TV Channel

These are the bhajans of our Gurudev, whom we all call Holy Gurujī. Many people in the world call our Satguru Swami Mādhavānandajī, but we call him Holy Gurujī. So in the whole world, there is no other Holy Gurujī—only one. It has been a long time. In 1962, I was there at that time, when it was Czechoslovakia. Now it is separate, Czech and Slovak. But Czech and Slovak are separate yet very friendly. There is such harmony that you hardly think of them as two countries. Similarly, Austria and Germany are very friendly together. Of course, the countries are different, but there is a very nice closeness. And at that time it was the Soviet Union, and there was one of my disciples who, I think in 1927, was a professor and a great person, also a very spiritual person. At that time also, there in what we now call the Czech Republic—but then Czechoslovakia—there was a great spiritual master. When I was there, he was not present; he had passed away. But another man told me about him. He said he had another yoga teacher who was no longer alive, and that teacher was his master. They had been together, cutting grass in their garden. That yogī, who was from Prague, was named Dritikkal. Somehow he cut his hand with a tool, and blood was flowing. So Vladimir, who was from Slovakia and later became my disciple, said to me, “Swāmījī, that yogī in the Czech Republic said, ‘Please, can I put something on your hand?’” Vladimir replied, “There’s no problem.” The yogī said, “No, what is it? You cut it,” and he said, “Okay,” and it was healed. I did not see it myself, but Vladimir personally told me, and many people have said that this is the power of the yogīs. It was a cut, blood was running, and yet the yogī worked. Vladimir said that the yogī placed his hand over it, and the skin became whole—everything was okay. That is a yogic power, not this running around making great festivals and such. “Guru Kṛpā Hi Kevalam, Śiṣye Ke Ānanda Maṅgalam.” So at that time I was there, and from that time I spoke with them and saw them. The blessed Mīā was great, and he spoke about our Holy Gurujī—whom we call our Satgurujī, our Swāmījī, Mādhavānandajī, Bhagavān. He said, “Holy Guru Swami Mādhavānandajī.” He said, “Holy Gurujī.” Now, others have also been called holy gurujīs. In Europe, it is called Holy Gurujī. Yes or no? Yes? Say yes! Everybody says yes. If I am talking, you should respond like Swami Vivek Purījī. At least you can say something like this. Yes, say this: yes, yes. And why do you say this? Purījī, Purījī... He is the motivation for speakers and others. Do you understand me? That’s it. Now, can you say it all at once? Yes, yes. That means you have concentration. If you are sometimes like this, and others said yes, and then you say yes, that means you are unconscious. One has to be very aware, alert, and conscious. When a driver is driving, the driver is alert, with eyes open, and aware on every side. The driver knows what is happening behind, on the left, on the right, and in front. That is the best driver; you should only ride with such a driver. The other kind of driver goes like this in a moment, looking here and there—accident. So, a yogī needs to be aware. The driver is a guru. The driver is your God in the present. Driving is your life now, in the car, airplane, bus, truck, etc. Your driver drives, and it is your life there. Therefore, you should be happy and everything, but you should know how your driver drives—or how he does not. That’s it. So, there are many, many, many. Do not think that in Europe there are no yogīs. That is not true. There are many yogīs. There are many great spiritual people in many countries. Of course, there is a little difference—the difference is like this: in Rajasthan and Gujarat, it is different from Rajasthan, and Haridwar is different in its own way. So, the people there had a certain way; they did not eat meat at all. And then there are people who say, “Oh, yogīs and this.” So, in this, it is very important how we talk; we should see the world. We see the whole world as one. Just as the British aircraft and others talk about “one world,” this includes Australia, America, Britain, and others—they call it one world. So, we are all in the one world. And our Gurujī said, “One in all and all in one.” That is the slogan of our Holy Gurujī. So, who is that? Now you see, one, two, three—there is Holy Gurujī. Then she is thinking first, and then, oh, Holy Gurujī. And she is also