TV Channel

Devādideva Deveśvara Mahādeva kī jai, Śrīdīp Nārāyaṇa Bhagavān kī jai, Satguru Svāmī Madhavānandajī Bhagavān kī jai, Alak Purījī Mahādeva kī jai, Satya Sanātana Dharma kī jai. Good evening, all dear sisters, brothers, practitioners, teachers, yogīs, all from yoga schools, yoga teachers, ashrams, around the whole world, my dear friends. I wish you all the best for your good health, peace, and harmony. Day by day, we are all coming to that kind of knowledge, understanding, and self-knowledge. Through these corona infections—every two or three years there are many disasters—and now it is like a very deep darkness. It is said again that very strong corona infections are everywhere. We will not fight, but we will protect. We protect ourselves, and when we protect all, then there will be no more of the corona’s problems; it will go away. When the sun goes down and darkness comes, what do we do in the evenings? We light a lamp. In every house, everywhere, we have that light. Very soon, again, the sun will rise. Similarly, what we think about these problems now in the whole world—we will not make negative things, we will not say we will fight. No, we will not fight. But we will win. Our life throughout our world is affecting humans more, and of course then also other animals, and many other things are affecting us, not just from Corona. All yoga practitioners and many spiritual people from different religions are worshipping according to their feelings and know what their God is. There are also many who don’t believe in religions or gods, but they are very humble people and they help everything very much. So there are two things. It is said, either we meditate or we pray. Saguṇa, God—and saguṇa means we believe in some God’s names, temples, statues, mantras, etc.—and nirākār... God. So it is called the svarga and niraṅkar. In this, we are so ākār and sakār, so nirākār and the sakār. Nirakāra is that which has no form or anything to see. It is only like a space, but there is also God. Many who don’t believe in religions and gods, like this Sākār, many don’t believe. But they believe in Nirakara. In the Bhagavad Gītā, it is said Bhagavān Kṛṣṇa—Arjuna asked him, "What is the difference between Sākāra and Nirākāra?" So Bhagavān Kṛṣṇa said there is no difference, but the sākāra here is easy for us to understand. After that, we will come to the nirākāra. Yoga practice is not only movements and working with the body. We have to go further. These are all scriptures from many, many ages. We have to go through this knowledge, holy books, prayers, meditations, etc. We have to understand, come together, and be disciplined. The corona will go away. But as I told you some days ago—and it’s not just me, it is Jyotiṣ and all said—now we have to be very controlled, very careful, because very heavy things come on us. But then comes the Shiva, Shiva Shakti. Shiva Shakti means power, everything, to remove negative and positive, to separate. And so it begins now to harmonize, not to fight. First, more negative will come. But that will go like clouds, and again there will be space. Now, we have to know what Guru Kṛpā is. Therefore, it is said, "Oh man, it doesn’t matter from which country, which religion, which place, etc. You come to that, your Master Guru in your heart." That comes in also. Guru is also nirākāra and sākāra, and that gets back into our brain, touches our heart, and then automatically comes in our mind: "I will go in this direction. I will step there." For example, we are sitting somewhere and we are very thirsty. Then we go near the water to drink it. So now it is the time for the whole world. We are thirsty, but not for water. What is happening, and how to come again to realization? Therefore, in that bhajana, I am already for three days asking you, telling you: be alert, be alert, be open, be healthy. It is said: Chetan, sleeping or awakening—if we are not alert, then something can happen to us. If we are very open, with eyes open and very clear, then we will not be suffering. In that, Gurujī said in this bhajan: "Chet chet abjīv ajñānī." Stand up, wake up: "Chet chet abjīv ajñānī, avasar jāve re, guru sam jāve re." Only in these few words from the holy Gurujī’s bhajan, we can talk for years, or months and years. We can talk only on these two words: chetan. So, chetan and achetan. Achetan is like, for example, deep