TV Channel

Part 1: The Rare Human Journey: From Consumption to Realization A very good morning to all bhaktas around the world. Some have evening, some have morning, some have afternoon, some have midnight. Bhaktas are always awakened. Whenever there is a spiritual talk from which we can benefit, they are ever ready. Like yesterday, there was a question about a fly: > Chandan makkī par hare durgandī wahān uṭ jāye. Aise agyani satsaṅg nahī sunāy, unge ke uṭ jāye. A fly was sitting on sandalwood, and suddenly a little child relieved itself. The fly leaves the nice fragrance of the sandalwood and flies to that stink. Because every creature has its own nature and qualities. So, just to have a human body is not everything. We must cultivate the quality within us that leads to the light. Hiṃsak Prāṇī—those who are violent. All violent animals go into darkness. A thief hides in darkness. But spiritual seekers go towards the light. Human life is rare. It is the last milestone for divine realization, for becoming one with God. But if we lack that quality, we will not step towards divine consciousness; we will fall deep into lower states. Yoga has now become a kind of fashion. But somehow, that yoga is not practiced as true yoga. It has become more selfish, commercial. It lacks quality, like junk food. The quality of practicing yoga is missing. Our Prime Minister, Modījī, worked very hard. With his connections, he asked if we could celebrate an International Day of Yoga at the United Nations. Within 14 days, 176 countries said yes—Islamic countries too. People were proud and happy. But now people have taken advantage in a different way, and the quality of yoga is missing. The scriptures are connected to philosophy. The one who brings this knowledge is a philosopher. When a philosopher does research work, it doesn’t matter what you tell him; he will not accept it blindly because he is like a scientist. Research, scientific work, is the way to truth. It finds truth without duality or selfishness. The philosopher researches a subject and then gives that knowledge to us. Now, other people are not that kind of philosopher, professor, or experienced person. They just play the flute. But the flute is bamboo, and the bamboo is broken. So how can the sound be correct? We need authenticity. Nowadays we say, "Okay, this is good for my body," move a little, and say, "Oh, I feel good." Okay, for a while you feel good. But the real good is your soul, your ātmā, where we must lead you. How are we utilizing our time? Time waits for no one. And karma, action, will not leave anyone free. Action leads to reaction, and that reaction leads to another action. So it’s action, reaction, action—we are going nowhere. Once we feel proud—"I took action, my reaction was good." One threw a brick at me; my action was to throw a stone. But then that one says, "He threw only a stone? I will throw a bullet." So action-reaction escalates higher and higher. It means our soul's development is decreasing, going down and down. We become selfish, egoistic: "What I say is truth, it's best, it's my life, my feelings, my culture, my tradition." Tradition is one thing, culture is another, but the truth, the philosophy, or the science, is different. Now they research that humans are only human, as said in the Grantha Śāstras: a human is a human. But in between came many races, differences in humans, colors, etc. Scientists have now declared two things. The first human was in the Himalayas, in Tibet—what we called that time. Tibet is now part of China. And there was Śiva first on Kailāśa Parvata. Śiva is Svayaṃbhū—no father, no mother. He manifested in the womb of the mother universe. Śiva is the son of the universe. All the energies, functions, capacities—everything in the endless universe—collected and manifested into Śiva. So Śiva is not a normal incarnation or a normal human. He is the embodiment of the entire universe. He manifested himself in the Himalayas, where Mount Kailash is. Therefore, a researcher said the first human was there. Secondly, a human is a human. It doesn’t matter if he is small or tall, thin or thick, white, black, or yellow. Human is human. The Vedas say there are 8.4 million different creatures, and from these, one is the human. Therefore, there should be no differences and no fighting among humans. We are great. We are also a kind of incarnation. But now we have a choice in our hands: use it or lose it. You have your human life; either you go towards development or towards distraction: svarga, apavarga, or naraka. The human consciousness, human abilities, the human body, the human soul—all are meant to come to that light. This was given by those philosophers. Now we call them scientists; at that time we called them philosophers, the kind of philosopher we call ṛṣis, holy saints. Today, a picture came of one