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Part 1: The Essence of Guru Tattva Śrīdīp Nārāyaṇ Bhagavān Kī. Devādhi Dev, Deveśvar Mahādev Kī. Sadguru Swami Madhavānandjī Bhagavān Kī. Good morning and good noon. It is nice to be here again. For two days, we were on a picnic. So sometimes we have our shelter under that tree, this tree, or another tree. A shelter is a shelter. These nine days—I think today is the tenth—have passed very quickly. I will explain more about our sādhanā, what we did. There are some questions, and you shall ask them. If I cannot answer, then some of you will answer. Let us work all together. There is a question from Mr. Skural. Well, every individual has their own nature. Someone likes to do karma yoga—more work, cooking, cleaning—because karma yoga says to purify your karma through doing or giving service. There are some who do not like to do karma yoga but prefer more spiritual sādhanā. That is also okay, but they still have to go through karma. It means that a person living in the āśram, or here in this retreat or seminar, may only sit, meditate, pray, and do prāṇāyāma and kriyā. But there is someone else doing the service. Now we are receiving karma from them; we take karma from them. For that, we also have to do more karma and prayer. Sometimes people lack the feeling for doing anything—neither spirituality nor seva karmas—so they are just passing time. We need them, and they need us, but they have no aim. It would be great if everyone were spiritual and active in the āśram, but everyone has a different nature. It is difficult to have only one quality. Even you—many of you have children, many do not, many will have children. We cannot educate our children exactly as we wish. For a certain time, they may follow what their parents say, but once the bird flies out of the nest, the mother and father bird only observe for a while. When they fly from the nest, they may fall down again. They try to fly and land on a thorny bush, but the parents do not go and help take them out. They give an example: the mother sits there, tries to fly, comes down again, and then sees a better way to come out of the thorny bush. The baby follows, and the mother flies this way and that. Some birds do not follow, or they find themselves in such a situation. Such a society is a thorny bush. Sooner or later, however, that bird which flew from the nest—it is said every bird at sunset time flies back to the nest—through certain experiences, bitter and sweet, one comes back to the path. So it is better that someone comes and stays in the āśram, does something, and learns further. This is life. Sometimes it is easier to educate the students, meaning the disciples, than one's own children. Sometimes you do everything, but still the children think, "My parents are wrong. I will do better and go my own way." That is the case with parents and disciples. If they go, they go. Hurry home, bye-bye. There is a saying: blood is thicker than water. There is a feeling. Similarly, when the disciple surrenders and the master accepts, then the master has more love than the parents. It is said, "First, who loves us? God. Then parents. And then the highest category loves you, the master." So it is said, "What God cannot do, the guru's grace will accomplish there." That is why it is said, "Guru Brahmā." Brahmā is the creator. How do we accept that Brahmā as a creator or guru? How is the guru Brahmā? It means the guru gives the inspiration, the thoughts, and awakens the dormant, positive, divine qualities in the disciples. The master awakens the human qualities in our thoughts, in our brain, our intellect. It gives us awareness, and that is Brahmā. That is why it is said, "Guru Brahmā, Guru Viṣṇu." Guru Viṣṇu is the protector, the sustainer. What does that mean? That Gurudev, as Guru Viṣṇu, protects us from what? From negative society, negative habits like drugs and alcohol. The biggest drug is alcohol. The biggest problem in the whole world is alcohol, but it is so commercialized. Now, for people, money is more dear. For some, money is even more dear than children. That is unfortunate. Through jñāna, through sādhanā, and all the ancient teachings and scriptures, we are on the right path and we are protected. We are protected from negative qualities; we are preserving our positive qualities, which awoke from Brahmā. "Gurudevo Maheśvara." Maheśvara is Śiva. Śiva is that pure consciousness and ātmā. That is Swayambhu, who is manifesting in that way: guru, sak, sak par brahma. Then above these three—Brahmā, Viṣṇu, and Maheśa—above that is the Parameśvara, Parabrahma. The highest of