TV Channel

Good morning to everybody—or good evening according to your time in different parts of the world. Welcome, all of you, dear brothers and sisters, practitioners of Yoga in life, practitioners of spirituality. It is beautiful to see you today, and of course, all of you dear listeners through the webcast. As usual, first of all, to those who have a birthday today, we wish you a happy birthday. We had a very successful one-week retreat here in Vapi, and today is a changeover. A new group is coming, and one group—half of them, I think—is leaving today. I wish you all the best, a good journey, take care, and see you soon again, here or there, definitely somewhere. We were talking about Navadhā Bhakti, devotion. Yes, without love, this world is just a dry rock. Without love, a butterfly cannot even fly. Without love, vegetation will not survive, and without love, the rivers will not flow. Human love is very limited, and it is not only human love that can survive or protect the planet. There is a different love, too, and that comes from other creatures, from the vegetation, the flowers, the trees, the meadows, the flow of the waters, the rocks, the singing of the birds—beautiful, happy creatures in free nature. And more than that is the blessing of the holy saints on this planet, many who are praying, meditating, doing their mantras not only for themselves but for the sake of the world. Such saints definitely exist in different parts of the world. Just their being here is more than enough for us. You know, the sun is rising. The sun does nothing for us actively, but just being the sun, shining for us, is more than enough. Automatically, the presence of the sun has great meaning. We cannot imagine our life without the sun, and so we cannot imagine our planet without spirituality. This spirituality comes to us from many Yogīs, saints, monks, and spiritual people. There are many people who lead normal household life but are very spiritual, very positive, like all of you. Your being here on this planet means a lot. So this planet is full of love, and love flows where there is humbleness, where there is a need. We should not blame anyone; our blaming will not help. This is going on naturally—the love on this planet. As far as a human can do, that is also very important. Therefore, it is a time to awaken consciousness among people, that they should awaken love: people to people, human to human. And when they awaken love, human to human, they will have love for animals, too. There are some people who cannot love; how will they love the animals? So, Bhakti Yoga, the yoga of devotion, the yoga of that universal love, means to wish good for all. That is why the great saints said, “All should be happy.” And “all should be happy” means not only humans—happiness should be everywhere. Happiness may be in the mountains or the forest, desert, rivers, caves, rocks, snow, among the humans, among the animals, in nature. All should be happy. The Ṛṣis taught this, and that is why they wrote this mantra down for us. For many, many centuries, thousands of years, this mantra has accompanied our life. We preserve it like we preserve our necklace, like we preserve our very dear one. To protect our dear thing, this mantra is carried by humans throughout the whole planet. It is said the whole planet on which we are living is a family of God, and that God is only one. There is only one creator, and that creator is creating out of these five elements. The color of the blood—everyone has the same. If the blood of the animals or the blood of the humans from different continents, the skin color is made different, but the blood color is the same. And you know, the blood is alive, so all are made out of five tattva, five elements, and these five elements are equal to everyone. These are universal, and therefore it is said happiness, love, contentment—these are all universal principles, and everyone has a right. Everyone has a right to be happy. Everyone has an equal right to be happy. Even the great saints put the peace mantra not only for human society to live in happiness, in peace, but asking the God, Lord: peace be in the atmosphere, in the heaven peace be, in the water peace be, on the earth peace be, and peace be in the nature, vegetation, and then especially peace be in the herbs, vanaspati. Peace be everywhere. Even peace be with God, with Brahman, the Supreme. Peace, peace, peace. All this our ancestors have given to us. Now, if we utilize it or not, this is our question. Humans can be very happy. Humans can be very comfortable, humans can achieve the highest goal, and humans can win the hearts of other humans if they follow this Vedic Sanskritī, Vedic culture, and those ancient divine mantras, which are like a healing. That is why it is