TV Channel

Today, I wish to translate one of our Gurujī’s bhajans for the satsaṅg. It is also the day of Hanumānjī, a great bhakta. In India, we say, “Believe me, please, I am your devotee.” But I am not that Hanumānjī who can tear open his chest to show that you are sitting within. Only Hanumān did that. When God Rāma and the past returned to Veṅkuṇḍa, Rāma told Hanumānjī, “Hanuman, you will stay here and look after the bhaktas.” According to the Guru Vakya of Lord Rāma, Hanumānjī is here to take care of us all. Hanumānjī is as strong and protective as Lord Gaṇeśa. He is a symbol of devotion, of service to Śiva, and an example of a Karma Yogī and of Siddhis. Hanumānjī gave and did everything very kindly and humbly for those devoted to God. At the same time, he is a thousand times strict against non-believers who create problems. To have Hanumānjī’s picture is great. Today is Hanuman Jayantī. So we think of Hanumānjī. His life was not easy, but when God Rāma and all were leaving, Hanumānjī said, “My Lord is with me.” They asked, “Where?” He said, “In my heart.” Overcome with emotion, he tore open his chest, and people saw inside: Rāma and Sītā sitting in his heart, blessing. So we say, “Lord, believe me that I am yours forever. Only I am not that Hanumānjī who can tear open his chest to show you.” Dhanaḥad Chakra is where the Lord resides; our Mahāprabhujī resides there in this heart. Last weekend, I gave a lecture. It is said that when you build a temple, church, or mosque, you always have a certain imagination. In a church, there is a statue and light; in a mosque, on the thing; in a synagogue, there is also light. Every belief has different things. But for what purpose do you construct a temple? The name ‘church’ came later; originally it was also a temple. In Hungarian, there is no word for ‘church’; it is also a temple. After construction, within a certain time, you should place the idol of the Lord—be it Kṛṣṇa, Rāma, Hanumānjī, Gaṇeśjī, Jesus, Maria, or many others. We have different beliefs and our Eastern Devatā. If you do not install the deity in time, then Asuras enter and occupy that temple, church, or mosque. These negative beings then bring bad luck to the people. Therefore, do not wait long. It is like when, for humans, nine months are over, birth must take place. Similarly, when construction is complete, the Lord should come, and our vision is established. Our heart is a temple of our ātmā, our soul, our spirit. But at the same time, our heart is to prepare a temple for the Lord—our Īśa Devatā, Antaryāmī, the Lord inside. When you have invited your Lord into your heart, you must take care. You must serve your Lord in the heart: give food at the right time, water at the right time, ensure rest at the right time. You must be aware; there should be complete unity, like the oneness between mother and embryo. The mother’s biological system continues for the growth of the new embryo. So when in your heart you have your Īśa Devatā, your Gurudev, it should not become vacant. If it is vacant, then the Asura Śaktis will enter. When doubt comes, or you are unaware and enter into Kuśaṅga, that is the first indication that Asuras are occupying your heart. Kuśaṅga can also be with your own self: thinking negative thoughts, having negative feelings, desires, and imaginations. That is also very bad, Kuśaṅga. We fight nowadays against material pollution, but the most dangerous pollution is mental pollution. All outer pollution is created by human mental pollution. Mental pollution is desires, jealousy, anger, hate, complexes, greediness, and so on. This mental pollution first pollutes you, and then the outside. When you fall into Kuśaṅga internally, you soon have arguments—with your inner thoughts, with your inner self. That is already Kuśaṅga, and then you lose everything. Mahāprabhujī said in a bhajan, “O my mind, you lost everything with the Kuśaṅgīs.” You lost jñāna, you lost devotion, you lost everything. Chal, Rayo Kudhang. Now you are walking in different directions. We must constantly observe our heart so it does not become vacant. When it is vacant, Kuśaṅga will come, and blackmailings will come from outside and inside. Then it is very hard to hunt away the Asuras. They become best friends with your vṛttis, and you like them. They become such good friends; you like greediness. We know greed is dangerous, but when we taste a little, we say, “Yes, okay, it doesn’t matter,” and then more and more. Someone feeds your ears or your vṛttis, and you become angry, jealous, hateful. So never let your heart