TV Channel

Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya, Deveśvara Mahādeva Kī Jaya, Satguru Svāmī Madhavānandajī Bhagavān Kī Jaya, Satya Sanātana Dharma Kī Jaya. Good evening, all dear brothers, sisters, all the spiritual seekers, practitioners of yoga and their life. All the spiritual seekers, those who go or practice different schools and systems, you are all welcome. The blessing is coming to you from the Holy Land, Nepal, the Holy Himalayas. Nice to see you, welcome you, and bless you in the name of Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī. Our subject is about these three bodies: the physical body, the mental body, and the subtle body. But there is also, according to the Vedānta, five different kinds of bodies. That’s called Annamaya Kośa, the body of nourishment; Prāṇamaya Kośa, the energy body; Manomaya Kośa, the mental body; Vijñānamaya Kośa, the intellect; and Ānandamaya Kośa, the causal body. It is beautiful to think how the Creator has created all these five different layers to protect this jīvātmā, as well as to give the opportunity to the jīvātmā to develop in this mortal world toward spirituality, to become one with the cosmic Self. Manomaya Kośa, this is a beautiful subject too. In Yoga and Daily Life books, as well as from different lectures, you have heard what the mind is. Many scholars and many yogīs have written a lot about the mind, and some of these thoughts, according to my own experiences and the teachings of Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī and the teachings of our Satguru Dev, Svāmī Śrī Madhavānandajī Mahārāj. We all know in the world, very clearly, the mind. We always used to say, "I don’t mind," or we say, "I change my mind," or we say, "My mind is very restless." What the doctor says, the mental disturbances, the depressions, also affected by schizophrenia—the mind is generally coordinating between the conscious and subconscious, the present time and working from the past time. First time means bringing all different thoughts in the form of vṛttis, which were hidden in our subconsciousness. And consciousness is that just now we are aware, you are all listening, what it means, what you are hearing, what you feel, touch, or smell through the jñāna indriyas. All this information is recorded and brought to our memory system, and the memory system is very close to the subconsciousness, and the memories from past lives are dormant or stored in our level of unconsciousness. Mind is so mighty. It’s called the mind is like a mighty elephant. And the mind can turn everything upside down. A great person, a happy person, can become suddenly unhappy. Situations can change. It can change the relations. It can change the viewpoint of our thinking, in the way of what we call mind. The intellect or intellectual thinking: in some books, mind is known as a monkey, and monkey means mostly restless one. Our beloved Satguru Dev, Svāmī Śrī Madhavānandajī Mahārāj said, "Yā man bandar baḍā harāmī, palme baḍī bigaḍī." The yogīs, the yatīs, and all other sādhakas, practitioners, with great efforts, they create one beautiful garden of spirituality, a beautiful garden we call the bhajan. Here, bhajan means our spiritual work. If you meditate, it’s your bhajan. If you repeat mantra, it’s a bhajan. If you read spiritual books, it is a bhajan. If you make niṣkāma sevā, karmayoga, that’s called bhajan. If you work like a bhakti yogī, it’s also the bhajans. Anything positive that we do, you can say, is a bhajan. Normally, bhajan means singing spiritual songs. But the teachings of the spiritual songs, which we call bhajan, have the spirituality, the questions and answers. It has teachings, and it has answers. Bhajans are not easy to write. It is not a subject for everyone. It is said, "Jahāṁ pāvuse ravi, vahāṁ pāvuse kavī." Where this sunlight cannot reach, beyond that a great poet can reach. They can bring the knowledge; they can bring the information from beyond this sunlight. According to the Kuṇḍalinī Yoga, according to the Nāda Yoga, this writing of such bhajans, when our Anāhata Cakra, the heart center, is purified, awakened, and our Ājñā Cakra, the center of the eyebrows, which in yoga we call the third eye of the Lord Śiva—these two cakras, when they are open, you can become a great poet, you can become a great artist. The talent which is within you, which is the talent which we have, has information of the entire endless universe. But as I told in the last few days’ lectures, every day, it is covered by Mālvikṣepa and Āvaraṇa. This small vikṣepa and āvaraṇa, the physical impurity, the mental, emotional, intellectual, social impurities, and the vikṣepa’s