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Part 1: The Distinction Between Love and Attachment Sudīp Nārāyaṇa Bhagavān Kī Jai, Devīśvara Mahādeva Kī Jai. Mādhav Kṛṣṇa Bhagavān Kī Jai, Sanātana Dharma Kī Jai. Good morning to everybody, and welcome. Today is Saturday, the 15th of May, 2010. Blessings are coming to you from the beautiful country of Czechoslovakia. From Gurujī’s Āśram, Mahāprabhudīp, Satsaṅg Foundation. All dear bhaktas, aspirants, seekers, round the world, wherever you are, bless you. This morning will be meditation, so all the juniors, after 15 minutes, can go to the concert hall. For the juniors, below 8 years, we have a concert hall, soundproof. Yesterday we spoke, yesterday I told you about renunciation. Attachment is something very hard to get rid of. It’s not that you just cut off. The attachment lets you suffer for a long, long time. When you cut the slice of the pizza with some different kind of cheese, and then as you’re breaking it, the cheese is expanding, stretching like rubber, you know. So sometimes this feeling of attachment goes until the next life. And in the next life, attachment is a form of ignorance. Attachment is the form of that darkness which is full of suffering. There is a difference between love and attachment. Love is eternal, love is omniscient and omnipresent. Love is freedom, and love is oneness, the unity. Love has that vibration that is called the energy of God or the cosmic energy. Love unites, and attachment divides; ignorance divides. Love has no black spot. Love is crystal clear, and love has no demand. And love is unconditional; there are no conditions. That love, when it awakes in our consciousness, when that love awakes in our heart, then you cross the border of attachment. Love is that light which shows you everything very clearly, what is within you. But that love is so clear and bright; when that appears, then all negative energy disappears. Like you have a dirty dress, and you put the soap, washing, organic washing powder. Then suddenly your cloth is clean. Otherwise, it is said, many, many lives you clean your mind, but the spot, this oily spot, is so nasty, it doesn’t go out. You clean and clean for many, many lives. And that is the attachment. Where there is attachment, there is suffering. Where there is attachment, there is suffering and ignorance, and one is even ready to commit suicide. You cannot run away from problems. If you commit suicide, you think now it’s finished. It’s not finished. You will be surprised, waiting in front of you there. Where are you going now? I am here. So, that attachment, that ignorance will bind you, tie you, and hold you in darkness longer. I am sorry to say, if someone is a family member who committed suicide, maybe you will be unhappy with what I am telling you. But it is said that suicide is also the biggest sin. It is called ātmāhatyā, and that soul has to wait for a long period in the darkness. So it is your attachment that again puts you in the prison of darkness. Between husband and wife, it is not attachment; it is love. When attachment begins, then one of the partners will be scared. Because then you are demanding, then you are asking too much, then you are giving such conditions that the other one is scared. And that begins, that one would like to get a divorce from you. Attachment, one’s self cannot realize that I have attachment. No, you think I have no attachment, but I love, and I want to do more and more, and this and this. You don’t notice, but others notice. And that is also one of the reasons why marriage breaks, or one of the reasons why friendship breaks. So attachment and love, you think, are the same, look the same, but they are different. The horse has four legs and two ears. A donkey also has four legs and two ears. A horse has one tail, and a donkey also has one tail. But the donkey is not bad, and the horse is not bad. But there is a difference between a donkey and a horse. So there is a difference between attachment and love. Who has attachment has fear, fear to lose. So, one who has attachment is called an undeveloped personality, meaning you have no self-confidence and you are afraid to live alone or exist alone. You depend, and you are afraid to lose what I will do after. So renounce and enjoy that attachment which puts you in the chamber of suffering. Between parents and children, there is love. As soon as a parent develops attachment in such a way, then the children also try to keep their distance. And you know, nowadays, many children are looking forward to going out of the home. So, everyone, even animals feel how much attachment you have. So love is light, love is freedom, love is liberation, love is happiness. Attachment is suffering; everything is