be vacant; otherwise, others will enter, and many problems come. We lose our spiritual motivation to practice mantras, sādhanās, and prayers. No matter what you do, you should be in this color; your aura, your ābhāmaṇḍal, should be full of the Lord’s presence. Jis hāl mein, jis chāl mein raho, Rām kaho, Rām kaho, Rām kaho. In whatever condition and circumstances you are, constantly say the name of God, Rām, Rām... or your mantra. Jab jab man ghabrāye, tum prathānā karo. Whenever your mind is scared, fearful, pray. Jab rahā najar nahī̃ āye, tum prathānā karo. When you cannot see any way out, prayer is the answer. Hanumānjī’s heart was completely filled with the presence of Lord Rāma and Sītā. So should our heart be, filled with the presence of our Lord. When it is vacant, you do not know who will enter and destroy our path. This is what God made, what we call Prakṛti and Kudrat. Prakṛti and Kudrat are a little different. Kudrat is the miracle of nature, Prakṛti. ‘Kudrat’ is an Urdu word. Kudrat Kā Kheil—this is the drama of Kudrat, the drama of nature. What Kudrat decides will happen: kudrat ko manjoor hai. Destiny is also like Kudrat. Kudrat kā khel—an accident is a drama of Kudrat; a good thing happening is also a drama of Kudrat. Good and bad, what we face comes from Kudrat, from nature. We must understand nature. When someone dies, we are sad; when a closer person dies, we are sadder because we are selfish—we lost our good things. But we cannot keep that. Kudrat, that’s a kudrat kā khel. The play of Kudrat: coming and going. But we are too weak to lose it. There is a bhajan of Gurujī: Banāyā khel kudrat ne, banāyā ho to aisā ho.... What a Kudrat, creating the game. The Kudrat has created a game. What a wonder that it has created such a game. Bhed ne jānate koī sapnā ho to aisā ho. And nobody knows why; nobody understands. What a perfectly hidden secret. No one can find out. Bheda nahī jānte koī sīpā na ho to aisā ho, banāyā khīl kuḍrat nahī banā na ho to aisā ho. Pṛthvī, Ākāśa or Agni, banāyā pavana or pānī, Earth, Space, Fire, Wind, and Water—these five elements. Rachai, Palme, Rachana, Rachana Ho To Aisa Ho, And within no time, He created all this game. What a wonderful, perfect, indescribable creation God or Kudrat has created. Wah! What to say? The Kudrat is playing a game with us. We are in the game of Kudrat. Sometimes we are angry, sometimes happy, sometimes we like, sometimes we don’t. Like a puppet on strings, Kudrat holds the thread of our body. Sometimes we walk this way, sometimes that. In this saṃsāra, between this earth and ākāśa, the Lord made a beautiful divine light. Banāye candra aur sūraj ujālā ho to aisā ho. He who creates the moon and the sun—what a light! No one can make that light. Banāyā khel kudrat ne, banānā ho to aisā ho. What a Kudrat! Made the game, playing this game. Śamundar kī bāṛā bhārī, koī jan ṭhāg nahīṁ pāvay. Thairaya pṛthvī ko us par thairānā ho to aisā ho. What a Kudrat has done: a very big ocean; we do not know how deep it is. And He placed the earth upon the water. What a game Kudrat has done: an endless ocean, and on it the earth is swimming. What a miracle of nature. Sundar kiya samundar, kiya bada bhaari, koi dhaag nahi paave. Thairāya pṛthvī ko us par thairānā ho to aisā ho. Banāyā khel kudrat ne, banānā ho to aisā ho. Banaya pahad aur pravat, aneko jhaad aur darkhat, ananta bhaati rangvaya rangana ho to aisa ho. Kudrat made big mountains and hills, many different kinds of big and small trees, and put colors in everything. What beautiful colors He put in everyone. Now spring is coming; we see new leaves with different colors. How many scissors does He have in His hands? Everything is nicely cut, like fashion. Every shirt has a different cut. This is Kudrat. How many hands does Kudrat have to shape leaves and color everything? Mountains, hills, trees, vegetation, different colors—what beauty of God in His game. We are in His game. Our thinking, feelings, imaginations, happiness, disappointment, pain, pleasure—everything changes in His divine play. We are just objects of the play. Paśu aur pakṣī nyāre, bolat hai ananta prakāra, apnā āp hī samjhe samjhānā ho to aisā ho. Animals and birds are all different; they have endless languages. As many creatures, they all have their languages. Apna aap hī samjhe, samjhana ho to aisā ho, And automatically they understand their mother language. God has given understanding to all creatures, not only humans. Humans have lost this; they must be taught. Animals and other creatures have it naturally. Kudrat, kudrat kā khel—what