TV Channel

Oṁ param sukhadam kevalam jñānam uratim dvandātītam agganāsādṛśyam tasmāsyādi lakṣyam ekam anityam vimalāchalam sarvaddhi sākṣibhūtam bhavātītam mātriguṇarahitam satguru tam namāmyam. Oṁ śānti śānti... Adoration to our Siddhāpīṭha paramparā. All dear bhaktas, today is again Guru Pūrṇimā. Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī said, "When the full moon and Thursday coincide, that is a Guru Pūrṇimā." It can occur more in the year when Thursday and the full moon fall on Guru Pūrṇimā. So today we worship Gurudev. We have two Gurus. One is our Gurudev in saguṇa svarūpa, in a physical body, of whom we can have darśana. The second is nirguṇa, that is within ourself; the same Gurudev is within. Bhagavān Kṛṣṇa said in the Bhagavad Gītā, in answer to Arjuna, "What is the best to worship, saguṇa or nirguṇa, personal God or impersonal God?" The personal is our choice, which we like and understand in that form. And nirguṇa is the same Gurudev, but one. In form it is different, but in reality it is one. Gurudev is that one who has achieved that Guru-tattva through sādhanā, achieved through the blessing of the Gurudev. Or one is born with that guru-tattva. But to see the world, to see the worldly life, we have to go step by step. So Bhagavān Kṛṣṇa said to Arjuna, both are good, but for us who are in the physical form, it is easier. We can see, we can speak, we can touch. We can ask questions and get answers. Therefore, the saguṇa svarūpa, the physical body, is better to worship. Through that, you will come automatically to nirguṇa. Therefore, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, who in every bhajan glorifies his Gurudeva, Devādideva, Śiva Svarūpa, Abhidhūta, Bhagavān Śrī Devapurījī. And now we know that our roots go very far to Śrī Alakpurījī. Day by day, people send me messages asking who mentions Alakpurījī in the holy scriptures, in the holy sense. Alak means indescribable. There is a spiritual lineage called Nātha. Like we are sannyāsīs, they are also sannyāsīs, but they are not the definition of the... not means God, not means the... your head. You can also... they said, not the wife calls her husband, Prāṇ Nāth. The husband tells... the wife, Devī, light, Jyoti, Prāṇ, etc. This is a balance on both sides. For him, he has to manifest that light of the Supreme in his partner, his wife. The difference is only in the physical body; in the energy, in the spirituality, in the blessings, it is equal. So that is a Shakti, energy, power, guidance. Both together come; it's like fire and heat. Another, the Nāth, is that paramparā, the lineage. They have a ring in their ear, not only pinching here in the lobe—we have one little ring—but here, in the middle of the ears, a big, big ring, that's called a kaḍā, that kaḍā or kuṇḍal. So the kuṇḍal, you can say kuṇḍalinī, so kuṇḍal is masculine. And rings, a little ring is feminine, so because Śakti we call Kuṇḍalinī, then Kuṇḍalinī is not masculine, it is feminine, and therefore that kuṇḍ, that ring, kuṇḍal, which is, becomes the energy. Now, when you see Śiva, Śiva has this kuṇḍal in both his ears. So this paramparā, this tradition is coming from the Śiva times, from Śiva-śakti. So that's Devī, the energy. We need both kinds of blessings, both kinds of energy. But now in our present situation, okay, we may say, you can say, "Your wife, Devī, no problem," but she must have that quality, and the quality must also be acknowledged, its value seen. Even the mental, mostly, karma we are. Doing through the thinking, through the mind; physical is late, last. So what you think creates the karma. And this karma makes our antaḥkaraṇa pure or impure. If it is impure, not good—maybe anger, hate, jealousy, desires, this, that—then it becomes āsurī śakti. Then you can say ḍākinī, bhūta, etc., etc. Similarly, the masculine has the same effect mentally, how you think, where. You see what you see, so jaisī draṣṭi, jaisī sṛṣṭi. What kind of vision do you have? What creates the feelings? Like that, it becomes a world for you. So it is very, very important how we think and see others. So it is difficult, someone asked, "It is difficult." So Holy Gurujī said, "Why? Why difficult?" Well, this is a temptation. This is a māyā. And don't blame the māyā. Temptation is also a māyā. So then, how? So Holy Gurujī answered, "In Ahmedabad, I was with Gurujī. Gurujī was giving satsaṅg." I remember in this talk now, I was not speaking at that time. I was in the śiva of Gurujī. He was sitting, talking. I was sitting there, so