TV Channel

Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Haṁsabhādas Prabhu Śaraṇaparāyaṇam. Haṁsabhādas Prabhu Śaraṇaparāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Haṁsabhādas Prabhu Śaraṇaparāyaṇam. Haṁsabhādas. Haṁsabhādas Prabhu Śaraṇaparāyaṇam. Haṁsabh. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu. Haṁsabhādas Prabhu Śaraṇaparāyaṇam. Haṁsabhādas Bhakt Prabhu Śaraṇaparāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Haṁsabhādas Bhakt Prabhu Śaraṇaparāyaṇam. Haṁsa. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Śrī Dīpa Nārāyaṇa Bhagavānakī, Śrī Śrī Deva Puruṣa Mahādevakī, Dharmasamrāṭ Satguru Svāmī Mādhāvanandajī Bhagavānakī, Satya Sanātana Dharmakī. Salutation to Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī, Devapurījī, and our Satguru Dev Svāmī Mādhāvanandajī. Blessed self, all dear ones. Today is a new day, begun with a beautiful constellation and beautiful sunshine. I hope you all feel well. To all our brothers and sisters around the world, many divine blessings. We come to our subject: the purification of the kośas through different kinds of techniques. One very good technique is called bhajan, hari kīrtan, hari nāma. Hari kīrtan, hari nām means to sing the glory of God. When we remember or sing God’s glory, then with this nāda, which awakens in our Maṇipūra Chakra and purifies all the rest of the chakras—like Anāhata, Viśuddhi, Agñyā—it goes to Bindu Chakra and from there to Sahasrāra. The purification, the pure light, the pure resonance radiates through the whole body. The result is that our antaḥkaraṇa is purified. Positive energy purifies, and negative energy pollutes everything. Similarly, there is another sādhanā called anuṣṭhāna. Anuṣṭhāna is a more concrete discipline. The sādhaka has to follow certain rules: physical, mental, spiritual, and intellectual. It means the prāṇamaya kośa needs sāttvic food and alpāhāra. Alpāhāra means limited food. Do not eat too much; one meal is more than enough within 24 hours. Of course, there is an exception: if a person has some kind of physical problem and has to take medicine, or if blood pressure goes too low, or one gets a headache, then of course you should eat. It is not good for your body to avoid it. Sāttvic food: it is said we shall consume more nuts, milk—but not in great quantity because milk has too much fat. So, let’s say one glass of milk in 24 hours is more than enough. It is advised to have more fruits or fruit juice. All this does not create tamas guṇa and rajas guṇa; it maintains sattva guṇa. In the morning, to get up early, your tamas guṇa doesn’t attack you. There is more sattva guṇa. Sattva guṇa automatically wakes us up at the Brahma muhūrta, at the time of dawn. Lucky are they who can wake up at dawn and feel very fresh, very awakened, and full of energy. If one avoids any kind of meal after sunset, then sattva guṇa will be more in the body. If we take our meal very late, no doubt more tamas guṇa comes. More tamas guṇa comes through grains like bread, rice, corn, etc. So, avoid at least in the evening all kinds of corn, rice, wheat, barley, so-called bread, chapatis, cakes, and so on. This helps us to purify our sattva guṇa very much and supports us. When in the body, in the annamaya kośa, there is more quality of sattva, then our energy is more pure; the energy is filtered and is very good energy. That very good energy means balanced, harmonized, and a feeling of happiness inside, a feeling of more energy in the body. That is prāṇamaya kośa, which is supported by your annamaya kośa having sāttvic food. When the prāṇamaya kośa and annamaya kośa both are balanced with sāttvic energy, then automatically our manomaya kośa, our mind, becomes calm, tranquilized, and concentrated. Our mind is more able to give us divine information and divine intuitions. That results in the mind not being restless; then automatically, the vijñānamaya kośa, our intellect, our thoughts, all become very balanced and very pure. Regarding the vijñānamaya kośa, we have to always observe our intellect. We