TV Channel

It is the time to reflect on these days of Jesus’ crucifixion. And you know, it was not only Jesus who was crucified; many times, many great saints were crucified, and even now, too. But still, we cannot learn from what is happening in life. Now, sometimes it is crucifixion, or someone is crucifying oneself. Yesterday, I gave you an example about Dadhīci Ṛṣi, that he, with free will and very consciously, donated his bones. When you see in the Mahābhārata and in the Mahāśivapurāṇa about Svargaloka and Narakaloka, you will see that in the hand of King Indra, the King of Heaven, he holds one weapon, and that is the spine of Dadhīci Ṛṣi. You will see this time when you watch this video—it is a long bone, the spinal column. That bone is a bone of the great saint. He gave up his life in order to save the lives of others. Similarly, there is another story that came after the crucifixion of Jesus. There was one very great saint, and he was a Sufi. It is Islam, Muslim, but a different kind of movement, and that is called Sufi saints. There have been many great saints, very great spiritual masters. They have many beautiful poems, songs, and so on. One incarnated, and his name was Anil Hak. His real name, I do not know, but he is famous and known as Anil Hak. And in this Sufi Urdu language, Ana’l-Ḥaqq means Ahaṁ Brahmāsmi—I am the Brahman. And it is in Sanātana Dharma, it is in Hindu Dharma, it should be said: Ahaṁ Brahmāsmi, that I am the Brahman. I am the Ātmā, so other religions do not say this. And this season, because they did not research, they only came to the door of God and know either heaven or hell, paradise, but it is the ṛṣis who meditated and they found the ultimate. And the ultimate they called Brahma Satyaṁ, Jagat Mithyā—Brahman is real, the world is illusory. They have researched this. The body, the elements of the body, tattva or bhūtas, the mind, the emotion, awareness, consciousness, the soul and Ātmā, and finally, Brahman. Step by step, now it sounds very good. And we all who are sitting here would like to realize this. But it needs the principle. Only a bird can fly freely. But imitation can be an aeroplane, helicopter, etc. But birds can fly. Similarly, a human is also a bird. They can fly to the Brahmaloka, but the wings are cut. So birds have the abilities, capacities, and the knowledge of how to fly, but the human, they cut the wings, the feathers. So the humans have cut their own feathers. By the birds, some people ignore people. They cut the feathers of the birds. But we do it ourselves, and that means that we do not follow. So, those are the principles and the rules, regulations of human life. We would like to fly; we are practicing, trying mantras, kriyās, meditations, etc. But we ourselves, we cut our feathers. That we create as our destiny of the cat, so the cat is coming near the bird, and the bird would like to fly away, but that bird cannot fly because the wings, the feathers are cut off. Do not blame anyone. Before you blame someone, look within thyself. It is you who have clipped the bird’s wings, so there are two things. Either they did not want to go further, or they could not go further. So, in psychology, mind, emotion, and then psychic problems. Yes, for a long time they did not believe there is a soul. They think that humans are born and just enjoy their bodies. There is no soul. And it means that when you die, everything is dissolved. That is all. But that is ignorance. Even there are certain religions, certain scriptures that say women have no soul. So I did not see my soul, but I see all my disciples, women. If I see all the women, then I am sure that they have a soul, and maybe they do not agree, but I think they have a bigger soul than the men. The women have compassion. Women have three great things which men do not have to the same extent. Man has the quality, but not so much as a woman has. That is the love of a mother, and the hospitalities when the guest comes, and the showing of compassion or love. Men have also, but not that much. Because man has to be very strong. Man is born as a protector. To fight against the enemies. So you will see in all this holy war, they call it the holy war, between asuras and devas, and in this, only males are involved, not females. And it was, and it should be, when there is a battlefield. At that time, on the battlefield, they were fighting face to face. Yes, and even they did not want to have a bullet jacket. They were fighting with their chests open. So, always the men will say, “Okay, come to me,” like this. And now they are all cowards. They hide here, they hide there. They are sitting somewhere else, pressing the button to shoot somewhere else. That is not a hero. If they come, then come into my arms. That was it. Anyhow, if there was any battle, even in European cultures, in old ages, if one woman is coming between, when a woman enters the battlefield, the whole soldiers, all war, fighting is stopped. Yes, that much respect was for women. And they should not attack, not kill, not hit the women. That is what, so it was a great respect. We always sing Sītā Rām, Sītā Rām, Sītā Rām. We do not sing “Rāma, Sītā Rāma, Rāma.” The “Sītā” comes again in between. So that is, you know, so Lakṣmī Nārāyaṇa. Gaurī Śaṅkara, so this first was a woman. Mother, great. Anyhow, but it does not mean that men are not useful at all. We are not born only for fighting, but for protection. Protection for the outer, for the families, and for the wife. But now, neither men have that discipline, nor do women have discipline. And the women