the highest is the Supreme God, which has no light, no color, nothing, but It is. Everyone wants to come to that One. We call, we believe in only one God. Sanātana Dharma, Hindu Dharma, trusts and believes in One. That is Parabrahma, but that is the essence. All incarnations of Brahmā, Viṣṇu, Śiva, Rāma, Kṛṣṇa, etc., all the incarnations, they are just gleams of the Parabrahma. It is just like when we strike stone to stone, or stone to iron, and fire comes. We see sparks. That spark is sometimes bigger and sometimes small. But finally, after this yuga is finished, then Brahmā, Viṣṇu, and Śiva all merge into the Brahman, the Supreme. Again, the same principle will come: Śiva, Viṣṇu, Brahmā. So: Guru Brahmā, Guru Viṣṇu, Gurudevo Maheśvara, Guru Sākṣāt Para Brahma. What does "Guru" mean? Not this body. "Gu" means darkness. Darkness means ignorance. And "Ru" means light. Light means wisdom. The wisdom is the knowledge, which is Brahman. So we adore that knowledge which teaches the words, Guru Vākya, which comes from the words of enlightenment. That is why we adore that light, or that Brahman, that Gurudev. Therefore, concentrate on the Gurudev. Concentrate on the words of the Master here. Listen carefully and bring it into your awareness, into your consciousness. Then try to enlighten thyself from those high words of the Vedas, the great scriptures from the many ṛṣis, etc. "Dhyāna Mūlam Guru Mūrti." Meditate on the embodiment of the Gurudev. "Pūjā Mūlam Guru Pādam." What we worship is to follow the footsteps of the master. Following the footsteps of the master means all the teachings, etc. That is why we touch, we follow, we receive what we call the lotus flowers, and they take that as the lotus feet. All the mantras, whatever you want to have, are good. But the best mantra, the final mantra, is the words of the master. Even if the master tells you to go through thorny bushes, where there are stones, thorny bushes, snakes, and scorpions, and says, "I will go through this hill," that is for us still a better path than if you go to the other path and lose your way. So Vākya, the Guru Vākya, means it will always tell you the good words, the good things. "Mantra mūlam guru vākyam." So the best mantra is that; I advise, the teachings from the master are the best mantra. Like you tell a small child who wants to touch the fire, and you take it away, again it touches the fire. The master said, "No, the mother will protect you." But when the mother goes to the other side, the child suddenly goes to catch the fire, and then it cries and cries, "Mother, mother, mother." The child is innocent and is very eager to touch, to experience. This is physical, but there are more emotional, mental, and spiritual experiences. There are many, many doubts, to try this or that. Now, in this era of our civilization, young kids—when they are 14 already, 13 already, 13, 14, 15, 16, 17, 18, till 20, 25, 35—when they come from good society, the best families, they come out. They have good education, everything, but then they fall into the other society, and they will tell you, "Just experience a little drug. Are you stupid? You don't know anything. We are living in a civilized world. We must experience everything. Try it." These words enter because in that brain there was no empty space. It is still receptive to certain negative qualities, and suddenly that bug goes into your brain. Nowadays, what we call the drug, one time they say, "Oh, it was horrible," but it was something. "Great, stupid, no, anymore." But that desire is asking in the brain, going once more. And the third time, you are depending on that drug. Before, it was in your hands, but now you are in its hands. That is very hard to leave, even afterwards. You may give up, but even after 20 years, 30 years of not doing anything more, it is still in our brain, in some of our centers. Now it is not so popular, or maybe I do not know, but in 1940, 1935, 1930, there were people traveling to different countries, mostly in India. They called them hippies. The people are hippies. They are very kind, very humble. They do no harm, but they live as if their parents did not give them proper education. But these people are... There are those who are running behind such people and trying to give them something to make them more dependent. There was a drug, LSD. Who has not heard about this? Please do not hear, and it does not matter who promises you. They say only once, you can try. But that kind of drug is such that sometimes people become like, "He or she soon, me, I'm flying," and they jump from a building and die. Just many days, and those