sādhu, one elder swami. Some declared he is 250 years old, others said 500 years old, and he is still active. He is walking, and he has a nest-like hut on a tree, with no roof, just a little shelter. He climbs a tree about 3 meters high and meditates. He is living; everything he does is there. I don’t know what he eats. It is said, "I was not there, so I can tell you only what I heard, and you will tell somebody because you heard from me." At the time in India, there was a politician—Indira Gandhi. Do you know the name? In politics, sometimes you lose, sometimes you win. She lost her elections twice, I think, and the Congress party. So she went to this Swāmījī, this sādhu. She came and made a praṇām there. He didn’t look at her; he was in meditation. She was praying. After two days, he just put his leg down so she could touch his feet. That’s it. She said, "Okay, I got my blessing." He made a gesture like this, and she won with the highest number of votes. So there are scientists who wonder, "What? Can it be more than this?" The gods are true, true and true—pure, crystal clear, transparent. Their feelings, their consciousness, their being is divine and a blessing for us. At that time, we call that philosopher or holy saint a trikāla-darśī—a knower of past, present, and future. But my dear, it is not easy. You go for a weekend somewhere in a small tent, and it rains the whole day and night, and snows. It’s not pleasant. "Let’s go home." When he was sitting, there were landslides, rain, cold, heat, and mosquitoes. How will we deal with the mosquitoes? Oh God! It is not easy, my dear, to endure the situation: cold or hot, rain or dry, hot air or cold air, rain or snow, night—nobody there. Nobody brings anything to eat. He is in himself. I am thinking now of my next journey to India, to have his darśan. Yes, it is great. There is another one; he is 180 years old now. He is sitting like this. People came for an interview. He didn’t want to talk about it, but they asked, "Do you have anything to tell?" He said, "Yes, I think death has forgotten me." He is sitting there. There is a third one; they don’t know exactly how old he is—above a hundred years. His skin is beginning to look like stone, but his ātmā is sitting within him. So we are nothing compared to them. We are only consumers of food. In one life, we consume about 80 tons of food. When you die at 80 or 85 years, you have consumed 80 to 85 tons. We are only consumers. We are not manufacturers. The manufacturers are those great Siddhas, great yogīs who make this life successful—pure, innocent, truthful. They bring themselves into the hands of God, as God gave you. You. That is yoga. Not: "Oh, today my kilos... yes, in one week I’ve lost three kilos. Oh, look!" The husband comes and tells his wife, "Look, don’t you think I lost weight?" She says, "Yes, you lost everything because you had no time for me." My dear, yoga practice is good for our health, but we should do it systematically, scientifically. Never torture your body, never force it. Good health comes from good thinking. Everything comes from thinking. Good thinking means we will say, "Eat healthy food." Healthy food nowadays, we talk about organic. You will say, "Swāmījī, you are coming from high philosophy to eating philosophy." And in eating philosophy, there is another philosophy—the selfish philosophy. The day before yesterday, I got some spinach. I don’t know who brought it; they said it’s organic or something. I tell you, after 15 years, I tasted the real, best spinach. The original taste, what God gave with those seeds, is completely different. So when we have philosophy, spirituality, when we speak about our inner self—not this body, not these thoughts, not these senses, not these desires—but that ātmā, that you. Who are you? Only your inner self knows what is pleasant, what is best, and what makes your life healthy, happy, long, and comfortable. Do that. For the temporary, the taste is not important. So go there, endure. That is called tapasyā in our words, in Sanskrit or Hindi. Tapasyā. You know what tapasyā is? In different kinds of austerity, we should not torture our body, but as humans, we should endure the situation. Don’t judge anything immediately. Now, I come to a very normal, simple example. You have definitely experienced this many times, and I have experienced it many times. I have flown so much. There is a flight, for example, from Washington to New York, and they serve food. One person said, "I ordered that food, and I am diabetic. I need this and this and this." What can they say? "Sorry, we are not at fault. You should tell the ground staff." "Yeah, but what is this? It's only a 40-minute flight; you will not die." But see how human emotion is: "I pay the money, I get my ticket, and I have a right." You can’t imagine how many times I have witnessed people