TV Channel

Om Śānti. Our adoration to Om Śrī Alakhpurījī, adoration to Devādideva, Devpurījī. Our humble prayers to Mahāprabhujī, and we seek the divine blessings of our Satguru Dev in the Dharma Samrāṭ, Śrī Svāmī Madhavānandajī. Welcome, all dear swans here in this hall and elsewhere in the world who are with us through our Swāmījī TV. This is the time when we worship, remember, and pray to Swayambhū Śiva. Śiva is known as the God of the Gods, not a Deva, but Mahādeva. There is no other God above Śiva. We have to understand what Śiva is. And our souls are creations of that Swayambhū Śiva. Our Ātmā is that light of Param Śiva, Swayambhu Śiva. The glory of Śiva is endless, beyond our imagination, and we cannot write the glory of Śiva. Whatever we will speak, it is too little. Great scholars, scientists, great saints, ṛṣis, all try to sing the glory of Śiva, but it has no end. Śiva is the Lord of all. He is the balancing force. If He does not balance and control, this world will be destroyed, because there is Devī Śakti and Āsurī Śakti. When we read the Mahāśivapurāṇa or some other literature, there is always a battle between Devas and Asuras. Devas always wish to be in that so‑called heaven. They think heaven is immortal, but it is not. That is called Svargaloka, a place of great beauty, comfort, and divinity. But the Āsurī Śakti also desires Indra Loka—Svarga Loka, or you may say Heaven—and somehow they, too, would like to live in that way. But then the Devas have to go to the Mṛtyuloka or Naraka Loka. They do not want to be there. So this is a battle between Devas and Asuras, or gods and demons. Therefore, it is said that we do not say we go to Svarga Loka. It means heaven. So the purpose or the aim of practicing yoga or the spiritual path does not matter with which belief one is, in which culture and country, it does not matter. But we want to go to the Amaraloka, the immortal world. And that is the Brahmaloka. In Brahmaloka are our roots. Our existence began from the Brahma Loka. But this Jīvā in our body, this Jīvātmā, through different kinds of lives, is descending and ascending all the time in Mṛtyuloka. So it is going farther and farther away from Brahmaloka. And we know that we have to experience and go through many different situations—sometimes happy, joyful, sometimes very painful, sorrowful. It is said there is sukha and duḥkha in this saṃsāra, or in other worlds. When we get a child, we are very happy; we feel sukha. But if that child dies, we go again into duḥkha. If the child dies, we will be surrounded by duḥkha. It does not matter who it is—whether your relative, your friend, or your family member. When they die, we are in sorrow, unhappy. But when they were born and they are nice to us, we are happy. Yet this world is not for us permanently—neither heaven nor the hell, neither the astral world. Nowhere is permanent; it is changing, changing, like the seasons. In summer, when we are sitting here, it is hot. We open all the doors and windows of this hall, and we put on the ventilator because it is hot. And now in winter, we close all the doors and windows, and we put on a heater because it is minus degrees cold. So as we experience summer and winter, also autumn and spring, every season has its dharma. And so also, this jīva is changing, and this is called the law of creation. Now, in this Kali Yuga, there is immense pain—jealousy, hatred—and everyone is fighting to be the best. We try to take things away, thinking, “It is my property.” We steal intellect, knowledge, we steal others’ properties, their life, but nothing is permanent. God did not create this world so that humans would divide this earth, this world, into pieces. And why do you fight? For what? We will not be forever on this spot. But it is our ignorance; we are fighting. And through this, when we divide everything, then we create hate. We create dualities. We create reasons to fight. So we know all this is happening. This was not the aim of the creator. We thought humans are the highest creature, the highest being, because we have knowledge, we have a very good intellect, we have very clear minds, we have many, many tendencies; we are researching a lot, many are scientists, but still we have not managed to love each other and love every country as equal. There is someone who is putting fire and awakening aggressivity in them. So this is karma. So asuras and devas are here on this earth. Suddenly, one