TV Channel

Siddhīp Nārāyaṇa Bhagavāne Kī Jai, Śrī Mādhav Kṛṣṇa Bhagavāne Kī Jai. Very good, thank you. This is one beautiful bhajan. What they are just now singing was written by our holy worshipped Satguru Dev Swami Madhavānandajī. My eyes are gazing all the time at the lotus feet of my master. Charan Kamala… well, for the people who understand, have devotion, and know the value, they can appreciate it. Otherwise, they will not understand. There are many different kinds of yoga. But for this Kali Yuga, the best yoga now is Bhakti Yoga. We do not have that much strength that we can renounce everything. We have no time to use solely for practicing yoga. And we have lost the knowledge in this Kali Yuga. It is full of temptations, and there are many ways that can take us away. Many, many, many people have lost their way again, either because they did not understand or because there was blackmailing. There are two kinds of energy: one is called Devī Śakti, and the other is called Asurī Śakti. From the beginning of creation, they have been fighting. Now in this Kali Yuga, the Āsurī Śakti is very strong: all kinds of drugs, alcohol, and many other things belong to the Āsurī Śakti. What they call these two are Kusaṅga and Satsaṅg. Kusanga leads us towards destruction, negative energy, and that is what we see now. Very easily people are manipulated, and their vṛtti is not good. Antaḥkaraṇa is polluted. Antaḥkaraṇa is mala, vikṣepa, and āvaraṇa. This antaḥkaraṇa consists of mana, buddhi, citta, and ahaṁkāra. That is antahkaraṇa: mana, buddhi, citta, and ahaṁkāra. These are the four principles, and these four are governing us. Man is the mind. We have not seen the mind, and we do not know where it resides. When it enters our body and leaves the body, we do not know. We cannot catch the mind. The mind is greedy, the mind is covetous, the mind is fickle, the mind is a thief. “Man ke mate na chaliye, ghaḍī palak mana…” What comes next? Man lobhī, the mind is greedy, very greedy. Man lobhī, man lālacī—the mind is very much influenced and has a lot of temptation. Man lobhī, man lālacī, man cañcal, and the mind is very restless, like a fish in the water. If you want to catch it, you cannot catch it; it just slips away. The mind is like a reflection in the mirror or in the water. You cannot correct your mind by addressing the reflection. For example, you look in the mirror, and you see your face. On the face there is a dirty spot. Now you take a cloth and try to clean the mirror, but that spot is not removed. You have to clean here, but here there is darkness; here you do not know. So the mind is that reflection, and the mind is so clever and is never at fault. When we put up a mirror and birds come, they see another bird inside, and this one bird tries to fight with it. But in the end its beak gets damaged, or it becomes painful, or its neck gets tired. So, lifelong, you are torturing the mind. But you never caught the mind. It is you there. That is called stupidity. So we are stupid to fight with the mirror. Man lobhī, man lālacī, man cañcal, and the mind is so restless. Very restless. From one point to another point, from one thought to another thought. And the mind is greedy, the mind is covetous, and very greedy. “Man ke mate na chaliye”—do not follow your mind. Because your mind is always on different subjects, different feelings. Every hour or every second. That is why people, especially in the West, say, “I changed my mind.” I’m sorry, I changed my mind. Okay, it’s very easy to change the mind, but change your body also? How? That’s it. So when they say “I change my mind,” it means the restlessness—sometimes this, sometimes that—so the mind makes you dance, just as you make a bear or a monkey dance. Your mind is like a football player, always kicking the ball, but you cannot get it. It’s not easy. So the mind plays with us like a football. Thus, the mind is greedy, the mind is covetous, the mind is fickle, the mind is a thief. Do not act according to the mind’s wishes; do not follow your mind. Because ghaḍī palak mana—the mind changes every moment—therefore we need viveka. We need intellect, the knowledge. So, antahkaraṇa consists of manas, buddhi, citta, and ahaṁkāra. They are four: man lobhī, man lālacī, man cañcal, man cor. They are four. Man, buddhi, citta, ahaṁkāra, they are also four. They are the same, but we are using these terms on different subjects, on different points. Antarākaraṇa, the inner instrument, is what decides, what makes the actions. This body is like a building of parliament. But who acts inside, who talks, who decides, is different. So these three, or these four: manaḥ, buddhi, citta, ahaṁkāra—mind, intellect, the citta, our awareness. Chitta Vritti, our vṛtti… so Mana, Buddhi, Chitta, and Ahaṁkāra—my ego, my pride, etc. Now, these are deciding right and wrong. And among them, the mind is really the most restless, like a Nārada, changing here and there, here and there. So first is man lobhī, man lālacī. This is the mind, and it tortures us. And we cannot catch it. Where is it? It is hidden. It shows itself only in the mirror. A reflection in the water. Once a dog was very hungry. He stole some bread from a farmer and ran away. Then he came to a little pond, and he wanted to cross there and also drink water. He looked in the water and he said, “Wow! There is another dog, and he has bread in his mouth. I will take that bread from him.” That is greed. That is lālacī. Man lobhī, man lālacī. So he cautiously approaches the water, but he does not know that it is his own reflection. Then the dog said, “It doesn’t matter how strong you are; you are coming close to me. Come on, I will take that bread from you.” So he came close, and when he opened his mouth—wow!