are carrying a lot of negative energy from the men. That is it, and that is running in your body. And you do not know from whom, what kind of energy it was. And that goes into your tissues, into your body. And you will see the women have more cancers than the men. Because she has different energies from different men. And men become damn stupid. They also have the energy. Finally, he is the loser. Finally, loser. The loser is hopeless, but it is said, when both have the same opinion and understanding, then you become like two wings to fly to the Brahmaloka. But unfortunately, in this Kali Yuga, it has developed like animal culture. So, that time in the wars, when women would come between, the fight would stop. And when, even at home, children and father and uncles are fighting, the woman will come and say, “Now, stop.” The boys, they will all go to one side. So, she is a form of dayā, mercy. And man is a symbol of protection, not distraction. So, they both have the same values. And it means that it does not matter who said it. Some in Indian philosophy are also saying this, unfortunately. The women have no soul. How do they live then? If they do not have a soul, they cannot give the fruits. It is a tree which is without fruits, only blossoms. So, this word, we should forget it. We are equal. Then, in this soul and spirituality, there is no duality of gender, but karma and energy changes, that kill us. We are crucifying ourselves. So, Ana’l-Ḥaqq means Ahaṁ Brahmāsmi or I am Ātmā. Ātmā shows Paramātmā that Ātmā is Paramātmā, that Supreme God Itself. So when we get self-realization, then we realize Brahman. So, Ādiguru Bhagavān Śaṅkarācārya wrote a very nice, little, small book; it is called Aparokṣānubhūti. Ādiguru Śaṅkarācārya wrote a small book called Aparokṣa Anubhūti. And this Aparokṣa Anubhūti means self-realization: know thyself. Anubhūti means realization. So, Ahaṁ Brahmāsmi. Now, Muslims and Sufis, they do not believe in that. So they said, “He is the Satan.” Who? Anā al-Ḥaqq. So they were torturing him a lot. “Do not say Ana’l-Ḥaqq.” But he said, “I am Ana’l-Ḥaqq.” They did philosophy, discussion, even physical torturing, but he said, “Ana’l-Ḥaqq.” So they crucified him, as Jesus was crucified. And with every nail, but they were putting the thorn’s crown. And he was constantly uttering, “Ana’l-Ḥaqq, Ana’l-Ḥaqq.” They cut his tongue, but still the sound was coming: “Ana’l-Ḥaqq.” Each drop of the blood which was flowing from his body, he said, “Ana’l-Ḥaqq.” Can you imagine? Because he was in that high level of consciousness, he had no more body awareness. He was out of the body. Jesus, if he would do, and if he would have power in his hands, he could fight and go, become free. But he learned yoga. And in the Bible, for a certain number of years of his life, they did not write anything about where he was. But that book says, there is one book that says Jesus was in India. And in Orissa, there he learned samādhi, that he could go out of the body. So, at the time of the crucifixion of Jesus, they were putting nails in his hands and legs, but he did not scream; he did not cry. We were not there to know if he cried or not. We were not there when they put in the nails. But we do believe according to the tale. So, he went into samādhi. It means conscious out of the body. Similarly, the Anā al-Ḥaqq. Each blood drop was saying, “Ana’l-Ḥaqq, Ana’l-Ḥaqq.” They said he is the Satan. It is the satanic power. So, they do not terminate the body. They will only put it in the grave. But they decided, “We shall burn it, his body,” out of the Islamic law. So they were burning his body. From the fire, flames, sound was coming: “Ana’l-Ḥaqq, Ana’l-Ḥaqq, Ana’l-Ḥaqq.” They said, “Look, such a Satan.” Well, when his body was burned completely, nothing remained. They put the ash together, and from the ash, the sound was coming. “Ana’l-Ḥaqq, Ana’l-Ḥaqq, Ahaṁ Brahmāsmi, Ahaṁ Brahmāsmi,” this word. Then they surrendered. They bowed down like they do the namāz. Otherwise they do not bow down in front of anyone. Even they do not want to fold their hands. But in front of the Anā al-Ḥaqq, they surrendered. When they surrendered with this kind of feeling, like it is like a light self, “Ana’l-Ḥaqq,” when they accepted, the sound was gone. There was not any more sound. So, my dear, those great saints were also tortured by the satanic energy, or the people who did not believe in God. They wanted to destroy; they wanted to put a bomb so that all the pigeons would fly away. So, there are many stories like that, but that is not open. They concentrate only on one point, Jesus. And, of course, the torturing of Jesus was not good, not easy. Even to see, and that is indeed to others. But what is doing for others means that one is doing for oneself. So you will always blame others, but look within thyself. Look yourself in the face in the mirror. What is your reality? When you completely wash your body very nicely with the soap and everything, and then look in the mirror. So, our dear sisters, who is mostly constantly having panting after washing? If they see their face, I can tell you that they will, you know, what way they will do the first thing? Open the makeup box as soon as you can, and paint it again. So that is called a nakāra. Nakāra means not reality. Holy Gurujī said, “Artificial or fake gold is more shining.” But not long. Real God is real God. So, if you have willpower, then, for one month, do not put any color on your body. Again, your beauty will come out. And that is why Sūrya Nārāyaṇa, Bhagavān, the sun, so go to the