TV Channel

We give out all kinds of energy—positive and negative, happiness and sorrow, pain and pleasure—yet we do not feel the full burden of problems, pain, or sorrow because we are many and we share with our brothers and sisters. Energy cannot be kept for oneself alone; your strength is for everything. When we are here, our spiritual development becomes clearer and grows. We gain strength. Just as vapor rises from the ocean to form clouds and then falls as rain, a single raindrop has the strength of one person's single stick. But when all raindrops come together, they form a mighty, powerful flow of water—what we sometimes call wild rivers. That strength is amplified through positive gathering, or satsaṅg. It flows. For a new person, it is like wild water, rushing hurriedly to achieve something. When it arrives, the great river also has a strong current. As a river expands and widens, it becomes calmer, yet it continues flowing toward the horizon, and that horizon is the ocean. Sometimes an island appears and separates the water; half flows to the left and half to the right. But that separation is ignorance. When the island ends, the waters will merge again and become one. Do not worry; the river's separation is only temporary. There are curves, but water itself has no curves. Ignorance and conflict are the curves, but the water of love understands the will—it is not in curves. It has a strength that is clean and pure. Furthermore, when a river flows with great calmness, vegetation and soil become solid. But when a typhoon or hurricane brings a massive flow that breaks dams, so much water comes that it washes everything away. The good soil is taken, and vegetation suffers; many trees die. Similarly, when one is too emotional or aggressive, it cleans away our spiritual energy. It leaves us with no energy, only bones. We must manage our balance and energy, and that balance resides in the brain. But the mind—we do not know where the mind is in our body. We all say, "My mind is restless," but where is your mind? The mind is like a reflection in water or a mirror. You look in a mirror, and it shows your real face. If you see a spot on your face in the mirror, you might take a cloth and clean the mirror, but the spot remains. You might use a spray and sponge to clean the mirror, but the spot comes back even clearer. Such is ignorance. What kind of ignorance is this? We do not know where the mind is. But when we gain knowledge, we understand that the same mind, the same mirror, can help us. We must clean the spot from the face itself. This means: do not reflect your qualities onto others. We say, "It is not my mistake; it is his, hers, that, or this." Be sure that the other is only an object; the subject is somewhere else, and that subject is in you. So try to manifest it. Your truth, your desires—everything depends on you and your own sādhanā, on forgiveness, or on saying you are sorry. Then that spot will be removed. But if you say, "No, it was her mistake, his mistake," you are not taking responsibility. You are making more and more spots on your body. You saw only one spot in the mirror, and now they are everywhere. When we realize, "Oh God, there is a spot on my dress," we must clean it. How do we clean the spot? There is a beautiful bhajan by Ācārya Rāmajī Mahārāj, which I mentioned yesterday: "Man kā melu taro pyāre." Symbolically, he uses a rock. On the rock, you clean your dress. That rock is your vairāgya (dispassion), and the soap and water are your love. The washing powder or soap is your viveka (discernment). Likewise, this version from Ācāryanandī Mahārāj—I have a book with me; perhaps tomorrow morning I will bring it—is a very nice bhajan: "man kā mail utāro pyāre." The impurity is in your mind, and your mind, the reflection, your mirror, is not clean. When we come here as brothers and sisters, or husband and wife, everyone has different relations, but we are sitting in the same boat. We are in a boat with a hundred people. Most are pure and clean, and they will land on the mainland of God. But there are others in that boat who will also land there. If you have a piece of iron—a hook, nail, screw, or needle—and you throw it into the ocean, it will quickly sink to the bottom. But if you put a piece of wood in the water, it will not sink. We can give these expressions to explain something. From the spiritual view and the knowledge of essence, it is said that water gives, just as a mother gives milk to her child. Water gave to the tree and plant. The trunk, branches, leaves, and roots are all nourished by water. So water is that mother or father, and water, the father, will not let its children down. That is the dharma of water. If a