TV Channel

Oṁ Mahāviṣṇu Gurudevo Maheśvara Gurur Sākṣā Parabrahma Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlaṁ Guru Mūrtiḥ, Pūjā Mūlaṁ Guru Padam, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. Oṁ Alak Purījī Mahādev Kī Jai. Devadī Dev Deveśvar Mahādev Kī Jai, Ārādhy Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī Kī Jai Ho, Satguru Svāmī Madhavānanjī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai, Hari Om. Good evening to all dear sisters, brothers, yogīs, and all living beings. To the world, to all yoga teachers and practitioners across the globe. To all holy saints, all religions, all temples, and all ashrams. I wish them all the best. Om Namaḥ Nārāyaṇa. I also wish all the best and Om Namaḥ Nārāyaṇa to all saints, religions, and temples in the world. At this time, our yoga practitioners are in their homes, practicing every day. Through this practice, the whole family begins to cultivate harmony, peace, and understanding. Among the 84 lakh (8.4 million) kinds of living creatures, we are human. We must practice in such a way that we make our human life peaceful, harmonious, and very clean, so that we may all attain the cosmic Self, which we call God. Consider this: we are human. We must make our human life very spiritual, very clean, and very humble, so that we may come to God. Whether you believe in God or not, God exists. And God is within your heart. The most important thing is to perform sādhanā. Sādhanā means to do good things. In the morning when we rise, we offer blessings to God. We wash ourselves. Then we perform pūjā or prayers, whether in temples, churches, or at home. Only humans do this, not animals. Then, when we leave our home, if possible, we should remember the name of God from time to time. God is God. There are different languages, countries, and beliefs about what kind of God, but God is one. When you return home, feel that you come home peaceful and helped. Say, "Thank you, God. I was working under your blessings, and now I am home." The whole family may be in different places—at home, on the farm, at work, or at school—but in the evening we come together. Grandparents, parents, and children are in one house. This means we have different bodies, but we are one. That is very important. We worship, we pray, we prepare nice food. We offer it first to God, and then we partake. We also perform prārthanā, prayer. This is the purpose of human life. We do not know if we have completed it or not. Perhaps this is a very hard time. However, as hard as it is, it will become much better, because God wants to bring us into the cosmic. Where is God? In the whole universe. Why must we be hardworking? Why do many have troubles? Because this may be our last life. If we can complete everything through these practices, then we will come to God, to the lap of our Holy Mother. This is the reason humans are born. For what? So, what is said? Why has God given humans this? Now they are coming to the Supreme, the Highest, God. If we do nothing, we may go into other creatures. The ātmā, the soul, is there. That ātmā is waiting for us, the soul, to come to it. There are many, many techniques, but remember the name of God. In any religion, we all believe, but many have forgotten. Our human body has many old things, and we can do many good things. These good things are for us, for this life. Therefore, practice many different kinds of techniques. We have already spent a few weeks on Prāṇāyāma. Many people did not understand, and still do not understand. If you were sitting beside me physically, I could tell you more. Some said they understood everything, while others did not. I gave this primary prāṇāyāma through Swami’s television. I do not know if the listener is a yoga practitioner or not, or a yoga teacher who says, "I have learned everything." Many are practitioners, and it is very important for us to know. Some people call me and immediately set themselves up as masters to teach others. I have said many times: please, you who are listening, first you should understand, then practice the technique exactly, and learn it yourself first. After a few months or a year, you may go further. Consider a child: you must wait at least nine months in the womb. Please wait. Otherwise, it is difficult. Some are already calling people on the telephone, saying, "We will practice these techniques, they are very nice," even though I, Swāmījī, did not tell them to do so. They ask, "How should we do it, Swamiji? We are teaching, and we do not know how this or that is." I said, "I did not tell you to teach further." First, you should know, learn, and experience. Then, when you can say, "Yes, I got a good result," then you may tell others. Therefore, this Sārvita, the Brāhmārī Prāṇāyāma: many people have learned it, understood it very much, and are still practicing now. Everything depends on sound, on vibration. Nāda rūpa para brahma. Nāda rūpa para brahma. That nāda, that para brahma, par brahma, prahmātma, is not easy to approach. But you will if you practice. So, Brahmari Prāṇāyāma has immense power in our body. You see how it is inside all this. We do not know. It is there, but we cannot know. It is like having an instrument for playing. A person who has studied the