sunlight and use the natural, good, clean water and oil. But this kind of artificial showing of our self means that still you have not enough, that someone will attack you. So attack means torturing. And who is torturing? Our own desires, and we are not content with ourselves, so inside we are burning and burning. So just become that bhajan, which bhajan, Mahāprabhujī, I think Mahāprabhujī wrote this bhajan. Hame kāma, satsaṅg se jagat bhakti bakhāne de. So, there is an outer world and an inner world. The outer world has two things. One is what we call the māyā. And māyā means illusion. The illusion is like a horizontal... horizontal. You will never achieve or reach the horizon. It is as close as you try to come, that far it will go. So those worldly desires which we want—money, house, many, many things. It is temporary. We cannot reach everything forever. The second, our outer world is to help. To see the suffering ones, to support them, to protect them, to guide them, to make our world beautiful as it is, nature. And the same thing is within us. The second part is that the desire first is within, and then we are searching outside. And the real reality is the inside, and that no one can give you. This you have to achieve through your knowledge, so look within thyself. How many karmas do you have? From your life, from where you remember now, what happened? You can hide everything, but you cannot hide thyself from those karmas. So these are the two things within us and two things outside of us. One is negative and one is positive. One is negative, the other is positive. Within, there is also one negative and one positive. So when you want to go mountain climbing, it is very hard and difficult to climb slowly, slowly. But to fall down is very easy and very quick. Similarly, our achievement is how difficult it is to develop the spirituality within ourselves. You need not speak to anyone. Do not tell, “Oh, I have no experiences.” Some people are saying, “Well, I have been with Swāmījī for so many years, but I have no experience.” Do not lie. You have so many experiences, and I try to protect you from such experiences. So, what kind of experience do you want? You are always closing your eyes. And you can say, “I cannot see anything.” Open your eyes. Similarly, we have this eye of ignorance. Always, we try to go to the darkness of that ignorance. We do not open our inner eyes, but Holy Gurujī said in the beautiful bhajan, “Dīp Nirañjan Śabduk Bhajan.” This is a spiritual lecture about Yoga in the Indian tradition. Mahāprabhujī kī jaya! Mahāprabhujī kī jaya! Gurujī said, “Hṛdaye kamala kī āṅkheṅ khul jāyeṅ.” We have two eyes to see the outer world, and two eyes we have inside. That eye of dhyāna, knowledge, and the second eye to see God. So, hṛdaya is the heart. Kamala is the lotus. So, our heart is like a lotus. And that eye will open. That eye should open. If you regularly put an ointment in your eyes, and there are two kinds of ointment. One is for putting inside every day. This is also añjana, makeup. Second, in your sādhanā, put more emphasis on the name of God. So, what kind of ointment do we put in our heart or in our eye? Nitya nāma añjana. Nitya means every day, and ni means principle, discipline. Your dentist said, “Brush your teeth every day.” But sometimes you neglect, and that is why you have kapiti. And then you go to the doctor, and he says, “Open your mouth, please,” and then it comes out. Then Hṛdayakamala said that Hṛdayakamala is opening again and again, more and more, but it is nothing. Which means we did not follow the discipline or the rules, so we should do it regularly. So, which kind of ointment should we put in? Every day discipline. Every day discipline. When I go to the doctor, mainly to the dentist, then 99% of my thoughts go only to Dīp Nirañjan, Śabdukā, Bhajan. It does help. My concentration is gone somewhere, and the doctor works there. I was, I think, Tuesday or Thursday, or maybe Thursday, I was with the dentist, and so I knew that injection would come, and everything, and freely you have to open your mouth, not with force. So I always say, “Śrī Dīp Nirañjan Sabadukabandhan,” and he was doing something on the root channel. And after Śrī Piṇḍlī’s mantra, I slept. He was working for about 25 minutes or half an hour, and I was so... And then, even I do not know when he went away. And then the nurse said, “Now, please, you can clean him with the water.” And I said, “He is finished.” So that was the effect of the mantra. Of course, I cannot compare with Mahāprabhujī. Mahāprabhujī had an eye operation without an injection. And he asked the doctor, “How long will it last?” So the doctor said, “I think one hour or half, forty minutes or something.” And Holī Gurujī said, “OK, no injection.” He went into samādhi for two and a half hours, and then the doctor finished and put on a plaster or something, and Mahāprabhujī, the doctor said, was finished. And Mahāprabhujī smiled. “You said 45 minutes, and it took 2½ hours. Doctor, you should know the time difference: what is 45 minutes, and what is 2½ hours?” But there are certain people who can withdraw. Our one bhakta, Kṛṣṇānand from Hungary, when he goes to the dentist, then the whole chair is shattering. Not because of Kṛṣṇānanda. The doctors are surprised. The nurses are surprised. He said, “No, no injection, do it.” Without injection, he is doing. So, even I cannot do this. I said, “Give an injection and let me relax.” But it has both inner willpower and outer willpower. So, māyā, māyā means illusion. And illusion means our ignorance.