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Part 1: The Boat of the Guru: Crossing the Ocean of Life and Finding God Within Śrī Dīp Nārāyaṇ Bhagavān Kī Jaya, Devādhī Deva Śambhu Śrī Śrī Devpurījī Bhagavān Kī Jaya, Viśva Hindu Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān Kī Jaya, Sarva Bhūm Jagat Guru Mahāmaṇḍaleśvara Paramahaṃsavāmī Śrī Mahiśvānandajī Gurudeva Kī Jaya. Purījījī... Revādidev, Dev Puruṣa Mahādev, Kī Jai, Satguru Svāmī Madhavānandjī Bhagavān, Kī Jai, Satya Sanātana Dharma, Kī Jai, Mātpitā Gurudev, Kī Jai, Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai. Bo samundar kā arth, ye pānī kā nahīṁ. (“But wait – am I speaking Hindi or English?” “Hindi.”) It is said that we are all near the ocean, and we should know this. How are we to cross that ocean? We are already there, yet we see the ocean from a great distance. How and where will I go? Once Gurujī told a story: Swāmī Madhavānandajī spoke of being on a boat. On that boat were some birds. They were simply sitting there. After the boat had gone two or three kilometres, or a little more, the birds did not want to go any farther. They wished to return, but they did not know which way. The birds thought, “We’ll see where we can go and sit somewhere,” but there was nothing there. They grew tired and came back to the boat. After a little while they would try again, flying off in some direction. They had no way of knowing whether anything was out there; there was only water and sky. Is this not the situation for all humans? We are talking about humans. We are born as humans, and we are on this earth. And now we want to move from this time to that time, to that thing, for this thing. But I do not know what that is, how to reach it, or where it will be. If a bird goes into the water, it will drown, or a fish will come and eat it. In the same way, in the whole world we humans are lost. We all will be lost. Yet there are so many people, so many spiritual seekers, who are coming to cross the ocean. And those who do not will perish somewhere. So it is in our Sanātana Dharma – you know these words, and most of us here are from India, Indians. But now even the Indians are on the ocean; they were once on the boat, but then they said, “We don’t want a boat,” and now, wherever they are, they are lost. Over time – whether one year, a hundred and fifty years, a hundred years, or a thousand years – humans have become lost, having left that boat. The boat tries to navigate the waves of the ocean, and now they do not know how they will emerge. Similarly, that bird I spoke of flew off and came back again. She flew and returned. Many birds said, “No, I will not come back,” and they died. Only one bird remained on the boat, and she reached the shore peacefully. So, we are all like those birds, and Gurudev is the boat. Gurudev can provide this boat and bring us to the shore. Who is on the boat, guiding it? Not the birds. The master, the teacher, God, the Guru – who is that? The captain. The captain is there, steering the boat. If we remain on the boat, Gurudev is bringing us. If the captain is there but you do not wish to stay, you will fall down. That is not the captain’s fault. Guru, Guru Kṛipā He Kevalam, Śhiśhye Ke Ānanda Maṅgalam. Now, regarding the Guru: there are many we call God – this God or that. And is every human’s God like that? Our God is the one who comes with our Guru. Now, how to accept the Guru? Father and mother gave us birth as their child. As we go through life, we encounter many different kinds of gurus. All are our gurus in some way. When people marry and have priests perform rituals, those Pūjārīs are also gurus – many, many. But the Satguru Dev, the true Guru, is always the Guru of all gurus. Once you have taken this one Guru, hold onto him. The boat is there, you are there, and the captain is there. Now, if you say, “No, I don’t want this. This Gurujī is not good enough. They don’t give me so many things. Other gurus come and make a big show, give lectures, and everything, so this one is no good,” then that can never take you across. Once you have taken a guru, it is like your father and mother. Your mother is your mother, and my mother is my mother. If I want to give up my own mother and go with another, that cannot be. We may address everyone as “my child” – Indians often say to anyone, “My child, how are you?” – but the real mother is only one, and that child is only one. This is our dharma and our yoga, and later we call it our God. Bhagavān and our parents, whatever it is, that is also our God. Yes, Bhagavān exists. That is why we are living God. We are living God. Others may simply not know; some say they do not know. They claim that someone has only one God and no other. That understanding has faded, or it concerns our very life. It is a kind of sustenance, but we only have names: this name and that name. Śiva was there, Brahmā was there, Kṛṣṇa was there – yes, but their bodies are gone. We