Gurujī said, "When your mother comes, which temptation do you have? When your sister comes, what kind of temptation do you have? When your daughter comes, what kind of temptation do you have? Or when your wife comes, what temptation do you have?" The same thing for your brother, your father, your son, etc. So this is insight. So why don't you awaken that kind of thought in you, in which form you want to see? So many times I have told in the lectures, even now in India, those who don't speak English, if they speak an Indian language, then, if an elderly person is there, you will say, "Mother." Yeah, you will say, like father, Bāpū. So it means that you have now the father relation or the mother relation. When you tell that mother, then this mother will never tell you or make any bad action to you or the father. When you say, "Hello, sister," then she has a feeling of the sister. And once you say sister, then you have accepted her or him as a brother forever, like Rakṣā Bandhan. And when you tell the youngest girl or the boy, who is about 20 years younger than you, or 30 years, you can tell my daughter or my son, it's acceptable, accepted. Then, with one thought that you tell mother, then both antaḥkaraṇa, both energies become a positive connection, a rasa, like a son and mother. In this way, we can purify our antaḥkaraṇa, mana, buddhi, citta, ahaṁkāra—the mind, intellect, our consciousness, and our ego. Immediately, ego melts there. But if you do not have good thoughts, death in antaḥkaraṇa awakens negative energies. So, therefore, it is said that when we come to the spiritual path—and even if you don't come to the spiritual path, but if you want to come to a higher level—then this is a sādhanā: if you have a sudden negative thought, you must pray. You must say your mantra, and you should manifest positive energy and positive thinking. After we go out from the body, then it comes, the ātmā tattva. So this jīva tattva goes towards ātmā, always longing then for the light. But these vṛttis, these thoughts, go with us. There, we don't long for the desires, but we long for purifying those negatives. So, "not, not" is the—you can say Lord, you can say honor this, etc., etc. So, Śiva is the "not," and so... There it is, it is what I wanted to say in the very beginning: that was nirākāra and sākāra. We are born maybe with that divine energy, or we are now collecting the divine energy, that maybe this life or next life we will come. But impurity, that is very important. Impurity with our drinking, eating, talking, living, thinking, many, many things. For humans, it's also, though we are human, but it's not easy. Though we think it is not easy, it is very easy. Therefore, Mahāprabhujī said in this bhajan, "Satguru Dev is a Rām." So, Rām, let's say the God, Satguru, Īśa, Rām, Īśa. Satguru aisā, aisā means like this. Like what? Rāma. Like that, Rama, what? Yes. Who is that? He is a Satguru. Satguru, yeṣa, Rāma, yeṣa. Satguru, yeṣa, Rāma, yeṣa. In the last video, what Holy Gurujī spoke in Jadam, Satguru Bhaktisāgar in the Jupa, and Gurujī was giving talk, the satsaṅg, and he said, whenever Gurujī said the name of Mahāprabhujī or something, he was very full of emotion. So you will see in the video, and here they said Mahāprabhujī, Gurujī said that all the words which come from Mahāprabhujī's mouth, these are the words that ascend the knowledge from the Vedas. That's called Veda Vākya. Veda Vākya is a Guru Vākya, Śruti, Smṛti. So Veda Vākya is a Guru Vākya. What the Vedas deliver comes to those who have the Guru Tattva. And the Guru Tattva becomes then the reality, Guru Vākya. So Guru Vakya is the Vedas, Upanishads. The authentic literature which is written. So it is not a philosophical word. So, there is a, it's called, when there is a jñāna, that is a knowledge, that's called sanātana. And when you say religion, then you say philosophy. So Sanātana is different. So our ātmā, we are Sanātana. Our way, how we are living, where we are living, that's a culture. That's also good separately. Everyone has their own way to go and speak, but finally, they have to come to the guru tattva. So it is called Brahma tattva, Viṣṇu tattva, Śiva tattva, and then is guru tattva. So that tattva is pure and pure and pure qualities. Still, we have impure thoughts and impurity in our body. We may think that I am spiritual and I am higher, but still, inside is not that purity. So, we shall always surrender, always surrender and pray and ask for forgiveness. When we bow down after the prayer, what