people... The first time I came to Europe from '70, and in '72, a German lady told me—she was about 40, 45 years old—"Swāmījī, Master, can you help me, please? I've had a problem with LSD." I did not even know what LSD was. I said, "Don't go to him." She said, "My husband also took that." I said, "What is that? Where is that LSD?" She said, "You don't know, Master?" I said, "No, I am very clean, you know. I'm coming out of the milk, you know. Still, my mother's milk is on my lips." Then she explained. I said, "Okay, I'll make a mantra for you." I gave her a touch here and gave some mantras, and she felt better. Her husband also came, but from time to time she fell back. So there are some people; it is called brain damage, some centers damaged. Like you have a diesel engine, and you put petrol in it, or in a petrol engine you put diesel inside. Similarly, that is how confusion becomes in the machine. Our brain is not for such things, and certainly these herbs, what you are smoking or drinking or doing, are damaging. Suddenly you think you are the best man in the world: "I will change the world. My parents are stupid; they have no knowledge." They can come home, sit, and do this. "I don't want to depend on my parents, my sisters and brothers, or even my wife or husband. I have power." Who is thinking that overdoes our capacity? Pure spirituality is different, and the other one is like a different thing. So: Guru Brahmā, Guru Viṣṇu, Gurudevo Maheśvara, Guru Sākṣāt Para Brahma, Tasmai Śrī Gurave Namaḥ. I adore and bow down. Dhyāna means meditation. But here dhyāna means to understand, to follow the instruction, awareness. Awakening awareness is a dhyāna for us. After the dhyāna, I have a different definition. But the present is like this: when the child is going to school from home, the child goes with the school bag and waits at the traffic light to cross the road. The mother said five times, "Stop there, look at the red light or green light or yellow, wait, then look." It depends if you are left-hand driving or right-hand driving. So see left and right, once left and right, and go quickly. Still see time to time, left and right. "My child, take care crossing." That means dhyāna; that is guru dhyāna. "Mūlam guru mūrti." That's the roots, that desire for the instructions of the master. "Pūjā mūlam guru pādam." Follow the footsteps of the master. "Mantra mūlam guru vākyam." That is for instruction. The best instruction is the mantra of your mother, your father, your master, even the school master. But nowadays, the school master is not a school master, and children do not listen. Unfortunately, I must tell you the name of that country: India. At the time of examination in colleges and universities, they have to put very tight security; even sometimes soldiers have to stand guard. Such people, such students—what to do? Because they did not learn from the master, but from parents. Sometimes it happens where the professor is living: a few boys, students, go and are just walking in front of the professor's house, and again going to the other side and walking like this, and somewhat walking, that's all, looking at the house and finished. The professor knows what the boys have in their mind. Chāṇakya examines, says the professor becomes ill. "I can't go there. There are some people and students." They said, "How many children do you have?" Such things happen because, in this modern world, all this technology, all these electronic instruments have spoiled everything. Therefore, this Kali Yuga is the time to follow Guru Vākya. The Guru Vākyas are that you will be safe here, and you will come to the Brahmaloka. Otherwise, it is just like everything goes in a flood, a big flood, with all different kinds of animals. Even in India, there was a big, big dam that broke, and it went to the Gaṅgā. So much water; elephants died, deer, tigers, buffaloes, cows, dogs, humans—all were in that flood event. Yes, that is it. So, "Mokṣa mūlaṁ gurur kṛpā." Therefore, mokṣa, the liberation to the Supreme, is the guru's grace. He, kevalam, and disciples have ānanda maṅgalam, and that one they will come to the ānanda, the bliss, and to the Supreme. If you believe, believe. If you don't believe, don't believe. One said, "It's raining." The other said, "No." But I'm looking at the left side; it's raining. And I'm looking at the right side. Part 2: Above the Clouds The sun shines on both sides. Both sides are the... But the wise ones see above the clouds. Above the clouds. The saṃsāras of this world are the clouds, and we must be above them. Then there is purity. It is nothing, but again, the Master said, "Be