—the bread he himself had fell from his mouth and sank deep into the water. And he got nothing, just water. He looked, “Where’s the bread?” And the other one said, “Where’s the bread?” So now he is playing. He said, “Where’s the bread?” and he also said, “Where’s the bread?” This is our mind; it makes us dance. “Manaman mo yore kusang hare sang, manaman kho yore kusang yonke sang.” Mind, mind… mind. Still, we cannot catch it, and we cannot define exactly what the mind is. So these are the four principles: man lobhī, man lālacī, man cañcal, man cor. These are four. Or, Mana, Buddhi, Citta, Ahaṃkāra: the mind; Buddhi is intellect; Chitta is awareness or consciousness; and Ahaṃkāra is ego. “Mahāprabhudīp Karatā Purījī, Mahām Karatā Prabhu Dīp Karatā Mahāprabhudīp Karatā He Kevalam. Mahāprabhudīp Karatā He Kevalam Mahāprabhudīp Karatā He Kevalam…” Through this mind and the other faculties, our qualities become what is called mala, vikṣepa, and āvaraṇa. That impurity cannot be removed quickly or easily. So first is mala—impurity. Physical impurity, emotional, intellectual, mental, social impurity, etc. Impurity where you are not loyal, you are cheating. Nowadays we see that people only want to earn their money. We all forget why we want to get more. If there is knowledge, then this impurity will go away. In speech we can have impurity; we tell lies. And this impurity has come from many, many lives as saṃskāras. Therefore, one saint said: In many lives—many, many endless or countless lives—I was cleaning, watching the impurity of my mind. But I could not remove that spot. After many births, if the mind becomes purified, it becomes like this. How many lives I tried to clean it, but that spot is so stubborn that it cannot be removed. And that means our behavior, our habits, our desires from many, many janmas are there as saṃskāras. What you are doing now in pūjā is cleaning so many saṃskāras. But, you know, it is not easy. Do not think that today you are now free. It is like a kind of gum stuck on one finger. You take it off, and it sticks to this finger. You take it off that finger, and it sticks over there. You put it on the dress, it sticks to the dress. So it is very difficult to get rid of the saṃskāras. But we performed pūjās, something was done. We calmed down our ancestors, yet the saṃskāras are still there. “Aneka janma dhoye mana kī citaī ho to aisī ho. Phaṭāde mana, viṣaya se kaṭṭai ho to aisī ho.” So we need some kind of substance, like a lemon or something, that can remove this spot. But what kind of sour thing do we need? That is jñāna, knowledge. Just as you put a little yogurt or a drop of lemon into milk, the milk will curdle. That is vairāgya. That vairāgya can curdle, can split apart all our dead saṃskāras. Then he said, “Amar ho jisko khāne se miṭhāī ho, to aisī ho.” Therefore, to attain that immortality, for that immortality, you have to drink that nectar, the sweet nectar. What kind of sweet? Not this material sugar or sweetness, no. It is the sweet ambrosia of knowledge. So, “Ho jisko khāne se, miṭhāī ho to aisī ho.” Deep Nārāyaṇ Bhagavān kī jai. Devpurījī Mahādeva kī jai. Mādhav Kṛṣṇa Bhagavān kī jai. And so this happens in that antakaraṇa. Antakaraṇa—whatever is going on inside us, that is antakaraṇa, karmas. There is one bhajan of Mahāprabhujī, “Antakaraṇ, waves coming, the bhajan, Antakaraṇ, waves coming, the bhajan…” And when there is meditation and everything, you are happy; inside there arises a layer, the waves of joy. The joy of ānanda, endlessness, clarity, beauty, tastefulness—that is also ānanda inside. Or anger, jealousy, hate, greed—everything resides in your heart. This is called impurity within, so all this is the mind. The mind can change. “Okay, I change it by mind.” But the mind is sitting within that; no, no, you must take care of all four principles. So, mana, vikṣepa, and āvaraṇa—the second is vikṣepa. When vikṣepa is there, it is like a hurricane. There is a storm, there is an earthquake; it’s a huge shaper. Someone tells you something, “Hey, stupid.” At that moment the hidden volcano erupts and comes out, and it was such a strong fire inside. Even stones melt and flow like water. That is a volcano inside ourselves. So it is bhakti, it is satsaṅg. Kali Yuga Kevala Nāmādhāra. In this Kali Yuga, there is only one boat, only one hope: Kali Yuga Kevala Nāmādhāra—the name, the mantra. “O human, while repeating, repeating your mantra, you will cross the ocean.” Therefore, yoga in this Kali Yuga is bhakti yoga. Now, in this Kali Yuga, bhakti yoga is the easiest for us. But of course, there are many different things: Kundalinī, cakras, bhakti, karma, rāja, many, many things. Yes, you can try; that’s also okay, but finally you have to come to the Gurudev. “Karke Dayā Dayā Lu Beda Tum Par Laga De... Rajen Chokri.” So the satsaṅg: “Kali Yuga kevala nāma ādhāra, sumira sumira nara, hoya bhava pāra.” O human, while repeating your mantras and practicing bhakti yoga, you will definitely cross the ocean. Now, time for prayer. Māsi Dayā Adio.