fight over their food. The maximum flight is 12 hours. In 12 hours, my dear, you will not die. The hosts, the boys or girls, say, "Sir, we are sorry, but can we give you some bread, or juice, or fruits, or cakes? Take this." "But I ordered my food." "I am sorry, we don’t have that food." "I will write a complaint." "Yes, you can write, but you know..." This is not tapasyā. Tapasyā is when you say, "The food is not for me, no problem. Please give me a glass of water or juice." Or someone says, "I would like tomato juice." That’s all. Or one says, "Okay, I will have a glass of vodka." Oh God, without eating, vodka will burn your intestines. To endure a situation, accept it, digest it without anger. Otherwise, you try to digest your anger, and whatever you eat will create more poison in your body. Though they give you something good—fruits, salad—you eat with anger, and your stomach says, "Please don’t do this to me." So tapasyā, austerity, does not mean what some yogīs do. At the Kumbh Melā—many know what it is, many may not—there was one yogī, a sādhu, with only a little cloth on his body. He had five or seven different fires about two meters from him. The fire was from a lot of cow dung or buffalo dung and wood, burning for a long time. He had a thick ring on his head with a cloth and a basket on it, and fire in the basket too—heat. He was sitting, meditating: "Namaḥ Śivāya. Oṃ Namaḥ Śivāya." People came to see him, taking photos. When you see people taking photos, he endures more heat so people will see how good he is, sweating and hot. The temperature was about 40 degrees, plus the fire. What do you think? That kind of austerity we should not do. Our body is a divine body—sorry—our body is God’s body. In this body, God is dwelling. In our heart, God is dwelling. We should not torture this body. But at the same time, we should not spoil this body. And that is yoga. Part 2: The Nature of the Yogī and the Path of Prāṇa So, it is not a kind of torturing posture. One places this leg on this side of the neck and this leg on that side of the neck, sitting as if in a swing. It is okay. You are young, you can do it. Some can do it; some cannot. You must ask your hip joints and bones how it is. Therefore, my dear, endure the situation—the emotional situation. We should not create war. We should help. We should love. We should forgive them. Even if they say, "Yes, we will kill you, you fool," you say, "Yes, please." Remain calm and peaceful. That is the nature of the yogī. We were speaking about prāṇa. Prāṇa means energy. There are two kinds of energy. One is physical energy, which comes from nourishment: the quality of water or liquid we drink, the solid food we take, how much we consume, how much we walk, and the inhalation of oxygen. This is one kind of energy. The second energy is cosmic energy. This cosmic energy comes from the cosmic mother and flows through the sahasrāra cakra. This cosmic mother nourishes her child, the jīvātmā. Constantly, there is a connection between the supreme cosmic Self and our self, meaning our ātmā or our soul. Our ātmā is like a bulb, and the powerhouse is that cosmic mother. The powerhouse supplies power to the bulb. Similarly, our soul is nourished and supplied with that pure energy, which we call prāṇa—the cosmic mother’s energy. Anyone who nourishes us is a mother. Anyone who protects and gives us knowledge is a father. So, a mother can be a father also, and a mother can be both father and mother. But energy is feminine. Yet, as soon as you say "prāṇa," it is not feminine; it is masculine. Ultimately, that prāṇa, that energy, turns into Prāṇa, and that is God itself. We must make a very clear path and let it constantly radiate this cosmic light in our heart. That is the yoga and the yogī’s sādhanā, their tapasyā. This body is very precious. We cannot buy it in a supermarket, borrow someone else’s body, or assume we will get this body again. It is only, and only, and only one time. Therefore, first, enjoy being on this earth as a living being. Experience life and all the different energies, different tasks, different happiness, and different joys—everything in the right way. There are three different levels of behavior. First is nature: trees, vegetation, etc. Second is animal. Third is human. A human should not behave as an animal, for when we change our feelings and are merely enjoying, then we are in the category of animals—that is called the animal kingdom. If we rise above, the best joy can be had by a human. What joy? Knowledge. Happiness. You can give someone support, lend a hand. That is why I often say: helping hands have more value than folded hands. Help, help. Many times, you will see animals also helping other animals. Recently, someone posted on Facebook—in the last year and a half I have Facebook; I didn’t want to, but everyone forced me. A