have their names; the body is gone, but the name remains. In that way they exist, and we exist, until perhaps Rāma comes again or Kṛṣṇa appears somewhere. Otherwise, we are always in this state. So, father, mother, brothers, sisters – all of us should be in peace and harmony and continue on the path to God. We are God, living God. One is the living God, and the other is no God. Mother is only one, father is only one, and child is only one. It does not matter how your mother is or how your father is; they are yours. They are. You were brought from the mother’s womb with that light. Similarly, we can and must do this. Then we will rise higher. Thus, we are bringing ourselves to the shore of the ocean. That means you are already there. This is the one. Yesterday I told you something: many people were not here. It concerns everywhere and everything, and how it will be. Now, all of you sitting here, and all in other countries who are listening to me on Swāmījī’s television, have you seen God as I am describing? Have you found God? I was flying very high up, and Matajī was also flying to many countries. Twice she came to Austria with me. We were looking up, thinking maybe God is there. Bhagavān kitnā ūcchā hai? Bhagavān kahā̃ beṭā hai? It was night; our flight was at night. We thought maybe we would see something – neither up nor down. Have you seen God? Have you seen God? We speak of Ramakrishna and so on, but we have not seen. Yet we say, “It is our God, our God, yes, yes,” but we have not seen. I told this. Then one day my Gurujī told me, “Yes, I have God. I see my God. Can you please show me?” Yes, abhi dekhlo. Main aap bata jayata ho ek Bhagavān. Yes. Pat, jo dekhne, oh ho ho, bas, maare tā āj Bhagavān āge. Bhagavān? Aage, merā Bhagavān. Bas, ameśā māre Bhagavān sāth rahegā. So what was that? I haven’t seen it, but it is there – how is that? That means, now see God. See the state; it is very good. Yes, dekho sabhī. Ek rām acche parke baitho nahī bhai, Bhagavān āyā nahī. Haan, Bhagavan aa gaye. Bhagavan aa gaye kya? Bhagavan to the. So what is that? Our God is our heart. It is said, “I want to see God,” and He did. Where was it? In my heart. And how was it in the heart? In your heart, it is very tiny, little, like something somewhere. There is the light of this, there is our Ātmā. When that ātmā departs, we have gone with Bhagavān only. Where was the outside? The body was lying there. That is our mother, that is my Ātmā, and I am mine. I am mine, I am mine, so I am mine only. So He is mine, that Ātmā, Paramātmā. If you stay with that ātmā within us, then say to it, “I am Bhagavān.” If you think, yes, I am my God, you will understand. And of course, you are that God. Now it is your choice how you will be. So, which direction will you go? It may go this way or that way. The birds fly to one side or the other. Bhagavān is in our hands, is within us, is ours, but Bhagavān says, “Remain as you are. Do not go to other paths. Do not kill this and that.” In this, we doubt that we go through that ātmā, Paramātmā. Isī Paramātmā ke chāt hamāre meditation. Meditation karte karte hamare bahut hua hai. I have also done meditation many times, a lot, a lot. That is only because everybody wants to see something. They say, “Close your eyes and now see the sun rising on the shore of the ocean.” Why are you looking there with closed eyes again? That is not there. You close your eyes and say this, but no. Whether your eyes are open or closed, see inside your eyes. When your eyes are open, of course we are looking at this or that. You know that? Agar āg kuli hai, toṁ karte karte machhar ā gayā, vo ho gayā, ye ho gayā, vo ho gayā. So, what do we do? We close our eyes. Now, close your eyes, those who are meditating now. 99% of people, after closing their eyes, are talking about different things. Aak to baad kar di, lekin maare vo kya ho gaya ki vo kya ho gaya. Ye kya nahī? Arre, to phir tumhārā ātmā, terī ātmā ko kyō mā, usse kyō calā gayā. So, meditation and yoga – that pertains to the physical body, āsanas and prāṇāyāmas, and the like. But when we go deep into our self, to our Bhagavān, our God, our self, when you say God, that is you – you are that. Now you can either come to Parabrahman, Paramātmā, or you will go back somewhere. Of course, every creature is on God’s side, but they are still in the cycle – like animals, many animals, and so on. They know what they have, what they did; they are also thinking, but they do not know fully. That is why God is there, and that is like humans. And humans means that others also have the same. Like the ocean with many, many drops of water. One drop is in your hand, and the ocean is down. Part 2: The Drop and the Ocean: Returning to the Heart’s God There is only one drop, but when this drop falls into the ocean, what is that? It becomes itself God as the ocean. So in this, we have to meditate or close our eyes. And why? What will you do? And in that, we have to come to