after saying, “Yeah, yeah, Holy Gurujī.” So you are not aware; she is not conscious. And others are completely dhāgām—yes, that means you cannot understand, and you are not there. We have to be there. You know, when you are sitting and a tiny red ant bites you on the buttock, you say, “Oh!” Similarly, we should all be aware and conscious about this. So we cannot say that it is only in India. Yes, India is great, India is holy, India is a mother, and many, many things are there, and many yogīs are there, but it does not mean that in other countries there are none. In Mexico, for example, the American Indians have very nice ceremonies, and in those ceremonies there is no meat, no alcohol—nothing but what is great. But at the same time, my dear, I know that India is great, but I will also say that my Europe and my country are also very great. Yes. And why? I want to tell you something. Today, Indians might say, “Swamijī is not for us.” But in this lecture, there are only two Indians sitting; the rest are all international. How many countries are here? And so I have to speak of these countries as well. So, I am sorry to say that Indians—Indians and Hindus—Indians always said that Europeans are not religious people, that they have no spirituality, that they don’t believe in God, etc. But these people in India have not seen Europe. And when they come, of course, there is a little different behavior—behavior is not bad; it is just that Europeans have different clothes and customs. But I will say, there is no one in India who is as steady in their spirituality towards a religion as in Europe, among all Christians and even all Muslims. What are you thinking—that we are very spiritual here? We are very spiritual only for something: at the time of birth, marriage, and death. Hari Om Tat Sat. Mahāprabhujī and many, many others... the twenty-four incarnations, Śiva and Viṣṇu, and all of them, yet all in one. In which way will you say we are one? I will say we are also here as one. It doesn’t matter if you are from Croatia, or from the Czech Republic, or from anywhere in Europe or other countries. We all drink from one water source. We drink that water. It doesn’t matter if the water is from your country, my country, that country, or from the ocean. Water is water, in oneness. And so, I am talking differently today. And so, about wearing one kind of cloth: some wear black. Christians mostly wear black. But that Christian black means they are sorrowful about Jesus. When they go to funerals, they all wear black. “Mahāprabhujīp Karatā He Kevalam, Mahāprabhujīp Karatā.” Just as God is Jesus, or they have another one, the Jewish tradition, and the Jewish way is different. Of course, Jesus was from the village of our Haripurījīs, from there. But they do not accept that; that is why they are as they are. And those who worship Jesus are people from other parts, while the Jewish people have their own belief and do not believe in this—just as we… We all respect the Brahman. Brahman, not a Brahmin. Brahmin is different, and Brahman is different. So we all believe in the Brahman, but someone does not believe in Jesus, or does not believe in the Christians, or does not believe… Mahāprabhujī, some don’t believe in Kṛṣṇa, and some do. This is the complication. But those who understand, they will finally see, in one day, the Brahman. And so, we should not be like that. You know, there are many, many spiritual people in what we call the biggest country, Russia. In Russia, there are many spiritual masters, like gurus, and they have a lot of energy and power. They can do anything. They may not come to see me; they will do their own thing, talk nicely, give lectures, and be with their disciples. But we are not like that—we are not European in that sense. I mean, we are all different. We are like when we throw seeds so that the birds—the kabūtar, the pigeons—come. We throw the seeds, and the pigeons come, and we are happy, and we enjoy it. But if anything happens, all the pigeons will fly away in an instant. Where are all the pigeons? And the seeds are still there. This is one story from our Mahāprabhujī, Bhagavān, Śrī Dīp Nārāyaṇ Mahāprabhujī. You can read about it in Holy Gurujī Mahāprabhujī’s book—Bhagavān Dīp Nārāyaṇ Mahāprabhujī’s book, Līlāmṛta. When Mahāprabhujī was about three, four, or five—days, months, or years—he went to school; his father brought him, and he was there. You know the story: one story about this, because Mahāprabhujī had that knowledge. The teacher said, “I will teach you only one letter ‘A’, but today we have three letters.” ‘A’, ‘A’… tomorrow ‘E’, ‘A’, ‘U’… So he taught: A, I, U, A, U, U. “So this, what I teach you, are the three letters.” Then “Om,” and so on. But Mahāprabhujī told him about these letters and what they mean—this A and U. That was Mahāprabhujī’s nature. But then Mahāprabhujī said, “I will teach, and I will teach the children also. But my knowledge, I do not need this.” So he said, “I will go and graze the cows.” And so he sat outside. The village where Mahāprabhujī was born had about eighty or ninety houses, maybe; I don’t think there were a hundred—it was a small village. There, Mahāprabhujī sat under a nice tree—the Khejarī tree with its fruits. We took some. So Gurujī, Mahāprabhujī, would come and sit, singing bhajans or something, and many cows would come. People were very happy that Gurujī Mahāprabhujī was taking care of the cows. Then, a hunter came—a Muslim. His name and everything are recorded; it is not a joke. One man came with a gun, wanting to kill a bird, a crane. Mahāprabhujī asked, “Why are you doing this?” He said, “No, I want to hunt that for myself.” So Holy Gurujī Mahāprabhujī said, “No, don’t kill that.” He said, “I will kill these innocent animals.” He insisted, “They are for us to hunt and eat.” Gurujī said, “Don’t hunt; let it be.” He replied, “But I want to hunt.” Mahāprabhujī said, “Okay, go ahead. You can’t kill this bird.” He said, “I will do it immediately, Swamiji, if you don’t allow it.” Mahāprabhujī was a little child, about eight or ten years old. So the hunter took his gun; the bullet went out. But the bird sat there, crying, eating some fruit. Nothing happened. He said, “What is this?” He fired a second time—still nothing. Mahāprabhujī said, “When the gun sounds, all the birds run away. Why not this one?” So twice, or maybe three times, he shot without effect. Then Holy Gurujī said, “Mār sake nahī koī”—whom God saves, no one can harm. Now Mahāprabhujī said, “You cannot, and from today on, do not hunt anything.” And the man said, “I will not hunt anymore.” Mahāprabhujī then told the crow, “Jā, go.” That was the end. That is the power of God in a human body. And in human bodies, we do not know who is in whom. Many people are there for their love, for their money, for their service. And when that is not there, they go away. So are people in the world. I will go to this temple, that temple, that mosque, that church, etc. We should go everywhere—why not? But we should hold our dharma. “Dharmo rakṣita rakṣita.” If you respect your dharma, then dharma will also respect you. Therefore, merely giving a lecture and going away—how will we end it? What do you say at the end of the lecture? Nothing. You lose it. You should say something. It was not enough; that crow is still sitting there. It will not go. This is because if you are telling something—what is talking? In a lecture, you should be very silent. If you are very silent, then each and every word you have is like pearls, as Gurujī said. One pearl, and this pearl we are threading through a very nice thread, and then we receive Mahāprabhujī’s Karatā, Mahāprabhujī’s Karatā, Mahāprabhujī’s. Therefore, our mālā, our concentration, should be nice; it does not make a noise. And when something is done, and immediately everybody says, “Ha ha, yes,” then everybody says, “Ha ha, what did he say? Yeah,” then “Oh yes.” They are unconscious people in satsaṅg. So it should be: be alert, and that means we are one. Water is water. It doesn’t matter if this water is from Africa, water from China, water from Mexico, or water from the Jadan Ashram well—beautiful water—or in Khartoum Ashram, Siddha Pīṭha, there is beautiful water. The Danube is very beautiful, very good. And the Ganges, the long Ganges, comes from the Himalayas and goes to the Hind Mahāsāgar—that is Gaṅgā. But in Europe, in Vienna, Austria, etc., it is called the Danube. It is 80 kilometers longer than the Ganges. Why not? Why is it longer? Because it is still running. And Gaṅgā says, “Ahaha, come on, my dear,” and then it comes quickly. So then Gaṅgā comes, Yamunā comes, Sarasvatī comes—all are coming, many, many. Water is water. Dharma is dharma. Human is human. Yogīs are yogīs. Un-yogīs are un-yogīs; there are many people with different qualities. In the same way, do not be proud only of yourself, and do not be proud only of your country. We are proud, of course, because India is that holy mother of all. Definitely, there is this, but we are not talking about the people; we are talking about that earth, and in that earth there is energy, and everything is there. Therefore, practice your yoga science and the practice of your Gurujī. Sometimes it will not be good; sometimes it will be very good. This is like your mother. A mother loves her child very much, and the father also. “Mahāprabhujī Karatā, Mahāprabhujī Karatā.” On the other side, and then again you understand: I don’t want chapati, I want roti, laḍḍū, bāṭī, and what we have—spaghetti. These are the good ones. And what is that other one? Pīchā. But not that pīchā; pīchā means something else. So, look, in Europe we have so many good foods—you can’t imagine. My God, there is something so sweet. Yogīs don’t want to eat too much now. But when that comes, he said, “Yes, and there is a very, very nice name I will tell you,” and everyone’s mouth waters. What is it? Apple strudel is not so good—it is very good, but something better: Creme Sneed. And when creme sneed comes, yogīs will not cut late; they will dig in deep. That is life. Food is good food. Indians like jalebi, laddu, kheer. And Europe has the same things, but with a different taste inside, so that’s good. So tomorrow, no chapati. Don’t give chapati. If someone says, “Can you give me chapati?” then say, “Yes, okay, Premanenjī.” If someone asks, “Can I have chapati?” you say, “Okay, so which side?” So what will we do with roti? In India and Europe, don’t say “roti” because Indians cannot say “roti.” Indians or Europeans say “Roti,” and “Roti” means a woman is crying. Roti. “Roto nahī hai. Roto to man hai. Roti” is a woman. So “Roti”—crying woman. Please don’t cry. Because you are going, there is rotī. Yes, so you should say chapātī. But we call it roti. From time to time, we should all learn in our ashram: roti, laḍḍu, dālbāṭī, etc. But our dālbāṭī and laḍḍu are different. So we will prepare now. For 10 days, no chapati for Europeans. Nice European food: they will say, “Hmm, Swamiji, can we have half an hour before lunch so that we can enjoy already?” Okay? That’s it. And Indians will eat Indian food—very good, they like it, chillies and this and that, rotī is okay, not chapāt, alright? So this is what we are saying: what I want to say is that I have traveled through the world, I went and I saw, and I respect every country very much. For them, their country is their holy mother. “Mahāprabhujī Karatā, Mahāprabhujī Karatā, Mahāprabhujī.” There are many, many great saints, really many, many what we call miracles, and many have healed illness very much. It is true, and so also in other countries, my dear. And of course, in India, everyone is a healer. In India, everyone is a healer. He can heal everything. First, he will heal the chapati. After a second, he will heal the chapati again. So everybody has power, everybody has thinking, but we should think of God and of our Mahāprabhujī, our Holy Gurujī, Devpurījī, Alakhpurījī, all our gurus—many, many millions of gurus. And you know, there are millions of Śaṅkarācāryas. There is not only one Śaṅkarācārya Jī. All of us sitting here, you know Śaṅkarācārya Jī? Yes. And from there, we are all Śaṅkarācārya Jī—many, many, many. So, my dear, spirituality is there. Learn here and now, and you should teach the others also. So now the Europeans will have no Indian fruit or vegetables to eat. Now, there are two ladies, very, very nice, and they will make something very nice. And we will invite yogīs also. He will come quickly for lunch, okay? Until you are not here, he will be there. What is it called? “Namaḥ Śivāyam, Namaḥ Śivāyam, Oṁ Namaḥ. Chandra Bhagavān, Devādideva, Deveśvara, Mahāreva, Ārādya Bhagavān, Śrī Dīp Nārāyaṇa, Mahāprabhujī, Devādideva, Satguru, Svāmī Mādhavānandajī, Bhagavān, Holī Gurujī, Oṁ Śāntiḥ, Oṁ Śāntiḥ, Oṁ Śāntiḥ.” But it is said, “Keśa Nāma Śepaṇa,” “Keśa Nāma Śepaṇa,” and it is real. Anyone can go from anywhere. Take Ganga’s water from the depths of the Ganga, and you will see how many years that water will not spoil. That is the spirituality or speciality of Māta Gaṅgā Jī. Gaṅgā Maiyā kī? Yes. Hari Om. One bhajan is nice. One or two, why not? How long have I talked? Oh, exactly one hour I have spoken. Great. Great that I can. Oṁ Bhajī Siddhi Parāyaṁ Bhagavānī Kī Jai. Satguru Devakī Jai. Satguru Dev Kī Jai, Satguru Dev Kī Jai, Viśvaguru Mahāmaṇḍaleśvara, Svāmī Maheśvarānandajī, Yogī Rāj Kī Jai.