becomes like an asura. At the bottom of our consciousness, at the bottom of our intellect, there is a dormant, hidden āsurī śakti. At the bottom of our self, there is the Divine Śakti. But we cannot manage this. We have jealousy. So, though it is like that in this mortal world, Śiva has given us the opportunity to come out of this prapañca, out of this very cruel situation. Now, day by day, it is getting worse and worse. So we shall try to save humans and other creatures. We should help them to come to the spiritual path; otherwise, it will be too late. When the soul departs from this body, this body has no value. But now the body is very valuable. You cannot buy this body. If your own body is very ill, you cannot go somewhere and buy a new body. You cannot buy it. You cannot sell your body to somebody else to live in it. This is the only chance that we are in such a beautiful, capable human body, but we should not lose this. Otherwise, there are a lot of desires—many, many... If you want a little bike, you want a different bike, or you want a different car; someone wants to have a dog, someone wants to have a cat—desires are everywhere. Someone wants a husband, a wife; someone wants to be a mother or father; a father wants to have a child, but there is no chance. Our mother wants to have a child, but there is no chance. Many, many desires, desires... desires. But very rare are they who have desires for the Brahman. And this worldly desire which we have, we shall overcome. Therefore, it is said that Vairāgya, as Ādiguru Śaṅkarācārya Jī said—from this Mṛtyuloka to Brahmaloka, all kinds of desires or joys we think of are just like dirt. Then you can come up; otherwise, you are stuck in this dirt. So, Holī Gurujī said in a beautiful bhajan that there are two kinds of love. One is that which will ever give us, in the end, problem and pain. Father died, and we are sad. Or our beautiful mother, in whose gentle hands we were born—we see that our mother is dying. We do not know; we cannot see her anymore. We will not find her anywhere. Now, at least in modern technology, we have a photo; we can see the face. Otherwise, it is gone. So this is coming and going. This is a big, big trouble. But that love—Prem—is to come to the Brahman. And that is why Holy Gurujī composed a beautiful bhajan one day: Prem kā pyā lahārī kā bhā, mera barse... Ādnā bhikārī ham khaḍe khar se, Ādnā bhikārī Prema Kā Pyālā. Hari Kabhā Merā Varā Se Prema Kā Pyālā. Yadnā Bhikāriyā Makhad Tar Se, Ādnā bhikāriyā maghe prema kā pyālā, hari kā bhavarā se prema kā pyālā. Sing. Satguru Swāmī Madhavānandajī Bhagavān. So, there are two kinds of viraha. Viraha is also a longing, a desire of love. Worldly love has many, many different kinds—to plant beautiful fruit trees, to plant a beautiful garden. This, too, is a love. So many different desires we have. A good car: every day one cleans the car, polishing it nicely. Every day there are many different kinds of love, but that will remain only here. It will go away. It is like snow falling—beautiful snow falling down, and on the earth it is melting. Similarly, many things we try to do are melting like snow. That is why the saints do not call this love. They say it is like a net for catching fish, or like a spider’s web. The spider, making a net, gets stuck in it and dies there. This is also what Gurujī said in one bhajan. In that bhajan, Gurujī also said, “Mākarī Jīū Marjai,” which is like a spider stuck in its own net. Second, that is Prem. The real Prem is Brahmaloka. A vessel, a cup, that is in my hand, he said—or our heart. So first we should know what is in our heart. Otherwise, whatever love you receive will become impure again. And then that impurity enters the body, a kind of infection we cannot get rid of. Nowadays there is a disease called cancer—skin cancer, blood cancer, cancer on organs, even on the brain—and we are hopeless. We cannot do anything. We try to go to the doctor, take medicine; the doctor will cut out a part of the body, operate, but that devil which has caught us asks, “How long will you try to fight against me?” the devil says. When a leopard or a tiger kisses a deer, it bites on the neck. The animal tries to become free, but that tiger, or the lion, or the leopard holds it and sits there peacefully, because it knows that animal has no chance; it will die. Similarly, these are different kinds of energy either going through our intellect or through