disturbances, personal and impersonal disturbances. Āvaraṇa is ignorance, a very thick layer between our self, ātmā, and this world. We are searching for what is the truth. Why do you search for the truth? Truth is not outside; it is nowhere. Truth is within you, and that is what you are, your ātmā. That’s called "brahma-satya jagat-mithyā." The truth, what we are searching for in the world, is temporary things. Do not get lost in this world’s results and causes. What we like, we accept, and what we don’t like, we deny. What we like, we support, and what we don’t like, we refuse. In this way, the truth is called; this world is changeable. And what is not changeable is the ātmā. Ātmā is Akhaṇḍa, Nitya, Nirañjana, Chetan. Nitya means everlasting. Everything will change. Who came will go. Who went will come. What was made will be destroyed. Many things, but this ātmā, that will not be. So that’s a Nitya. Nirañjana, Ātmā is a spotlight. Nirañjana, spotless. Pollution is in the mind. Pollution is in the body. Pollution is in our intellect. But not in your Ātmā. We are all the Ātmā. We are all light of God, and therefore Nirañjana, spotless. Akhaṇḍa, unbreakable, unseekable. It’s like the sky. You cannot change the sky. Similarly, ātmā or Paramātmā, "sabhī prāṇī merī ātmā hai." All entities are myself, my Ātmā. Ādiguru Bhagavān Śaṅkarācārya said, "The first step to self-realization is this: that you see yourself within all." It means that if one is unhappy, you are also unhappy. If one is happy, you are also happy. If one has pain, you also feel the pain. It means that you identify thy ātmā, thyself, with others, because it is the same light, same ātmā, that is a part of the universe, or that is the light of God. The God which we believe in, the God which we always call, is that God which is Nirañjana, Nitya, Akhaṇḍa. Nitya means everlasting, Nirañjana means spotless, Akhaṇḍa means unchangeable or unbreakable. When we have this feeling that if I feel pain, others also should feel the pain. If I am unhappy, others also can be unhappy. If you can’t dry the tears, don’t become the cause of the tears. Therefore, Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī said, "Love each and every entity, if not more, then at least that much, as much as you love thyself." You don’t want that somebody does bad to you. You don’t want someone to shout at you. You don’t want someone to cheat you. You don’t want someone to put you in trouble. Similarly, the same thing, others also don’t. When this consciousness awakes and begins to function in our mind, then what we call mercy, dayā, kindness awakes in the heart. And when that mercy awakes in your heart, that means the universal love. There is nothing which you can deny. There is nothing which you know. And there is nothing which can be separate from you. This is the knowledge which our mind should inform us of. But that we have to go through practice. But as Harigurū said, "Yā man baḍā harāmī, pandar palme baḍī bigaḍī." But this mind is so terrible that within no time our spiritual garden is destroyed. Through what? Through certain information, your mind is changing, turning upside down. So you become sad, you become unhappy, you become angry, you become jealous, and so on. Or suddenly you become happy. So, it is the layers or the waves of changes in our body, energy body, and mind. And therefore, we have to speak to our self, to our mind. Oh my mind, be calm. Be calm. It is like that and not like that. Don’t be angry. Just do your duty to take good things. Kabīr Dājī said, "The eyes give you the ability to see good things, the ears give you the ability to hear Bhagavān’s name and bhajans, and the hands give you the ability to give something, to help, to support." Likewise, the mind is involved in this, and the mind is an ocean. An ocean is sometimes beautiful and calm, and sometimes there are hurricanes. Mahāprabhujī said, "When the waves are too high, don’t dive to search for pearls. It can be dangerous." So waves of the emotion, that you are in the emotion, so don’t act, don’t judge, and don’t be unhappy. When you have emotional uncertainty, doubts, hate, or this, what do you do at that time? And the best thing is meditation, Hari bhajan. And that’s why Gurū Nānak Sāhib said, "Teri bitti umar hari nām binā." Your life is gone without God’s name. "Shumeran karle mere mana." Now, at least you should remember the name of God, the bhajans. Because that will help you. So meditation, according to all the great saints, according to all the yogīs, meditation is the best remedy to calm down your mind and center yourself again in your Anāhata Cakra. It means center thyself within your inner