suffering. Aneek janam dhoi man ko chittai ho to aisi ho. Many, many lives you clean your mind, but this spot, this oily spot, you cannot remove. So, you have to clean this on the rock of the Vairāgya with the soap of the Viveka and with the water of the Bhakti. Then you can get rid of this pot. So, that cloth you have to beat on the rock. Who is that cloth? Yourself. That’s it. So, renounce and enjoy. Renouncing money is not renouncing. And money is not dirty. Money is not bad. Money is very good, very, very good. You should earn more money so that we can finish Om Ashram quickly. You see? And in every country, in every place where you are, we make a nice, big ashram. Is anybody against money here? Nobody. Therefore, why do you say money is bad? Bad is how you use it. Again, that is that. If you are attached to the money, then it is bad. But you give it, you use it for the sake of other needy people, or animals, or vegetation, and so on. So, earn as much money as you can, and do as much good with it as you can. So in this, you will be free from your many negative karmas, which happen through attachment. But of course, you also have to survive. You should also keep some money for yourself, okay? But as much money you get, that much greed you get, and your heart becomes narrow. So-called, the richest people in this world, I don’t see that they are doing a lot of projects for animals and wild animals, Purījī, Purījī... So, money is not dirty. Your house is not dirty. Everything, this is what we need to survive. We are civilized people now. We are not anymore near the Tala, no? This is the area near the Tala, no? Near Brno and over Austria and more and this, no? Yeah, the people were living in the cave without anything. Sometimes they had some animal skin over them. Yes, they didn’t need so many air conditioners and this and that. They didn’t go to a good tailor to make a nice dress. Oh yes, yeah, looks beautiful. Yes, they didn’t go like this. They didn’t go to the fashion show. But we are now, you know, it’s good. We are spoiled nicely. We are spoiled in such a way that we can’t change. It’s okay, no problem, very good. So your house, your furniture, your clothes, your money, your dress—everything you need. It’s good. It makes you relaxed. It makes you a little happy. But don’t be a test, you know, one day this door will be open and they will carry you. You know what, someone made me scared, the Natasa from Ljubljana, Narbhda, you know. In one of the rooms, I said, "Okay, my bed will be here," and there’s a door, and when it comes in, I can see. And she said, "No, no, please don’t have your bed in front of the door." I said, "Why?" That is psychologically what carries you out of the door. Oh my God, in the night I was dreaming they were carrying the order. You see, blackmailing, so I changed my bed. So we know that one day we will be carried away. And one day, the body, where one died, was buried under the ground. And he was angry in the night. And he asked the God, "Who was that first one who put the earth over me?" And God said, "Your beloved, for whom lifelong you were working very hard to earn money and make a house and this and that, who is that?" Your children were the first ones who put earth on it, right? So next one said, "No, I will not be buried. I will be burned." Sir, I want to be burned. And when it was burned, again he was angry. In the night, he spoke with God, who put a fire on me first and said, "You are the beloved one." So, sooner or later it will go, it will go. Burning is good, at least that finish, because the soul is still having hope, Hoffnung. Still, there is a hope to come back to this body because the soul is in space without any destination. No address, no transportation, no road, no GPS system. Cosmic, we should make a cosmic KGP. And you know, KGP, Communist Party, anyhow. So attachment is suffering. Sal has attachment to the body but not to the ātmā, and as long as the body is not completely finished, only bones remain, then the sal is going. Therefore, it is said that for many things it is good that the body is finished within minutes or an hour, one hour, half an hour, and the soul goes, it departs. It takes twelve days still to go, and here we are again. So, attachment, renunciation. Now, have for your need. I went once to visit someone; it was in Czechoslovakia, in 1974. There was one lady who said, "Yes, Swamiji, come and invite me." And she tried to cover everything, her front room, and there was a curtain over it. And I opened the curtain, look what is behind. At least there were 80 pairs of shoes. 