must always observe that anger, hate, jealousy, and greed do not attack or enter into our vijñānamaya kośa. When these enter the vijñānamaya kośa, then our intellect is too weak to master them, and our actions become negative. It means then, from the side of our vijñānamaya kośa, we develop tamas guṇa and rajas guṇa. Rajas guṇa is aggressive, and when there is aggressivity, automatically there is hate, jealousy, and many different things. When the vijñānamaya kośa is imbalanced—it is imbalanced because when one is angry, there is no stability, no harmony—then our ānandamaya kośa, our abilities of action and doing, are also more directed towards things which are not good. So, through doing bhajans, through doing japa, understand how a sādhaka, a practitioner, can keep the body and mind healthy. Health is, of course, the first thing for us: that we live here healthy, to do healthy actions through our body. After that, the question often comes about fasting. Fasting has two aims. First is to purify the body. When we are fasting, we give time to our body to digest everything. Whatever we ate the day before or a few days before will harmonize, and the body will automatically clean all the energies which are more connected to tamas guṇa and rajas guṇa. Secondly, fasting is very important as it keeps a discipline. Discipline is there if we are aware of our aim: why we are fasting, what is our aim, what we want to achieve. For that, we can work in a better way. And when we can work in a better way, we need the sattva energy, the sattva qualities. These are the priorities for our sādhanā. Then they connect the third point for fasting. Fasting, some people consider as tapasyā, austerity. It means to endure: endure your hunger, endure your thirst, endure your feeling of weakness. Actually, it is our willpower that will give us the energy. So when you have strong will, then you will not suffer. So fasting is a tapasyā, and that tapasyā, the austerity, is directed to spiritual aims; it is dedicated to God, dedicated to a particular day. So there are many days in every religion; they are fasting days. There is a Roza in Islam, where they only eat or drink something when they see the moon. So, for nearly 24 hours, they don’t even drink, and they pray. They have a strong faith or belief, and it is their strong belief that keeps them energized and strong. Similarly, we have nine days for the Divine Mother, Navarātrī, and in Navarātrī they are also fasting for nine days. That gives them more strength. They have some saṅkalpa; that’s also anuṣṭhāna. Your saṅkalpa will be successful if you don’t break your disciplines. But if you break the disciplines, then you are not serious. So it will not help, and mostly we are very weak. It’s not clear to us why we are doing it. And we make then so many exceptions, compromises; then it doesn’t help; it doesn’t function. So out of a hundred, maybe five people are successful, or maybe one. The rest have such a kind of feeling: "Now, okay, God will forgive, I can eat one cake with my friends." That’s it. So there is no "okay." Discipline is discipline, that’s all. This is fasting, how they are doing. Some are taking water, they are taking some juice, that’s all. Then some other people make an exception for milk and nuts. Okay, but not okay. And some cannot. So this is an inner strength we have to awaken. So fasting is another good way, or this anuṣṭhāna is another good way to purify the kośas. But in these five kośas, antaḥkaraṇa, and these three guṇas, these are very important. Antaḥkaraṇa: manas, buddhi, citta, ahaṁkāra. You can also compare this: manas is the manomaya kośa, buddhi is the vijñānamaya kośa, ahaṁkāra is also in the vijñānamaya kośa, and it touches our ānandamaya kośa. Ahaṁkāra is ego, which brings the entire five kośas into disbalance. Guṇas, you know, all very good. We speak a lot: tamo guṇa, rajo guṇa, and sattva guṇa. But besides this, there is a very important one point, and that’s called tṛtāpa. Tṛtāpa can constantly torture us: ādhibhautika, ādhidaivika, and