TV Channel

Śrīdīp Nārāyaṇa Bhagavān Kī Deveśvara Mahādeva Mādhava Kṛṣṇa Bhagavān Kī Sanātana Dharma Kī Oṁ Śāntiḥ Śāntiḥ... Good evening, and blessings of the Ālagpurījī Siddhapeeth Paramparā. Our conference lasted three days, and in my opinion, it was very successful, and we received much good feedback. Of course, an organizer will say it was good, but we sought genuine feedback from different parts of the world, thanks to our webcast system. Now, consider the creation of the world from the śūnya ākāśa, the endless void. It is said: cetana kī to icchā nahīṁ, jaḍ se kuch nahīṁ hotā. Cetana aur jaḍ. Do you understand? Chetan (consciousness) has no desire, and Jaḍ (the inert) can do nothing. So, how was the world created? In the śūnya ākāśa, a void, a dark blue space, there is nothing. This is described in the Vedas. Today, very few people can read the Vedas, which is a significant problem. Therefore, I would ask our dear brother and master, Dr. Nagendra jī, who is going to India and will soon meet Narendra Modī jī. Narendra Modi balances modern science and ancient science. What is missing first is that divine language, Sanskrit, which is slowly being lost. Yet, in Western countries, many people now wish to learn Sanskrit. The world has come to know reality; it has become a small village. In India, it is said, "Vāsudeva Kuṭumbakam"—the whole world is one family. Technology has brought us together. Whatever you wish to know, you can find. For example, what is "Mazda"? Generally, we think of a Japanese car. But in a beautiful book by Subramaṇyam Swami of the Kauai monastery in Hawaii, titled "How to Become Hindu," he writes about many religions. Suddenly, he mentions "Mazda" as a god, a spiritual name. We did not know this. Now, if you type "What is Mazda?" you will find two things: a car and its definition. The world has become very small. We cannot make people blind; they know everything, yet they still seek to know more. That is why, in this yuga, every master has a hard time. You cannot perform hocus-pocus. There is a joke. A village master was highly believed. A farmer once saw a reflection in his field and ran to his Gurujī, saying something unpleasant was there with shining eyes. The master came, looked from a distance, and saw it was a piece of glass reflecting. He was also afraid to come close. He said, "Oh, my God. Children, what will you do without me? Don't be so stupid." Another time, an old guitar was thrown in the field of millet. The farmer touched it with his foot, and it made a sound: "khaun, khaun." He thought something was eating his crops. The master came, looked from afar, and said, "Oh my God, what will you do without me? This is an instrument to milk a naughty cow," mistaking the guitar's gourd for a milking tool. In that time, people believed. But now, even a small child knows what is what. Therefore, research and knowledge are crucial. I think Modijī could help provide Sanskrit teachers and reopen Indology departments in universities worldwide. Look at the University of Vienna: it is famous, old, and good, but it has no Indology department. In Prague, there is one, but there are no professors or teachers. We need Sanskrit and Hindi teachers to bring back the science to understand yoga and more. Two things: to save the bee, we have the honey bee, and we need Sanskrit and Hindi professors to revive this divine science of yoga. It would help the world, for this language contains immense wisdom. It is not written about "this god or that god." In the Vedas, the word "dharma" exists, but there is no particular religion. Even in the Upanishads and the Bhagavad Gītā, no specific god's name is written directly. In that śūnya ākāśa, ānanda, endless, the universe, the space is like a mother's womb. It is a hiraṇya garbha. Hiraṇya is gold, garbha is the embryo. That consciousness is like a golden embryo, dormant and sleeping in the womb of this space. But that consciousness can't do anything. Between these two—in this space, the Jaḍa is unconscious and the Chetan is conscious. The Chetan has no desires, and the Jaḍa is unconscious. This inert material, like stone, has no desires. So, between these two is called the Śakti, that is called Icchā Śakti, or you can say Yoga Śakti. Kṛṣṇa said very clearly, "From time to time, I manifest, or I come through my Yoga Śakti." So it is that Śakti, but how? In the womb of the universe, the golden embryo is described in the Vedas. If you want to know what is God, what is Parabrahman, it is resonance. Everything comes from resonance, everything is dormant in resonance, everything is resonance. In that resonance is the tendency often expressed in India: "I am one, and now I will multiply." How? Again, it is said the sound is that resonance, which is the Parabrahman, God. That sound is Oṁ. Many people are again beginning to research the sound Oṁ. Since the 21st of June, Yoga Day, some people said, "We don't want Om." Without Om, very soon they will become a piece of stone. Be careful. There was a businessman who wanted a lot of money and gold. He went to the forest, performed tapasyā for years, and God appeared. God asked, "What do you want, my son?" He said, "God, make me very rich. Whatever I