TV Channel

Hari Om. Have a nice day. Even if one does not understand the words of songs or bhajans, the resonance that enters our ears has a very beautiful and profound influence. We know it is said: Nāda Rūpa Parabrahma. So Nāda is that sound, that resonance. The effect depends on the qualities produced by that voice. When one person plays the flute, thousands may receive a beautiful resonance. Or consider what exists in European culture, like the music of Mozart. But who understands it? Nowadays, people prefer rock and roll. This is what they like because they are influenced in that way. Our elders, those aged 50, 80, 90, or 100, they like to go to the opera. It is beautiful, is it not? Young people may go too, but they are many; it is a big generation. If we take the percentage, what percentage listens to our ancient music? And what percentage prefers modern forms? Both are good. People like it and are happy. Therefore, whether you understand the song or not, the resonance is there. There are also very modern bhajans or songs in many churches. In Europe, it is a little different; in Europe, we are very perfect. I respect the whole world and all people, but if you want to see culture, please come to Europe. They are small countries. Why these small countries? Why Hungary? Why don't we make it all one? Only now are we creating the European Union, but we still have our own passports and republics. This is very good; it should not be destroyed. The Hungarians have their culture, and the neighboring countries—Slovakia, Austria, Croatia, and Romania—also have their own languages and cultures. In this way, Europe, like India, is a cradle of culture. Similarly, Europe is a cradle of culture. When you sing your ancient, old songs, it is beautiful. You do not need a translation. That is called resonance. This resonance reflects upon all our five and ten indriyas. These ten indriyas are the five jñāna indriyas (organs of perception) and the five karma indriyas (organs of action). Hearing, sight, smell, taste, and touch are the five jñāna indriyas. Then the five karma indriyas: our hands, legs, organ of excretion, organ of procreation, and speech. Now, what does sound affect or attract? Which indriyas in our body? According to that, we feel and act. The organ of hearing is very beautiful. It gives us information, as does the sense of smell. It is beautiful when you go to a park. The flowers spark in the forest in spring, all blossoming, very nice. And sometimes in summer, it is hot, you are sweating, standing on a bus, and a person is not so tall, and someone else is very tall, like, let us say, Vivek Purī, he is not so tall... And he said, "What we call this, armpit." How nice! Hot, sweating. That is also an experience. So, each indriya gives our whole being happiness or unhappiness. Some people have no sense of smell. For me, it does not matter if you have not washed for a week. No problem. Or with beautiful flowers, everybody says, "Oh, nice smell." I say, "Oh, yes." Likewise, the bhajans we are singing, I tell you, even if we do not understand the words, that resonance is awakening spirituality. There are also many instruments, and it is so beautiful. Everything is created through Nāda. That sound has created everything. For sound, there is what is called air. If there is no air, there is no transfer from me to you. The sound resonates. If you are standing in a soundproof box and you say, "Yeah, do you understand what I tell you?" he will say, "I cannot understand you, nothing." So these indriyas are connected to the elements. Sound cannot be transferred without air, and air itself depends on space. From space comes air, and within air is resonance, sound. So we proceed. When you hear something good, it is like a healing in the body. When you hear something wrong, you cannot sleep the whole night. So it is healing by itself, our own self. We can heal ourselves. And fire (tűz) and earth constitute the body. So a bhajan or a song has beautiful meanings. It is not only one word but many words. These many words give us knowledge and explanation. That explanation goes towards our indriyas. One will think, "Very nice, there is one song," I do not know. I went once to Vienna to learn German. All in all, I was there maybe ten times to learn German. Then the teacher gave up because I was not here and there. But you see, I still remember something. I do not know what he taught me; I do not know anything. But one thing I remember: they showed a video of Heidelberg. You know this song? You are walking, he is singing and walking over a bridge. It was in 1977, but I still know. The rest, I have forgotten. Secondly, when I was going to a private school at that time, 1976 or '77, everyone liked long hair or lace. I will tell you my weakness. Sometimes you have to play something positive. My beard was just coming out, so I tried to grow my beard and hair long so I would look a little older, not like a little boy. So with nice black hair, long, and a shawl, my lungi, I was walking. Two boys, or two men, were unloading something from a truck. I was walking by, and one