TV Channel

We are still on the beautiful bank of the river Saryu, enjoying its glory in a symbolic way. The stream of love which flows from your heart is that beautiful river, Saryu. God, who resides on the bank of that river in the heart, is God Himself. Your best qualities are the beautiful park and all the beauties we have been listening to these last days—your qualities, and also the negative qualities we heard of last time. God Rāma with his brothers comes together. When they speak, play, and smile, it is beautiful—like the opening of beautiful lotuses on a lake: the blue lotus, the pink lotus, the yellow lotus, the white lotus. When they open, the petals are a beauty. All four brothers, when they meet, look at each other, and speak, they are harmonious. The love between them and the beautiful smile of the four brothers is the sweetness of that water, the water of that beautiful lake. The humbleness of the devotee, the real prayer of the devotee is the heart. All this is the beauty of this water. The purity in the devotion of the devotee is so wonderful; it makes all hearts very light. So the lightness of this water, the purity of this water, is like devotion. This water is indescribable. Even if you listen about that water, your satisfaction becomes more satisfied, and it removes the thirst of your longing. There are different kinds of thirst; we are thirsty in many, many ways. It is God's name which can quench our thirst. Unless we get this divine water, our thirst will not go away. And it is only that water which can remove the dirt and impurity of our mind. Everything is very easy to clean, but it is very hard to clean the mind. The mind has many spots. One mahātma said, "Many, many lives you wash your mind, but still there are..." The fat spots on it, and they do not want to go away. So from life to life, we carry with us those impressions, those feelings, those aggressions, that hate and jealousy, which come out generation to generation as revenge. It is that revenge, that kind of fire which creates again the civil wars, the world wars—against whom? Against some culture, against some religion, against some nation, against some race. Why? Because that exists in the mind of the people. So, in the fire of revenge, the blood is boiling, generation to generation. That is very hard to get rid of. Only those who can purify this are those who have the name of God. Who understands God? That God is for everyone equal. Everywhere He is equal. One has to understand God. One has to practice tolerance in life. Then you can overcome. Otherwise, you will die with those terrible feelings, and all the spots you have in your mind will go with you. Many, many lives you wash your mind, but still these spots are very strong. Therefore, everything is easy to purify, but not the mind. All pollution is not so harmful; the most harmful pollution is mental pollution. And every border does not exist on the geographical plane. Borders exist in the plane of the mind of humans. Therefore, the mind is very impure. Only by the name of God, through your mantra, can you purify your mind. Rāmasupremā hi posat pāṇi Harat sakal kali kalus galani. Bhāvaśrama posaka toṣaka toṣa Samana durita duḥkha darida doṣa. That water of the divine river Saryu makes stronger the love of God Rāma. It will inspire you and support you. Like when a plant is very weak and you give it some fertilizer, the plant will be strong and grow again. Similarly, the water of that Saryu River will strengthen your confidence, love, or bhakti towards God Rāma. And it will remove all the karmas of this Kali Yuga, because many people have an appetite for these bad karmas. So again, when this karma is removed, you will have good feelings again. That name of God, that love, will free us from the cycle of rebirth and death. That love of God, that water of that river, will satisfy your satisfaction. All purpose, all sins will be destroyed. Your poorness will be removed; you will become rich. All your mistakes and everything will be forgiven. That is the name of God through devotion and surrender. Surrender. Never think even for one second negatively. Every thought you put in your mind that is negative is poisoning your inner self. So it is we who poison our inner self. It is we who make ourselves in trouble. It is we who make ourselves lonely and lost. It is the name of God. It is that water of the holy river Saryu which will calm down and purify your passion, your anger, your pride, and your attachment to sufferings, and will bless you. Or, it will cultivate within you the pure knowledge of God: the knowledge of self, the knowledge of God. And it will create within you the strength of vairāgya, detachment, to understand