self. Meditation is a way to enter into thyself. Meditation is that beautiful street, highway, which leads thyself to self. Means that your self, that part of your self which is involved in the vikṣepas, kleśas, and all this prapañca of this world, when we meditate, the mind will become more restless, because there are so many things inside. The mind thinks, "I worked so hard, and I gave so many things here, information, but now the owner doesn’t want this information here, and I have to take it all out." Yes, but the mind thinks, "I cannot." It is like that, I will bring it out. But the yogī, the master, the practitioner, through the energy, the power of the mantra and meditation, neutralizes everything. When the fog comes and suddenly the sunshine, the sun is rising and the wind comes, the wind blows the fog away and you have very clear daylight or a beautiful view. Similarly, when we meditate, the wind of the viveka, the wind of our knowledge, will blow the fogs of our curtain of ignorance, and we will see again the Ātmā. That time, as Holy Gurujī, our Sadguru Svāmī Madhavānandajī Mahārāj said, "Tabhī Merā Ātmā Harṣe." That time I will feel that my ātmā is the happiest one and happier. "Premaka Pyālā Hari Kab Merā Bharse?" O Lord, when will you fill my pot, the bowl of love? Why is it still empty? Bless me with bhakti, bless me with the jñāna. And when that prema comes, then everything is beautiful. Everything merges into the prema, love, and that love is God. Not this love which we have, material love. We love someone; we don’t love someone. We like someone, we don’t like someone. I want this, I want that. This is a temporary thing, but pure love has no conditions. Pure love has no differences. It is equal and oneness, kindness, and that love, when it comes in the heart, you feel like one with all, and that is what we are asking God to feel. At that time, our mind itself feels relaxed and calm. All the burden which your mind has, all the restlessness which was brought by the mind into your subconsciousness, it is suddenly dissolved. It is not removed, but dissolved. When we put on this light, suddenly the darkness goes away. Go and search where the darkness has gone away from this room. You will not fight. So, jñāna jyoti, the flame of the light, and prema sāgara, the ocean of love. Then you will feel one with the great divine self or your ātmā. So there is a lot of work to do before the mind, but still, our intellect and the mind are working together and changing the situations. Suddenly, you hate the person whom you loved very much, and suddenly you begin to love the person whom you hated. Suddenly, you become an enemy of the person, or suddenly you become a friend of the person. From where it comes, it is the situation and the mind in formation. It means you are not capable of controlling or seeing clearly your mind. It means the lack of your abilities and the lack of your intellect, or what we call the vijñānamaya kośa. It is the subject of the vijñānamaya kośa. And in vijñāna, the science or the knowledge, there is no compromise. There is only purity, only oneness, and only love. So the mind is the best to feel, relax, calm down, and become a good friend with your mind. Repeat your Guru Mantra and go to meditation. Practice your mantras. Suddenly, everything is calmed down and cleared up. So, my dear ones, Manomaya Kośa, and tomorrow we will come to the Vijñānamaya Kośa. I wish you all the best and blessings of Bhagavān, Śrī Dīp Nārāyaṇa, Mahāprabhujī, Devpurījī, and our beloved Sadgurudev, Svāmī Madhavānandajī. And I am very happy to see you all here, and now we will have a satsaṅg down for the public also, and see you all tomorrow. So, at the same time, many people in different countries will have the festival, the celebration of Christmas, already in the evening. I wish you all the best, and we will come again tomorrow, a little bit, we will talk about Christmas, what it means. For that person who is not one-sided or fanatical in one religion, but as a spiritual person who sees all spiritualities as one, all great souls and saints as one, their messages as one, and so we will speak tomorrow. Thank you, and bless you. In the name of Śrī Mahāprabhujī and Siddha Pīṭh. Oṃ Sukhadāṃ Kevalaṃ Jñāna Mūrtiṃ Dvandātītaṃ Gagana Sadṛśyaṃ Tasmāsyādi Lakṣyaṃ Ekaṃ Nityaṃ Vimalāchalaṃ Sarvadhiḥ Sākṣībhūtaṃ Bhavatītaṁ Triguṇarahitaṁ Satguru Taṁ Namāmyaṁ. Oṁ Śāntiḥ Śāntiḥ Śāntir Bhavatu. Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya, Deveśvara Mahādeva Kī Jaya, Satguru Svāmī Madhavānandajī Bhagavān Kī Jaya, Satya Sanātana Dharma Kī Jaya. Vishwaguru Mahāmaṇḍaleśvara Paramaṁ Svāmī Maheśvarānandajī Guru Deva Deva Kī Jai.