called holy power. The healing is the holy power’s, therefore it is a bhakti. Bhakti Yoga: love, understanding, kindness, humbleness, helping. Without bhakti, you cannot do. If you have no bhakti, you cannot help anyone. You cannot do the Karma Yoga, and who has no bhakti, the heart is hard like a stone, like a rock. And who has bhakti in the heart, the heart is very soft like butter. Without bhakti in your heart, you cannot do any seva, because of the ignorance, proudness, and ego. It is so strong that you do not want to give your hand. Helping hands have more value than folded hands. Therefore, bhakti—all holy saints around the world who are really holy, who really realized God consciousness, or at least they realized this: that they would like to realize the God consciousness. Like when the vivekā awakes in your intellect, in your consciousness, then you are thinking, “What is truth and what is not the truth?” And when you see the truth, then you know all other is nothing. And therefore, I would like to have that truth. So when the God consciousness enters into your consciousness, that you would like to realize that consciousness—what we call the supreme consciousness, the highest consciousness—then you are on the path of tyāga, Vairāgya, which we spoke about yesterday: rāga and vairāgya. Rāga is attachment. Rāga is the desires. So rāga, dveṣa, kāma, krodha, mada, lobha, moha, and ahaṅkāra—these are the destructive forces in the individual. In every one of us, we have these destructive forces within us, destructive forces within you, within me, within anybody. They are dormant, too. And first comes Rāga. Now, Rāga has two different kinds, okay? One Rāga which we use for the music: morning Rāga, Brahmamuhūrta Rāga, after late morning Rāga, noon rāga, now evening rāga. These are the rāgas, the melodies, the resonance, the melodies of the different hours of the day, and that is a very scientific, very, very scientific therapy which they are doing through sound. Sound and light means the color—sound and color therapy. Yes, definitely it influences. But now, in this modern technology, you have everything recorded. So, evening rāga you hear, morning meditation time in brahma muhūrta you will hear. The evening rāga, of course, you will sleep in meditation, and morning rāga you are singing, listening in the evening. So at that time, the musician, the artist, was only playing these rāgas at this particular time, and still there are some people who sing nice bhajans at a particular time and will not sing at a different time. When we have satsaṅg, we call it the whole night satsaṅg, and there is brahmamuhūrta. Nice bhajans can only be sung after 2:30 in the morning. There is a beautiful bhajan I want to listen to, and there is one lady, she is a very good singer, she is also a sādhvī, and I ask her also, always, “Can you sing me this bhajan today?” “Then okay, Swāmījī, but you have to come at 2:30.” It is the fifth time I asked her, and she said no, only 2:30 when she comes in the satsaṅg. And at 2:30, that bhajan has such an influence on your body, in your consciousness, unbelievable. Now they record that bhajan, and you can see now, listen now too, but it has no effect. So, constellation, the time—that is very important: which time we should do, and which time we should not do. So, rāga one is the rāga which we call in our music life. An artist, an artist is also a spiritual person, either a painter, singer, poet, or playing instruments—all kinds of art. And there are also two kinds of art. One is a professional art; it means making a profession, earning money. But someone, there is without anything, that art is his or her life. He or she puts the whole entire being in that, then the beauty comes out. So this is rāga. And the second rāga is attachment. This attachment will trouble you very much. So rāga, dveṣa. Dveṣa means jealousy, and a jealous person will never be successful in life. And jealousy is a symbol of an undeveloped personality. It means you are dependent; you are depending on something, and if someone will have this, you think you will not have this. If someone is more successful, then you are less successful, so you do not want that someone is more successful than you, and that is a dveṣa. Therefore, dveṣa is something like a lemon in the milk for your spirituality. The dveṣa is like milk in the lemon. Rāga, dveṣa, kāma, and krodha—the passion, the desire, kāma, and krodha, anger and passion, they are together, very good friends. As long as you are involved in your passion and nobody disturbs you, you are happy. But if someone disturbs, then you are angry in whole nature—not only the humans. So kāma, then mada, and the ego, proudness, and means the greediness. You are proud because you achieved, you are