careful, there are many aeroplanes." Yes, there is a lot of smoke due to pollution. How many thousands of aeroplanes are constantly in this space? How many are just landing for an hour or two before going up again? That's why the aeroplane is always in the air; it comes down. An aeroplane doesn't like the ground, yes? I said, "Oh, the aeroplane said it's stinky, it's stinky. Let's take off." Then the aeroplane is in good fresh air, but they are producing a lot of pollution. So, disciple, person, parents, home, farmers, or... a spiritual ashram, or temples, or a church, or mosque—anytime, it depends on oneself whether you are moving towards the Supreme or going down, down into fighting and such things. So, this was an answer. Our seminar, we call it. In Europe, a seminar. If I make a joke, in the German language, the seminar is called 'Seminar'. Seminar. One word is 'seminar', and it is two words: 'semi' and 'nar'. What is that? 'Semi' means small, yes, half. Semi is small, and 'Nar' is stupid, but together we come. So we come, semi-nar. We are all in nice, nice knowledge, qualities, meetings, yes. So, a seminar is where we all come together, and that's it. You say 'retreat', and therefore in this part of the world people say retreat, yes. And you know, the word is a 'treat', so you have to treat. This wood was treated, but then one engineer said, "Oh, it's not good," so retreating again. So everyone is treated by nature in the mother's body, but now the master, school, teacher, etc., comes and treats you again—retreat. So treated, but we have to retreat again, retreat. So retreat, okay. So we are all retreating here somewhere, not ourselves. We are already in a seminar. Yes. So is the science. Science means it has a sense. Yes, science is a sense. But when you say research, it was already there. But now we are researching. So, the ṛṣis, munis, great saints, they gave the knowledge, proper knowledge, but now we are researching how it is, how it was. We call the ṛṣis, and you have the proof in the Vedas that Vedavyāsa was sitting in his cave there, a few hundred meters away, and Gaṇeśa had to sit in another cave. There, Vedavyāsa was sending his thoughts, his knowledge, and Gaṇeśa was writing. Vedavyāsa was thinking so strongly, so quickly, so rapidly. Before that, the Vedas were not written. They were called Śruti and Smṛti. Śruti is what you have heard, and Smṛti is your memory. So what you heard from the Supreme through the Master, you give further, the same thing. But Vedavyāsa came to know that in Kali Yuga, now, people will have no memories, and everything will be lost. He had to sit there and concentrate to send telepathy. This telepathy, no one could do what Vedavyāsa wanted to do. Gaṇeśa jī came. Gaṇeśa is a very wise person. Gaṇeśa is knowledge. So Gaṇeśa said, "I will write for you." Vedavyāsa jī said, "Don't disturb me. Go and sit in another cave, far away. It will go by telepathy. It will come to you. But Gaṇeśa, only you can write that. Do not ask me again. Sorry, what did you say? Then it's finished. Don't make any mistake, and don't ask me for one, two seconds, please. There is... you are gone." So Vedavyāsa says, "I'm searching for that one who will have exactly our technology now." That's called science, science. This was sense, so what? I don't have it in my telephone because I don't want that, but people said they press the button and it, what, a call? No, like you send a, no, not SMS, not email, and warps, wars, wars up. So there is a... written paper, and I press a button, and it's gone to your telephone. So, as Vedavyāsa said, "This you have to... My word is already in your brain. My thought, my vṛtti, is in your vṛttis, and don't mix anything. Do not mix anything, exactly the same now." If I read to someone or make a mistake... but this machine, I press, and it will press inside everything as it is, as it is. If there was a little ant walking on that piece of paper, the ant is also with it, that's it. Well, Gaṇeśa said, "I will do." Vedavyāsa said, "No interval. Don't say, 'I am tired.' I said, 'I will do.'" Well, Gaṇeśa Bhagavān, he said, I have my condition. He says, "Thank you. I also have my condition." Vedavyāsa doesn't think for a while to stop and think about something. Not one second. I will not wait. I need your constant instructions. And if you say, "Wait a minute, no," then our agreement is finished. Gaṇeśa said, "I don't want you to tell me, please rewrite it. I will not write it." Okay, done. And work began, and so there Gaṇeśa had many, many wooden sticks. He made a pencil with ink, and all was finished, finished. All that he