TV Channel

Dīp Nārāyaṇ Bhagavān Kī Jai, Devī Svara Mahādeva, Satya Sanātana Dharma Kī. Good evening, Dobrý večer. Nice to be with you again, je milé být zase s vámi. Technology is sometimes perfect, technologie je někdy perfektní, and sometimes it is not. We depend on many things. Large speakers are best, but electricity is not there. Electricity is there, but what you call the web line is not there. So we still believe and depend on different technologies. Because we are mobile, it is difficult to get everything in order. But those who are interested, longing, and hear from the first voice in our webcast, in our Swamiji TV, the information we share has been experienced, realized, and given to us in very simple folk language. So let us wait until the webcast begins. Today is already beginning, and the subject is again the same: Rāja Yoga. In Rāja Yoga, it will come to Kuṇḍalinī Yoga, the chakras, Cakrī. And you know, in Rāja Yoga there are Āsanas, Prāṇas, and what we call the Vajranāḍī. Over the last two months we spoke about prāṇa, and within the prāṇa, the Vajrā Nāḍī in our whole body is as vital as our suṣumṇā nāḍī. What we call brain hemorrhage, heart attack — all this depends on the Vajrā Nāḍī. Vajranāḍī is a pillar or foundation of the building. Vajranāḍī is like controlling the electricity from the clouds, the lightning. And earthing from the deep, from the earth, it goes to the top of the building. So Vajranāḍī begins from our foothold, because it is on the earth, and it balances till the Sahasrāra Cakra, Viśuddhi Cakra, the Bindu Cakra, and so on. Therefore, Integral Yoga, Aṣṭāṅga Yoga, and Rāja Yoga are the same. So, let’s begin. The first principle of Yoga. We start with the first principle of yoga: Atha Yoga Anuśāsanam. Yoga begins with the discipline. Yoga needs the discipline. Yoga completes with the discipline. Lifelong discipline, until death. Also die with the discipline. That is the master’s work. And after that, when we travel into the astral body, also with the discipline. When the soul goes out of the body, it leaves with very high speed. The soul is gone. Whatever we do according to human tradition, culture, emotion, attachment — however we make the funeral, different ceremonies in different religions — we do believe that we can help the soul. Maybe South America, Africa, the Far East, China, Europe, Asia, Middle Asia — everywhere there is tradition, culture, and ceremonies. But that soul is not here anymore. When it has gone out of the body, what is happening? You know, nowadays they have a wax paper bag. They put a bed of wax paper, and there are two wires on it, and below is a holder. They put a candle light, and within a few minutes it blows and takes off. You see it going up. As it goes higher, the speed of the wind increases, and within ten minutes it is very far. Similarly, when the soul is gone out, it is gone with speed. You call that soul, you call that person — we humans have emotion, attachment, love. “Please come back. The body is there.” And he says, “Please get out of my soul. Come here, dear.” But the soul is gone. If you ask, he says, “I am far away now. I am gone.” That will happen to all of us. So, when you meditate — and we will come to dhyāna, meditation — there is one technique. You see one side the sun rising and setting; on the other hand, it goes like a flame, a very nice dīpak. And this light goes toward the sun, with very high speed, light going to the light. You can imagine: in your hand, this flame is going. And when it is dark, you don’t see your palm, because always under the dīpak — the dīpak holder — it is dark, while above is light. Similarly, when the soul is departing, this dark realm is down, and the light is going towards the sun. Do you understand? That is something. There is Prakāś. Prakāś, light. And so Gurujī said, how nicely, jak krāśne, Prakāś Pontī is like a sun. All creatures, every seed when it sprouts, everything goes towards the light. And so this soul, this Ātmā, Jīvātmā, is in this world, Mṛtyuloka, Bandhana — in the Bandhana. Bandhana means tight; we are in the Bandhana. This morning you heard the bhajan of Holī Gurujī: Prabhu ne sabdhya bhajan, that everyone is in the net. Satguru came, Gurudev came and cut the net of the bandhan. So this body is like a pipe that was the whole body, but still we are inside and we don’t dare to go out. We are very afraid. But one day we have to go to freedom. So the Gurudev shows us the path, so the light can imagine this light goes towards the sun. Guru Mukhī. Who is a Guru Mukhī? Guru Vākya. Doing the sādhanā. One thing. Then you will proceed to the oneness; otherwise, you go to one star. It is too far, so you go to another star. Then you go towards the moon. Then you go towards the sun. Again, somewhere. And you fall down again, Hari, in darkness. Practice one thing. Remain in one paramparā. It doesn’t matter which paramparā. There are many, but once you have found your path, why could you come to this paramparā? Because you belong to this paramparā. And this hall has been traveling, wandering here and there, here and there. Then, I found the paramparā. Then, what happens with this hall? Proceeding towards the light. That is a Prakāś point. Light into the light. Rāja Yoga. Principle. Discipline. Ātma Yoga-anuśāsanam. Even in this space, discipline. There you are guided, you are escorted. Some leave you alone in this space, lost in darkness. No one is there. No one listens to you. No one will see you. Neither do you see anyone. There is no base at all. You don’t know if you are going up or down, north or south, east or west. That remains for those who have lost the way. So that path where we go, then we go in that direction. So practice slowly, slowly. Manvā Dheere Dheere Chal Gagan Garchanā. He was very near the village of Mahāprabhujī’s birthplace, three kilometers away, and