80 pairs of shoes. And I looked at her: how many legs does she have? And I asked her, "Where are they?" And she said, "Who? The rest of the people?" There are 80 pairs of shoes. You know, I opened them and I was counting. Don’t worry. So I asked myself, "Do I need 80 shoes?" Okay, for winter one, for summer one. Mahāprabhujīp Karatā Mahāprabhujīp Karatā Mahāprabhujī kī Karatā, Mahāprabhujī kī Karatā, He Kevalam. You can clean those cloths nicely, iron them, put them in a cotton bag, and place it in that container, you see. Other people will be happy. Do you have this in the Czech Republic also? Yes. Yes. Of course, first you were the one who was inventing this container, you know. So the Austrian then also followed you. That’s good, attachment. Now, love, so think of something beautiful in your life that happened, that love is still with you but free, you know? Nothing is gone. Whatever happened in your life is still with you, even when you were in school and you were little and you had some... Nice friend, the friend is gone but is not gone, is with you if you remember. In memory, he or she or they are here, and the most beautiful thing is the memory. Most beautiful is memory, but sometimes memory is also not good because there are two things in memory also: either attachment, or you are scared—fear. And when you remember that, suddenly you fall into depression or you become angry. Now, these two—the memory of the attachment and the memory of the fear—we can clear up through meditation and Guru Mantra. Mantra which you get on Mantra Dīkṣā initiation day. Many of you don’t practice that mantra which I gave you. And you are doing short Mantra, Oṃ Dīp, Oṃ Dīp, Oṃ Dīp. It is a disrespect to Mahāprabhujī if you just say Om Deep. He is not your grandchild, so you just say, "Om Deep." You have to say something before Om and Deep, and after, and something. Therefore, very divine, very respectful, some energy mantras are given in it. Edit your full mantra, but it is too long. It is not very long. It is not long. Your thought is too long, so you forget again because you are somewhere else with your attachment. Some do the Gāyatrī Mantra, that’s very long, but still one is doing "Oṁ Bhūr Bhuvaḥ Svaḥ Tat Savitur Vareṇyaṁ Bhargo Devasya Dhīmahi Dhiyo Yo Naḥ Pracodayāt," and you cross the one beat. That when you make 108, that is something. Can you imagine? With a long mantra, you remember each alphabet, each syllable, each sound, pronunciation, and you know how much you have repeated already, how much you still have to cross, one beat. You are presence in thyself, and there the attachment disappears, and there the fear disappears. Now, the attachment and fear cannot disappear like you think it is gone forever. No, no, no. Nothing is gone forever. Nothing is gone forever. You know, even if you saw me for one second somewhere and didn’t like me, I will be with you lifelong in your memory. Anywhere you will see a newspaper, my photo, you will say, "Aha, I saw him at the airport." So every vision, whatever I have, is registered, printed in my consciousness in a certain layer. Remaining, transferring, coming, going, unconscious, subconscious, conscious, like this. Part 2: The Light of the Mantra and the Discipline of the Mālā Nothing is lost, but that attachment and that fear are explained in your mind in such a way that negative imagination or feelings disappear. You are harmonized with that in oneness, which means to finish the problem. Otherwise, you can go to psychiatric treatment, take many tablets, sleeping tablets, and so on. That is called time killing. You get some volume, put some medicine, let time pass; the brain activities slow down a little, you sleep longer, you get relaxed, and so you forget certain things. But the best thing is that through meditation, you purify that with your mantra: Oṃ Viśvadīp Mere Ghaṭvāsa. Oṃ Viśvadīp Mere Ghaṭvā. The universal light is within my heart. No light can be compared with the sun, and that is the universal light. When you concentrate, you transfer that light into your heart, and then all darkness disappears. Oṃ Viśvadīp, mere ghaṭvāsā, what happens? Bhram Timir Bhaisabh Nasa Bhram. Bhram Timir Bhaisabh Nasa Bhram is the confusion. Bhram is doubt. Bhram is unclarity. Bhram is uncertainty. It is like you are walking on the road. Ādi Guru Bhagavān Śaṅkarācārya said, ten or twenty meters far on the road, you see some rope is lying, and you say, "Oh, a snake." That is a bhrama. When the knowledge, the light, the universal light, the knowledge comes near, you say, "Oh, it’s a rope." From where did a snake come? How much fear was created in you? That was your bhrama. It was your confusion. It was your ignorance. How did light appear? How did the snake disappear? It became a rope only. So it is your bhrama, your confusion. The light came, the snake disappeared, and the rope remained. Timir means darkness, and darkness means