more and more God, to understand in a better way the world, and to awaken more and more the devotion. Therefore, people should bathe in that holy water with great respect, with great devotion. And when you drink that water, all the sins of your heart will be removed. All your suffering and doubts will be removed. Holy water—that is the glory of the holy water. When you go to church, there is holy water. What does that holy water mean? There must be something. That holy water is coming from that time onwards. As the language changes, the tradition changes, the cultural things change, but somehow the symbol remains. And these are the symbols which are here. Therefore, it is very, very important to understand. Those who never tasted this water, those who did not drink the water of the river Saryu, those who did not wash their heart with that water—those weak people, those unfortunate—they are chained in this world. They are running here and there like a thirsty deer in the desert. He is longing for the water, and he sees sometimes some kind of water, and he runs and runs, but there is always disappointment. So it is said, when you run behind worldly things, that is not what you are looking for. There is no satisfaction. The deer runs and runs, very thirsty, exhausted, hot. Finally, he falls down and dies. While dying, still he sees there is water again. He tries to get up, and with his last strength, he tries to move towards that water. And there is no water. This is this. In saṃsāra, that is why the name is given, saṃsāra. Saṃsāra means there is no sar, there is no sense in it. It is only to act, that is all. It is acting. Karma is what you are doing. That has a meaning in it. Nothing else. Therefore, only the name of God. That is our origin. That is divine. And in that direction we shall run. In that direction we should go. Otherwise, you will never be able to reach the origin. The origin is, as near you come, that far it goes. So this saṃsāra, this māyā, as near you come, that far it goes. You see, many times you experience your own children, for whom you did everything. You gave your time and everything. And when they are grown, they are gone. You had expectations: "These are my children. One day I will need them, and they will be there." No. There are many, many people whose children do not even find them. They do not even ask, "How are you, father?" or "How are you, mother?" This is to be expected in this world. Again, you are disappointed. You thought, "At least this is mine," but that was again your ignorance. Your disappointment finally puts your hope on God. Anyone can disappoint us, but be sure that God will never disappoint us. Therefore, Mṛga Tṛṣṇā—what you call that is called Mṛga Tṛṣṇā. Tṛṣṇā means desires, longing. A hungry person is longing for food; a thirsty person is longing for water; the poor person is longing for money. Everyone is longing, longing, longing. One thing is satisfied, the other is empty. When you try to fill another, another is empty. It is like that: you get rid of a snake, and a fox is running behind you. You get rid of the fox, and the dog is running behind you. When you get rid of the dog, another dog is waiting for you somewhere. You get rid of the ghost, and the devil comes. You get rid of the devil, some spirit comes. That is what we are always longing, longing, longing to get rid of or to get something. Therefore, it is said: "Yā jag mein nahīṁ koī apnā, sumiran kar le mere manā, terī bītī umar Hari nāma binā." After many years of experience, Guru Nānak Sāhib said, "O my mind, now you know what is in this saṃsāra, what is in this world." There is nothing. Finally, now you shall meditate, think of God. How much of your life is gone without the name of God. At the end, he said, "In the end of this bhajan, in this world, no one is ours." Therefore, mantra—practice your mantra, meditate, pray, do good things. Do it. You have a golden chance to do something good, and you also have the golden chance to do something bad. So I would not say that is a golden chance, but bad luck. So do not think about what others are saying, and do not care about what others are doing. You did not come for others. You came here for your own self. Besides this, you have some duties, dharma, but you have to get liberation. This bhajan, you know. Therefore, Mṛga Tṛṣṇā—that hungry and thirsty deer runs and runs, but there is no water. So lifelong you are working and running and running for someone. At the end, there is nothing again: hungry, tired, old, cold, lonely, lost—a wolf in the cold snow. Kaha Kabhikata Suhahi Abhragupati Padpankarun Hiyadharipai Prasad Kahu Jugal Munivarekar Milana Subhang Sabad Sambad Siyavar Ramchandra Ki Jai