TV Channel

We will continue with the topic of Guru Gītā. Yesterday, I mentioned that we have one Guru Gītā, but it is a little different. In some versions, there are 180, 200-something, or 300-something verses. There are several versions—one has 182 verses, some are a little bit longer. It is the same; everything is talking about the same thing. Maybe it is repeating something from another angle. When you learn how to give a lecture in psychology, they say there are three ways of understanding. One is theoretical, one is pragmatic, and the third—I don't know, I forgot this. But I know that sometimes you need to talk in a different way about the same thing, because you know that in front of you are sitting different people. And also, it is good to talk with a different view. You know that sometimes you saw on the web a nice caricature. On the floor is the number six. On one side is one guy, on the other side is another guy. And one said, "It is six." And the other said, "No, it is nine." But so many times it happens in our life that we also sometimes accuse somebody, because we look only through our point of view. We didn't ask that person for facts, for his situation, and if we know also the other side, maybe we will have another opinion. And because of that also, there is a different number of strophes in the now available Guru Gītā. Because of that, I have two papers. Because in our Gītā, which we are chanting, there are also a few—we'll say like 3, 5, 6, 8, 9, 11, something like this. And I will try to go with what is available and also a little different view. What we talked about yesterday, and I think almost all the time, always is—I will say—two languages in the Guru Gītā. One language is the Bhakti language, where they said the guru is the same as Śiva. And also you have a Jñāna language. They said Śiva is the cosmic self, he is Parabrahman. And if you understand, you will immediately have a guru. Śiva, Absolute Consciousness, what means Guru is a Cosmic Consciousness. And we know from Vishwaguruji's lectures, and we know that Patañjali talked about four main yogas—all these four. And we know from Vishwagurujī that it is the same like building a pyramid. If you want to get a pyramid, you must build all four sides at the same time. And that is the beauty of Yoga in Daily Life. But—also always but—some of us are more bhakti view. Somebody is more karma yogī. Somebody is rāja yoga, somebody is jñāna, and we practice in Yoga in Daily Life all four. But more easy for you is one way; that is normal. And because of that, we need also to talk with—I will say—not three languages, but four languages at the same time. And we will try to talk about Guru Gītā in two to four foreign languages. And now we will look at the Guru Gītā from the point of view of four languages. This is a very important question. Please give me the knowledge to understand, to recognize, and to realize a guru. And we said that Śiva is the conscience, cit. Śiva is this consciousness, cit, and Pārvatī is the śakti. And what Śiva said to Pārvatī—first sentence, you know this—Śiva uvāca, he said, "Oh, my dear, there is no difference between you and me. And it is a great luck, a great thing, that you put such a question." And what is here very important, Śiva said to Pārvatī, "My dearest, it is not a difference between you and me." That sentence means that Śiva and Śakti must go together. And so many times when Vishwagurujī was explaining yoga, he said yoga comes from that yuj. And that is yoga, something like this. I am not a Sanskrit scholar, no, but okay. And that means what is balancing two horses, two oxen, who are pulling the car. If we will not have this wooden part, which is equalizing two horses or two oxen, one will pull quicker and harder, and in one moment, in other, other—the car will usually go in the round. We have such situations in our life, when you go into the forest to walk. But a forest without any path, and you are really in the forest. And you are walking and walking straight. But in some moment, you throw away something on the floor. And after a few hours of walking, you finish at the same point. Why? Because we are not walking equally with the left and right leg. One is stronger. And usually, you know from the movies or from your experience, that you are circling in the forest, and because of that, we lose the path. And we need the compass, or we need something to catch. And because of that, you have Saptarṣi. Saptarṣi, seven ṛṣis. Seven wise people. And Saptarṣi—what