TV Channel

Blessings of the Alakpurījī Siddhāpīṭha Paramparā to all of you—to all aspirants, sādhakas, devotees, and children of this lineage. We all belong to one family, united from the Siddha Pīṭṭha. Welcome, everyone, on behalf of the Alakpurījī Siddha Pīṭha. Today is the day when Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī returned to Brahmaloka. Across the world, wherever there are ashrams and devotees, everyone is worshipping, celebrating, and offering flowers as a token of devotion. Many saw Mahāprabhujī; many did not. Many did not see Ālaka Purījī or Devpurījī, and some have not had the darśana of Holy Gurujī. Yet, in our ātmā, we are all together. So today, we pray to Mahāprabhujī to bless us and to be with us in both his nirguṇa and saguṇa forms. This is the essence of our spirituality and life. We must continue our sādhana, our practice. We do not know when we will suddenly pass away. It does not depend on ease. What we call our date of departure is not dependent on age alone. Life is given according to our destiny, our karma. So do not think, "I am still young." Our youth has no guaranteed limit; we cannot tell. It is said: one tells the traveler—the musāfir, the one going to catch a train—"Chetan Hoja! Now wake up! Do not sleep in the sleep of ignorance. Otherwise, the train will leave; it will not wait for you. This chance will be gone. Chetan Hoja, be alert, aware, conscious. Do not miss the chance." So, oh traveler, become aware. Be alert. The train is coming soon. It will come and go; it will not stop for you. So pack your things, all your luggage, and get on the train. Take the chance. There is a crowd of people, and only those who manage to board will go. There is a beautiful bhajan: "Chetan ho jaare musā, phir gaḍī ānewalī hai. Gaḍī ānewalī hai, gaḍī jānewalī hai. Chetan ho jaare musā, gaḍī ānewalī hai." We are all on the platform of this life, and time is the train. So utilize time. All else is useless. Yes, the body is doing something, but whatever we do, nothing will go with us. Your children, spouse, parents, friends, country, house, money, company—nothing will go with you. We are not here merely for company. We are here to help others. What kind of help? The awakening of consciousness, for spirituality to blossom into God-consciousness, into ātmā-jñāna. For that, there are many techniques given by the wise, the great saints who realized the truth. If we practice, we will achieve. If we do not, we will lose it. Use it or lose it. Attachment is the rope around your neck. That is the noose, the knot. Always, that fuss of attachment hangs in everyone's neck, and still you do not know what it can do, but we do not see it. "My... mine. It is mine." For this "mine," how many people have died? How many have fought? In wars for "my country," how many humans were killed? How many children lost parents? How many women lost husbands, and husbands lost wives? And "my country," "my culture," "my religion" remain. The earth remains. You cannot take anything with you. If such consciousness and awareness awaken in us, then what we call love and understanding, peace and harmony, emerges. There comes the bhāva—the feeling to help others. Understand that all on this earth are our brothers and sisters, including all other creatures who have fear, feel pain, have two eyes, can walk or move, can speak. They are all the light of God. Peace is within our heart. Do not work only for the peace of your own children or family. Peace can only be in your family if you create peace everywhere. That is sādhanā. After death, we do not know what we gained or lost. We lose all that we had here, including the body. We lost the game and went back empty. But those who win the game go with the gold medal of liberation, of mokṣa, of self-realization. That is something. So we must awaken inwardly. Consider attachment and detachment. To detach does not mean to neglect. Detachment does not mean you cease to like. We should love, protect, and give, but without suffering. If something is lost, it is lost. That is all. But we are very attached, and that is the fussy rope hanging around the neck. If you want to go away, it pulls you back. You tell your wife, "I am going." She may try to hold you back, and you fall down again. It is not easy to go. "Don't die! You die, pay me your money back!" That also happens here. You can hide and die, but dying is not in your hands—and do not try to die. Be active. No one is there to help you, because you need no help except your own. God gave us energy, intellect, and two beautiful hands and legs. Humans are here as protectors, not destructors. If someone is not a good person, if you think they are not good, then it is your duty to make them good. They need love, support, understanding. They need the happiness and friendship you may have taken away. This train will come very soon. Take whatever luggage you can carry with you. But if you try to take worldly, material things, they will be thrown out of the train's windows. However, your karma will go with you. The ticket conductor, who checks the ticket, has two compartments: one is heaven, the