nail has no contact with the water, it sinks. But if we hook the nail into wood, the nail will also cross the ocean with the wood. Similarly, if someone has bad qualities or sins but is sitting in the satsaṅg, that satsaṅg energy is stronger than one or two persons alone, like a nail. They are sitting in the boat of dharma; it will cross the ocean. As Guru Nānak Jī said: The name of the Gurudev is a boat, a jahāj (big ship). The name of the Gurudev is like a boat. Chāḍeśu utāre par: Those who sit in that boat—which boat? The name of the Gurudev—chāḍeśu utāre par: they will land on the mainland and cross the ocean. What is the ocean? The ocean is called māyā. Māyā means many, many good and bad things. They strengthen the Shakti, but those who have the strength, the Shakti, to jump into the boat—meaning the name and Bhakti of the Gurudev—not only will you cross, but you can also take others with you and save them. Satguru nām jahāj hai: The Satguru’s name is the boat. That is why we do mantra. What is our mantra? Our mantra is that boat which will carry us from this mortal world through the sūkṣma lokas, all lokas, to the brahmaloka. Vuhvichvan: That energy, that name of the Gurudev. Satgurunāma jahāja hai, chādeśa utre pār: Those who will get in. Guru pār utāran har: The Gurudev will definitely let you cross the ocean. It is written in Guru Nanak Ji’s holy book, the Guru Granth. But if you jump out of the boat, the captain cannot do anything. It is not the captain's fault. Therefore, you must remain in the satsaṅg. It does not matter which corner you sit in; our boat is overfilled. It does not matter that the water is the ocean of the love of the parents or Gurudev. We may be like iron, or we may have sins, but when you enter there, your sin will not take you out because you have no strength to leave. And so our holy Gurujī also said: "Enter the kingdom of God through this sacrifice. Enter the kingdom of God through the gate of sacrifice." What does the gate of sacrifice mean? You have to leave everything here. If we all suddenly die, all our passports and everything remain here. When you go on an aeroplane and they give safety instructions, they point out the emergency exits, the safety belt, the oxygen, and so on. They say that if something happens and we must land, we have to slide down. But my God, I had so much gold with me, my handbag, my passport—nothing. Not even your shoes, passport, luggage, or any belongings. Just slide down with your life jacket. Similarly, from this aeroplane, this plane of our body, the Jīvātmā will leave everything here. You can take nothing with you. "It is mine, mine"—it remains mine here. I am only that Brahman, I am only that Jīvātmā; let us go. That is all. Do not look behind. Do not cry. You will get everything there. Do not worry. Whether it is better or worse than this, it is karma. So, in that jahāj, in that, we are sitting in the satsaṅg. Therefore, even Mahāprabhujī said, Gurujī said: "I am longing for all my brothers and sisters who are of the satsaṅgs." This energy, with the strength we have, with the knowledge we have, is still limited. That energy, that attachment, that love, that hate, that jealousy, that greed, that ego, your knowledge, your diplomacy, your diplomas—everything remains here. Sabhi chhod kar chala musha phir: Oh traveler, you have to leave everything and just go to that world. This is temporary, very temporary. You do not know how many years or thousands of years will pass before your chance comes again to become a human and come to the satsaṅg. Therefore, it is said: do not separate from your satsaṅg. Do not separate from your Satgurudev. When this was happening, it is written in the book of Mahāprabhujī’s bhajans. Mahāprabhujī was in Kathu, and Holy Gurujī was also there. At four o’clock in the night, Mahāprabhujī was sitting on his bed. Guruji was outside, sitting nearby. Guruji had also awoken at 3:30. Around that time, Mahāprabhujī said, "Make one oil lamp, a dīpak." Immediately, Gurujī sang a bhajan that we have in our bhajan book. We will do it. Guruvar Kain Bishriya Samahara / Dharjami Kain Bishriya Mahara / Jag Dariya Vaya Thang Jal Bariya / Dājāyā taṅga-jala-bharīyā, ādā-bhiṣa-jala-rahī-jājā, jāja-sattva-gurukāi-bhiṣa. Mahāprabhujī said she sang the bhajan to Devapurījī because Devapurījī had given up his body, and his soul, ātmā, had separated. So, Mā Prabhujī said, "O my Gurudev, why are you separated from me?" Jag daryāva aṭhaṁ jal bhariyāva: This saṃsāra, this world, is an endless ocean. Ādaviṣa dubha, chalaraiṁ meri jahāc: And my boat, my ferry, is just in the middle of the ocean. How will I cross this ocean, or come to the end of it, and reach the Brahma-loka? This bhajan