do we say? We adore in the lotus feet of the Bhagavān or Gurudeva, and we pray for forgiveness of those actions which were out of my ignorance. Purified, so if I am pure or not, you don't know. I know only, so everyone of you knows the purity. What you think about other so many, many things, so this ego of the human is very strong. It doesn't accept, doesn't accept, so it is that is like an iron rod, very high, thick. You can't bend. You can try to bend it, but you can't. But when it comes to the sādhanā of the fire, and put it in the fire, and it becomes very red. Then you can bend it, you can mold it in such a way to make a figure, something. So this tapasyā is that which will turn our vṛttis, our indriyas, our thoughts into that way, how you want to be. But first, you have to do these hard things. It is easy to kneel down. It is easy to kneel down, but it is very hard to surrender the heart. Because the knee, everyone sees, so you can stand on the knee. But still, you don't know, are you really going on the knee? And what is inside? So, surrender of the heart, because in the heart is the ātmā tattva. So when the Guru Dev is speaking, amṛta is the nectar, bindu is the drops, and when it is a, what we call, rain. In English, they say, "Cats and dogs." So when very strong rain and big drops are falling, this is amṛta bindu, the words from the Guru, Vākya, Guru Dev's mouth. Amṛta bindu had vṛṣā ve garje indra jesā. And garje means thundering in the clouds. Indra, that is, the Indra, he is bringing the rain. Uncha nicha bhav nahi dekhe, sam jaisa kare naresha. He does not make the down, what we call the difference. It should not be a difference between like this caste or that country, or this and that. In their heart is the equalness, so Gurudev does not have a difference, that he thinks this is the best and this is not good and this is not good. It is like who said this, Surdhaji? We have to develop the samadrashti. Many are sitting here in the satsaṅg, and you don't like someone. You don't want to sit beside. You stand up and sit somewhere else. So this is the difference; this is duality. That's called duality. When the duality is there, then your inner tattva is not there, your mother tattva is not there, your sister tattva is not in you, your daughter tattva is not in you, your brother tattva is not in you, your mother tattva is not in you. So, samdrashti, equal vision, uncha nicha bhav nai unke, samjhane, rakh, nare sabhati, shanti, how do you pronounce, samjh, because Gajanandaji has written, "There is neither a high, neither a down, neither do you know any differences." He understands all at all, one. When Sadguru speaks, when Sadguru comes and gives the darśan, when really that guru-tattva is that, then in everyone's negative energy is cleaning. This tṛtāpa, adhibhautik, adhidaivik, and adhyātmik. This tṛtāpa, tapa means giving troubles to us. This giving this trouble to us. So tritāpa, which is tritāpa? Adhibhautik, adhidaivik, and adhyātmik. When this triguṇa, tṛtāpa, this tṛtāpa or triguṇa is sitting inside, a lot of anger, suddenly thinking negative. So Tṛtāpa is burning inside. So if even someone tells us bad things, we should say, "Sorry, it's okay, thank you." But not that we burn, we say, if someone throws a brick at you, you throw a stone at them. That answer is not good. So we see that immediately, how we are offended, how angry we are. So ādhibhautik, ādhidaivik, adhyātmik. Tannik lob nai aisā lesa. And that Satguru Dev does not have any greed. Greed. Taṇṇik. Tannik means not even a little, the helm of the grass, heaviness. So tannik means not at all. Tannik lobha. So when a Satguru or spiritual person, a mother or a father, speaks for the children, they will speak equally for all. That is the best way, that everywhere is equal. Mota kī maryādā aṭal haiṁ, ghoom rahā jaisā. Mota means the great people. Now, what is a great? Not some high position, the president or the secretary, or this or that. No, no, no. Mota means also not high in height, small or bigger. But who is a great? One who has greatness in the heart is a great forgiveness, never angry, never jealous, never hate, never dividing. That is a Mota. That is a Gurudev. Mota kī maryādā aṭal hai. Mota kī maryādā aṭal hai. Sir, you have to write day, not the day. Chanti, Mota kī maryādā aṭal hai. Not adult, moton kī maryādā aṭal hai. Aṭal means unmovable. So, who is a great person? Like you all, then it never changes, not even a little bit. Greatness is in you, my God. So, moton kī