touch should become gold." God said, "No problem, all right, I bless you," and disappeared. The man returned home after five years. His grandchild ran to him shouting, "Grandfather!" He touched the child, and the child turned to gold. His son came, "Father, how are you?" He also became gold. His wife came near; he touched her, and she also turned to gold. He wanted to drink water; the water turned to gold. Oh, my God. He went back and pleaded, "God, please take this siddhi away." Chapati became gold, sabjī became gold. Anything. So, icchā, saṅkalpa, desires—do not tell God, "I want this." Analyze first very, very carefully. Now, they are again researching Aum. In 1975, I met a doctor at the Medical University in Prague. He and another doctor were conducting research on meditation and Oṃ. I had the research papers and report. They also studied Holy Gurujī's meditation. They would have someone sit in meditation, and after half an hour or an hour, they would shine a very bright light on and off to see what happens to your mind and brain—if you are disturbed or have vikṣepas. In the case of Holy Gurujī, there was nothing. In my case, there were waves up and down, but when I chanted Oṃ... I don't know where I will find the papers now. They said, "What a harmony in the light through the spinal column." All these three: parā, paśyantī, and vaikharī. So, Oṁ is that sound. Through sound, "Eko'haṁ bahusyāmi," the dormant consciousness awakens, and the first manifestation is as sound. From sound comes light, and from light come the other elements, and the svayambhū, Śiva, and then it begins. In this way, the Vedas and the Sanskrit language—that is not a religious book. That is the book of science. Yathā brahmāṇḍe tathā piṇḍe: what is in the universe is in the human body. What is not in the human body is not in the universe. So now, chetan ke icchā nahīṁ, jaḍ se kuch nahīṁ hotā, Gurujī kaise sṛṣṭi rachī? Chetan is consciousness, jaḍ is unconscious. How did creation begin? Through icchā śakti. Icchā śakti began to say, "Eko'haṁ bahusyāmi." And then creation begins. At that time, two energies awoke in this consciousness. One is called Daivī Śakti, and the second, Āsurī Śakti. Since creation began, these two, Asuras and Devas, were brothers—one father, two mothers. These two Śaktis fight for power. They want to govern the universe, and that has been happening since that time. Even Brahmā was not at peace. Even Viṣṇu was not at peace. Neither was Śiva at peace. Śiva is Bholenāth, Svayambhū. And Vāśmāsura came and made Śiva restless. You know the stories of Vāśmāsura. He asked that on whose head he put his hand, it would burn. Śiva said, "Okay, I give you my blessing." First, he asked to be immortal. Śiva said, "That is not possible." Then he asked for this power. After receiving it, he said, "Śiva, no, no, don't go away. I want to try on your head if you gave me the siddhi or not." So Śivajī had to run away. Śivajī was running and running in the Himalayas, with the Rākṣasa behind and Śiva in front. It was like a marathon; from that time, the marathon was developed. Śiva is the creator of everything. There was a big rock and a cave, so Śivajī ran inside. Inside, Viṣṇu was sitting peacefully. Śivajī came in. Bhagavān Viṣṇu said, "My Lord, welcome. I am so happy that you came. But Lord, you look truly a little bit nervous." Śiva explained. Viṣṇu said, "Oh, listen to this, don't worry, I will solve the problem. Come sit and have a cup of tea," herbal tea at that time. The Rākṣasa came, searching where Śiva had gone because there were no footprints on the rocks. Viṣṇu said, "You rest, I will come back after." Viṣṇu went outside and changed his form into a dancing lady, a temple dancer. This girl came there with some bells, dancing and making sound. The Rākṣasa was so impressed by this girl. She made a gesture with her leg, and the Rākṣasa was intrigued. He asked, "Who are you?" She said, "You will know after, but I am searching for someone." He said, "I want to marry you." She said, "Oh, good. I am also waiting for someone." He was very happy and came closer. She said, "No, no... can you dance?" He said, "No." She said, "Only one who can dance can marry me. What to do? I will teach you." That was a good idea. She said, "You stay on that rock, I stay here, and I will make the mudrās, and you will copy them." She was doing mudrās, and the Rākṣasa copied: like this, like that. Then she placed one hand here, the other here. The Rākṣasa did the same and then... he burned. That is called bhasmāśu. So sometimes even the gods can come into trouble. Thus, āsurī-śakti and daivī-śakti: since that time, these two powers, negative and positive, constantly wage war. Sometimes in swarga-loka, sometimes in naraka-loka. Now, in the Kali-yuga, it is the time when more āsurī-śakti is active. For two years, I have been constantly saying that the Yogananda life practitioners will again incarnate as ṛṣis to turn the Kaliyuga into Satyuga. The inauguration of the beginning of the Satyuga was done by Modiji. Everybody was saying that all that happened is a step towards Satyuga, for the good of all creatures, all humans, the whole planet—not in a religious way, but in a positive way. We