ignorance. So bhram is your confusion, and timira is your ignorance. This confusion, born out of ignorance, is a darkness. When the light appears and the darkness becomes light, then what was hidden inside—the confusion—disappears. Now you have no fear. So confusion, doubts created in you, uncertainty created in you, fear, big fear. Well, maybe in some part of Europe here, you are not afraid of snakes. Come with me to Australia, go through the forest, then you will know. Or come to India or to Africa. Who experiences the snakes? Yes, it’s the fear. So, when someone has a psychic problem, when someone has these mental problems—schizophrenia or depression or this—all is a kind of confusion and a fear very deep in the subconsciousness. When something happens, suddenly that fear comes out. You know, on European highways, when you drive in the wrong direction in some countries, an iron barrier comes out, you know, like a knife, and your tires are finished. So you can’t go further. Automatically, it comes out. So when the fear—sometimes someone does not accept your opinion—then suddenly fear comes, and anger comes, and you are again in your inner world, depression. Memory reminds us of certain situations in life, and that puts us again in the darkness. That is coming from these experiences. Oṃ Viśvadīp Mere Ghaṭvāsā, Bhram Timir Bhaisaṃ Nāśa. Endless Light is that light which is illuminating the entire universe. That one is in my heart, and all my confusions and the darkness of my ignorance disappear. But you are making your mantra, and you are thinking, "Yes, but you know, he was very not good," and, "Oh, it doesn’t matter, not my problem." Where are you? That’s why the mantra is given, that you should practice with the mālā. Mālā is because mālā constantly brings you back from wherever you are with your thoughts. Many people say, "Swāmījī, can I meditate and chant mantra without a mālā, because I feel better?" Yes, then you can run away however you like. Without a horse, you cannot ride. You say, "I don’t like the horse, I just want to ride." What will you ride in? So, those who have certain feelings now, "Without a mālā, I will meditate and repeat my mantra," this means that now a down counting is coming in your spiritual development. Do you understand what down counting means? Going downwards. Upward was speed going up. Now, no mālā. The brakes are loose, and going down back. Therefore, this is that tool, instrument, that help which always keeps your indriyas under control—your senses, five senses of the karma and five senses of the knowledge, mālā. Therefore, it is said, there is one beautiful bhajan in the Gujarati language: Gurujī nā nāmanī o mālā se ḍokmā. In my, round my neck, I have the mālā of Gurudev’s name. As long as it is on my neck, I cannot make the tricks go here and there. I cannot speak lies, and I cannot just take away from others because I have this mālā. This is a protection. This is your bodyguard. It is guarding you everywhere. Therefore, use your complete mantra and use your mālā at least. Make your saṅkalpa: five mornings, five evenings, or ten mornings, ten evenings, or fifty mornings, fifty evenings, or one morning, one evening. That depends on your time. But keep to this principle, this saṅkalpa. Don’t break. For the rest of the time, you can use the bīja mantra, "Oṁ Śrī Guru Dīp Namaḥ," or something different, whatever you have. Then you will feel that the suffering of the attachment disappears, and clarity comes. The darkness of ignorance will disappear, and the light of wisdom will come. You will see, finally, whatever you thought that makes you happy, after a while you will not like it. It’s like you buy a new car which you like very much, and after two years a new model comes, and you say, "Thus I will sell it and take the new model," you know. So, do you know the limitation of your happiness? Do you know the limitation of your contentment? Did you know the limitation of your requirement? We don’t know. But if we have that divine love in the heart, then all is fulfilled. Then all is beautiful, everything is good. So, whatever we have in this material world, in this mortal world, is temporary. Even this body is given temporarily. In this bhajan from Sūradāsa, he said, "When you are old, then this old age is torturing you, your body." But your desires are still there, but the body is torturing you. That’s it. So, practicing mantra and meditation is the best way to come through. And so, I give you now five minutes to make yourself comfortable. Perhaps make what we call the crow walk, or make a vīrāsana, vīrāsana, you know, and five minutes of your time, and a junior should disappear now, finally. Thank you. And who cannot sit in meditation, go out. So, five minutes interval.