky for the people. If you see a sannyāsī in the morning without tilak, it is like a black cat crossing your path. So, better you should have something ready for the tilak. When you see a sannyāsī without tilak, you should say... Sannyāsīs have to cut all their hair. Hindus, according to these Saṃskāras and this Kuṇḍalinī science, you must have hair, but when you become a sannyāsī, you don’t belong to any religion, this worldly religion, only Sanātana, therefore finished. Sannyāsī must fast Monday, Thursday, several times a day. A sannyāsī must observe all the moon phases. Also on Pūrṇimā, Amāvasyā, and Ekādaśī, do the Māra. After taking sannyāsa, you are not performing yajña. You are not touching the fire. There are many, many rules. Then that Sannyāsī becomes. So I will send Avatārpūrī to the Akhāṛā and to our Sannyāsīs. Vishokanandjī Ācārya Mahāmaṇḍaleśvara, oh God! He loves Avatārpuri and Rājendra Puri and all these sannyāsī boys very much. But where are these four boys sleeping in the room? He has the four. This is called a correction, to correct something. On the one he wrote Avatārpuri, on the second is Rājendra Purī. And all these four sticks are lying near their bed. Symbolically, he loves them very much. But the master has to be strict. They have to get up early and read mantras. Do you know by heart one chapter of the Bhagavad Gītā? Do Sannyāsīs sitting here, do you know one mantra by heart from the Vedas? Do you know the Vedic piece, the mantra, by heart? Sannyāsa, if somebody asks you a question, what will you answer? And then they will ask, "Whose disciple are you?" When Maheśvarānanda, ah, it’s okay, he has also now become like Europeans, yes, therefore, protect me and I protect you, we come on the good way, so your negative thinking, your doubts, I see everyday faces like hanging soap, I am so... Sorry, pain in my heart. When he comes, Madhav is looking so... he wants to eat, okay? Then I look to Dr. Martin. Martin is saying hello, and then coming the Sevapurī, there he said. So, this face reading is very important. Your face reading tells everything: what you are thinking, what is going on in your heart, what is going on in your stomach, your thoughts, everything you are feeling. Face reading. Mushkan, on the face you should have a smile. Therefore, it is said. Dekh Tasvīr, when I look at the picture of my Gurudev, see how Gurudev is happy and smiling. Maganman ho gaya mera, my mind became so happy again. Chidānanda Rūpa Śivo’haṁ Śivo’haṁ. We shall read this mantra again and should know it by heart. If you are a Karma Sannyāsī, then the third chapter of the Bhagavad Gītā is Karma Yoga. You must know by heart the whole chapter, and it is your duty. In one year, you have to learn by heart. I don’t say tomorrow. Karma Sannyāsī, Dharma Sannyāsī, there are many, many different kinds of Sannyāsa. Finally comes Paramahaṁsa, and then if you get realization, it is different. So, the title doesn’t mean anything. Outer Āḍambar is called Āḍambar. Outer, so that means that thing. What is inside? Yesterday, I got a beautiful mango. Nice, big. And temptation is there. Still, temptation is there. So I told them, "Please prepare the mango; we will eat." And it always happened to me. When I wish for something, something goes wrong. It’s spoiled because it is selfish. Holy Gurujī writes in Līlā Amṛt very clearly about Bhajjī Chapātī, no? So anytime I say this, it comes out wrong. Nice, beautiful mango. I told Shivjyoti, please prepare mango. And she came with, she said, "Swami, this is not an edible mango." I said, "Why not edible? It is very nice." Well, barely brown, little cut off. She said, no. She opened it. Inside, all was rotten at this point. Outside was nice. Outside, you can have a big tilak, big hair or no hair, a big daṇḍa, and big mālās, and walk. Oh my God! This means we are Siddha-ātmā. And look inside. Rotten fish stink. Bhagavān Kṛṣṇa said that your Yoga Sādhanā will be successful when you do Karma Yoga. Then, Yoga Agni Karma Dagdani: the fire of Yoga that will burn all your karmas. Then you are free to come to Brahmaloka. But if you don’t have that sevā, not to me, not to her, not to him, but to that one whom you don’t like, Swāmī Śivānanda from Ṛṣikeśa, there is a story about him. One day, a very learned paṇḍit came, who learned Vedas, Upaniṣads, many books, and he heard the name of Swāmī Śivānanda from Ṛṣikeśa, and he came. Śivānanda knew that something new was coming, like a newly married, you know, so he came. Sivanandajī got up, and he came and said, "Namo Nārāyaṇa Mahārāj Jī." Sivanandajī knew how deep this water is. Sivananda came and touched his feet. He said, "No, no, no." He said, "You are the great one." Sivananda’s age at that time was maybe 80 years, 90 years. Heavy body. Any sādhu comes, any, Sivānandajī, that’s the fit of the sādhu. You know the name of Sivananda? Now, there are many Sivanandas, there are many named Mīrā, but one Mīrā is that Mīrā is different. There are many names called Jesus, but that Jesus is different, my dear. So Sivanandajī asked, "What can I do for you?" Say, no, Swamiji, I have some questions and this. Say, yes, ask. About this yoga, Swamiji was talking about many things. He said, "This I know, this I know... this I did, this I did." Then Swamiji said, "Great, you are very great." I practice yoga, heart yoga, kriyā yoga, chanswar yoga, sādhanā yoga, this yoga, that yoga, no yoga, karma yoga, bhakti yoga, sāgar, everything did. Śivaṇājī said, "Did you practice the pañca yoga?" He said, "If you don’t practice pāṇ yoga, all your yoga is failed." Oh, tell me, what is that? He said, "I will tell you tomorrow morning. We will practice together." He was happy the whole night. He was waiting for Swamiji to teach me, to show me the path of yoga. Swami Śrī Mahānanda, so sādhanā, yoga, I thought you would get ātmanubhūti, ātma vicāra. You did not make ātmā vichāra. You were doing your own problem vichāra. That’s why Patañjali said, vṛtti is kliṣṭa or kliṣṭa vṛtti. Kliṣṭa vṛtti or akliṣṭa vṛtti. A kliṣṭa vṛtti is without troubles, divine thoughts. Kliṣṭa is vṛtti with troubles. So, only three days are left. Even in the last second, it can happen that we are liberated. But I give you three days more. Yes, my dear, get ready to become a sannyāsī. Dīkṣā, I am making a big, big yajña, and I need 108 sannyāsīs. So, but you know the conditions. Wish you all the best. Thank you. And Bhakti Yoga we will come to tomorrow, or it may become something different. But something will come. If you have morning, I wish you good morning. If you have evening, I wish you good evening and good night. Nice to see you. Thank you. Deep Nand Bhagavān Kī. Devīśvara Mahādeva Kī. Madhav Krishna Bhagwan Ki. Sanātana Dharma Ki.