is very nice; we will sing it one day. So do not think that now you have Gurudev, you have your mantra, and that is it—finished. No. Remain sitting there. Our boat is in the middle of the ocean; do not think it is comfortable. There are many waves, cyclones, and many beautiful... you have good friends, like the white shark. The white shark is as big as two elephants. We are only like a little cherry. Our head is just like one cherry. They need so many cherries; the whole boat is there. This fish will say, "Oh, I got it." If we get out, we are lost. These are symbols. When they make this poetry or song, it is symbolical, but the reality is this. "Oh my Gurudev, why do you separate it now?" Mahāprabhujī said. And Gurujī said, "Mahāprabhujī, what happens? Why do you sing this kind of song?" Mahāprabhujī was saying, "Need not to make a song." Immediately, he will speak as I am talking. He will make poetry like this, Mahāprabhujī. But Mahāprabhujī said to Gurujī, "Mādhav, Devapurījī has gone to the Śhivaloka, but we still have a long, long way." And so it is. So our satsaṅg, our love, our bhajans, our mantras, our energy—everything. When we are in the satsaṅg, we are going together. This house is that boat. We are here. Therefore, whenever we can come, whenever we can remember, whenever we can speak to our guru brothers and sisters, we are longing for that satsaṅg of which Mahāprabhujī spoke. We all came here because everyone is a householder, working. You have a job, a boss, or your own business, and you cannot neglect it. We have programs every weekend. We may not always attend, but at least be consciously there at home or somewhere, knowing that now is the satsaṅg. With this technology, we have webcasts. Do not detest; be attest. That is it. And when we can come close together in this hall, the energy we have—now you are not one person. You are the whole ocean of love, the ocean of bliss, the ocean of the fountain, the ocean of immortality. That is it in this life. When we come here, you can run anywhere, go shopping, sit outside and joke, go swimming, or do similar things. You can do that anytime. The sun, Surya, is moving; it rises and sets. You think, "Oh, it is a day and everything is okay," but you do not know that each and every second is lost. Therefore, meditate, concentrate, do bhajans, etc. Otherwise, you become separated and fall down; you fall out as quickly as you sit together and act. This is very important. Yes? So you know I am here in Salzburg. That is enough. Energy is in all of Salzburg, and you are everywhere here, closer. Yes? That is why we are coming. Those bees come to take nectar from each and every flower. It means we take that spiritual energy from our Guru, sisters and brothers—that nourishment, the immortality of that nectar, the energy. Do not cry for these things, but you are crying. That is not yours. What you are longing for is not yours. Even this beautiful body is not yours. You cannot take this body to the Brahmaloka. The body will be burned or... buried, thrown in the water. You will not say, "No, no... do not kill me, do not burn my body." My body is burning. Nobody is listening. And who put the fire on my body? Your dear son, for whom you earned money your whole life. He put that on you. That is it. So, what is the use? This is not that. We shall come to that point. Everything is missing. Therefore, there is one version also. I have so many versions, but I am turning to one name and finishing. And this version, is it? O traveler, get ready, wake up. The train is coming, and the train will be going. Wake up, put all your luggage in, and be ready. The train will not wait for you one minute; it has its time. If you get in, you are in; if not, you are out. So chetan ho jaare mo safir, gadi aane wali hai. The train is coming. Gaḍī āne vālī hai re, gaḍī jāne vālī hai. Chetan ho, and the train will already go. Be alert, and that means do your meditation. Go within thyself. You will see that train coming, and you have to get on. If not this time, you must catch the next train. So we must be ready. That is called yoga sādhanā. The real yoga sādhanā is what I am talking about. It is hidden in those bhajans. It is hidden, like in Patañjali’s Yoga Sūtras, in those words. And that is for us: āsana, prāṇāyāma—this is okay. But for how long? How long? Death is sitting there, smiling, while you eat good food, so many nuts, tasty things, wear good dresses, and do this. And Death says, "Yes, do it. How long? How long? I am sitting here." And so, is that really death? Finally, death will go with us. Yes. And then it will be either Dharmarāja or Yamarāja. Yamarāja will torture, and Dharmarāja will guide. This is the difference.