TV Channel

Gurujī, Mahādev kī jai. Devadhī Dev, Deveśvara Mahādev kī jai. Ārādhi Bhagavān, Śrī Dīp Nārāyaṇ, Mahāprabhujī kī jai. Ārādhi Bhagavān, Satguru Svāmī, Madhvanājī Bhagavān kī jai. Śrāstṛ, Sanātana, Dharma kī jai. Good evening, all my dear sisters, brothers, yogīs, in Delhi and in life, to all yogīs, teachers and students. The blessings of the Gurudev to all of you, my dears, and to all people from different generations, different countries, and different religions. I respect all, and I say, "Om Namo Nārāyaṇa, Dīp Nārāyaṇa Bhagavān Kī Jai." Recently, there was a very grave problem in the Himalayas with much water and snow. The whole world knows; it was in the newspapers. For those who passed away, those who are still in hospitals, and for those who are lost—we pray for all. Please, all hold hands as we pray to the cosmic consciousness. God, please bless the souls that have returned to cosmic life and those in hospitals; may they become healthy and return home. For those in different places, their parents and families, we also pray. For those who are lost, who have sinned, who cannot find their children, we pray for all of them. Om Namah Siri Prabhu Dīpa Nārāyaṇam. Om Namah Siri Prabhu Dīpa Nārāyaṇam. Om Śāntiḥ Śāntiḥ... Hari Om. Many things are happening now, not only in the Himalayas but in other countries as well. There are earthquakes, floods, and many events. This is the nature of Kali Yuga. Many humans are confused and do not know what is happening. Many report disturbances even within a single family: parents are present, but the children do not listen; between husband and wife, while many remain peaceful, there are also many who do not know what to do, and their children do not follow the parents. What can we do? We must first protect ourselves, protect our families and our children. Then, when we are balanced, we pray and help others. But in this Kali Yuga, it will become even more difficult. In what we call Sanātana Dharma, the Hindu dharma, the principle is to do good, with meditation as a primary practice. In Kali Yuga, the best path is to turn towards the cosmic through prayer. I have been in Western countries for nearly 52 years. I have been in many churches and seen priests, nuns, and congregations praying to Jesus and the Holy Mother every morning, noon, and evening. Many people go to church, and many pray at home. Similarly, in other countries, people follow their own religions. Whether we are in Europe, America, India, or elsewhere, the choice to engage is yours. But we spiritual people—the dharma practitioners, the gurus, teachers, holy saints—all worship deeply. There are many things Western people may not understand, but if you see it, you will recognize, "Yes, there is something." Throughout India and beyond, many Hindus pray. This is Hindu Dharma, a living religion. I respect other religions very much; when I see them, I bow down in my heart. But the living religion is in India, Hinduism. It is not about saying, "I want only this God." There are many gods, yet they are like one God. In this small village where I am, different families pray to different deities: Śiva, Brahmā, Viṣṇu, Hanumān, Lakṣmaṇ, Lakṣmī, Durgā, Gaṇeśa, Alak Purījī, Dev Purījī, Mahāprabhū Dīp Nārāyaṇ, and the Hindu Dharm Samrāṭ, Sadguru Svāmī Madhavānandjī, and many, many more. That master or guru gives further guidance; this is the living dharma. In other traditions, there is often one God and one book. I respect them greatly, but we must follow our path. What should one meditate on or do? For example, when a child is born in a family, we perform ceremonies. At the very least, they love the child. Someone may worship Hanumān, another Lakṣmī, another Durgā, Sarasvatī, or Gaṇeśa. In one family, the father may meditate on Rāma, the mother pray to Gaṇeśa, the daughter to Hanumānjī, and the brother practice the worship of Śiva. Yet all in that one family respect each other because they know, and they know their Satguru, our Gurudev. Satgurus are the gurus of the paramparā. Many worship, and no one says, "Do not do this," because they understand all are good. It is said that in Kali Yuga, we should hold onto a very strong trunk of a beautiful tree, or onto something that can protect us. Many things will happen. Once, I was in Prague at the Indian Embassy. A couple there, officers and my disciples, invited me. In the morning, with their two children, they would wash, change, and then everyone prayed to Rāma, Kṛṣṇa, Hanumānjī, and Gurudeva. At sunrise, the wife, after washing, would bring a lotā (a pot) outside. They had a Tulasī plant in a pot; we worship Tulasī as a holy mother. She is very spiritual. They would offer water to the Tulasī while first looking towards the sunrise. Even if clouds obscured the sun, they knew it was rising. After offering water, they would place it down, pray, return inside, perform a small pūjā with agarbattī (incense) and a dīpak (lamp) of ghee or oil for Lakṣmī, the Tulasī, and their home altar. Then everyone would receive prasād before breakfast. When the children went to school, they first went to the altar to pray, asking God for care and knowledge