ādhyātmika. In our book, Hidden Powers in Humans, you can read about it in very detail—the three tapas. These three—in many of your languages also, it is very similar: three, three, all begin with the "T"—and it’s from the Sanskrit language. Mostly, many languages are from Sanskrit, the mother of many languages. So tāpa means troubles. Tāpa means the heat. Heat can be pain, disturbances. This is another kind of fire: Tṛtāpa Agni. And therefore, our beloved Satguru Dev Svāmī Mādhāvanandajī said: Prabhu Dīpa Nirañjana, Sabhā Dukha Isī Mantrasī Hove Mana Mañjana, Isī Mantras Hove Mana Mañjana. Śrī Dīpa Nirañjana, Prabhu Dīpa Nirañjana, Sabhā Dukha Bhan Isī Mantra Se Hove Mana Mañjana. Isī mantra se jana, Śrī-dīpa nirañjana, sabha dukha bhanjana. Prabhu-dīpa nirañjana, sabha dukha bhanjana. Nema se dhyāve to darśana pāve. Nema se dhyāve to darśana pāve. Devī devatā kare sabha vandana. Devī devatā kare sabha vandana. Śrī dīpa nirañjana, sabha dukha bhanjana. Prabhu dīpa nirañjana, sabha dukha bhanjana. Hṛdaya kamalakīyake khul jāve. Nāle nita-nāmaka-anjana-yedāle, nāmaka-anjana-śrīdīpa-nirājana-sabha-dukha nāle nita-nāmaka-anjana-yedāle. Sabha-dukha prabhu-dīpa nirañjana, sabha-dukha bhañjana pājyoti. Hurme jāge vīśvadī pājyoti, padh pāve pude saba pandanāyābhāya pādhāp. Ipa nirañjana, sabha-dukha dīpa nirañjana, sabha-dukha bhañjana. Isi mantrase hove man manañjana. Isimantrase hoveman manjana, Manjansridipaniranjana, Janaprabhudipaniranjana, Sabadukabhanjana. Graha-goṣara kā tāpa nahī lāge, preta kā kate saba phandana, bhūta preta kate saba phandana, Śrī-dipa nirājana saba. Prabhu-dīpa nirājana, saba dukha-bhāj, Śrī dīpa niranjan, jan prabhu dīpa niranjan, sab dukha banjan. Dīpa dayālā, ino tāpa-pāpa-mīṭha-jāma. Lasukkha pāve paramānandana, yāvicā lasukkha. Parama-ānanda śrī-dīpa-nirāñjana-sabhā-dhukha Anjana-prabhu-dīpa-nirāñjana-sabhā-dhukha. isi mantra bhu-dīpa nirañjana, sabhā-dhukha-bhanjana. Dī siddhi, sukha, sampati pāvahe, ṛddhi-siddhi, sukha, sampati pāvahe. Śumaraṇa se kāya hove kan̄cana, nāma śumara kāya hove kan̄cana. Śrī-dīpa nirañjana sabha-dukha, prabhu-dīpa nirañjana sabha-dukha ban̄jana. Hove mana man̄jana isī mantra se, Man̄janaśrī dīpa nirañjana sabha dukha bhā, Prabhu dīpa nirañjana sabha dukha bhan̄jana. Ave to darśana pāve nema siddhāve to darśana pāve. Śrī Devatā kare saba vandanā de, kare saba vandanā. Śrī Dīpa Nirañjana saba duḥkha ba, Prabhu Dīpa Nirañjana saba duḥkha bāñjana hove mana mañjana. Ishi mantra se hove Śrī Dīpa Nirañjana Sabhā duḥkha Śrī Dīpa Dayāla akaṇḍa ujha. Bali jābu chandana nandana, bali bali chandana nandana. Śrī dīpa niranjana sabha dukha bali. Isi mātrase hoveman mañjana, isi hoveman mañjana. Śrī-dīpa niranjana sabadhukha, prabhu-dīpa niranjana sabadhukha bañjana. Śrī-mādhavānanda-ke-ānanda-bhaya-bhārī. Pad-pāyā-brahmānanda-sumira-sumara-pad pāyā-brahmānanda-śrī-deepa-jana-sabha-dukha-banjana-prabhu-deepa-nirana-jana-sabha. Śrī Dīpa nirañjana sabhā dukha bhañjana. Śrī Dīpa Nārāyaṇa Bhagavān kī, Deveśvara Mahādeva kī, Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān kī Jaya. In this bhajan, "deep niranjan śabda bhañjan, isī mantra se hove manmañjan." This bhajan actually is written by Gurujī, and this bhajan’s effect influences and purifies all of our kośas. Annamaya kośa is also mentioned in this bhajan: "Manumaya manhove manjan." Our mind is purified from negative energy. At that time, the divine vision, the divine eye in the heart, opens. The ointment of God’s name—which name? Even it is said in this bhajan, it calms down all the effects of the planets, if you go according to astrology. So, in the morning, you shall fix. "Nema se dhyāve to darśan pave." Niyama. Nema means discipline. Fix one time every day; early morning is the best. Decide that from this time to this time I will make at least one mālā with this mantra: "Oṁ Prabhudī Panirañjan Sabdukabhañjan. Oṁ Prabhudī Panirañjan Sabdukabhañjan.... Sabdukabhanjan...." 