TV Channel

Śrī Dīpṇayan Bhagavān kī Dev Purīṣā Mahādeva kī Mādhava Kṛṣṇa Bhagavān kī Sanātana Dharma kī. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ namo śrī prabhu dīpa nārāyaṇam... Haṁsa bhakta prabhu śaraṇa parāyaṇam... Hamsa prabhu śaraṇam. Om namo śrī prabhu dīpa nārāyaṇam. Om namaḥ śrī prabhu dīpa nārāyaṇam. Hama terī dās prabhu śaraṇ parāyaṇam... Hama sab das prabhu sharan parayanam. Om Namah Siddhi Prabhu Deepanarayanam. Om Namah Siddhi Prabhu. Hamsabhadas Prabhu Saranaparayanam. Hamsabhadas Prabhu Saranam. Om Namah Siddhi Prabhu Deepanarayanam. Hum sab das prabhu sharan parayanam. Kī jai, Deva dī, Dev Deveśwar Mahā Dev kī jai. Dīp Nārāyaṇ Bhagavān kī jai. Satguru Svāmī Madhavānandjī Bhagavān kī jai. Satya Sanātana Dharma kī jai. Viśva Guru Mahāmaṇḍaleśwar Paramahaṁsrī Svāmī Maheśvarānandajī Gurudeva kī jai. Good evening to our dear Bhaktas around the world. I am sorry for the delay. In Mexico City, from four o’clock this afternoon onwards, there was heavy rain, lightning, and thundering. Consequently, the whole city experienced problems with the internet. This is what we call technology. The God-made world is constantly as it is, sustainable. The man-made world is not perfect. Sometimes you are in the bathroom taking a shower, with a lot of shampoo or soap on your body, and suddenly the water is finished. You see? That is how the man-made world is. We were thinking of you all. Today is the last webcast for this time. We shall continue to contemplate the aim of life. The aim of life is to achieve Ātmā jñāna. But at the same time, we should be active and creative, because the human intellect awakens many hidden powers. We said, "Use it for positive purposes." Yet humans suffer from their own ignorance. Yesterday I gave you a few examples from Ādiguru Bhagavān Śaṅkarācārya. That is how our intellect can make a mistake and create immense problems. There is one story from a small village. A farmer had a very beautiful big house and a small house a little outside the village, about three or four hundred meters away, which was not very far. The farmer had a festival and invited his friends, about 300 of them. In your previous culture, your old culture, you knew that the guest is God. A guest who comes suddenly is more valuable. When you invite them, they are not a guest but a visitor. There is a difference between a guest and a visitor. We call an uninvited guest atithī. Atithī means we do not know when they will come. We do not know when these three will come: a guest (atithī), a client, and death. We do not know when they will come, so we must always be ready to face the situation. All the invited guests had accommodation. But one man came without being invited because the farmer had forgotten him, and he was his best friend. So the farmer took his best friend and gave him the whole little house—a nice room in a very simple house—and said, "Friend, you will sleep here." He provided blankets and everything. It was about 10 o’clock when the friend went to sleep. The host went with him to show him everything. But as they were going to the house, some man made a joke: "Oh God, poor man, that house has a living ghost." The friend heard this, just a little something: "house ghost." He did not show any fear. The friend brought him into the house, gave him everything he needed, said good night, locked the door, closed the windows, and left him to sleep. But the man could not sleep; the ghost would come. There was noise outside. He put the blanket over his face. Opening the blanket would awaken him, and the ghost would come. About one o’clock in the night, moonlight came through a ventilator window, and the light was falling on one corner where some white cloth was hanging. Ghost! Fear! When fear comes, immediately your willpower is gone. As you have fear, your strength goes down. Therefore, do not have fear—but it is very easy to say. He was paralyzed and could not speak. After half an hour, he was screaming. Some farmers and guests had gone outside to the toilet and heard him screaming, "Help, help!" They ran over and asked, "What happened?" The villagers and other guests gathered. He said, "Ghost, ghost!" The door was locked. Everyone asked, "What is happening?" He said, "There’s a ghost, and he will kill me." They asked, "Where is that?" He said, "He’s here." They said, "Open the door." He replied, "I can’t open the door. He’s sitting on my chest, and he’s going to kill me." There were some strong people, like Shanti, ready to jump anywhere. She told the young boys to break the window. As soon as they broke the window, that man got up, opened the door, and ran out. Shanti, who was jumping through the window, was also afraid. She ran out behind him and said, "I saw it, I saw it." Many people were standing there. They asked the man, "Where is the ghost?" He said, "Look in that corner—a big white dress, and a head is somewhere in the roof, very big." They said, "Well, we shall call the priest." The priest came with holy water and was doing something, but he was also not going in. The priest was also afraid; he was only acting from the outside. The ghost did not move. Then they said, "We will call a Hindu priest." So he came and said, "I bring the holy Gaṅgā water, one bucket full, and a mantra." He chanted "Oṁ śāntiḥ, ślokaḥ, tryambakam, yadā vāhe..." and threw the water. The ghost did not move. Then another person came who removed all negative energy with some kind of herbs and shamanism. He was doing something with herbs on the fire and said, "Ghost, ghost, disappear from here, otherwise these herbs will destroy you. I know you are living in that big tree. Why did you come here tonight? I know you always go to bathe, to swim in the river. Go away, ghost!" The ghost did not go. Then one man came, like Śāntī. She said, "My friends, why do you make so much noise? You do not let people sleep. What’s the problem?" They said, "Ghost? There’s no ghost." People say there is no ghost. Now look there—your grand ancestor did not get mokṣa, so he came as a ghost. She said, "There is no ghost. Then go in and see." She took a torchlight and went in. It was only some laundry hanging. She took it out. No ghost. The man who was sleeping there said, "Yes, I know this laundry was there." Everybody said, "Oh God." So, from where did the ghost come? The ghost came from blackmailing. Do not put such a thought in someone’s brain. And if someone tells you something, do not believe it. The ghost came out of ignorance, the ignorance of darkness. When the wise man came from the village with the torchlight, there was no ghost, and all the village was without fear. So ignorance is there; we suffer because of it. From where did the ghost come? How much trouble did it give? And where did the ghost disappear? The ghost came as ignorance, and ignorance gives a lot of troubles. The light of knowledge came, and all suffering went away. Therefore, humans should give up such beliefs, such blackmailing. Do not create fear. There is another story. In a small village, there was a second village about two kilometers away. The children from one village were going to the other village because there was a school. On the way, there was a small hill with a cave inside. Parents told their children, "Come home quickly. When school is finished, do not go here and there; come home." But they are children. One boy was always very restless, so he went to the village and was delayed in coming home. On the way back, it was sunset. It became dark. A devil came, caught the child, took him within the cave, and pushed a rock against the door of the cave. The boy could not come out; he was very afraid and crying. The devil said, "Okay, I will do nothing to you. You just help me with cooking." So he kept him there. The rākṣasa moved the rock to go out and closed it again. One day, after ten days, the boy asked the rākṣasa, "Where are you going?" He said, "God had a meeting with the goddess and the rākṣasas, the Devas and the Rākṣasas." The boy asked, "Can you talk to God?" He said, "Yes." The boy said, "Please ask God how long I will live." He said, "Okay, I will ask." In the evening, the rākṣasa came back, and the boy asked, "Did you ask God?" God said, "Yes, you have about 105 years of life." The boy said, "Oh God, so many years I will stay here." The next day, he asked the rākṣasa, "Please, can you ask God another question? To shorten my life. And if you cannot shorten my life, then I do not like the number 105. Please make it 111." The rākṣasa again asked God. God said, "In his destiny, it is written that he will live 105 years. It cannot be more or less." He came back and told the boy. The boy asked, and he said, "God said no." On the third day, the boy asked him, "Can you ask God if someone can kill me?" God said, "No one can kill you. Cannot harm a single hair on your head. For 105 years, you will live; do not worry." He came back and told the boy. The boy was cooking for the rākṣasa with a wood fire. He took a big, burning firewood and went toward the rākṣasa, saying, "I will beat you with the fire. Open the door." The rākṣasa said, "I will kill you." The boy said, "You cannot kill me; God said so. Open!" So he opened the rock door, and the boy went home. This boy is our self, innocent. We go here and there. We sometimes ignore our duty, so we come late or do this. This is ignorance; we are innocent. We are not aware of time, but due to our carelessness, we are in trouble. You go out at night—11 o’clock, 12 o’clock, or 1 o’clock—walking through the street. If something happens, then you go to the police and say, "This and this happened," or come home and tell your parents, "This and this happened." Why did you go there late? This is not the time to walk through the streets; it is time to sleep. This kind of carelessness brings us trouble, and that trouble is the cave. The dangers that come are the rākṣasas. But when our willpower comes up again, then we have no more fear, and we are free. This is very, very important: not to be afraid. What can happen? One dies. And you know, one dies only once in life, so no problem. It is not that you will die again and again in this life. Our body will die. Our body will change, but our ātmā, which is called immortal, will never die, never be born, and is eternal. This is our aim to achieve; otherwise, our karma is there. This karma, when it comes, then we are surprised. From karma comes destiny. Destiny is the fruit of karma. When the soul goes out of the body, then there is a long, long procession to settle everything down, to settle everything, until your soul gets detached from the earth. This takes many days, many years. Then this soul—ātmā and soul are two. The soul is individual, a karmic bundle. And ātmā is immortal. Ātmā is like the sky; you cannot destroy the sky. Now, these all have certain karmas. That one we call pitṛ. You call it a spirit. So, the spirit of that person, the soul of that person, can disturb you a lot. Therefore, it is said that in the astral world, there