to learn well. The couple went to work, while the mother stayed home, reading holy books. It does not matter which country they are in; in India also, people worship similarly. It is like this: our inner feelings and confidence are vital. We must believe. If we do not believe and merely perform actions because others do, it is not good. Mostly in the house, the pūjā is done by the housewife, perhaps the grandmother or mother. These individuals have a pure feeling; they know who they are. Many do not eat meat and maintain cleanliness. They act from genuine feeling. However, in other countries, people sometimes learn from afar and begin to eat things like eggs. Yet, a majority of religious people are very devoted. As I see in Western countries, within their own religions, they have monthly festivals with many names of goddesses or other figures. Every day there is something. When they come, they worship Jesus. Before eating, they say prayers and bow to their altar. This is a feeling they possess, though now many do not know it. It is very important to come back to this now because Kali Yuga has arrived. I do not wish to say you should follow this or that religion. I believe in religion. Why have people brought religion? Because God comes to us and shows us what we should and should not do. Many people do not believe, and if someone speaks of religion, they laugh. This is not good. We should turn again to God. You see, if someone goes to a graveyard on certain days, they bow in the name of God. It signifies something. Perhaps the person is no longer there; the soul is gone. But the feeling is present. And when something happens, "Oh my God" comes automatically. This Kali Yuga is truly very hard and will continue to be. Wherever you are, whatever religion you have, whatever you believe—or if you do not know how or where to begin—you can go to a church or a temple: a Śiva Mandir, Rāma Mandir, Brahmā Mandir, Lakṣmī Mandir; there are many. We must turn in this direction now. I respect you fully. Please think for yourself and your families. We must turn to meditation, which is different. It is within ourselves because our God is inside. After any pūjā, we bow with our head or heart. Why? Because that is the seat of our God. Meditation is not about going outward sometime. Be thyself. Be thyself in myself. Is that myself? It is there. Anytime something sudden happens, we feel fear. That fear makes us turn quickly towards God. In many countries, there are many songs; this is very important. You know, Brahmari Prāṇāyāma, one after the other, opens the heart day by day. How the primary prāṇāyāma works is very powerful and good. It brings our self joyful happiness and elevates our consciousness. Therefore, it is called Nāda-rūpa-parabrahma: this sound vibration is that of the gods. Today, I wish to speak about meditation. In meditation, we do not go outside. It means in our thoughts and feelings, we should not go outward to think of something, but come to our self, within our self, to our God. In our feeling and thoughts, we will not go out but will go inside to the inner God. We will meditate inside. From our forehead, where the Iḍā, Piṅgalā, and Suṣumṇā are, and where we apply Tilak, then to the heart, then to the Nābī or Sahasrāra. Do not just speak of it; do it there. Many do not know what or how it is. Then the Master explains. But the Master should not speak only of one part. There are certain centers in the body where you can concentrate. Further, what we do in the heart—what does it mean to go to the heart? We make the heart relaxed, in good balance, free from troubles inside the heart or any part of the body. We will have a short meditation. As I will not speak too much, there will be beautiful flute music that will sound throughout our whole world, wherever you are. From time to time, I will give instructions. So, close your eyes. Sit comfortably on the floor, on a chair, or wherever you feel at ease. We will chant Aum from the navel. From there to the anāhat, then to the viśuddhi near the throat, then to the Ājñā Cakra, then to the Bindu Cakra, and then to the Sahasrāra Cakra. You should think and feel your body, simply feeling inside like this. And, of course, do your mantra internally. Proceed. When I tell you, chant the mantra. You should go with the mantra from the navel. Three times now. Place your hands on your ribs, index fingers and thumbs together, three fingers separate. Either hold your knees or raise your hands upwards. Just be thyself. Feel yourself within thyself. Go ahead. From the navel to the top of the head, and from the top of the head to the navel, be. Be aware of thyself. You know where you are sitting. Slightly, slightly, your eyes. Mantra, Guru Mantra, but within thyself. Bring your awareness from the navel (Manipūra), to the heart (Anāhata), to the Viśuddhi, to any point you prefer, and remain there. With folded hands, repeat your own mantra five times in the mind. Hold your hands towards the chest and chant OM three times, from the navel to the Sahasrāra. Place the palms on the face. Open your eyes slightly with your eyelids and bow down. Hari Om.