wrote was finished, finished. And he cannot wait to bring the second pencil. Gaṇeśa said, "I don't want to fall in the eye of Vedavyāsa." So what Gaṇeśa did—his elephant head—he took his teeth out. He broke his teeth, elephant, and tick and begin to write. So you will see, in a Gaṇeśa statue, wherever you see, one tooth is broken. And with that, he was writing and writing. Well, these stories, these are truth, but people will say, "Yeah, what a fairy tale." Even a fairy tale, but this tale was big. Your tale is not anymore there. So, it's called Śruti Smṛti. Śruti is what you have heard. Smṛti, what you remember, you give further. So, Śruti Smṛti. Śrota, which is listening. Well, so: Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasme Śrī Guruve Namaḥ. Dhyāna Mūlam Guru Mūrti—concentrate on what he said. Dhyāna Mūlam Guru Mūrti, Pūjā Mūlam Guru Padam, Mantra Mūlam Guru Vākya, Mokṣa Mūlam Guru Kṛpā. So therefore, these three—Brahmā, Viṣṇu, and Śiva, or Śiva, Viṣṇu, Brahmā, whatever we call them—they are not eternal. After certain yugas or manvantaras, Brahmā jī will retire. And he will be so happy when he retires, as well as Viṣṇu. That time, that time which is coming is called Bhagavān Śiva. He is a Sarjan Hara and Visarjan Hara. At that time, when all goes to their retirement, that time Sarjan Hara, Visarjan Hara is Śiva. So it is Śiva, he will make Mahāpralaya, Mahākālayā. And then again, Śiva will come, and he will begin again the Brahmā, Viṣṇu, and Śiva. But, so it means that these three, they are also changing their position. Sometimes Viṣṇu comes and Śiva comes in his seva. And sometimes Śiva comes and Viṣṇu comes in his seva, etc., etc. But, therefore it is said: Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara—three. He is also the three. The final, highest principle is called the guru principle, and that we have to realize. So, not a body, not this, not the name, but that knowledge, and not which knowledge is above everything. So in this, our 10-day retreat seminar, and now it is satsaṅg. Okay. From retreat, from seminar begins a satsaṅg. And the satsaṅg is that we are sitting in the boat of the satsaṅg. Guru Nānak Sāhib said, you know the Gurujī, Nānak Sāhib, great, great, and the holy book, Guru Granthā. So Nānak Sāhib writes that Satguru Nāmah Jahāj Kī—the Satguru Dev's name is the boat. Satsaṅg, those who will remain sitting in that boat, Gurudev can bring us to the mainland. If you jump out in the middle of the ocean, it is not a mistake of the captain. It is your mistake. Satguru nām jahāj hai. Satguru nām jahāj hai, chaḍesā utre pār. Guru Nānak said it. Satguru nām jahāj hai. The name of the Gurudev is a boat. You are sitting in that boat. Satguru nām jahāj hai, chāḍe sā utre pār. Those who will sit in, Gurudev will bring you to the mainland, sādhak so sevde. But those who with confidence and with faith will remain there, Gurudev will bring you. Otherwise, you jump out and you are gone. Satguru nām jahāj chaḍḍe so utare par jo śraddhākar seve guru par utaran har so, my dear, we have to come to this principle. So we had this seminar. This retreat became a satsaṅg. And this satsaṅg boat—just we have here the Pacific Ocean. And so we are here, beautiful, this body we call this, it's just on this ocean like this. And we are going, we are here sitting. So here we had a sādhanā. We awoke first these three nāḍīs: Iḍā, Piṅgalā, Suṣumṇā. And then we connected that to this, to that one of the most strongest, powerful nāḍīs is called the Vajra Nāḍī. Now, Vajranāḍī is, for example, you see the backside of this one tree. The roots of this tree are holding. How many times was there a cyclone? But this tree did not move. It kept to its own roots there. Similarly, the yogī, when you awake this nāḍī, then your sādhanā is stable. No one can pull you out. But it can happen that someone comes and cuts the tree, some stupid one. And what is that? That you come again to some other habits, other things. You give up this and go there, then. These roots are dry, and when the roots are dry... I don't think so that in Fiji there are... but in Australia, in India, and many other countries, there are many, many termites. Yes, now the termites. This tree is a mighty tree, a very mighty tree, big. And this tree is about 150 years old. But the termites decide, this ego of this tree, we will let it down. And so the termites come, and so such a small, like an ant, but they are so many. Slowly, slowly, within two months, this tree will be finished. What is the termite? Termite is a kūṣaṅga. Termite is... Kushaṅga, so who want to do sādhanā, don't run here and there, don't