Pavan Suta Hanuman Ki Jai Tulsi Raji. Say it again. According to my buddhi, intellect, I had been telling you a little thing, some glimpse of that divine water, that holy water, the river Saryu. And through this, I was bathing in that water. My telling was that I had been bathing in that water. And now, my telling is, I am bathing in that water. And you are listening, so you are also bathing in that water. So Tulsīdāsjī said, "My mind was bathing in that. I am now really pure, clean, washed away, washed nicely. And now I can go to God Śiva and Bhavānī, to Śaṅkara, to Pārvatī and Śiva. Now I can meditate and remember them, that they bless me." Now the poet Tulsīdāsjī is beginning to say something again. You see, there is a never end. This holy book means endless Hari, Ānand, Ānand Hari Kathā. God is endless, and God's tales are endless. His glory is endless. When somebody is talking and talking, then people used to say, "What are you talking, Rāmāyaṇa?" Or, "Do not make Bible. Do not talk, you know, you are talking and blah, blah, all the time. Do not make, do not make Bible stories, you know." Tulsī Dāsjī said, "I bow down my head to the lotus feet of God Rāma, and I take his lotus feet in my heart as prasād of him, his lotus feet, and his blessing. And I am going to tell you a beautiful story of the meeting of two great saints when these two great saints will come together. What will they speak? When the self-realized persons come together, what do they speak? When the wise ones come together, what do they speak? And when the foolish ones come together, what do they speak? It is said, 'Gyānī se gyānī mile, kare gyān kī bāt.' When the wise one meets with the wise one, they speak about wisdom. The wise one meets the wise one, speaks the wisdom. And when the fullest ignorant person meets the ignorant one, then either they begin to box or kick, like when the donkey meets another stranger donkey, then both legs are active behind, you know. That is it. So, who is talking always negative, criticizing and this—this is a donkey. They are all the time. Therefore, you are all wise ones. You have never experienced donkeys. Boxing can be inner, you know. It must not be only with physical hands. Inwardly, one is talking: "How terrible he is, and why this and that?" And some people talk so much inwardly, then it becomes like an ajapa-japa. So at home, then they are talking with themselves. There is no one there. And you ask grandmother, "With whom are you talking?" She says, "Oh, my child, no, I am talking with myself." That becomes a psychological habit. That is a psychic illness. As soon as you go into your room and open your house, you are talking and talking and talking. Why? Because your whole life, you were boxing and talking. There was no one who should have spoken with you. So still it is not too late. You shall think over what I am telling. And so, when those great saints will meet on the bank of the Saryū, how beautiful it will be. That is something. Great saint Bharadvāja Ṛṣi Muni used to live in Prayāga. Prayāga means, well, the three things or some things meet together. So Prayāga is there where Gaṅgā, Yamunā and Sarasvatī, three rivers, meet together. And there is the Kumbh Melā this year. We will be there. We will see how it is. My first time also there, so that is called Prayāg. We also have one Priyāg in the Czech Republic, Prague, no? But there is only Vltava. And second are the people, good people. So in Prayāg, the great saint Bharadvāja Muni used to live. And Bharadvāja Muni had in his heart great devotion to Śrī Rām. There are two kinds of love. One is just love, and the second is atyanta love, endless love, beyond all borders. And when you love God in that way, then something you can feel. If you do it only occasionally, and the rest of the time you are shouting at Him, or even not thinking of Him, how can it be? So we need atyanta love. Atyant—it has no end. So great, says Bharadvāja Muni, he loved God, Rāma, so much. He was a great tapasvī, who, due to austerity, was the winner of the indriyas. All the senses were under his control, yama and niyama. All was sama and dāma and dayā. All was; he was the master of all this. He was the saint of mercifulness. And always he was the first one to do the good things. Any humanitarian work or vegetarian work, always he was the first one to do good. And when we announced Karma Yoga, many people just went into the room and sat there. It is very interesting, and I know who is sitting there and who is not going to Karma Yoga. They are escaping themselves. It means they escape from their liberation. They escape from their luck. I will see today how good Karma Yoga you are doing, because I have some duties today.