he was great. In our Siddha Paramparā, there is a picture of Bodhānandajī. He was a very good bhajan singer. Can you imagine? Dhuna, Kathu, there was this little one, two small rooms, surrounded by no villages, no houses, and a few satsaṅg people came. Evening was coming. Can you imagine, with a camel buggy, and on this camel buggy there were 20 people, 30 people, and suddenly came another one, then another one. Within half an hour, one hour, there were many people. Mahāprabhujī was sitting there. Only one āsana, one bed. All sitting around. And they began to sing bhajans. After one bhajan, two bhajans, Mahāprabhujī said, “Did you give feed to the camels? And did you give them water? There is a water tank — let it flow for the camels.” And then, there were two camels traveling somewhere in the far distance. Dark. Mahāprabhujī said, “But two camels didn’t get anything.” You should also eat something. There was no electricity, no loudspeaker, a nice cool evening, sometimes moon, sometimes dark, a clear sky, the stars, no pollution. That time was beautiful. Now, when the light is gone, we are all frightened. Everyone is looking for a torchlight, the telephone, mobile light, this, that, everything. And there, when Gurujī was singing, you could hear how to release. Whether Mādhavānandajī was singing, or Mahāprabhujī — Mahāprabhujī’s voice was beautiful — or Bodhānandajī. When Bodhānandajī sang with one tānpurā, people said it was so sweet. A cool night, that was a joy, that was music. Now it’s too much blim-blam, so many instruments, you know. The artists nowadays, singers, cannot sing unless there is noise, a loud voice. Well, that is a different life. So that bhajan, Bodhānandajī was singing. When Bodhānandajī came to the Kathu, people came from far distances to listen to Bodhānandajī. And when Bodhānandajī was coming to Nepal or nearby villages, oh, people gave up all their sleep and came to the Bodhānandajī Satsaṅg. And the sound was going. When he was singing, Gurujī or the satsaṅgīs — no one disturbed sleep in the village. That was something great. Therefore it is said, slowly, carefully, “Galiyā Chotī Rāt Andherī, Rāste Me Chiknāyī, Galiyā Chotī Rāt Andherī.” Oṁ man vadir chag dhanam caraṇam. Dīp Nārāyaṇ Bhagavān kī jaya. Alakhpurījī Mahādeva kī jaya. Satguru Swami Madhavānandajī Bhagavān Kī Jai. So, when we follow the path and we try to do all different kinds of techniques of the different branches of yoga, it’s not hard. It’s much easier than this modern life. Sometimes, when they begin to dance in some disco, the satsaṅg is very, very gentle, comfortable. Satsaṅg is very gentle and comfortable, so ahiṃsā. We think we are not doing ahiṃsā, and we think we can hide, but we can’t hide. You know that one story I told. “Gurujī, we would like to become your disciple, and please give us a mantra.” Master said, “Well, I have to test, see if you are a real disciple or not.” So, what does it mean to be a real disciple of a master? One said, “What means real? I am a real human.” Master said, “I know.” “Then what do you see, Master? What is real in you and me? You can test me; I am human.” Some disciples are talking too much. Why? Why? How? Etc. So there are no questions. No questions. The other one said, “Master, as you say, I am as I am. I am surrendering to you.” The Master said, “Well, go and catch two pigeons.” So they both caught the pigeons and brought them. The master said, “Go somewhere nobody sees, and kill this pigeon. And bring it to me, but take care no one sees.” So one went behind the house, looked left and right, and killed the pigeon. “Master, here it is.” The master said, “Okay, put it there.” Now, the other one goes. You also go and see. The one who had already killed the pigeon was thinking, “This is a very, very weak person. He is very frightened. He can’t kill. He will be ready to kill himself. But the plus point is this: I will get the mantra, and he will not.” The master said, “We will see.” Well, that man came back and said, “Master, you said, ‘Kill this pigeon, nobody see,’ but I see, I am somebody.” “Yes, you are right. Then tie your eyes, go and kill it.” So he put his eye, closed his eye, and then he wants to kill the pigeon, and he opens the muffler and says, “Master, I couldn’t kill him.” “Why? You tie your eyes?” “Yes, Master. But you said, ‘Nobody sees.’ But this pigeon sees that I’m killing him. So I have to follow Guru Bhakti. You said no one sees. I see, pigeon sees.” Master said, “Hurry up. Tie the pigeon’s eyes.” So he tied his eyes and the pigeon’s eyes. And now he has squeezed in his hand a knife. “Master, I failed. I failed. I think I will not get the mantra.” Master said, “Why? You tie your eyes, you tie the pigeon’s eyes.” “But Master, you did not tell me the third technique. This was the easiest technique. You told in your satsaṅg yesterday, God sees everything. So, can you tell me how to tie the eye of God? Without that, I can’t kill.” God, Master said, “You passed the examination. You are the real bhakta. Here is a mantra, and you will come straight to the light. You will follow me. So whenever you give up your body, you will go in this light to the Supreme.” So, do you know the plant of the peanuts? Who has seen the peanut plant? One, two. You see, this is a modern life. You don’t know how a peanut grows, and you say it’s peanut oil. Maybe it is another oil. You see, where is our knowledge? We don’t know what the peanut looks like. Plants of the peanuts, and how the peanuts are growing: on the top or below the plants? Where are the peanuts? In the ground. Did you see that? Then how do you know? When you pull the whole peanut plant out, then you see in the roots so many peanuts hanging. One bush, you pull out, and many, many peanuts are hanging. So one master, and Master going, all bhaktas come out. They are all taken automatically to the Brahma Loka.