woman, a girl, gave birth to a child and threw it into the garbage. A dog came, smelled, and saw this little, newborn child. The dog picked up the child and brought it home to his master, to whom this dog belonged on the street, and brought it to the humans. So, dogs are very intelligent. Also, one day, a baby of a wild cow… a lion went there. That lion, the mother lion, went hunting. This was a small baby. Baad me khor kuru ga. The baby was running here and there. Finally, the baby just stopped and came to the lion mother. The lion mother looked at him, didn’t kill him, didn’t bite. This baby was maybe three or four days old. Then another lion came to attack, and she attacked the other lion. She protected it. So, even in the animal kingdom, there is protection. It is their nourishment, their food. When they have enough, they will not kill anyone. When they eat grass, fill their stomachs, they will sit and relax. And what do we humans do? When we go for a walk somewhere and see nice, ripe cherries, we don’t eat only five or six. We take a basket, pluck the cherries, and take them away. This is the difference between humans and animals. Birds will come, eat, and fly away. They will not take more dishes or dish types. So, limitations, feelings. We humans have viveka. We shall give love and understanding. No anger—never, never in anger. Yes, you may be a little angry here (points to head), but not here, not here (points to heart). Because when you come from the brain, from your intellect, to the heart side, then it is automatically filtered. There is no more anger; it is love. But when you bring your anger into your heart, many heart problems arise. Some people have anger either in the neck, stomach problems, spine problems, headaches, or knee problems. This is a very sensitive point in our body. We have much pain because we put our tension, anger, hate, and greed in a particular part of the body. If you give it all up, suddenly everything becomes very nice and clean. It is not easy. It is not easy for humans now. But those who practice classical, authentic, ancient philosophies accordingly—you practice yoga—you will get what yoga promises. Yoga promises so many things: self-realization. You realize yourself in this world. That kind of practice is healthy and leads us to immortality. So, feel compassion in your body, in your heart, in your thinking. Have healthy food and healthy movements. Wherever you are, be content. That is all. That is austerity. That is tapasyā. And that is how to enjoy human life. We do not know if we will come again. There are two or three facilities or possibilities: either we come back to this earth in a different life—maybe we are a cobra, very beautiful, or we come as a buffalo, or as something different. As a human, it depends on karma. Or, we remain in the astral world. There is no access for us again in this world; you have no freedom to come to this planet. So you remain in the astral, constantly torturing in darkness, and that is called a spirit, a ghost, an ancestor which has existed for ages because there is no door, no access—a life prison. And which life? Astral life. There are years we cannot count. The third possibility is liberation into God’s consciousness, one with God, one with God’s light. These are the three levels. Either you again repeat in the cycle of birth and death through 8.4 million different creatures. The chance is… the last is a human. If you are behaving wrongly, you become inhuman. The violence we can do in many ways must not be physical. Thinking hate, anger—this is the most terrible violence we can do. Therefore, forgive, be happy, accept. It is your mistake. If I make a mistake, it is still your mistake. Your mistake and my mistake are shared equally. With one hand I can move, nothing happens, except I can shoo away flies or mosquitoes. But these two hands sound: this hand and this hand. So my mistake is your mistake, and your mistake is my mistake. We both are in this, and only we both can create between us compassion, peace, harmony, and understanding. I will tell you a little example, and then today is finished. A man had two donkeys. One donkey goes towards Virginia, the other goes towards Arlington, and his house is in Alexandria. Where should he search for his donkey? He goes to get one from this side, then the other is somewhere else. So he tied them with one rope, about two or three meters loose, so they could move. At home, he put grass on this side for that donkey and on that side for this donkey. The donkeys came to the middle. This one wants to eat from this side, and that one wants to eat from that side, but each was half a meter too far. So this donkey is pulling this way, and the other is pulling that way. The grass is green. They are looking at the grass, wanting to reach it. The other one is also pulling; both are