should be sure that we are already stepping, walking towards the Swargaloka through the Satyuga. But when the devas gain something, an alarm sounds in the committee of the asuras. They awake and begin to make revelations. They move like rivers, coming closer. But darkness can never come close to the light. Nothing can approach the sun. What will burn will burn, what will melt will melt, and what will disappear will go away. No dust can land on the sun. You can throw dust towards the sun, but it will fall back on your head. So, when you have pure thoughts, good karmas, Gurudev's blessings, no one can do anything. Even if the whole world is against you, if Gurudev is in your favor, God is in your favor, no one can destroy or break one hair of yours. That will be Satyuga, and that has begun in every human's mind. They are doing it. But still, the āsurī-śakti will show its power. They are also very strong. So, from śūnya ākāśa, where the nādarūpa parabrahma begins, creation begins: 8.4 million different kinds of creatures created by the One. They are divided into three categories: Jalchar, Thalchar, and Navachar—creatures in the water, on the earth, and in the space. But they also have an enemy. You cannot hide in the water; there is an enemy there too. You cannot run away on earth; they will find you too. You cannot just fly in the sky; they will find you there too. Asuras are everywhere: Daivī śakti and āsurī śakti. So the great ṛṣis thought about how to protect, and they created mantras. Dvo śānti antarikṣaṁ śānti. Śānti, antarikṣī means space, universe. They created mantras to fight against the enemy. In the modern system, they call it the navy force, the ground force, and the air force. You see, everything is imitated from that ancient knowledge which the ṛṣis used to impart. Some part of the earth was under snow, some part was open, and people and other creatures were there. Out of 8.4 million different creatures, how the soul comes here is a long journey, so we will talk about that later. Aṇḍas, Svedas, Jarāyus, and Udbhijjas—these are the four doors through which the soul comes to earth: Svedas, Aṇḍas, Udbhijjas, and Jarāyus. And they are all in the number of 8.4 million. Those who do not believe, please count and let us know in the next conference. Only those ṛṣis could count it. Out of these 8.4 million creatures, humans have a most powerful tool: buddhi, intellect. But that buddhi needs knowledge. How you give knowledge to your children will shape them. Our conference, what we are working on and doing, is about nonviolence and peace. Again, we are coming to that point where the ṛṣis were trying to create peace and non-violence. Ahiṃsā, and the word Ahiṃsā was first spoken by Bhīṣma. After the Mahābhārata battle finished, the Pāṇḍavas went to Bhīṣma and said, "Pitāmaha Bhīṣma, now what should we do? Bless us and show us the way." At that time, Bhīṣma awoke from his samādhi, his consciousness, and said, "Hey Dharmarāja Yudhiṣṭhira"—Yudhiṣṭhira got the name Dharmarāja then—"ahiṃsā paramo dharma," the highest principle is non-violence. These words were put in the mind of humans, and humans did great work. Still, they are doing, and we have developed a lot. Such conferences, such talks: many great people came. Our conference was a conference of the Devas. There were no Asuras between. My God, if an Asura had come, you would see how the dust flies up in the sky. Even airplanes have a problem flying so high up because their Āsura Śakti comes and disrupts. We had a Daivī Śakti, very peaceful. None of our speakers spoke against anyone, against any philosophy, any religion, any country, anything. There was only love, love. The nectar was showering, raining—the nectar of peace, love, harmony, understanding, brotherhood, and so on. So let us work further, and thank you. That was the feedback from different directions: that every speaker was great. So, if you can say something, then we will have a prayer. Come forward. Shabneil jī, come forward. The children have come. Very good. Come in front. Come here. Shall I ask for a chair? No, no. Yes, sit here. There is a saying in Gujarat. Nānā wālā Nātha jī āne binā nānā nū nāthiyo samjhi gayā? Āp samjhi gayā? You didn't understand? "Nana" means money. Who has a lot of money? A rich person named Natharam. When he has money, they say, "Oh, Natharam jī, āyī, āyī..." And another person with the same name, Natharam, is very poor. He comes, and they say, "Arre, wala aahiso kare se." Oli Bajibhash, right? "Arre, toh yahāṁ kahāṁ baiṭh gayā baiṭh?" Sit a little there. Others have come here. But one whose anna namartā (humility) is there, he can sit anywhere. Next time, they will tell a historic tale: who is greater, Viṣṇu or Lakṣmī? That's all. Will you say something, please? Everybody, have your telephone off or silent. Please sit down. Will you come to the webcast? Since the camera is there, will you come here? Stand there. Should I stand or sit? Give me a chair there, Lord Śiva. Lord Kedarnath. That's right, and looking at the people. Yes, like that. Salutations to the great paramparā in which Pūjya Svāmījī has brought out the essence of creation, jaḍa and caitanya. So, how does the whole creation come?