said, "Look, a beautiful Indian lady." I said, "But I have a beard." This is your beard. These are the experiences of life. You see how the resonance remains in our brain, still with a picture inside. Resonance. That is why, mostly in ancient times, teaching Sanskrit and all was through the voice and indication. I do not know how they are teaching now, but it was something like this for the Vedas. All our five elements are connected to our five indriyas—karma indriyas and jñāna indriyas. All these indriyas are to maintain our body, and they create more beauty. All ten indriyas create a beauty in the body; it is a balancing. There are different activities in the body. It is a beautiful activity in the house. Sometimes you can concentrate and listen. Look, a person comes, a lady or a family with a small child, about one year old, or one and a half, two years. They are your friends, spending one or two hours with you there, eating and so on. But when they are gone, suddenly, somebody's telephone rings, and you ask, "Who is there?" They said, "How nice, suddenly we lost something." One child, but it was such a good atmosphere. When the child is gone, we are talking, but there is no taste. We are just eating dry bread, whereas before there was butter and honey on it, tasting it. That was the resonance of the child. That is health for you. So it is better that you sometimes go to the park when children are coming, see how they are running and playing with the sand. This is therapy. Yes, for many people who have, say, psychic problems, a little bit. But it can also make you unhappy because you lost your child. You sit there crying and become depressed. So this is all what sound can do. Therefore, when we have bhajans... and in bhajans, we have not only one word but many, many things. In a bhajan, there are many words. If you are searching with someone somewhere, it is temporary. Nowadays, people always leave somebody alone and go away and finish this and that. But those bhajans, those words which you have, they will remain with you forever in your heart and mind. They will be with you always, as love is with you. When you are in a different situation, or you just walk and go, automatically a song comes to you. And therefore, bhajan. There was a disciple of Mahāprabhujī from Chhoṭī Kāṭhū. There are Barī Kāṭhū and Chhoṭī Kāṭhū. He became the disciple of Holy Gurujī, and Mahāprabhujī gave him the name Śivānanda. We have the Śivānanda Bhajan Mālā, no? Mangilālji’s Bhajan Mālā, Śivanānji’s Bhajan Mālā, Lalanānji’s and others. What he said, he understands. It has been nearly 17 years. Here in Vape, we had a very nice satsaṅg in summertime, under the trees, beautiful sunshine, beautiful green trees, we were all sitting. At that time, you know, our Gulab Koṭārījī, his father was here. At that time, we held a conference. You know, since when have I been doing conferences? Some people say no, and why every year? It is like this. For those who have this interest, for that person, it is like a breath. You inhale and say, "Now we do not want any more exhale." Next day we will exhale. This is that. Some musicians are in love with their tune, and they sing. When I began to organize another conference, my disciples said, "Again, one conference more." Because my taste is different and your taste is different. You like the apple, and I like papaya. There is a different taste to papaya and apple. Anyhow, in that conference, Gulābjī’s father, Kulishjī, said a word which I often repeat. He said, "Beautiful hall, windows need not be opened and closed," etc. At that time, our Gajānand or Dr. Shāntī or somebody was singing a bhajan. That bhajan was... And according to that bhajan, Kulishjī was collecting collections of the Vedas. Then he gave the name from this bhajan: Śabda. Śabda Veda. Śabda Veda. The Vedas are the sound, and that was in that bhajan at that time. He lived from that. Why not? Very beautiful. Whenever he came here or was with me somewhere, he wanted to say, "Please, Swāmījī, this bhajan is singing." So, "Sabadha Sanehi Mari Jatara Mari." She does not know, she cannot sing. You sing, boy. That bhajan is for the feminine. Yes. And this bhajan is for the opposite of the feminine? Masculine. Masculine means muscles. Kī Jai. So you have to listen. You have to listen to what that means. This means, he said, "My friend, my dears, and my ones, are they who understand my word?" Because his parents came and said, "Please come, we want to explain to you, go home," and this and that. "I am your family member." So Śivānandjī said, "When I became a sannyāsī, I renounced. I became my guru's. And you must know, who is my family, who are my friends, who are my relatives? Who are my own? And they are," he said, "my own, they who understand my language, my words. Others, I do not like." So, you like those good words, and we do not like negative words. We do not like this and that, once this and once that. Do not change. But you change because you have not yet realized or understood what we call the śabda. That is called Śabdabrahman. In ancient times, during the Mahābhārata