pulling each other and hanging like this, looking at the grass. Someone came and took this donkey and pulled it to the other side, and both together began to eat. They ate this, then they went to the other side and ate. That is called coordination, mutual understanding. You will never eat that grass as a donkey. You can stand for days and days, but you cannot. But with mutual understanding and cooperation, you can eat. Similarly, both sides have to forgive, understand, and touch your heart. There is the ātmā, and that will be happy forever. So, prāṇa, three kinds of prāṇas, bodies, the austerities, the final goal, a human life—either you go in or out. Forgiveness, acceptance, and no more negative suffering. Then we come to the supreme world, and we have to follow the path to get there. Modern technology is very good, but it is an imitation from the wise people. What kind of imitations? They gave us the path: how to go, where to go. It is completely guided: Aṣṭāṅgayogānuśāsana—yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, samādhi—step by step. Now, modern technology: when you drive your car, you press the button and say, "Next, straight, turn left." After that comes the circle. The second axis drives there. Who is that talking with you constantly? It must be a very great wise person. There are three navigators. One is pointing towards Washington, the second towards Virginia, and the third towards Maryland. And the same person, the same person is talking. For Maryland, it also tells this direction; for others, this side—and the same girl talking inside. My God! This is a technique. Multiply. First, Śiva could multiply everywhere, or a saint can multiply. This modern technology has proved to us that it can be multiplied. Like today, just now, I am omniscient and omnipresent in the whole world. The bhaktas are looking and saying, "Yes, Swāmījī, I see you." Australians say, "Yes, Swāmījī, we see you." The Indians also say, "Oh, Swamiji, that’s great." And Vienna, Austria, Europe—today is Sunday. All are sitting near their television, looking at Swamiji TV. And suddenly, Obama is talking. He is also multiplying. He is also omniscient. And suddenly, Durgā Devī is talking. So this is a technical… So if we can multiply through techniques, then why can’t we multiply through our intelligence and through our highest level of consciousness? This is the imitation we call Durdarśan. You could see in the far distance—Trikaradarśī. Now we have television, and then it is called telepathy. Yogīs were doing telepathy; now telepathy comes. The first inventor of the telephone was a Hungarian. In Hungary, they were saying, "Experiment, do you hear me?" And others said, "Yes, do you hear me?" In the Hungarian language, "do you hear" means "hello, hello." Yes, so it was a Hungarian. Thank you very much. Maybe I am mistaken, but what I have heard—and this evidence is Swindon Hungarian—and also, who was making the electricity? Yes, and where was he? Croatian, yes, Croatian, and took over the… Czech, and so Czech has a company called Tesla, yes. That is why who made the telepath and television? Do darśan, yogīs. Yes? That’s it. So, trikara-darśī. Now, the same thing: my instrument functions, but your instrument doesn’t function. Similarly, the Gurudev has that trikara-darśī, but the disciple’s machine is still out of order, cannot understand. So, trikhaṇḍa-darśī. But there is one thing: when you get this siddhi to see, you should not utilize it for yourself, to tell someone, to open or this. Otherwise, your siddhi will be finished. Trikāladarśī means the vision of three: past, present, and future. Sometimes it can happen. I close my eyes and concentrate there. Then my Triyaṅkaradāsī sees completely what this person is doing, where this person is. But I should not write it down or tell. That is only for my Ātmā, for nobody else. This sādhanā will come when you practice yoga and life and kriyānusthāna. Then you will come to the Trikuṭī, Bṛkuṭī, here. Then the visions open. There is a peaceful lake, a peaceful pond. We take a little stone and throw it in the middle. What happens? The waves come like a disc, and it doesn’t go like this, it goes… Similarly, when the trikāla-darśī, the bindu, the dot, the center is here, past, present, and future all three merge into one. The knowledge, the knower, and the object… and so prāṇa—we will go. This evening, we will come further. The next subject we touched is already called vijñānamaya kośa. So, you know, this evening we will talk again. Vijñāna means science. Vijñāna means the knowledge. And then comes the causal śarīra. I wish you all the best. This evening we will continue further. We will have webcast possibilities in Atlanta and then in San Francisco. Hari Om. Bless you. Dīpa Naya Bhagavān. Nāmeśvara Mahādeva Mādhava Kṛṣṇa Bhagavān. Satya Sanātana. Oṃ Śānti.