other is hell. "Take this ticket, go to hell. Take this ticket, go to heaven." If you refuse to go to hell, he will kick you out of the train. There, our power will not help at all. After leaving the body, you cannot say no, and you cannot say yes. You simply have to go. Death is like a dark hole without a bottom. You fall down into nothingness. Even if you go to heaven, you are just thrown into the light, but it is nothing. You can scream, sing, say please, or say no. It has no effect, no sense. The jīvātmā, the soul, flutters in nothingness, on the waves of time—nothing. Neither day nor night, no left or right, no direction: east, west, north, south, below, above. There is nothing. Can you imagine that situation? I also ask myself many times. Sometimes I think, "Let me go into samādhi." Then I think, when I go, nobody is there. No one says, "Mommy, no chocolates," not these beautiful children. So I say, "No, I will not go. I will stay here." It is such a beautiful life. Do not hurry to die, and do not cry. Be here. God gave this life to enjoy. The word "enjoy" exists only here, I tell you, and suffering is also only here. We are human—what a great thing. After death, we do not know. And if you want to know, you cannot. I talk, you listen. We read holy books. We need many things, but still, you cannot know. You can only know if you die, and that we do not want. So we do not die, we do not want to, we cannot see. Suppose someone decides to die to know—yes, then you will know that there is nothing to know. "I made a great mistake. It was good here." Therefore, birth and death are just changes. We are always alone. We came alone, we will go alone, and we will be alone. We are one. That is happiness. So my happiness, your happiness, their happiness, our happiness—all is happiness. Then what more do you want? Only happiness. That is the uniting light. Therefore, sādhanā. That happiness we have received, thanks to God, is in our language, "world happiness." When you are so happy, you wish for nothing; all is fulfilled. That will be when we are in samādhi, in mokṣa. In the meantime, you have to pay your karma. Worldly happiness has a limitation. The sun rises, but the sun will set. And the sun will set, the sun will rise. That is it. Someone came free with you, and now they will go away. You have no demands. So if someone does not go away physically from you, then they will die. That is also gone. Everything is lost, but memory will remain in us. So, practice sādhanā. Do not try to do something which is not good. Do not have attachment. Though you have no attachment, you are still with them. And if you have attachment, you are still with them. So one saint, I think his name was Karolī Nimbābā, said: "I belong to no one. You cannot hold me. I am like the wind. You cannot own me, like this earth, like this world. I am, and you cannot hold me. I am like space, but I will always be with you. You see? So I am like the sky, I am like the wind, but you cannot hold me. But you should know, I will and I am, ever and ever with you." That is real love. That is reality. But to rise above this is not easy. So, tyāga—without renunciation we cannot proceed. Śakti, bhakti, vairāgya, jñāna, tyāga, vairāgya, vivikta, uparati, mumukṣutva—these are the principles we should realize. It is not easy to attain vairāgya. Today someone asked me a question. The person is unhappy because their children do not even want to show their grandchildren to them. The grandchildren are not allowed to come. This situation reminded me of 1977. A young man, a boy, became a great bhakta because a family who were disciples had a very beautiful young girl. (Which girl is not beautiful? All are beautiful.) That boy decided to marry her, but had no access. He knew only one thing: "If I become Swāmījī's disciple, then I can influence her." So he became a disciple only superficially, because that girl would only follow the path and do what Swāmījī and her parents said. He cleaned my car, did many things, then began to talk to her, and they decided to marry. The day after the marriage, he said, "Me or Swāmījī, me or yoga." Many know she was so sad, crying, because he had given her his word, put her hand on the holy book, and she had learned from Swāmījī that you must keep your promises. But that boy became so angry and opposed. After a year, they had a child, and he did not allow his parents-in-law into the house to see the child. They stood at the door. He just shouted and shut the door. What should they do? They are the parents; they want to see, but there is no access. She wants to see her parents, but he threatens to kill the children. That is the situation. Now the question is: what is better, attachment or detachment? Tyāga? Do not detest. Love them, be like a parent, feel like a parent, but in that situation, it is better to let them go free. If they die, what will you do? You will love them as your own children who have died. So detachment is not for suffering; it is for becoming free. You are free. You are not throwing them away to hurt them. You love, but you are not crying over it. So there are ways to