the heart side. Just as we may be thinking, we may be very happy, joyful in our self, or we may fly a little bit, like this. So it is not so easy to come to the gods in our self. And others, God cannot give us. Yes. Hey, our God, my friend is my God, that one. If you are a good person, or the other is not good and a naughty boy or something, then their God is not good. So meditation, Guru Kṛpāhi Kevalam, Śiṣyeke Ānanda Maṅgalam. So that is where the jīva is, where the ātmā is, where the paramātmā is. It is like this. And so now we will do something of what we did. Now, I give you a little while. So, close your eyes. Ab dekh lenā, you tell me what you have. Just let’s say for one minute, or two minutes, then again open your eyes. So close your eyes, and see yourself go within thyself, and there in your heart, where it is. How many problems we have, everything, what problems we have, it is in the heart, very fine, little. There is one book, I have forgotten that book, therefore I cannot tell you. So close your eyes, forget everything, and be one for thyself. Close your eyes, be thyself peacefully. What I am telling you and the people in other countries, all who see me and my lectures, please, I am telling you all to be silent. You should all be silent. We are in the silence in our heart. In the heart, there is our very fine tally, that is God’s; that is the God’s point. Be happy, joy. I am, I am so happy, myself. I am myself. And I am a part of all those other gods. And I am also dropped from that. Merī Hirade Me, so please, one minute in your heart, middle of the heart. Oh, one minute. Now open your eyes, and I have to give you some questions from my… and you can see, did one second or one minute, did you become to thyself, become thyself? That you can see as one minute. God, who is in our heart, everything is there. And you know, the doctors and many, sometimes even the doctors, they do something with the heart. Then they put him somewhere. The doctor is now here, and they open his heart and this and that, and then he is going again. So where are you at that time? Where are you at that time? So, where is this going? At that time, it is this, but it is not there. It is there. So, how did you feel? Just, you can say that. Hold on one minute. I was really completely in my heart. Can you tell somebody, please? I was not, because I was constantly thinking of you, so that I can tell. So it means that when we are talking about yogīs and these things, and we are meditating and many things. There are, now it is called the yoga people. But real yoga, real yogīs are so, that ṛṣis, that is all called the ṛṣi, that is like as clear as God. Others, they are all, but we are going in different directions. So, try once a day, just a very little. Like when I told you many times, when we wake up from sleeping, open your eyes and say, “I am human.” Only one word: I am human. This is like you are at the point of your God. You said, “Very reality, I am human.” Then forget it. But the whole day you will have such peace, harmony, clarity, and a very good and happy life. Because I said I am a human, and when I am a human, and other animals, this is a difference. And that is why you should not kill anybody. Because one itself cannot, he cannot himself kill it. If you are killing, you do not know, you do not know what killing is. And you are not as a human. That is why, how many, 85 or how many? 8.4 million. Millions. 8.4 million. In that all, one is separate. And they are all inside in this: good, happy, drying, this, everything. But out of this came what God has given: the human heart. And in that human’s heart, if you become a God, then understand that I am human. Then we will say, “Yes, I understand what a human is.” Then we say, “Mother, can I step on you?” I will wake up, yes. We have two mothers. One is our mother who gives birth, and the second mother is the earth. So, what are we doing with our Earth? Now, you know, for how many years—hundreds—all chemicals and this and that, everything. Mother Earth is full of cancer. Earth is now cancer. Many people, they do not eat anything like this and like that, but it is coming inside them. So we said, “Mother, can I step?” Then it is said, “Jal Jahā̃ Jagadīś.” Jal Jahā̃ Jagadīś. Jagadīś is God, Bhagavān Guru, God. Jal Jahā̃ Jagadīś. Where there is water, there is God. So, the water which is your own, in the morning you should see, in the morning everybody comes, goes to the bathroom or nearby water, today, tomorrow, and take your drop or this in the palm, a little drop. It is like electricity in the whole part of the body. There is the blood or whatever, but the water is very beautiful in the whole body. That is also God. So there are five different kinds of yogīs, in that way that a yogī will see it. Many people are going somewhere in the water, or in the ocean, or in the holy mother, or what is it called? Gaṅgā Gaṅgā. But we feel that water in the hand, and