are divine energies and existing negative energies, and that is called the spirit, and that has to be liberated. When that comes back to be reincarnated, then it comes back to the body. At that time, all your records are given to you as your destiny. That is called in the divine world—you call it heaven, maybe—but heaven is limited. Where heaven ends, hell comes. When hell ends, then something more comes, but the soul is not limited. The soul can always go out of the wall. It can go through the rock, through the fire. That is astral energy. So you cannot keep them in heaven. It is very difficult to keep them in heaven or in hell. You know the water frog? Yes. Do you have a lot of them here in Mexico? One man brought one kilo of little frogs. He wants to weigh if it is exactly one kilo. So he puts a one-kilo weight on one side and the frogs on the other side. You cannot weigh the frogs. Suddenly, one jumps out. He takes it and puts it back. Then five jump out. So, this is the frog. You cannot weigh it unless you put it in some box bigger than that. Similarly, the soul is free, going round and round. But that pain, suffering, what we call hell, or the divine, which we call heaven—the soul comes back. We all carry our karmas with us like a backpack. There is no storeroom in heaven where someone has a record of your karmas. This all is with your soul. So Dharmarāja, the God of Justice, decides which soul goes to which life. There are two: one is called Dharmarāja, the Lord of Justice, and Yamarāja. Yama is the god of death, the devil. For those souls who have a lot of sin and mistakes, Yama comes to take them. He is very cruel and torturing. And those who have good karma, spiritual bhakti, guru-bhakti, everything, then the divine angel comes to take you. When Dharmarāja decides that all this now goes to human life, then Dharmarāja’s secretary, her name is called Vidhātā. She is the Vidhātā. Vidhātā is the destiny. She comes at the time of your birth. As you are born and cleaned, the child is cleaned and put down. At that time, she comes. We do not see her; our physical eyes cannot see. So she comes into the house and writes your destiny. What she has written is fixed and unchangeable. There was one rākṣasa king, very powerful. He got a daughter. The king was sitting outside in the evening before sunset, and he could see astral beings. He said, "Who is going into my palace?" She said, "I am Vidhātā." He asked, "Why are you going into my house?" She replied, "You just got a daughter, and I am going to write her destiny." He said, "Oh, you are Vidhātā? Then write the best, positive, good, divine destiny for my daughter. Otherwise, you know me. I will kill you on my doorstep. Te voy a matar en mi puerta," said the king. "I could do everything that you want, but dear sir, it is not in my hands to write. I have only a pencil in my hand. What will be written is not in my hands. This pencil will do it. I cannot stop. I am only a medium." The king said, "Then at least do one thing. What have you written for my daughter? That you can tell me." So before going, she tells the king the destiny of his daughter: "She has a beautiful life. She is beautiful. Father, mother, great. And everything is good." The king asked, "But what does 'but' mean? For my daughter?" She said, "Yes, for your daughter." "So what is that?" "She is a beautiful girl, a very humble person. Everything is good, but... well, I do not dare to tell you." The king said, "Tell, or be ready." Vidhātā said, "You cannot kill me, but I will tell you: her husband will not be so beautiful. He will be half paralyzed. All the time, water is dripping from his mouth. One eye is looking this side, the other is looking up. And his legs are going like that." The king exclaimed, "For my daughter?!" She said, "Yes, sir." He said, "Okay, you go. I will change the destiny of my daughter, and then I will talk to you." So the king called his people, his soldiers. When the daughter was grown, they were to find for her the best, most beautiful husband. The king said that the king should have a greater kingdom than his, and the prince should be suitable. They were searching but did not find anyone for five years, six years. The king said, "When will you find? My daughter is already 25. Otherwise, I will kill all of you." So they found one man. He was the child of a king whom nobody wanted to marry. They came and said, "Your Highness, we found the most beautiful prince in a big kingdom. He is rich, and the prince is just 27 years old. She is 25, he is 27—perfect matching." The king said, "Tell me his birthday and consult with the Jyotiṣī astrologer." They said, "We spoke with the Jyotiṣī. Everything is perfect." The king said, "Then send a message that in one month we will be wed. Or should I go and see? I should see the prince, King Singh." They said, "No, no, sir. Big mistake. You will insult that king. Who are you to check my son? They can refuse, so she will not have a husband again. But we know when they should be married." "So when?" "That coming full moon day, and the prince is very spiritual. He does not need this material light. The marriage will take place at four o’clock in the morning on a moonlit night. And he is a prince—not on an elephant, not on a horse, but carried on the hands of the people. He has a crown like a hat, like a sombrero, like this. So they cannot see his eyes, and because of the dust, he always holds like this." They got married. After the marriage, in the morning, the king should