proud that you got it, you are proud that you can do it. So proud is there, and proud is like you are blowing a balloon, and you sometimes are so much proud, so it will explode. So, mada, and lobha. Mada means also drug intoxication, so mada means also the alcohol. And there are eight kinds of mada in which man is completely out of control, mada: of your age—how young I am; your beauty—how beautiful I am; your education—how learned I am, how many diplomas I have or degrees; then the position—what high position I have in my profession or this; then the caste—it means from which country you are. Every one of us has an ego about our culture and our country, you know. Though most of my life is spent here, still I have an ego about India, no? To be honest, you can always see where Swamījī is talking. Did Swamijī ever speak badly about India? Yes, very often. But if someone speaks badly about India, then Swamiji says, “No, that’s not true.” So this means attachment is there. Something is there. But it is good. Everyone should be proud of their country. Why not? It is good. Everyone should be happy and proud of their culture. And we should respect and support other cultures, too. Many different cultures are the beauty of our garden. A garden has different flowers; that is very beautiful. And then, the mada of your money: “How rich I am!” That is it. How do you know how a rich man walks and drives a car? But the new rich are mostly poor because in their blood there is still poverty. The new rich will open the car, how do you call the roof, and very cold air is coming, and flies can go in your eyes, and this, you know. This is the ego of the new rich, you know, that everybody will say, “Oh, my car.” If you ask why, because it is too hot? It is not hot, it is very cold, so that does not matter because I have a front window. It is too hot; you have air conditioning. This is not a question of this. Then why don’t you buy a truck? Buy a truck. So, well, I do not want to go so far. There is one lady, or one girl, not a girl, but she is already a woman, a lady, and I permitted her to buy such a car, but she did, and I only pray to Mahāprabhujī to protect, that is it. So, because I see what will happen, and I now pray that I do not see because I close my eyes now. So, about your money, your age, your beauty, your physical strength, your education, your degrees, your positions, your money, your country or caste, and the last, finally, mada is called alcohol. And you know, when one is drunken, then it takes time to think properly. The thoughts are a little bit swimming, floating on the water. So mada, lobha. Because it is a lobha, attachment, greediness. So kāma, krodha, mada, lobha, and moha and ahaṅkāra. Moha means it is mine, it is mine… It is mine, and there is the ego, which is very strong. In this, the great Ṛṣi Nārada is writing in his Bhakti Sūtra, the Nārada Bhakti Sūtra, and what is Navadhā Bhakti? The nine points of the Bhakti, and therefore he is telling that without devotion, without bhakti, you cannot achieve your goal, or you cannot come closer or near to God. And which is a protocol of how to come near? There is a spiritual protocol. And the first protocol is satsaṅg. In the satsaṅg, you will purify your consciousness, you will purify your antaḥkaraṇa—manas, buddhi, citta, and ahaṁkāra. Then your vivekā will awake. And when viveka will awake, then you will see very clearly what is my aim, what I should do, and what I should not do. And that means, now you would like to see God, you would like to get self-realization, you would like to have your consciousness merge or become one with the God consciousness, oneness. We are all longing for oneness. We are tired enough that we are wandering through the endless universe as individual ones, fluttering on the waves of the times, through the darkness and light, and suffering and happiness. In life, there is more suffering than happiness, but now we would like to become one and unified. That is very important. When the water changes into the form of vapor, then it comes up; we call it fog. Then it goes up; we call it a cloud. Then it begins to rain, we call the rain turns into the drops, and one, one drop unites, begins to flow, becomes a creek, and joins the mighty river, and comes again to the origin. This is the cycle that our individual is trying to get union, and if you are united, you get more strength, more power, and so this individual self awakes the consciousness. When you heard the name about God, God is already in your consciousness. When you heard the name of the banana, it is already in your consciousness; when you heard the name of light, it is already in your consciousness, but you did not try to know what is the light. So the first time when we heard the name of