go with the different people with them here and there. Vṛttis. We need our vṛtti. Many people I know, they can't stay at home. They can't stay in their work. Their vṛttis, one time there, one time there, like a monkey. A monkey is jumping from one branch to another branch, and where the monkey is jumping, sometimes a very gentle branch is breaking. And that is from that kind of drug which is in the brain, but they cannot stop. So the pteromide is for the bhaktas, for the yogīs. This is a kushāṅga, and a kushāṅga can kill a mighty elephant. A mighty elephant, you know how strong it is? When a wild elephant is coming, we all try to go round and round, somewhere we will disappear. Such a mighty elephant, but a virus, a microbe, an invisible virus, attacks the elephant. Hari Om Tat Sat. So don't think that I am like an elephant, like Rāvaṇa. Rāvaṇa had power; he was the king of Sri Lanka. So Rāvaṇa had the strength of ten elephants. The wild ten elephants, he can tie and hold them. They can't move. That strong was Rāvaṇa. Rāvaṇa, a great person, a wise person. They said all the planets... Always, Rāvaṇa said, stay in my favor. Do not attack the negative, what you call the grahas, the constellations. The vidhātā, the destiny, the destiny when the child is born, destiny comes in the right of that letter. Rāvaṇa said to destiny, "Stay far away from me. And if you write, then do what I am telling." So strong was it that it was about 155,000 years. That Rāvaṇa had such a mighty, mighty power. But one weakness, one weakness that was, and that weakness was his ego. And one day, sooner or later, your ego will kill you. It doesn't matter, a minister or billionaires, trillionaires or whatever. When you said, "I am Hari Om Prasad," then this "I", your ego, slowly, slowly, is that what you call the virus of the elephant or the termite for the big, mighty tree? So, the sādhanā which we did there, we make sure the roots of our Vajranāḍī are... And again, further our Kriya, this Ṣaḍaṅga, which I gave you, mostly with the sound, Om, and different Prāṇāyāms, and Prāṇāyām sounds. I am sure it will make you sure and strong and healthy, but don't give it to persons who have no value. Now you will go, because many of you are yoga teachers, and now you will go home. The person like this is a, what is called, this is a Yamunā, half-half sannyāsī. This is not here, and she's already writing. Will go there and to make. The people that are at this training, and this training to make more disciples? No, no... After 12 years, the master said, "Please, can you tell me what is this stick?" After 12 years, or 25 years, he said, "Yes, my disciple, this is the prāṇāyāma stick." 12 years, then other training. What is it? Similarly, now, what have you learned? I did not put in the webcast. And this is only and only and only for you, number one. If you will open it, then it is a termite; it is already in your... So it will not happen, but it will keep you down. Therefore, why do we make such a retreat or seminar? From how many oceans—not only one ocean crossed—specifically, the Indian Ocean—and then we came here. How much money? How much did it cost us? Because of our work and everything, we finished and came here, and for nothing? We just give them that's... Not like this. Such a sādhanā, such a training, only the master gives: āhār, vihār, āchār, vichār. That is called āhār, vihār, and this is the place of the vihār where even Śiva, even Kṛṣṇa, came here and sat there. So, keep this sādhanā only for you. Yes, we had prāṇāyāma, we had āsanas, we are good eating and very peaceful, and it was great miracles, the cyclone went away, this, that's it. So you, you next time we come wherever it is, so there is the Kuṇḍalinī next time. It, this is only I. Touch two points, and there are many, many points which will come. As long as I will leave, I will give you so many. I will not give you all on the first final point. I will give the key, so our aeroplane will go up for you. So, sādhanā you should... Learn first, you must make experiences. How do you feel? Yes, you have to measure the weight, if I can or not. Like an aeroplane, when there's too much luggage, either they're putting it in a different place, or they will take some luggage out, and then they take the safety. The aeroplane goes up. Similarly, you have learned, but it's only for you. Otherwise, you go to the Wellington, and if you do this training, someone will come put in the whole Wellington's yoga centers, and after, they have no more value. Hari Om Tat Sat. Hari Om. You understand me? So you can come together only who is here and do this sādhanā.