go to see his son-in-law. The marriage took place. Before he goes to see his son-in-law, the king thought, "You cannot remove the destiny which is written by Vidhātā. I did. My daughter has great luck—a beautiful husband." Vidhātā said, "I accompany you." And this boy was sitting like this, looking—as I told you—he is walking like this, you know, from his mouth water is constantly flowing. He is looking at you, but he is going like this so that he can see you. He asked, "What can I do for you?" Vidhātā said, "That is your son-in-law." The king said, "Vidhātā!" and she disappeared. So, my dear, we cannot escape our karma; we have to face it. Therefore, if we do good karma now, the future will be good. The past is gone. The present is here. The future we do not know. Mahāprabhujī said in the Golden Preaching, "Your future will be like your present." So therefore, oh man, wake up and change your destiny through doing good karma and following Guru Vākya. There, your bad karmas can be dissolved. The destiny is written here. All your past life records are here. If you are a very great and wise person, we say, "Oh, great!" And if there are terrible things, we say, "Oh, God!" When something terrible happens, we say, "Oh God, why do you touch here?" You do not say, "Oh, God." So everything God has given has a place. That is why in India they make a tilak. Why? This is a blessing. Through the blessing, here our karma and destiny will begin to enlighten. That is called bhagya khul jayegā—your destiny will open. When it is open, light comes, and darkness goes. So all these symbols which we have have their meaning. It is not only man-made stories. Similarly, we know what is happening. For hundreds, thousands of years, we have our yamas with our ancestors. As His Excellency the Ambassador told us, in Maya, in Mexico, they came from that part of the world. Sanatana dharma, the ancient religion, believes in the ancestors. You know, you call the American Indians "Indian"; you have cowboys. They pray to the ancestors. They will not do anything before asking the ancestors. They celebrate the sun, the water, the air, and different birds—holy birds, holy snakes. So this is called living in nature with oneness. We cannot put all in one pot. Everything has its meaning. You should try to trace all your ancestors. You will be that one, liberate them, and you will see how happy you will be. Many troubles are gone. So this is life. We are connected. There is a thread coming from the Brahman. We are connected with that until here. And this is our aim in becoming human: to free all the ancestors, to free all souls. It is very important. Otherwise, we go from one room to the other room, one room to the other room. This is a very serious thing. Your ancient culture was exactly like the aborigines in Australia, the Maoris, and in India, in China. More than half of the earth was under the water or the raw snow, glaciers. It was the lazy humans. Slowly, slowly, as more ocean, the earth came out and became warm. The water was going down, and the earth was going up. Snow was melting, and wherever there was some island, they developed other creatures, and humans came. So it is a very interesting subject, but do not change always. Now I practice with this master, and tomorrow that master. Then again, you are lost. You should have one master and then follow Guru Vakya. And when you all have one master, then you should support and help each other. Take care of your guru brothers and sisters. If you want to teach the techniques of your master, then let us say that you have here first a school, but now you have ten teachers. So you go about ten kilometers far and open their school. But not that you are to take away some people, and your one brother is suffering, or the second is suffering. That is it. It is very important that disciples are together. Otherwise, you become individual, and for the individual, little strength. We should be one. We have one finger, a small one, and a thumb. All five fingers are different, but the five become one. With one finger, you cannot hit someone; it will break. There is one other story. One man had a toothache, pain, swelling, and it was painful. He was eating on one side. Some food went between his teeth. The tongue was going there to take it out, but it was very painful. That tooth, which was very painful, said to the tongue, "Please do not disturb me; it is painful." Again, the tongue went away. Again, the tongue tried to take it out. The tooth said, "Oh, painful, do not do it." Again, the tongue went. The tooth said, "Do not do it. You know? You are enjoying the taste of eating, and you are using us to chew everything. And you are very clever. You know? We have 32 teeth, and we are the union, and you are alone. The union has power. You have no power. Be happy that you can exist between us." The strong union tongue said to that tooth, "Do not be proud of your union. You do not know my power." The tooth said, "What power do you have? You are a flexible piece of meat. If I bite, you will be finished within no time." And the tongue said, "Do not be proud of your union. If I say one word wrong, if I use one word wrong, then the whole union, with my bad word, will be pulled out. I will kick. All truth will go out." So, words are very important. Mantras are kind words, and they help each other. So this kismet is here, destiny is here, happiness and unhappiness are here, and that is the third eye. Next time. Now I wish you all the best and good night.