and Rāmāyaṇa eras, they were learning, and that is called śabda. Śabda means sound. So they had vidyā, archery. For example, when they went hunting at night and heard a tiger or a lion somewhere, what did they do? They had a mantra, and they would take their arrow and speak their mantra. This mantra is a very beautiful mantra, but I will not teach you this. I will not teach you. It does not matter, because if you use it, you might use it in the wrong way. So I can only tell you what happens. This is a Siddhi. Yes, it was a Siddhi. Therefore, there was a Gurukul, and the students, the warriors, the king's children, were learning. They were training a lot, and only a few attained it; others did not. I have given many, many people Kriyā Yoga. And I told them so many times before giving, "Do not teach someone. Do not write that down, do not do this." Unfortunately, Vivek Purījī, 60% either give up or they begin to teach. They go out of this path, and I told you: you will lose everything. So, from the master's mastery, only the master can make a master. Otherwise, you will be confused. Therefore, it is said, if you want to learn from one master, then you go to that master. But if you go to this master and that master, and this book and that book, and that library and this, then you are perfectly learned? But it is only... it is not called... what is the word? Only books. Only books, but you do not have that perfection. So there are two words: Alakṣatī and Vācārtī. Vācārtī is one who listens, who learns, and who speaks. But the other one is Puruṣārthī and Lakṣārthī. Lakṣārthī is that which has one way, and you will go. If you have a very nice car, a beautiful, expensive, automatic, strong car, and now on the highway you say, "I go on the highway, I have my car and my highway," and I sing, "Hello, hello... How are you?" Your car is going like that, and I... adiom. Yes, but those who have learned from the teacher how to drive will reach the destination. So, śabda bāṇa. Bāṇa means the arrow, and śabda means the word, the sound. So there was a tiger or other animal, and you heard, "Where is there?" It was a dark night; you do not see. And now he will say to his arrow, "Go there where the sound was." And yes, it went directly. That was in the Rāmāyaṇa, you can see. What happened to the father of the god Rāma? That is why he had to come to this human life, a different human. And he would suffer because of his son. Because he... this is a big story... with this sound he killed a human. Because that servant went with a water pot. His parents were both blind, and they had wished to go to the holy places. So, in the evening at sunset, his parents were sitting, and he put them down because he was carrying them. The father said, "I am very thirsty, my son, bring water." It was about 100 meters away; there was a lake, and he goes for the water. He had a water pot. Sunset. It became dark. So he went into the water, and he put the pot in, and there was a sound of the water. And that king thought it was a tiger drinking water. And he shot this śabdabandha. And that śabdabandha went to that sound where the servant was. And the servant fell down. The king said, "Oh God, sorry, God, sorry." He went there; the servant was dying, and he said to this cruel man, "But at least, please go and bring water for my parents, because my parents are thirsty, and I came to give them water. And I could not give the water to my parents." And he died. So the king takes the water and goes there. Water. And no more words. The father and mother said, "My son, did you bring the water?" Here, he is only making the sound of the water. Because he did not dare to say what happened. Well, it happens like that. And so, the father of the servant gave a curse to the king: "You will also be killed and die. You will die without your son." And that was the father of Rāma. And so this story goes. So, my dear, this is a curse. These are thoughts. Do not take human life easily. Do not think that, "Now I do not like this," and eat. I throw this, and then I will eat a banana. Throw this, I will eat, no. So, those who understand will not go back to being like animals again. And so, that is called Śabda-brahma. You can read about Śabda in your internet book or whatever you call it, yeah, on Google, Google. A guru is for the Agarbatti. Google is that which, in the church, we have this on the fire, this smoke. So, śabda, my dear, if you are talking from your heart, from your pain, be careful. If not in this life, then in another life. If not in another life, in a third life. And the same thing happened in the Mahābhārata with Śakuni. This story I will not tell because you are all hungry and it is time for lunch. And so, Śivānandjī, one of Mahāprabhujī’s disciples, when his parents came and wanted to speak to him, they said, "Please..." So he said, "No one is my parents now. All are my friends. My parents are they who understand my heart, my words." So, you know the power of the word. Yes. With one word, the war began in Europe. Yes. So that is everywhere, in everything. Good words are different, Mahāśvarānanda.