our vṛttis. Vṛttis means our different thoughts. If you listened yesterday in the webcast about Patañjali’s teaching, the first was about the parts of desires—that is a vṛtti. So even if you do not do that, or enjoy that, or get that, in the subtle body you have already planted those impurities, those infections. Then we should not blame our food. So, not only pesticides and this and that—but we put such pressure on certain organs through desire, anger, unfulfillment. So if you do it in thinking, you have done it; the body is affected last. So the physical energy, or the subtle energy, the astral energy, will attack our existence. So how to become free from this? So, anek janam dhoye man ko cithāī ho to aisī ho, amar ho jisko khāne sī mithāī ho to aisī ho, phaṭade man vishyon se kaṭhāī ho to aisī ho. It is said, aneka janma dhoye mana ko citāī ho to aisī ho—mana, the mind, which we can also compare somewhat to a vṛtti. And this mind has so many spots—black spots, negative spots—and like a naked gentleman, across many, many lives you try to clean this. That spot does not go away; it cannot go away. That spot will put us into darkness again and again. So, aneka, we try many, many things: medicine, this and that, and doctors. But the leopard of disease has caught us. It is not easy. That subtle energy can only be purified through prayers. And make a saṅkalpa that you will not again become a victim of negative energies and desires. And always seek the shelter of the Gurudev. So when we awake, now we have cintā—sorrow. As I told, maybe now you have sorrows. Now, how many lives will I need to clean? Still, Swāmījī says it is not possible. Yes, there is a way: Jñāna Agni, the fire of knowledge. On a piece of paper, a document is written. And it is said that the evidence will not die, because it is on the document. How to deal with it? It is said, burn it all—make it ash, and let the dust go. This means that kind of vṛtti written for us, through the fire of jñāna—jñāna agni—we can destroy it through guru kṛpā. So it does not matter how many spots we have from past lives. Śiva has given us this human body, and He gave us the jñāna; so jñāna agni can burn everything. “Yoga agni karma dagdhani,” Gurujī used to say, “Yoga agni karma dagdhani.” The fire of your yoga practice can burn our karmas into ashes. So yoga is not only āsanas and not only prāṇāyāma. Yoga is that sādhanā that withdraws the self. Śama and Dama—these two principles of Rāja Yoga. Karyup Rām, samā dhan vichāra. Karyup Rām, vichāra sādhanā chāro. Haripra sādhanā chāro, jina se hobe mokṣa tumhārā. Jina se hobe mokṣa tumhārā, sādhanā chāro, sādhanā chāro. Sattva Guru Swāmījī, Madhavānandajī, Bhagavān, Khechyā. So the vṛtti—yoga, chitta, vṛtti, nirodhaḥ. So this chance, God has given us this chance. But out of our ignorance, we fell again onto the wrong path. And now, in this Kali Yuga, more and more, humans are stuck in the call of Paśu Saṃskṛti. Paśu means animals. So they have taken on some kind of nature of the animals—eating, sleeping, etc. We have to come out of this level of being in this mṛtyuloka and try to come out. So sādhanā, practice: yoga agni karma dagdhani, the yoga agni. Yoga is different, not āsanas and prāṇāyāmas. If you just think that you meditate and you are a yogī, and you do āsanas and prāṇāyāma—okay, it is a first level, something. But we need tapasyā. Tapasyā, tapo, tapo—heat, heat, heat. What is tapasyā? Some of them control from the outer side and the inner side. Just as the more you put gold into the fire, the purer it becomes. So we need that vairāgya and tapasyā. Tapasyā, Vairāgya, Jñāna, Tyāga—these are the qualities of a yogī. And if we miss even one principle, one discipline, we are lost again. So maintain all these qualities. Śiva is the greatest. And tomorrow we will have our Śivarātri program again. We have here beautiful Śivajī. Tomorrow we will begin the Abhiṣeka. Someone will explain to us how to offer the water. And we shall sing the Mahāmṛtyuṃjaya Mantra. And Śiva’s bhajans, Śiva’s kīrtans, Śiva bhajanyaitā śkīrtanyaitā—for example, Namaḥ Śivāya, Oṁ Namaḥ Śivāya, Namaḥ Śivāya, Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya, Oṁ Har Har Bholē Namaḥ Śivāya Oṁ Hara Hara Bho. Namaḥ Śivāya Oṁ Namaḥ Śivāya... Har Har Gaṅge Namaḥ Oṁ Śaṅkar Bhagavān Kī, Alakh Purī Jī Mahādeva Kī, Satguru Svāmī Madhavānandajī Bhagavān Kī, Devādhi Deva, Deveśvara Mahādeva Kī, Dīp Nārāyaṇa Bhagavān Kī.