a Kudrat playing with us. What a body of humans God has made. Kudrat made this human body. No one can do this—only Mother Nature, Kudrat. Kudrat Manuṣī Kī Dehe Banāī Uṣī Mein Bolat Hai Nijasai, In which God is residing and speaking. Bolat hai nija sāyī, the Sāyī means the Lord. Jeeb phir bedh nahi paya, abhedhi ho to aisa ho. But this Jīva, living in the body, does not know the secret of that Lord or that Ātmā. What a secret in this play, that these Jīvas do not know what is there. Banāyā khel kudratne, banānā ho to aisā ho, bhed na pāve, jāne koī sapnā ho to aisā ho. Rachnā ye bahut hai bhārī, Prabhu tum kaise rachdārī? This creation is so great, Lord, how did you manage this? Gurujī asks, “Lord, how did you manage this?” Rachnā hai bahubhārī. What a great creation, Lord. How did you create this? What a wonder. The wonder is very big. The vision of this divine creation, of this Kudrat, is indescribable. Kaise koi katan kar sakta? Līlā kā vār nahīṁ paṛā. Who can describe this? No one can, because this Līlā of the Lord is indescribable. Gurujī has put the entire universe in this bhajan: water, ocean, fountain, fire, air, ether, trees, flowers, and what not—Kudrat. Our life is in the hand of Kudrat, and it will be as Kudrat decides. Kudrat ko manjūr hogā means what Kudrat accepts, that will is there. Divine will is with her. Kaise koi katan kar sakta? Līlā kā vār nahīṁ parā, banākar met bhī deve, samrāṭ ho to aisā ho. His divine play, Līlā, is beyond our imagination. He can make and again dissolve. Samrāṭ Ho To Aisā Ho. The Mighty One is He. He can dissolve and He can make. Though painful for us, death also follows Him. He will come and finish everything. So destroyed and created by that Almighty—He is the Almighty. We are not. We are a tiny part of one particle of that divine cosmic kuḍrat kā khel. Byapak hai aap sarvetar, jagā kohī nahī̃ khālī. He is omnipresent. Nowhere is it empty—not even the space of a needle’s eye. Not that much emptiness is anywhere. No, He is everywhere, one without second. That Kudrat, that mighty Lord, is everywhere. Understand Him. Surrender your life in His hand, in the Kudrat. Jo kudrat karegī, manzūr hai. What Kudrat will do, I accept. Byapak hai aap, sarvatra jagā, koī khālī nahīṁ hai. Khālī hai nahīṁ. Bhela pan aap nahī miltā, nirālā ho to aisā ho. And He is within, one with me, but I cannot see this. What a miraculous one is playing in me also this game. Ātmā is everywhere within ourself. Śrī Pūjya Dīpa Bhagavān Khela Harī Rachdīnā Nānā Mahāprabhujī. Śrī Pūjya, the worshipped Bhagavān Prabhudeepa, Mahāprabhudeepa Nārāyaṇa. Khela Harī Rachdīnā Nānā. Such a game He created. Mādhava Nanda Gama Pānā Mastānā Ho To Aisā Ho. So Holy Gurujī said, “Take it as it is.” And how happy, divine I am. Mastānā ho to aisā ho. In this picture, He is singing this bhajan. The bhajans Gurudev has written for us are the ultimate. They are truth and teaching. To understand and follow is something great. We come into trouble when we feel vacant, when we think, “I can do all, and I am this and that.” Then we are in trouble. When the heart is vacant, Asuras will enter. When the vṛttis, the chidākāśa, is vacant, the Asura vṛttis will come inside. Therefore, do not let it be vacant. Do not be empty. Always be aware of His presence, Divine. Devāna Satguru Nāma Kāmas Parastāhe. There is one bhajan Shanti would very much like me to translate. Sadām bhaiye, man baḍā anāḍī, samjāyo samajat nahī̃, mūrak aise nīc lawaḍī, Sadām bhaiye man baḍā anāḍī. Sadām bhaiye, sādhus, satsaṅgīs, you are all now sādhus. There are two: Svādhyāya and Sādhu. Sādhu means simple living, higher thinking. Svādhu is like me, enjoying taste. So I am Svādhu. I was eating chocolate before. But you were not; you were sitting… You have a plus point: you are greater than me. You know why I always have to sit up? I am always up because you are greater, you have more weight than me, so it automatically throws me up like this. You are great; I am such a light one. Kudrat can kick me here and there; I don’t mind. Sadām bhai, ye man baḍā anāḍī. O my brothers, this mind is very untrained, a foolish one. It has not learned anything. Anāḍī means one who does not know and did not learn—a fool. Sadām Bhāī, ye man badā anāḍī, samjhāyoṁ samjhat nahīṁ, mūrakh aisā nīccha lawaḍī. I try to explain to him, but he does not understand and always runs to lower things. Sādhāvāyī mana baḍā anādi. Yogī jātī koi mehnat karke bove bhajan kī badī. The Yogīs and Yatīs. Yatīs are also human, not animals. Once a mountain climber said, “I saw the Yatī. He had four