God, God entered already that form in our consciousness. Then through the satsaṅg, it was explained what is God, what is the ātmā. So now this became clear in your consciousness. It means now the God consciousness awoke in your consciousness, that you would like to know that God consciousness now very clearly. But only you can know when you resign. “Resign” means you give your individual consciousness to the God consciousness. As long as you will remain as a separate one, an individual one, you cannot become one with God. To become one, one of us has to give up. The street of love is so narrow, two cannot walk together. And therefore, this individual consciousness has to merge to become one with the God consciousness. It means you have to give up your individual thoughts. You have to give up your individual qualities and develop the God qualities, and those God qualities develop through the navadhā bhakti satsaṅg. Satsaṅg is the greatest thing. You will hear the lectures of holy Gurujī, it does not matter where he spoke—in the college, in the school, in universities, in public anywhere. Every fifth word of Gurujī was satsaṅg, and Gurudev, satsaṅg. And Gurudev, satsaṅg is the truth. Satsaṅg is a school of humanity, for humankind to develop to the divine. Human to divine, Nārāyaṇa Nārāyaṇa is the satsaṅg. You do not need anything else, only satsaṅg. You do not need any diploma of any college, university, or any certificate of any profession or any school. Just do your seva and satsaṅg, that is it. But really, from the heart, karma yoga. Who cannot do the karma yoga will have it very hard at the end, very hard. Then I do not want to say so hard, you know. Excuse me if someone does not like karma yoga here. Otherwise, I am targeted by someone. But it is said, those who will not do the Karma Yoga in this human life, in the next life, they will be in some kind of mountains, mulli, mulli, you know, neither dog nor donkey. But that will only be used for carrying heavy weight up and down the mountain, up and down, up and down. My God, please, have you some karma yoga for me to do? Yes, it is. It is like that, Sand said. But you are all doing very good karma yoga. Even you get money, but you are doing, you are working in your office, you are working at home? You are eating, at least doing these things. You wash yourself, that is also karma. Can you imagine you do not wash yourself at all and sit beside us? That is not good karma. Only one thing, you have the benefit or privilege when you did not wash yourself one, two months, and come and sit? Then we will give you more space. We will make for you this space. Therefore, karma yoga. Through the practicing of karma yoga, your yoga sādhanā will be successful, then it is Yoga Agni, Karm Dagdhani. Through the fire of the yoga, your rest of all bad karmas will be burned. Therefore, it is said, without doing, you get nothing. And so, coming to the satsaṅg, listening, and doing satsaṅg seva. There are many people who come before you here, clean the altar, and put nice flowers. Why do they put such nice flowers here? Not only will I see the flowers, but you will also see the flowers. You have a beautiful vision, and I also have a beautiful vision. When you do not like me, you look at the flowers. So the people put the choice for you; it is very nice of them, so beautiful. Some come and clean the room, some come and make everything open, the windows. That is karma yoga, and we are all doing it together. None of them is here who you are sitting, that do not do. So, satsaṅg helps in the satsaṅg, prepares the satsaṅg, organizes the satsaṅg. Call people for the satsaṅg, invite people for the satsaṅg, go and listen to the satsaṅg. What a glory of the satsaṅg! And therefore Mahāprabhujī said, “Śobhāvo satsaṅg kī jān, ebad bhagijān pāy.” Śobhavo satsaṅgrī. What a glory of the satsaṅg. The fortunate ones are they who can have the opportunity to come to the satsaṅg and hear Hari-kathā, listening to the glory of God’s name. There is God. There is God, definitely. And God incarnated many times, definitely. There is only one God, but time to time, in some form, that divine energy incarnates more. You see the fire: in every house you have the fire. We have fire here with this flame on the altar. You have fire in your cooking oven, or you have fire in your garden, somewhere, everywhere, is a fire. Now, it is the same fire which is in China, in Europe, and the same fire which is in Europe, in America, and the same fire which is in America, in Africa, and the same fire which is in Africa, in India. There is no difference. Now, why do you fight that my fire is better than your fire? Try to take my fire in your hand, you will feel which is better. So God is like the fire, equal. But yes, somewhere is a