then we give further. That is that, that we are understanding is my Ātmā, my soul, whatever we call, that is God. And so, that God is in me, and in me I am that God. Then, if you said, “Yes, I am like this,” then please, be so clear and good. Do not kill anything. And that is mostly what I tell you, that in India, our ṛṣis, many ṛṣis, they have founded this, and they were, and unfortunately now, even in India also, how our ātmā, our soul, what is it doing now? All these… Chemicals and this and that, and killed, and that Swami. But those who are good, many, many, we have millions. It is not only that, many, many people there are, and they are on the path to God, Parabrahma, Paramātmā ke liye. Or, the second one, the rest will come back again. Like water came from our ocean, it went up, and it is from the ocean. But now, somewhere in the desert, he came and fell down. Others are all in the ocean already or coming through the Gaṅgā or any rivers. We are coming to like this. Similarly, like this, we have to understand, and that is what a yogī will take his mālā, and mālā is very important. If you sit like this, then you will be lost. Either you will be sleeping, or you are differentiating. I will do this and that. So, the mālā is that, this mālā, and this mālā is about the mantras in our heart. And this mantra, this mantra. Mantra, Gaurī Gurujī said mantra, man kī tṛpti, man kī tṛpti. Man is dripped water, or what to say? After drinking water, we are, I am happy. So kyā hai vo? Tṛpti. To vo mālā jī hai, or mālā do prakār kī, hum lete. One mālā we are taking, Mahāprabhudīp Karatā, Mahāprabhudīp Karatā. This is that mālā, ye āpkī mālā jo hai, ye iskā hai, ninety beads. And in this Bible, if you make something net, then it is wrong. And then, if we take—if this is that mālā—we are counting our sādhanās, and this is okay. And the other is that in this, then meditate and just let it go. Some people are making the mālā in the hand like this all the time. It must not be. Many people do not have a mālā. They are only doing their duty. Mālā karate sī. So, mala, when the mala, this mala, not this one. This will be you always counting and going. This is sādhanā, other sādhanā. But this one, which you should have, there should be no knot anymore, and that in this, in this knot, there is no knot. It should be like this. And so this is the mālā. She is telling, this lady, don’t, what don’t, Sumāraṇī, she asks, that is not like that. So, what I am telling you, you should have like this. Sumaraṇī is different. What I am giving you, and I told you today, what is in this. Then what will happen slowly, slowly after one year or two years or three years or five years? That you really come into your self, to your ātmā, which you are, a Bhagavān. That is it. That is very important. Then we will come again tomorrow. Yesterday, was it very nice? Very good. And that is Brahmārī. And in Brahmārī Prāṇāyāma, there are about nine movements or differentiations. Not only one. We are only talking about this Brahmari and this. But when you go into this, first you have to go to your God. And in this chair, and then it will go. I am giving you many times, and in the beginning, it is only five times Brahmārī. And then again, go down and relax. If you tell Brahmari for half a minute or something, then your brain will be… Yes, because this is in our Brahmari, and we go to both hemispheres. There is a beginning that is in that brahmarṣi. Her Guruji, that was the very one at the tide point of the brahmārī, very much. The vibration of his was different. I do not know if she has it still. She does not. That is very much. Us brahmāriko, after that brahmaris, how many points do we have in our body for that? So, first we have to calm our brain on both, and still we cannot. Yesterday I made it, but everybody, you cannot. Either we have to bite our teeth, okay, then all right, very good, but again they are not right. If you open, then it is again different. Both balance is that, and that only you can do; nobody can do it anyway. And from that is coming through, that is called the other point of adhyāna on this. And that is called the point, what I should have forgotten, the primary point holding everything. What was I forgetting? Mudra. Huh? Aśvinī mudra. Not Aśvinī mudrā. Aśvinī mudrā is good. Okay, it is coming there, something. Yeah. So, in that will, then you will come to that with Brahmā. At that time, you have to get it in your body. It is in your side, and this is from where it is. It is on a very different point from the down of that, and that is the Kumbhapuri. Looking to me, you know, she is good. That somebody is talking to me, yeah, but somebody wants me, okay. So, Vajranāḍī. Vajranāḍī, if it is in your hand, then your Brahmārī will also be there. And then it will come to our heart. So this is the yogic kriyā, jo hai, wo time slowly slowly hotā hai. Kyō? Next time, tomorrow, something more will come again. Oṁ Namaḥ Śivāya.