is the Saptarṣi also? Okay, we know names, we know all this stuff. But you have also jñāna, and you have bhakti in the jñāna language. Saptarṣi means seven stars in the sky, which is that big—you know this—big and small car or bear. And one of those is the North Star, yes? And always, when you are traveling or you are on the ship, everywhere you always look to the North Star, and you exactly will know your path. In our language, we know the Saptaṛṣis, the knowledge that the Saptaṛṣis gave to humanity. And that is the path on which a human should go. And if you look at the stars, seven stars, it is very, very nice to see the picture. How does the North Star remain, but how is it rotating in different seasons? And you will see in the svastika. And everything—look, everything in yoga, everything in satsaṅga and dharma has meaning. Everything has a symbolical explanation. For people who don't think, who are not able to go further, it is just a nice story. And those stories and legends remain. And sometimes knowledge just disappears. But the story about Saptarṣis and Svastika remains. Oh yes, thank you. Yes, and after a few generations, maybe some wise person—we will say Guru Tattva appears in the body. And in one moment, that secret knowledge—but we will not say that is the secret, but what yesterday we said, that is on the bottom of the ocean, and you need to have ability and guts to go down. And you have to have the ability, but also the courage, to sink in, to again find that knowledge. What Viśvagurujī many times said, nothing is inventing. But everything has just again come up. And maybe with other language, maybe with other technology, but same knowledge from Vedas or before Vedas. And Pārvatī also, in one strophe before, asked Śiva for explanation of and to show the way, part, how to understand, how to realize a guru. And in that śloka, she addresses Śiva like Sarva Dharma Jñāna. Sarva means all. Dharma is not duty, but righteousness. What is right? Also, sometimes it is translated as religion. A jñānī, one who has knowledge. And when she addressed him like Sarva Dharma Jñāna, it means who knows all dharmas. Not only one. Not only, oh, that is the Hindu stuff, or something like this. But Sarva Dharma Jñāna means also Sanātana Dharma. And Sanātana Dharma is two pictures. About explanation, when you try to explain satsaṅg, sanātana dharma, you have two pictures. One is pomegranate. This is a fruit. You know this fruit, nice fruit around, and when you open it, there is a lot of—it is a lot of apple, okay. Why? Because satsaṅgatvaṃ, dharma is the skin. And inside are a lot of equal seeds. And the second picture is a banyan tree. Why? Because the banyan is forever. When we visited Kurukṣetra with Swāmījī, before Kumbha Melā in Prayāg, where Swāmījī got Mahāmaṇḍaleśvar Dīkṣā, a person who explained about Kurukṣetra showed one banyan tree and said, "On that banyan tree, Kṛṣṇa explained—I don't know which chapter—to Arjuna." And I was thinking, yes, 5,000 years plus, of course. But I started to think. And really, banyan trees have these roots, which are coming—air roots—from the tree down. And how do those roots come down? They start another tree. Maybe that tree is moving, but it is the same tree. They say that sometimes the crown is big, like one or two football stadiums. And because of that, they say satsaṅg and dharma is like a banyan tree. Satsaṅgati, without beginning and without end, that is the knowledge, that dharma, that how to live with the nature, with the universe, with the family, and how to lead your life—that is Sanātana Dharma, main principle. But also they said, who don't understand this, he is the greatest sinner. And when I hear "sinner," I am like—immediately I got a needle. But thanks God for Vishwagurujī. Because he explained that in yoga, sin does not exist. Sin is not existing. Yes, I know that we have pāp. Pāp translates like a sin. And because of missing knowledge, we are making mistakes. When we don't have knowledge, it is ego that starts to dance inside. And a lot of different complexes, etc. And what Swāmījī said—and for me, it was Mahāvākya. And I am always joking with this. It is not existing sin; it is only missing the knowledge. And because of that, we are making mistakes. And Swāmījī started to joke, and because of that, you are not the guilty one. God is guilty. And I said yes. God is guilty. Why didn't he give you knowledge? Okay, that was a joke. But here it is nicely said that those who don't understand that is the Guru and Śiva and Śiva... and is Guru, and also what we said in the beginning, bhakti and jñāna view, what means that Guru is the Parabrahman, the God. He is a sinner—not a sinner, but he doesn't have the knowledge, he doesn't understand the main thing, and because of that he makes a lot of mistakes. On that way, he tries to understand always when you hear the sin and somebody is a sinner. Because this making difference is coming because we don't have knowledge, because of ego also. And that is the language of bhakti and the language of jñāna together. In all three worlds, this knowledge is very hard to reach. I am telling you the truth. Guru is nothing different than Brahman. I said this already. Parabrahma, děkuji. God. Bůh. And the next two verses are very, very important. Vedas, Śāstras, Purāṇas, all this knowledge, all these books, mantras, yantras, smṛti, all stories from the ancient time, discussion between Śaiva and Śākta, and all different knowledge is only confusing the people. If they don't understand and know who the Guru is. The books are explaining part, explaining a lot of things. But actually, a book is not able to give you knowledge. You got information, but not knowledge. When I learn—I try to learn Sanskrit because Swamiji told me that I should learn Sanskrit, and I try—but I got a really good professor, and he told one very good thing: if you want to learn something, he said to me, if you want to learn something, like Sanskrit: one third you will learn from the book, one third you will learn from your practice, and one third through your professor, guru. Learning only through books is not possible. You also need to practice. But to make this aha effect, that light appears—oh yes, in that way, oh yes, now I understand this—you will gain through your teacher. Metsā, Sanskrit or Guru in spirituality. And that aha effect, that is the Guru Tattva. Which is existing in everybody. But in the spiritual, we will say that it is the Guru. All these ways of torturing the body, fasting, etc., and all this standing on one leg, or hanging on the different hook, etc., etc., will not give anything. Maybe you will get willpower. But we got one nice teaching. Bhajan about that, three verses, and that bhajan is Guru Binā, yes? Without knowledge of who the Guru is, and without understanding the Guru, and how they said you didn't know, and you, because of ego, you didn't bow down to your Guru, all this will not help you. Only with fasting, you will die without food and in pain, etc. After we sing that bhajan, yes? Or now, what do you think? Yes, please. So, you are a wise person without a guru, you sing in that bhajan. And also, you have translation, yes? In the book, no? Okay. We do, yes please, please if you have, you may say this translation and we will after sing bhajan, because that bhajan is essential, you know. Swāmījī also said many times that our bhajans are the essence of the Vedas. Really, it is impossible to understand the Vedas. If you try to understand the Vedas, it is impossible. Because of that, you need to read the Upaniṣads. And each Veda has a few Upaniṣads which explain the knowledge which is in the Vedas. But our knowledge and understanding are not so good, and mostly we are not able to understand Upaniṣads. And we need the commentary of the Upaniṣads. And also, commentary on the Upaniṣads is not easy. And you know that story when one guru gave such good lectures, such good satsaṅgs. But he realized that nobody understands anything. And he thinks, what to do, what to do? And he realized, and he started—Swāmījī said this, I don't know. And he started to drink yogurt before sleeping. And he let his mental go down. And in that moment, the disciple understands. And that is our case. When I started with yoga, I was thinking, I am a Jñāna Yogī. But after a few years, when I passed puberty, I understood that I was not a Jñāna Yogī. And I said, oh, I am a Rāja Yogī. And after that, I realized my discipline is not so good. Bhakti, my mistake, because sometimes without jñāna, bhakti is recognized like a religion. And I realized that Karma Yoga is only part for me. But not. It is important to work all four. And on that way, we will be able to come to the top of the pyramid. And because of that, not only Guru Gītā, but everything in yoga is written and spoken in different languages. But especially Guru Gītā, bhakti and jñāna language. And we have so big a blessing that Mahāprabhujī—but I will say, all Śrī Alakhpurījī Siddha Peeth Paramparā made so beautiful bhajans.