sleeping, and anything can happen. Animals can bite you, or someone will take away from you when you are sleeping. Achetan. So we are very much in achetan. And Chetan is we are awakened. Though we may have closed eyes, still, if someone comes and makes a sound, we are aware. Chetan and achetan. This is very important. Now, this jīva, the ātmā, which is within our body—and in our body there is an immense amount of different energies, thoughts, and many, many things. We slowly, slowly supplant our awakening. So we are not aware, and at all times many things can happen and we can fall down. Some problems touch us, like fire and many other things. There are two kinds of sleeping: one with open eyes, and we are awakened, but inside there is achetan. With open eyes, we are alert, we are walking, but achetan happens, and that can destroy. Suddenly we fall down, we break our leg, our hand—many things. It is just like a second. So achetan is not even a complete minute. We’re walking, and we fall down. So achetan is not only in sleeping, but it can be in our waking state. We should be alert and careful for our whole being. So, achetan and chetan—and the chetan can go through everything and will be very safe. In this life, as a human, don’t be unaware; that’s called ajñānī. So jñāna and ajñāna. Jñāna is knowledge, and ajñāna is no knowledge. So this ajñānī, or "chet chet abhijīv ajñānī." It is said, "Oh my soul, my ātmā," he said to his soul, "ajñānī." An ajñānī is one who can do many, many terrible things—where there is a war, where they are fighting with people, animals, and humans also. They are alert, very good, but they have inside anger, and they can kill someone; they can beat someone. So it has to be the Jñānī and not the Ajñānī. So don’t be an ajñānī. Chetan and achetan. Ajñānī—knowledge, unknowledge. "Guru samjāve re"—how to teach this? Like a little child: the child is doing something wrong, and the mother always comes and says, "No, don’t do this here, this is like this." So how is the mother teaching? We can say, Chetan or Achetan? Or Ajñāna or Jñāna? In this, our teacher, our mother, father, our elder persons—anyone. They will say to the little child, "Oh, don’t do this, like this, come on, this." So, this is not yet yoga. Yoga is coming after, but this part is that chetanā, chetanā jñāna, or the jñāna. What should be more meditation? Meditation is very, very easy and very, very not easy at all. When we are working, we are walking, but still we have that jñāna, and that is that meditation. Or we break something. That is very important for what is yoga: physical bodies, prāṇāyāmas, saṅkhya prakṣālan, and all things. But that has to be done well. It’s very important. But what is further? There we have to come. So jñāna and ajñāna, chetan and achetan—that one master will lead you. And one master is not only like this one; it is a lifelink. It will be from what happens in our body already in the mother’s womb, and when it comes out and she opens her eyes, what is that? And still we are struggling, so it is going parallel. It is not like this: you give me techniques, and now I meditate my whole life. That is nothing. It is called then svāsa-svāsa. Svāsa-svāsa is the breath: inhalation and exhalation. Yes, so that is also the very deep part of yoga. We will think about that all. Therefore, think today, tomorrow: What is cetana, and ajñānī, and avasara? Avasara means choice, chance. And "guru samjāve"—what is the samjāve? Sam, samjāve, sam, samatā—many things in this. This bhajan which Gurujī wrote—each and every word is immense with knowledge inside. So this "chetan, chetan"—be alert now. Ab, just now, not tomorrow. "O my Jīvā, my love, my soul, do not be without knowledge. Don’t be an ajñānī, without knowledge. Now you have the choice that you can come to God. But Guru can samjāve, that he will teach you, not others." And who is the Guru? The first guru is the mother, the father, the friends, the teacher, and the ṛṣis are the gurus. After that, we will go further. Wish you all the best. And there is something, a program of our Swami Umapurījī from Sarvahitāsan. She is telling step by step, so who is practicing? And Umapurījī is giving order: who will practice? So, Chetan, Jīvā, knowledge or no knowledge—our choice now, Guru Dev will give us. Śrīdīp Nārāyaṇa Bhagavān kī Jai, Devādideva Devīśvara Mahādeva kī Jai, Hari Om.