legs.” My God. A Yatī does not have four legs; he is not an animal. He is a human, a Siddha. After a few years, he said it was a joke to make himself famous. Many televisions and magazines, even Times, had a phantom picture of a Yatī with four legs. Yatī means a serious practitioner. The word comes from Yatna—trying, trying, trying. You achieve through trying. Yogī Yatī Koī Mehnat Karke Bove Bhajan Kī Badī, They create a beautiful garden of Bhajan, a spiritual garden. Ye man bandar badā harāmī, palme badī bigaṛī. But this mind is a terrible monkey. Within no time, it destroys this spiritual garden. Yogīs and Yatīs, with great trying, discipline, and hard life, create this garden. One stupid monkey comes and destroys everything. That monkey is our mind. Always give this mind monkey a banana and be peaceful. Yeh man motā bel hoikar khīñche grast kī gāḍī. This mind becomes a big ox and pulls the chariot of the whole family. The whole family’s responsibility is on him. Anda dundme jave dorto. He runs without vision or target, only working, working. Aṇḍā Ḍuṇḍme Jāve Ḍoṛto Pade Viṣyāṅkī Khāḍī. And he falls into the deep hole of desires. When you fall into that hole, you cannot come out; it is so slippery. You try to climb, but nothing. Coming down. When you are swallowed by the darkness of desires, you cannot come out again. A very rare lucky one, as Mahāprabhujī said in a bhajan. So, this mind becomes a big ox, pulls the cart of family troubles, runs here and there without thinking, and falls into the big hole of attachment and desires. Man hathire doī hathaniyā paccīs bacchiyā pisārī. This mind has two elephants. The mind itself is an elephant and has two female elephants: Saṅkalpa and Vikalpa. Man hathire doī hathaniyā, this mahatī, my mind, has two elephants. He is male and has two females: Saṅkalpa and Vikalpa. Pāchīs bachchā pīchāḍī, And twenty-five babies running behind. These are the five Karmendriyas, five Jñānendriyas, five Prāṇa, five Uprāṇa, Manas, Buddhi, Chitta, Ahaṃkāra, and Lobha. These twenty-five are known as Pañcaviṃśati Prakṛti—the twenty-five aspects of Prakṛti in this body, dominated by your mind. Sādhava, yeman badā anādi, and this mind is very uneducated. Man hathire, doī hathaniyā, pachīs bichyā, pīshadī agyān inro bāp kahije, avidyā. Eski mādī, The father of the mind is ignorance, Agyān. And Avidyā, uneducated, is his mother. So ignorance and no common sense are the parents of this mind. Bina akar sakar kahije dode sab ke agadi. This mind has no form, but it runs in front of all as if it has form. Do you see your mind? It has no form, but you say, “I changed my mind.” How? Did you change direction? Though formless, it runs as a form. Bin aakār sākār kahije daude sab ke āgadi, ek palak mein khalak phirāve nahīṁ bhīt āve ādi. Within a second, it can turn everything opposite. Even a rock is no obstacle. The mind can turn you completely, make you very happy or sad, angry or calm. Bin mukh charo chare rat din, to bhi bhuk nahi kadhi. Without a mouth, it eats day and night, yet is still hungry. The mind. Bin mukh charo charerat, without mouth it grazes night and day. Phir bhi bhukh nahi kaadi, kya kahun man neech nalayak, bhesh kahun ke paadi. Oh, stupid mind, how can I describe you? A buffalo, or a buffalo calf, eating whole night and day. Sada Vyayamān Baḍā Nadī Birla Gyānī Sant Surmā Paklī Maṅkī Nadī. Very rare, learned great saints, the heroes, caught the Nāḍī, the weakness of the mind. Now it is in control, like a mahout on an elephant with a small piece of iron. He knows where to touch, and the mighty elephant obeys because that is his sensitive spot. The Mahant knows the weakness, the Nāḍī, the pulse, the nerve. So very rare saints found and caught this Nāḍī. Gyān Vairāgya kī davā pilāī, And then gave him medicine so he will not be stupid anymore. This medicine is Jñāna and Vairāgya. Jñāna Vairāgya kī davā pilāī. Mīṭī bīmārī sārī. These two medicines, Jñāna and Vairāgya, release the mind from all illnesses, troubles, and suffering. Your problem can only be solved when you develop Jñāna and Vairāgya. So drink this medicine. Śrī Pūjā Bhagavān Dīp Nārāyaṇ Maṅkā Mūl Ukhāḍī Mahālī Gurujī said that Mahāprabhujī pulled out the roots of the mind so they cannot grow again. Kahe Madhavānand Ānand Hai Mahālī Gurujī said, “What happiness! Guru Kṛpā Bhāī Gadī. The Guru’s grace is very great for me.” Mahāprabhujī pulled out everything. This is, in short, a translation of this bhajan. Dīp Nārāyaṇa Bhagavān Kī Jaya, Deveśvara Mahādeva Kī Jaya, Mādhav Kṛṣṇa Bhagavān Kī Jaya, Sanātana Dharma Kī Jaya.