maryādā. Maryādā means behavior. Behavior, who doesn't have a social education, is always changing: angry, this, that. But others, good words, humbleness, kindness, forgiveness—these are the greatness. Moton kī maryādā aṭal hai, ghoom rahā gaj jaisā. And how they are walking free, neater, without fear. Their walk is called ghoom raha gajyasa. Like the elephant is walking through the forest. Or an elephant is walking through the street or anywhere. He doesn't go like this. He's going peaceful, very nice. Even many, many dogs are barking. His elephant is frightened. He's going peaceful, and he knows the dog will not come near. So, so great one, great ātmā, great bhaktas like you all, my dear, yes, so have like such a behavior, such relations. Jeevan mukta param kripālu rakhena rāgadveṣa. Jeevan mukta param kripālu. That is a Jeevan mukta param kripālu, the highest, the blessed, the merciful one. And he is param, meaning the highest blissful mercy, full of the mercy that is Mahāprabhujī's Gurujī's. We are learning still; one day we will have also mercy, yes. Why? They are great. Because they do not have rāga and dveṣa. Rāga means jealousy, dveṣa means duality. So jealousy and duality are not in that one. When jealousy and duality are there, then still this ātmā tattva is not. Enlightened in our heart, it is Jīva Tattva. Jīva Tattva, Ātmā Tattva. Still, we are a jīva. Jīvā means a soul. We are living. We are turning from one body to another body, to another body, coming and going. Brahma Niṣṭha Guru Brahma Akhaṇḍa. So Gurudeva is the Brahma Niṣṭha. Now we are of the Brahman and Brahma Akhaṇḍa. Akhaṇḍam means not breakable, everlasting. Dhyāna dhare Śiva jesā. And his meditation is like Śiva's. When Śiva sits in meditation, then many yugas go by. So when they come to Śiva, they run. Brahma, Viṣṇu, and all run as long as Śiva's eyes are open; let's reach him. And once he closes his eyes, then you can, you guys, and you guys pray. So now he has closed his eyes, and we are praying, and we are praying, and we are praying. That's it. Vṛtti achal sadāi sthir rahe, mehru jaisa. Their vṛtti is sadā atal; their vṛttis don't change, sadā atal, unmovable, achal. And how are they unmovable? They don't move their thoughts, they don't move their feelings, because everything is imperfect. So they are unmovable, like us. What? Meherū jaisā. Mehru means mountain. Can you move the mountain? No. But when there is some too strong heat, an earthquake, then that anger can even move the mountain. But that doesn't come. Before it comes, it goes somewhere else. He is detested, outside and inside. Bhau bhanjan bhagavān sadā hī. Gayana dhara pesā. He is not running behind the māyā, the property of whatever our worldly things. Bhava bhanjana bhagavāna sadāhi bhava bhanjana. He has no fear. He is one like the sky. Bhañjana. All the times, bhajana. Bhajana, Bhagavān sadāhi. He is, that is God forever. Kate karam kalesha, "kate" means cut. He cuts all karam and kalesha. Karam means our karmas, and kalesha means our fightings. All he will give us the result, and we will be in the peace to liberate the swan. Means this ātmā, Bhaktas. You are all swans. Peacefully sitting. Very nice, peacefully you are sitting. Like a very peaceful swan, you know. Me too. Yeah. And Mahāprabhujī will definitely liberate. Hans Ubaran Jagme Aaya. He came into this world to liberate all these swans, these Bhaktas, pure Bhaktas. Bhagavān Kṛṣṇa said, "Time to time, I incarnate with my yoga māyā." And I save, liberate my bhaktas, and kill the rākṣasas, the negative energies. So, aiśvarya śakti and devī śakti. And that's why all avatāras, in their hand, good things and weapons, both. Both. I remember many times Gurujī said, "In my hand, in one hand I have laddū, a big laddū. In the other hand I have a stick." What do you want? I said, "Laddu." Then sit down and learn. That's it. Yes? Don't do stupid things. Yes? So, Hanśubharaṇ jag me āyā śubh avatāra dharetā, and therefore his incarnation is śubha, the best, the good. Mahāprabhujī said, "Śrī Deep, Gurudev." Mahāprabhujī said, "Gurudev namāmi, my adoration, praṇām to Gurudev." Baram bar ādeśa, and again and again, my adoration to Thee, O Gurudev. Deep Nand Bhagwānakī, Dev Purīśamadevakī, Mādhav Kṛṣṇa Bhagwānakī, Satguru aisā Rām aisā Amrit bunda hadhvārsave Garje indar jaisā Bunda hadhvārsave Garje indar jaisā Satguru aisā Rām aisā Aisā Rām aisā Dev Nayan Bhagwān, Deveśwar Mahādev, Alak Purī Jī Mahādev, Satguru Swāmī Madhavānandjī Bhagavān, Satya Sanātana, Om Śānti, Śānti, Śānti.