achieve a relationship with people, with animals, with your business, while simultaneously not being attached. Vairāgya. Vairāgya is renunciation. It is said: when in the morning you put on clothes, the day is hot, you sweat, you come home, and you take those clothes off. You wash yourself and put on another dress. The first dress goes to the laundry. Are you crying for it? "Oh God, my trousers are somewhere! My trousers will suffer in the washing machine: hot water, cold water, so many chemicals! Oh, my jeans!" No. The next day, they are clean, fresh, and another set goes away. So this is the cycle—coming and going, coming and going. Therefore, sādhanā. Know for what you are born, for what you came here, and what was God's idea in giving you human life. It is a beautiful thing. In this way, we adore our paramparā. Though they are not in physical form, they are with us in nirguṇa form. So, O Mahāprabhujī, please be with us in both saguṇa and nirguṇa forms. In the form we imagine him, we see his photo, picture, statue, we hear his words and bhajans—this is saguṇa. And nirguṇa is the divine blessing, with us all the time. Therefore, vairāgya, detachment, is very important. Attachment is the path to suffering, and detachment is the path to freedom—freedom for both. That is all. If you hold a snake in your hand, neither is the snake free, nor are you free. So carefully drop it. Then the snake is free, and you are free. It is your weakness, your ignorance, your attachment, your ego, your pride that makes you unhappy, that makes you feel no one can help you. There is only one help: slowly, slowly, grass will grow over it again. And then you will again meet some foolish ones. That stupid donkey will eat all the grass, and again the wound is there, and that donkey will get lost, and you will suffer again, and slowly, slowly grass will grow and the wound will heal. So, ānanda mantra, sādhanā, meditation. Awareness—be aware, and you should know what you wish for. Then you will become like that. You should have that knowledge, those feelings. Many would like to become a doctor. After three years, one says, "I do not like to become a doctor," because he failed three times. And again, you have to learn. He says, "No, I cannot study. I want to study something different." Then he tries computer technology. But this also involves looking at a screen all day. "I lost my eyes." Nowadays, eye doctors have good income, thanks to computers. But halfway, you forget to take God, so you lose interest. When we lose interest, we cannot go further. It can be in study, profession, a relationship, or spiritual practice. If you lose interest, everything is lost. Therefore, it is love that gives you inspiration all the time. And that which you learn is yours. Others, it is not. So you cannot force someone. You love them, but if others do not love you, you cannot kill them or kill yourself. They lost that feeling, so be happy. So I told the person, "Do not be unhappy." "Then what will I do?" I said, "Go away. Write them a letter: 'My children, I wish you a happy life, good health, all the best. Now I am going. Hari Om Tat Sat. Become a good Swāmījī; you will get many children, many bhaktas. But you cannot do this.'" That is like chewing gum; you are chewing it all the time, but it gives you nothing. You know what it means? It means nothing. You got nothing. I am eating ice cream. You, "mm-hmm"—this is the situation. So before somebody tells us like this, we can show the big plate of ice cream. So this is the life we are living. Today is Mahāprabhujī's day, and we pray for his blessing. Sādhanā, as Gurujī said: O sādhanā chyārā, karo hari pyārā, Pela sādhanā viveka vichāro, pela sādhanā viveka vichāro, Satya ya satya karo, Nyāra nyāra. Satya ya satya karo, Nyā Rāha, Nyā Rāha. Sādhanāchā Rāha, Kāro Hāri Pyā Rāha. Sādhanāchā Rāha, Kāro Hāri Pyā Rāha. Jihina se hohove mokṣa tumhārā, Sādhanā chara karo Hāri pyārā. Luja, sādhanā, vairāgya kahijai, brahmaloka tak hogayā. Saraha, sādhanā chāro, hari pyārā, sādhanā chāro, hari pyārā. Jina se hohove mokṣa tumhārā. Jina se hohove mokṣa tumhārā, sādhanā chāro karo Hari pyārā. Tīja sādhanā sat sampati dharo, jīna se hove ānandāya pahārā. Sādhanā chāro karo Hari pyārā. Se ho mokṣa tumhārā, jeena se ho ve mokṣa tumhārā, sādhanā tyāra karo hari pyārā. Samādhaṁ Śaradah O Hṛthikthikṣaṁ Kāryuṁ Samādhanavichāraḥ Kāryupāraṁ Samādhanavichāraḥ Sādhanāchāraḥ Karoharipyāraḥ Sādhana chāra karo hari pyāhara Jina se ho ho mukṣh tu mahāra. Sādhana cara karo hari pyāra, sādhana cara karo hari pyāra. Chhoṭā sādhana hai mokṣa kī icchā. When will all the sorrows and sufferings of this world go away? Sādhana-chara karo hari pyāra, jeena se hohove mokṣa tu maharaha. Sādhana chāraha karo hari pyāhāra, yehi sādhana kare jā kohoyi, tabhi hove haṁsa udhāra. Sādhana cāra karo hari pyāra, sādhana cāra karo hari pyāra. Jīna se hove mokṣa tumhārā, sādhana cāra karo hari pyāra. Sādhanācāra karo hari pyāra. Pūjya Bhagavān Dīpanārā Hīrīpūjā Bhagavān Dīpanārā Mādhāvānandaka Sādhanācāra Mādhāvānandaka Sādhanācāra sādhana cāra karo hari pyāra. Jeena se ho hove mokṣa tumhārā, sādhanā cāro hari pyārā.