TV Channel

Oṁ Viṣṇu Gurudevo Maheśvara Gurur Sākṣāt Parabrahma Tasmai Śrī Guruve Namaḥ. Dhyāna Mūlaṁ Guru Mūrtiḥ, Pūjā Mūlaṁ Guru Pādam, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. Gurur Brahmā, Gurur Viṣṇuḥ, Gurur Devo. Maheśvara, Gurur Sakṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Om Alak Purījī Mahādeva Kī Jai, Devadhī Dev Deveśvara Mahādeva Kī Jai, Ārādhya Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī Kī Jai, Satguru Svāmī Madhvānandajī Bhagavān Kī Jai. All the great saints are a blessing for us. Good evening. It is a beautiful day with beautiful sunshine, beautiful snow, nice rain, good air, and great peace. What more do you need? It is beautiful. All yoga in daily life, around the whole world, comes in many different kinds. There are many different gurus, ashrams, and centers, and all are great. Today, I attended a conference where many different yogīs and teachers gave very nice lectures. That is beautiful, and it should be like that. Everyone has different techniques and feelings, which is good. It is like a beautiful garden with hundreds of different flowers. How beautiful it is. At that time, bees and other creatures fly about, coming and enjoying the flowers, their juice, and many things. When someone goes to another's house and is invited for lunch or dinner, the purpose is simply to put something in the stomach. But our host presents many different dishes with drinks—milk, juice, water—and different kinds of fruits. That one meal is so nicely decorated. All of it is what we call good food. Afterwards, it goes from the mouth through the whole intestine. Many different things stand along the path and develop. All the vegetables, waters, sweets, and other items are inside the stomach. That is all karma yogīs, inside the stomach. There are also many things about our bodies and our feelings. But all of it is yours: your skin, your hair, your fingers, your body, and so on. Similarly, there are many yoga teachers, not only Indians but from many other countries. They are all practicing and teaching yoga. All day, wherever they are, whatever exercises they do, however they use their language, they finally say "yoga," and we also do yoga. Everyone has to be. For example, you have five children, each with a different name, but the parents say, "They are my children." Similarly, all yogas are different; they have their names, but yoga is yoga. All yoga teachers, practitioners, schools, and ashrams should be in harmony together. That would be very nice. We have to bring this about; we have to bring up Satya Yoga again. Certainly, all yoga practitioners should be in harmony with each other. With joint efforts, we will bring Satya Yoga back. Someone who learns yoga and knows a little about it may only talk and talk, wanting to gather many people. There are people who come for just one lecture on Hari Om. That is the surface. There are some clouds in the sky for a while, and suddenly they are all gone. That is different. So we should also respect and help all yoga teachers and students. Everyone has knowledge; that is what we call knowledge. Everyone has different knowledge. There are also little children, three or four of them, about two, three, five, or ten years old. All the way, we have children draw pictures on paper. They are happy, and we are happy. Finally, one day it will all come into one. That is what we have to concentrate on, help with, and respect. But those who are only building their ashrams or centers, who do not want to speak about others, are negative people. They are like leaves on a tree for a few months, and then the leaves fall down and are gone. When you have the Guru, then you have the Guru. Let us say Gurujī passed away and we are still here, but the Guru is not dead. The body is gone, and he is with us all the time, like our Alakpurījīs from the Satyugas, Dvāparayugas, Tretāyugas, and Kaliyugas. All are one paramparā. This paramparā means, let us say, we have one beautiful apple tree. That tree may be eight or a hundred years old. But every year, it bears the same sweet fruit with the same colors, and it grows very well. Someone may have eaten apples from it for two years and then almost died, but continuously, the apple tree keeps growing. That is one Gurujī. Gurujī is not physically there, but His blessings are always in your house and in your disciples. When we tell someone, "Now your Gurujī is not here; he passed away," and others come saying, "I must teach you something, I should give you more Guru mantras because the real Guru is no more, and you are nothing," that is called dualism. When dualism exists, there is fighting. It is not good. In this way, we should practice and encourage people to be humble and kind, speaking to them. Of course, your disciples should not think, "Okay, I will go there because that one is better. Others can dance very well; others can sing better." One should not think this way. One may be dancing, but that dancer will not be with you the whole day and night, the whole month, or your whole life. The same applies to a singer. It is good to dance, but our children have only their own mother, and then their children have that grandmother. This is one root, and from that root, we can come to the Brahmalokas, the Paramparas. Unfortunately, over the last centuries, humanity has slowly lost this. They are not there enough, and that is why there are dualities: my country, your country, their country; my street, my village, my farm. We have changed everything. We should come together and help each other. There are people eating at one table. One person comes for the first time and takes only a little because he is ashamed, thinking, "Oh God, this person is eating too much." But others say, "No, no, please take more." We have to do that, but it does not mean you will eat there for the whole month or the whole year. Also, when someone speaks about one guru to the disciples of other gurus, they should not criticize. When they criticize, it means you should get up and say, "Thank you, I am going." One should not criticize. To criticize means your heart is burning. Everything, like your kidneys, is going down. Every nerve system, the eyes, the whole body—we are losing something. When we are very happy, we say more blood is coming inside. Therefore, first learn this. Yesterday and the day before, I was speaking about nerve systems. We have yogic books, and of course, doctors and professors also have much knowledge about this. Surgeons know how to cut and perform operations. Other people, when they cut many nerves for the first time, ask, "How are you?" Doctors and surgeons are great people. Our Holy Gurujī said, "The doctor is next to God." These doctors and professors can save our lives, and they will try. While dying, when your soul is going out, they can bring it back again. Because as long as the body is there, there are two: one is called the soul, born to go like falling stars, but there is attachment, like some kind of gum. It goes out but sticks to a finger. We have to open this; it goes in there. This one's hole is also going out and out, and that is how to separate. There are two. Suddenly, one comes back after the dead body is again alive, and others... Doctors and surgeons can hold this life—I say only from my side. I respect doctors, professors, and surgeons very, very much. Some people say, "We do not want medicine, we do not want a doctor, we do not want injections; we have Āyurveda or the Vedas." Okay, that is also good. But when an accident happens in such a way, your Āyurveda may not help you much. Technologists and doctors will immediately bring them to the hospital, and 99% of the time, they can let us live again. After many injuries, maybe the body was burned or disturbed very much, and it is painful. But still, they can give an injection so the patient does not feel pain, and they can provide everything the patient needs. From my perspective, the soul goes round and round the body. Sometimes, it comes back again after the doctor says the person has died. After a few minutes, he is again in the body. There are many such people. There is also one doctor in New Zealand or America, Washington. There was one man who traveled to many countries. He asked someone who died and came back into the body about what he saw—any countries, religion, no religion, etc. He wanted to know it all. He has beautiful books, two of them. He gives all this person's name, which countries, how old, what happened—everything. So it is true. This life goes that way, and we should be in this life. Further, it comes and goes. In our body and in all creatures, there is life inside. On the road, we see many dead animals or creatures. Some are hit, they fall down, and other things happen; they die. But after a while, life is there and tries to get up and fly. About two years ago, or at the end of last year, here in Strylky Ashram, we were walking to go to the forest. We were walking and came to our ashram from the other side. A car hit a bird, and the bird fell down. The little light from the second car did not hit it again. I said, "Well, I think it is still alive." So they took it, and I told them to put it under our boundary fence. We put it there. Others said, "This bird died." We went walking and were sitting there. It was summer or winter, summer. Then I said maybe a cat or somebody would come and eat the bird, or it had already died. So one went there again, and while one was coming, suddenly the bird flew away. Birds can come back to life again. Many, many times it is said like this. Anyhow, the soul, the jīva, likes its house, our body. When it is suffering, it wants to go out, but attachment is there. It is said it is better not to bury it in the earth but to cremate it. Then they know this Jīvā, all of it, because there is nothing, and they go. That is what we know of life. I said Āyurveda is very good, yoga is very good, medicine is very good—all are very good; there is nothing to say. So there are many, many techniques. Similarly, there is one yoga named yoga. How many teachers and students are there around the whole world? Millions. They know, and they are doing good things with many different techniques. That is it. But finally, it comes to oneness. The Bhagavad Gītā has its 18 chapters: yoga, bhakti yoga, jñāna yoga, and so on. More than that, there are many yoga techniques. But we cannot learn and practice all of them. We can learn, but we cannot practice all, and one need not. We have to have one. So Holī Gurujī said, "One in all and all in one." Everyone here also has some kind of feeling and techniques, and you are practicing this. Today we call it prāṇāyāma. There are different kinds of prāṇāyāmas. These techniques are many; they are called different kinds of sounds. These many different kinds of sounds affect a certain part of the nerve system. This kind of sound comes from the brain, but it is said to be from the nābhi. From this nābhi goes the Vajranāḍī and many others, all that we have. So we have some kind of pranayama; we are always thinking of the three: Iḍā, Piṅgalā, and Suṣumnā. Now, we are all hanging on this one. But some yogīs and yoga practitioners only read a book. There is someone who really has this science. For example, take prāṇāyāma. In this prāṇāyāma, there is also sound. In this sound, one is what we call bhrāmarī. Bhrāmarī is like a bee. Those bees in summer, under the wind, among flowers, all go like this. They come and take the nectar. The mother is that, giving flowers, energies, honey. Then one comes, sound, and that takes that sound, milk. So when we go to the pranayama, today I told someone a technique; it is called Bhrāmarī, and it is done through our fingers, the index finger. This index finger and three fingers on the other side, and the thumb towards the ear, under our ears. This has a sound. For prāṇāyāma, there are five sounds. These five sounds are for certain healing in the body or the awakening of some chakras. It is a good thing, not a negative thing. Also, many people have problems with sounds in the mouth, head, and so on. But proceed very slowly, step by step. One begins by putting the index finger in the ear. Here there are two sounds. One is when you put it in very little, not deep in the ear, so we feel it on our eyes and in our ears. There are two sounds. One is very fine; you still hear sound from outside. The second is when it goes a little more inside but not too strong, otherwise you have problems in the ears. Many men have very big nails, very big and nice, red or yellow. Men have such long, colored nails, and putting them in is not good. Ladies are very good; they have nicely cut nails. You should tell the ladies, to your husband, "Do not have such long nails; otherwise, you can harm the sound in your ear a little bit." So we go in but not putting in; we go a little in and then out like this, then it is completely closed. We can also hold it like this. Sound like this, another one. Now it will be like this, and another sound if you are good. Hearing the sound, then it is when we do a deep inhale and bite our jaw. Our teeth should be close to each other; then see what kind of sound it is. Now I have closed my teeth, and now my jaw is relaxed, not touching with our teeth. Relaxed like this. Now, sound that. So, my teeth are relaxed. The tongue is relaxed. Yes? Did you hear the difference? Now, these are the two sounds, and these are relaxing. This is what is good and how to do it. This is for Brahmari Pranayama like this. We have five sounds. These five sounds are for the five elements. This is also very good for the whole brain. It brings back the awakening of our soul from many, many years. It is very good. So, five different sounds of the Brahmari, but only five times, five, and then relax. At least one minute, one and a half minutes, relax. And then again. You can do first only one time; the next or second day, two times. Like this, slowly, slowly, it is a beautiful, beautiful feeling in the whole body and the brain. So, brahmali pranayama affects all parts of the body and our brain, etc. Of course, there are doctors, and there are ears, nose, and eyes. All these three connect, and then come these two, which are called the Bindu Chakra and Sahasrāra Chakra. We will continue this in some weeks here. You should practice. But practice before going to sleep, and not for too long. Long does not mean about 5, 10, or 20 times; you are still inside. No, and when it is long, then our arm will be a little sore. Then some people go like this, saying, "That is not good." This part from the armpits, from there, the sound comes very much also. So we cannot do with one; we must have these two, then we can, yes? We will learn slowly, slowly, good. It must not be too long. There are other techniques, brahmārīs, many, many brahmārīs. So it will be very good. We are making something, and really, also those who have a headache should do it. But you should practice every day, not only when you have a headache. Do practice. That would be very good, and that is what brahmari pranayama is. Then we have our Gurudeva's prayers, praṭhanā. Yesterday was this: Om Gurur Brahma, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt Parabrahma, Tasmai Śrī Guruve Namaḥ. Dhyāna Mūlam Guru Mūrti, Pūjā Mūlam Guru Pādam, Mantra Mūlam Guru Vākyam, Mokṣa Mūlam Guru Kṛpā. Then we go further. OM NAMO PRABHU DEEP AVINASI. You know, OM NAMO means salutation. PRABHU is God. DEEP is Mahāprabhujī, or DEEP is the light. AVINASI, AVINASI means he is not dying; he is ever and ever. He is there around the whole universe. Oṁ Namaḥ Prabhupāda. Avināśī Āpahī Brahmā, Āpahī Viṣṇu, Āpaho Kelas Kevasī. O Gurudev Mahāprabhujī, you are the Brahmā. That Brahma, who is the creator, Brahma, Vishnu, know the God Vishnu. Many, many times, many, many. Also, like what could be called the Kṛṣṇa. You are the God of Viṣṇu, and we also know him by the name of Kṛṣṇa. Apo hi Brahma, apo hi Viṣṇu, apo ho Kailāśa, Kailāśa, and O Gurudeva. You are also residing in the Kailāś. O Gurudeva, you are residing there. You are living there. Aap ho Nārada, aap ho Sārada, aap ho Śeṣa Sukarāsi, aap ho Nārada, aap ho Sārada, aap ho Śeṣa Sukarāsi, aap ho hī, aap ho dhyānī, aap ho jñānī, aap ho yoga prakāśī. You are Brahmā, you are Viṣṇu, and you are Kailāśa, who is living in the Himālaya in Kailāśa. Apo Nārada, also you are Nārada Ṛṣi. Apo Saradā, and Apo Śeṣa Śukrāsi. Śeṣukraśī is where the snake is very big, under the ocean, and there where Viṣṇu is residing. Ses. And ses means also what remains after all, but still there remains. Aap ho dhyānī, aap ho jñānī, aap ho yog prakāśī, aap ho dhyānī, oh Mahāprabhujī, aap hī dhyānī, you have meditation, you know that, oh Devpurījī, aap ho jñānī, you are the knowledge, aap ho yog prakāśa, and you are the light of the yogas. Mahāprabhujī is saying to Devpurījī, "Apo Dhyānī, Apo Gyānī, Apo Yog Prakāśī, Apo Dev Sabdevī. You are also my lord. You are the śakti, and you are also Bhakti Devī. You are the sun, Oh Devpurījī." You are the sun. The sun... Oh Devpurījī, you are also the sun. Āp ho Vedon ke gyātā, āp ho bhakt Urvaśī, āp ho Vedon ke gyātā, o Mahāprabhujī, you know the Vedas, you know the Vedas. O Mahāprabhujī, you know the Vedas. Aap ho bhaktā Urvaśī, and all the bhaktas are in our heart. Āp ho Vedon ke gyātā, āp ho Bhakt Urvaśī, and all the bhaktas are in our heart. Āp ho Vedon ke jñātā, āp ho bhakt Urvaśī. Āp ho śānt nām ke dātā, āp ho sat nām ke dātā. O Gurudev, you are the Sat, the Truth. O Gurudev, you are the truth. Now, so from that Truth, name you are the data, O God. You are the truth. Aap ho bhakt Urvaśī. And you are Gurudev in our heart. Urvasi is the heart. Aap ho Vedon ke gyātā, you are knower of the Vedas. Aap ho bhakt Urvaśī, aap ho śatnām ke dātā, and you are the name of God, everything you are giving us. Sat Nām ke dhātā, sat means the truth. Ap ho nij svarūp ke gyātā, and you are that of the gyātā, the knowledge, knower. You are the form of the knowledge, gyātā. Namo om namo prabhu-dīpa-praṇāma brahmānanda-urvasī. And about Brahmānandajī, it is om namo prabhu-dīpa-praṇām. So, Om, Mahāprabhujī. Prabhujī said, "Praṇām, salutation." Brahmanandā-urvasī, brahmānanda, brahmānanda, brahmānanda. There you are residing, O my Devpurījī, Gurudev. Aap ho dhyānī, aap ho jñānī, aap ho yog prakāśī, aap ho savdevī, aap ho śūr prakāśī, aap ho brahm vairāgī, aap ho chahun aap ke basī, chahun, in all directions you are there. Śivāvśekh Smirech Devadhī Deva, Deveśvara Mahādevakī, Paramāradeva, Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī kī je, Satya Sanātana Dharma, Svāmī Madhvanājī Bhagavānakī, Satya Sanātana Dharma kī je, Oṁ Śāntiḥ Śāntiḥ Śāntiḥ, Hari Oṁ Hari Oṁ.