108 times this mantra with your mala. You will find the result within one month, but every day, same time, with pure thinking, pure feelings, positive thinking, devotion. As long as you do not have that devotion to your mantra, it will not help you. Trust your mantra. You feel, "What does it mean?" Om is the cosmic sound. Prabhu is the protector. Deep is that cosmic light. Sabhā is all. Dukha is the trouble or anything, illness or anything. Bhanjan is to purify or to remove. "Om Prabhudeep Niranjan Sabduk Bhanjan." At that time, you have to meditate and feel the energy of your body. Don’t go somewhere out. Draw your attention, your consciousness, or your concentration within and feel the presence of Mahāprabhujī. Feel that all your kośas—annamaya, prāṇamaya, manomaya, vijñānamaya, ānandamaya kośa—are directed towards Him, or you feel the divine presence within you. This mantra will automatically create that divine feeling, divine consciousness, divine energy, and peace of mind. Also, we can pray this mantra for world peace. We can pray this mantra for some other people or animals where they have a lot of pain and suffering. Then you direct your energy, your concentration towards that person. So it means personal, impersonal matter, you can utilize this mantra. Do it for one month with discipline. "Nema sadyaveto darśanpave." If you do the discipline, then you can have a darśan. Darśan means blessing. Darśan means not only to see a holy place or Gurudev or a holy saint, but darśan also means the blessings. Prasāda also means blessings. So, "Nema Siddhaveto Darśan Pāve Devī Devatā Kareśa Bhavandān." And therefore, all the goddesses and all the holy saints and all are adoring and doing the salutations and the prayers. And also, to such a pure ātmā, a pious ātmā, even the gods and goddesses offer their salutations. Vandanā means salutation, or bow down, or adoration, or greetings, and so on. You will feel inside happiness, joy. Try, but it should be disciplined. We were talking about three tapas, and because of the three tapas, I mentioned this bhajan to you. Many times I translate it, but you know, the bhajans are full of wisdom or knowledge, full of experiences, and full of energy, spiritualities. "Tinoyī tāpā pāpā mita jāve." Pāpā means the sin. And through our certain sins, the three tapas are more active. These three tapas: one is the disturbances from different creatures, different people from different sides, material things. Second, our troubles around and also illnesses: many physical and mental emotional disturbances, also like depression or phobias, anxiety, what they call, many things. This is also the Tapa of the Pāpa. Papa is the sin, and Tapa is the troubles, the heat. Then, those troubles which are attacking in astral forms, invisible, that’s called the astral beings. These are living in the astral body. Some are calling them spirits, or ancestors, or ghosts. If you believe, but there are some energies, all this from the different world, which are affecting us also. Gurujī said also about the different planets. So pāpa is the sin, and tāpa is suffering from these three: ādhibhautika, ādhidaivika, and ādhyātmika. So, my dear, pañca kośa: annamaya, prāṇamaya, manomaya, vijñānamaya, ānandamaya kośas. Within these kośas are the triguṇas: tamas, rajas, and sattva. Within these kośas is Antaḥkaraṇa: Manas, Buddhi, Citta, Ahaṅkāra. Within these kośas develop what we call kāma, krodha, mada, lobha, moha, ahaṅkāra. Within these kośas develop vairāgya, bhakti, prem, sādhanā, practicing, love, compassion, and so on. It’s developing within. You know, you have made a very nice, for example, some marmalade or a pickle or something, and you close it, and after a few days you are surprised there is some fungus developed. There was no fungus. It was very nice and clean and everything. Or you make a nice bread, very nice bread. In Europe, they make a fruit bread, nice. After a few days, you look, and the bread has a fungus on it. From where does this vikāra come, from where does it develop? Similarly, vikāra develops in our kośas. That vikāra develops in our mana. "Man ke andar vikāra." Vikāra means also illnesses, negative