big fire burning, and somewhere is a small fire. So sometimes, when the big fire is burning, the whole forest is burning. It means not that now nowhere in the world is fire. You understand me or not? When suddenly there is a big fire, it means not that in other part of the world fire is finished, no. So when one God incarnation, holy incarnation takes place, it means not that nowhere in the universe is now God, the universe now vacant without God. Oh no, that would be terrible, because then the devils will come and take place. They said, “Now is our seat,” and therefore it is said when you build a new house, immediately, first, what you should do before you move in the new house: put some holy picture inside according to your belief, which religion you believe. You have 48 hours, and then there will be the divine power in your house all the time. If you do not do it, it is said asuras will come and they will get residence inside. But we are doing in Europe also. When you finish the house roof, you reach there, a roof level, you put a flag or you put some nice symbol, some green branch of the tree or something. Are you doing it or not? Yes, this is that. You invite the nature, you are celebrating. Now, at the same time, you must put some holy symbol in your house. If you are Christians, you can put the picture of Jesus, you can put a picture of the Holy Mother, Jesus’ mother, you can put any holy saints in Christianity; there are many. If Islam, you can put any holy picture, or Mecca, Medina’s picture, anything. Or, if you are belonging to different religions, it does not matter. Fire is fire. So put some divine symbol in your house, so it will be the beautiful energy in the house. If you do not do that, after 48 hours, you can find out, make research work. Husband and wife will begin to quarrel. She will say, “This is not good,” and he says, “Okay.” And she will say, “I want to have this kind of curtain,” and he said, “No, I do not like that color.” Already she said, “I want to have a kitchen washing place here,” and he said, “No, that is not possible.” Quarrelings will come, and that quarreling will last long and long till you will not make a satsaṅg inside. When you make a satsaṅg and invite many people, then negative energy will go out. We call it the ceremony for the inauguration of the house, and you call it the housewarming party, yes, a housewarming party is very good also, but there should be something like a satsaṅg, divine. So humans have a satsaṅg in the house where a human lives, so there should be light, so light is equal everywhere in the world. There is no difference. Fire is equal, and if there is a big fire, it means not the other where no fire element is there. So when one God incarnates, a holy saint incarnates, it means not that other part of the world is now vacant, there is no God. That is not like this. And this only we can realize and develop through the satsaṅg and harikathā, the glory of that divine light of God, glory of that particular incarnation of the God, the glory of that great saint we sing, the glory we admire, and we pray to bless us because they have the capacity to bless us. And therefore, harīkathā, where the holy books are read and explained, we must go there. That is very important, very, very important. After that comes mantra japa, and this is a call, a constant satsaṅg. That is called a constant harikathā. Hasta karma, mukhe Rām. In the hands you have work, and in the mouth you have the name of God. Mantra, you see, double benefit. What you write? All business people: “Buy one and get two.” Buy one and get two. You do one but get two benefit: karma yoga through the hands and repeating mantra through the mouth. What a beautiful thing. That is great things, great things, and that is why all karma yogīs who are doing karma yoga are doing it with selflessness, thinking of God, and thinking of the well-being of all. And it is also coming, the Īśvara Praṇidhāna, Īśvara Bhajan, singing the glory of the God, repeating the name of God, and then singing the glory of God through the bhajans, so satsaṅg, navadhā bhakti. The devotion is very important. You must have a devotion to your car. Yes, you love your car. Yes, you love your car, no? And if you do not love your car, do not tell loudly. Okay? Do not tell loudly. And if you do not love your car, then you will not buy that car with an open roof. Everyone is proud of their car. And if you do not love, at least you trust your car. Do you trust your car? If you do not trust your car, do not sit inside. So everything needs love. So our planet is a planet of love. That love, which is care, respect, protection, understanding, kindness, oneness, and harmony—this is the love. So our planet needs now that universal love, not a selfish love.