flute extensively will wait, practice for five years, ten years, and then may go to the opera. We sit in the audience and see the masters on the podium. They are flowing, floating. We say, "Oh, how nice." Many people will go home and try to do it, but it comes to nothing. It is inside, but we have not realized it. So, the person who has been learning an instrument for many years must first have the desire in their heart, brain, and mind: "I want to learn." If someone says, "I will learn and become great," they will not achieve it. I once had a disciple in Austria, in the city of Graz. He was one of my yogīs and had an instrument. He said, "Swamiji, for me, this instrument is God." Wherever he went, he said it was his God. He played so well that people were very happy when he played the flute or something. We know some sound is very good, but they think of the whole nervous system in the body. In the heart and the nervous systems, the effect of sound is unbelievable. You can see that many people say, "This is my sādhanā, my practice, my master, my God, and I am only the instrument." I am an instrument of the instrument. Such people become great. There are many things, like videos from many countries, where people make beautiful paintings. Who is painting? He says, "It is my God." My brush, the instrument, is not just this brush; it is like God’s sound. Yes, the one whose painting is not just color. Color is my joy. The color is my light. This is my path. This is my heart. It is all in me. And as this brush goes with the colors, it is the sound of the gods. Such people were so poor, yet what they painted was beautiful. They would go to a door and say, "Please, can you give me some food?" You see such paintings in galleries in many countries. Now, people pay millions of dollars for those paintings. But who can or will get such a painting for millions? I myself saw something about 8 or 10 years ago, or more, in India. One man learned to produce sound only from his lips and tongue. He was in his house underground, training day and night. He forgot to eat and drink, wanting to become what he desired. He played something with his hands, nicely, like some artists or dancers. With his tongue, lips, and mouth, he made something so great. Imagine a golden mala, very fine. Or for ladies, they have a giant (anklet) on their ankles, very nice with pearls inside. She puts on the sound of the Bengals. She puts one foot in front, taking it up to the knee, lifting her dress a little. He is beating something on his... but only with the mouth. Something like this. Now he describes a dancer, perhaps his wife, coming down from the room, down steps, with all her jewelry, making much sound. She dances like Mīrābāī on the plate, on the floor. Such a nice sound of her dancing, both legs. Everyone says of her hands, "This is a person who has everything in her hands," dancing. Suddenly, what happens? That instrument, what is that? Guṅgā rules, and suddenly it is broken from her foot. It goes like this, and all the pearls fall down. I was there. It was at the Kumbh Mela, not in Badrinath, here. All the Mahāmaṇḍaleśvaras were coming. One sādhu, one Mahāmaṇḍaleśvar, brought this person who was singing. When Achāryajī came, it was about ten or ten-thirty in the evening. Until then, we were all waiting. He is also a very good singer. He was just there, and I was impressed; I was like ice cream inside. Very nice, how he made the voice. I was sitting very near, about two or three meters away. There was no other instrument there. It was great. All the Mahāmaṇḍaleśvaras and everybody were giving a thousand rupees, two thousand, and many reports. He said, "It is my guru." Who was the guru who trained him in this? So, Guru and Bhakti, Mīrā, Gaṅgā, Gaṅgā, Rūpānanda, Mīrā, Nātsire—you know this, everybody, yes? One day, Bhakti will dance; perhaps she will do very well, but then only with the tongue. How nicely he made it, someone. Then he can teach further. That is the disciple and the guru. If the guru gives everything and the disciple takes it, and Ariyom does it, all is dust inside. So, your Bhramarī Prāṇāyāma: when you practice Bhramarī Prāṇāyāma, your whole body may tremble. Nādharūpa Parabrahma, Nādharūpa Parabrahma. That Parabrahma, Paramātmā, God—that voice will go there. You have to bring that Bhramarī Prāṇāyāma all together. I will try to find that person and bring him to Czechoslovakia. Yes, and then to a very big opera hall, if he will come. Unbelievable. Sometimes he made such a sound that everyone trembled. He had only a microphone there, so when he was like this, he was like, "I cannot sing like that." Coming downstairs, you know. Oh, this is me, I am a zero. I am zero. And so some people call me. "Guruji, we don’t know, how is this and that?" We are always confused. Also in Vienna, we have many people who immediately become a great master, a guru. So, Brahmārīprāṇāyām, let’s come. Tomorrow, again. Zase zítra. Deep Nārāyaṇ Bhagavān, Jai Dev Puruṣa Mahādevakī, Jai Satsaṅga Tandar Makī, Alak Purījī Mahādevakī, Ārādhi Bhagavān Śrī Deep Nārāyaṇ Mahāprabhujī, Satguru Svāmī Madhavān Jī Bhagavānakī, Hari Om, Śānti, Śānti,... Om. VI SVAGURU MAHĀMANDA LEŚVARA PARAM HAṀSA ŚRĪ SVĀMĪ MAHEŚVARĀNANDA JĪ GURUDEVA KĪ CHE.