things, dirt, many many things. It is said in Vedānta, "yeh body, yeh śarīra vikāra se bharā huā hai." This body is full of vikāras: mala, mūtra, māṁsa, haḍḍī, many many things—code, urine, hormones, bones, flesh, many many things. The whole body is full of the vikāras. Thanks to God that He gave the system, which we call the apāna prāṇa. Apāna prāṇa is here to reject all these vikāras from the body. Clean all these vikāras from the body through exhalation, through the coat, through the urine, and through sweating. Constantly, vikāra is developing in the body, constantly. You know, when the doctor makes an operation, an operation theater, they have strict rules. There are no bacteria, nothing. But still, the doctor is afraid that there will be an infection there. From where does this infection come? From where does this bacteria come? Similarly, the vikāra, in our buddhi also, in our intellect, is a vikāra. And the vikārī, who has negative thinking and negative doing, tries to harm others. And that is an illness. That is a big illness. This vikāra can only be calmed down when you meditate and develop love and compassion. And therefore, there is fasting and prayers. Mahātmā Gāndhījī said, "My strength is not a physical strength. My strength is my sādhanā, my fasting, and my prayers." Gandhiji fasted so many times, and that’s why you see many people have little kilos. We say, "Oh, he looks like Gandhi, no?" How many difficulties Gandhiji endured, how much he struggled to bring this peace in the world and speak in such a way. But there were many people who were against this peace, against his activities. So there are many ill-minded people, but vikāra, different kinds of vikāra, this vikāra is in our kośas. Now, out of this, what is within us? There is something attacking from outside. And from outside, attacking is tṛtāpa. Tṛtāpa: ādhibhautik, ādhidaivik, and ādhyātmik. This is the result of our past deeds, past karmas, what we call the destinies. How to protect ourselves from that? Like in every country, you have the border force, the soldiers protecting our country’s border. Not humans or something like this, but those enemies who would like to attack or harm your country. Similarly, the Tṛtāpa is that force. Be a border, be as if a border security force. And that border security force can be created through this mantra. Mantra, mantra... So when we pray, it doesn’t matter which religion, which God you believe. That God is only one, but some believe in this form, some believe in this way, some believe in this way, but God is only one. So when we remember God, we sing the name of God, we create the prayer or some ceremonies or mantra, that time a beautiful layer is protecting our pañcakośas. It’s beautiful. And when we don’t do this, then the protection layer is damaged, is disappearing—like ozone is disappearing, because inside, under those, there’s a lot of pollution, a lot of negative. So also we have our protective layer, but that is damaged through negative activities and negative thinking. So inner vikāra we can clean, purify through fasting, through some food, and through yoga exercises, what we call the Haṭha Yoga: Netī, Dhautī, Bastī, Naulī, Trāṭak, Kapālabhāti, Kunjalakriyā, Saṅkhaprakṣālana, and all these purification prāṇāyāmas. But how do we purify that? Above us is some kind of Tṛtāpa? And this Tṛtāpa is through this mantra, "Oṁ Prabhudeepaniranjan," practiced at the same time, same hour, in the same way—one mālā every day, one hundred eight times. One month after, you will feel completely different. So I will come to you tomorrow again, my dear brothers and sisters around the world. And all of many of you will be leaving tomorrow. Wish you all the best, and good journey, and see you again. God bless you, and I pray to Almighty for your good health, peace, harmony, and divine blessings. Siddhiṁ Nārāyaṇa Bhagavān Kī, Deveśvara Mahādeva Kī, Mādhav Kṛṣṇa Bhagavān. Nahaṁ Karta Prabhudeep Karta Mahāprabhudeep Karta Hi Kevalaṁ. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ.