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Om namo śrī prabhu dhīpa nārāyaṇam, Om namo śrī dhīpa nārāyaṇam, Haṁsabhdāsa prabhuśaraṇa parāyaṇam. Om namaḥ śrī prabhu dhīpanārāyaṇam, haṁsabhdāsa prabhuśaraṇa-parāyaṇam, haṁsabhdāsa prabhuśaraṇa-parāyaṇam. Om namo śrī prabhu-dhīpa-nārāyaṇam, om namo śrī prabhu-dhīpa-nārāyaṇam. Hamaśabdhāsa Prabhu Śaraṇa Parāyaṇam, Hamaśabdhāsa Prabhu Śaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇam, Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇam. Hamaśabdhāsa Prabhu Śaraṇa Parāyaṇam, Hamaśabdhāsa Śaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇam. Om Namaḥ Śrī Prabhu Dīpanārāyaṇam. Śrī Dīp Nārāyaṇ Bhagavān kī Jai. Śrī Śrī Dev Puruṣa Mahādev kī Jai. Satguru Svāmī Madhavānandajī Bhagavān kī Jai. Satya Sanātana Dharma kī Jai. Blessed self, dear spiritual seekers, brothers, and sisters in this hall and around the world, welcome this evening. We are moving now more deeply toward the subject of human existence. Though humans are not different from anything that exists here in nature, it is said: O human, you should never be proud of thyself, being in this world, to feel free and do whatever you like to do towards nature. Bhagavān Dīp Nārāyaṇ Mahāprabhujī said, "If you go against nature, nature will have its consequences, and you have to suffer." But still, the human being is very mysterious, and it can develop unbelievable things in body, mind, and in consciousness. Our body, which is guided by the ātmā, in which the jīvātmā is residing, has an aim: the jīvātmā's incarnation on this planet is to realize self-consciousness, to achieve the higher consciousness. This consciousness begins from the stone, the coal, the metal, the water creatures, the vegetation, the birds and animals, to the humans. Our subject this evening is: Hidden Powers in Humans, Chakras and Kuṇḍalinī, to know and practice and to awaken the Kuṇḍalinī Śakti in our body and in our consciousness. Yatha brahmāṇḍe tatha piṇḍe: what exists in this universe exists in the human body. Each and every cell of the human body has immense potentiality; it has immense abilities, but it is dormant. That can be awakened only through yogic practices. Yogic practices means not only āsanas and prāṇāyāma, but also bandhas, mudrās, meditation, nāḍī yoga, concentration, bhakti, and especially the kriyā yoga. Kriyā means doing something. The entire universe is working. The entire earth is working. Everything in our body is working. Kriyā means something is happening. What we do consciously or unconsciously is kriyā, but yogic kriyās are very special. We will come to this point later. At present, we are pendling between the three levels of consciousness: unconscious, subconscious, and conscious, which in yoga or Sanskrit we say nidrā, svapna, and jāgṛt. The level of deep sleep is the unconscious. Svapna is the subconscious, and jāgṛt is when we are awakened now. All this is within ourself. In 24 hours, we are observing these three levels of consciousness. Through meditation, we come to the higher consciousness. After practicing Kriyā, we come to another higher level of consciousness. And through the Guru's grace, we are there, in what is called the cosmic consciousness. Everything is a play within our consciousness and where we are. That is very important to know. There is one story. There was a king, Janaka, the father of Sītā. One afternoon, King Janaka was having a rest and began to dream. He was dreaming that another king attacked his kingdom. Hundreds of his soldiers were killed. Janaka saw that he was losing. Life is dear to everyone. When Janaka found that his soldiers were killed and his enemies were going to attack him, King Janaka ran away and disappeared in the forest. Many days he spent the time in the forest, daytime hiding behind the trees, nights spent on the trees. Nothing to eat, very difficult to find water. The enemy was searching for him. After 25 days, Janaka was very weak physically, and he saw a farmer's house. He went to the farmer's house and asked the house lady, "Mother, I am hungry. If you can give me something to eat." Of course, they did not know who Janaka was. They never saw him. She gave him some chapatis, roti, and some sabzī on the roti. Janaka asked her, "Many days I did not wash myself. I want to wash first, and then I will eat," because in our culture, before washing in the morning, you should not eat anything. She told him, "Just 150 meters or 200 meters away, there's a beautiful lake. We are also washing there. You can go and wash yourself." Janaka had his chapati or roti in his hand and went towards the lake. On the way, one dog came, a very hungry dog, big. A dog attacked Janaka to take away the roti from his hands. The dog is jumping on Janaka. Janaka was very sad. He was thinking, "I was a king. I had everything. Now today I am suffering and hiding myself in the forest. Nothing to eat, nothing to drink. No one is here in my Śiva." And now, what is the problem? Especially, he was very sad that he was not able to fight against a dog. The dog jumped on him and took the roti away from his hands. Janaka fell down on the ground. While falling on the ground, Janaka woke up. He sees his palace, his resting room, everything is there: fruits, dry fruits, water, everything. Now he sat up on his bed and began to think, "What is the truth? Just now I was, a few seconds or minutes ago, in the forest, tired, hungry, suffering. I had a battlefield, fighting." He saw the blood on his clothes, and I was crying for my kingdom, my palace, and all of this. And now I woke up, I remembered the dream, but there is no war, there is nothing. I am safe at my home. Janaka had one question in his mind: What is the truth? When I wake up, the dream disappears. And when I am in the dream, this world disappears. What is this drama? What is the truth? Janaka begins to think it over. He gets a kind of depression. Satyakī khoj. Main us Satyakī khojbe hoon. I am searching for that truth. Is the dream truth, or is this world truth? He announced, anyone who can give me the knowledge will be my guru, my master. When the king announced this, of course, there came many, many people to be the guru of the king. Everyone came. They explained according to their knowledge, but the king was not content. He said, "My thirst for searching the truth is still not quenched." Many paṇḍits came who learned, who recited Vedas, Upaniṣads, and many more, but still he didn't get that one answer. Sajjana, there are two kinds of wise or learned people. One is called Lakṣāratī and one is called Vācaratī. Vācaratī means one who studies, who learns, who reads the scriptures and can deliver many beautiful speeches. But only on the surface, that is the intellect. Lakṣaratī is that one who made his saṅkalpa, lakṣya, the target, and practiced sādhanā and realized practically. We need Lakṣaratī, not the Vācaratī. At that time, there was a great saint. His name was Aṣṭāvakra. He was physically disabled. He had eight kinds of defects in his body. He had a stick in his hand. Slowly walking towards the palace, of course the guards didn't let him in. "Who are you?" He said, "My name is Aṣṭāvakra, and I want to see the king." They said, "No, the king has no time for an audience." He said, "I want to give him a lesson." They were smiling. What kind of lesson will he give? There are sitting great learned scholars. They didn't let him go in. He tried several times, and one day he managed just to go in. He enters the palace, into that audience hall. King Janaka was sitting there on his chair. Many learned people were sitting there, and Aṣṭāvakra is walking slowly, slowly. Everyone who was sitting there, what they called the Brahmin, Pandit, learned ones, they looked to him, and Ashtavakra said, "King, I came here to bless you and give your answer to your question." All began to laugh. All were laughing at Janaka's, Naṣari, Aṣṭāvakra's. Well, Ashtavakra looked to the king and began to laugh also, very much, towards the king. King said, "Why are you laughing at me? A gyānī (wise person) fears no one. He does not heed anyone's doubt. King, pauper, minister." Nahi, kisi kī śaṅkā mane. They are not afraid. It doesn't matter if you are a king or who you are. It doesn't matter. Aṣṭāvakra said, "I am laughing at your stupidity. My God, who dared to say that directly to the king?" All were angry, and the king was angry. He said, "What do you mean? What kind of stupid?" He said, "Why did you gather here, all these chamār? You gathered him, the skinners." The king said, "No, no, they are great Paṇḍits, Brahmins, Ācāryas, Śāstrīs. How dare you say that?" He said, "No, no, they are not. King, the skinners have knowledge about the skin. They look at my body, how I look, and they begin to laugh. They don't know what I have within myself." King begins to think, "Yeh toh koī cīz nirālī hai." Kushne kuch toh iske andar mein satya hai. The king was thinking, that must be something in him, something describable. There must be some truth. Well, the dialogue goes further. Ashtavakra asked the king, "What is your question? Janak, what is your question?" Others were saying, "Your Highness, king, this, that." He is asking, "Janak, kyā samasyā hai?" He asked the same question: what is the truth, dream or this? That is my problem. He described everything and explained his dreams. "Acha, how do you know you were dreaming?" He said, "I know, I can paint my dream, I can write each and every step through the forest." "Acha, what have you been thinking when you were dreaming?" "I was thinking about my palace, my kingdom, my soldiers who were killed in the battlefield." "You knew that you were king?" "Oh, yes, yes." "How did you know?" "I know I was dreaming." "I see. And at that time, you knew that you were king?" He said, "Yes, Janaka, you have the answer. Why are you searching more?" He said, "I don't know. That's why I am searching for the answer." "Neither dream is truth, nor is this truth. Truth is that which is the witness of the dream and this time. Swapna, jagrat avasthā kā jo sākṣī hai, vohī satya hai, vohī ātmā hai. Hey Janak, tum ātmā ho. Yeh sansār svapna vat hai, this world is just like a dream. Yeh sathya nahi hai, ātmā jñāna hai. Ātmā sākṣī hai, ātmā is the witness of everything. And Janak, not only this, you will come to know your many, many lives, and you will be very sad about that, and you will know what will be in the future. You will be very happy about that. Practice this." And he began to teach all the great scholars who were sitting, came, and touched the holy feet of Aṣṭāvakra. Knowledge. Therefore, a Mahātma said, that knowledge that comes through practice and Guru Kṛpā and Guru Vākya. Unconscious, subconscious, and conscious: these are the three levels. In the level of our unconsciousness, which is connecting with the Mūlādhāra Chakra, you see here on the chart, down left side, first picture. Where there is a dormant, all the destinies or karmas of the past life. Each individual is carrying the destiny, like we are carrying the rucksack, or what they call the backpack. The subconscious is connected with the Svādhiṣṭhāna Chakra, the second. Svādhiṣṭhāna chakras begin from the first day of our beginning life in the mother's body. Even before, how was the mother, how was the father, how was the situation, which purity was there, from that day till today, every second which is passing is the subconscious. Here, this is the Svādhiṣṭhāna cakra, and all the past life's karmas are dormant here. And here is the Kuṇḍalinī, which, you see, in the middle, is like a Śiva Liṅgam, and is three and a half times coiled around the liṅga. Awakened but still going downwards. After that, which proceeds, we come to our Maṇipūra Cakra, Anāhata Cakra, Viśuddhi Cakra. But again, the Jagratāvasthā will begin from our Ājñā Chakra. You have the Bindu Chakra, the immortal, then nectar, finally Sahasrāra Chakra, where this Kuṇḍalinī, the Śakti, merges into the Śiva. The chakras are located along the spinal column, and you see in meditation, Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Bindu and Sahasrāra chakras. You see here the prāṇamaya kośa, prāṇamaya kośa, ānandamaya kośa, vijñānamaya kośa, and manomaya kośa. We spoke for three weeks continuously about the Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. Now, the practitioners of the Kuṇḍalinī, the purification of the chakras, will understand if we practice the self-inquiry meditation. Then this picture, what happened to your light? Only the first one, okay? Then we will understand what all these kośas mean. Well, now I come again. That was only a glimpse of the introduction of the Kuṇḍalinī and Cakra, but now we are going systematically. So, if Narayanji, you can sit this side, because you will at some time have to translate in poor Nepalese, here, here. Thank you. Thank you. In the human body, there are 72,000 nerves, which we call the nāḍīs. This chart you see here shows these 72,000 nāḍīs. The word "nāḍī" has no translation in the English language; we just call it nāḍī. The phenomenon of the human body, or the phenomenon of the human, is very, very big. But this physical Annamaya Kośa is made out of the five elements. Abhi toh sabhi Hindi samjh rahe hain, English samjh rahe hain, so you, after you will translate, thik hai, haan, pranam. These 72,000 nerves, they are responsible to maintain the consciousness throughout the whole body. These nāḍīs are connecting to the east cakras. In the body, there are 72,000 cakras. The function of the nāḍīs is changing. Every centimeter or millimeter where the nāḍī's branch is dividing, there is one chakra. Imagine the alphabet Y. From down there, there is one chakra between, then when the branch begins and the end of the nāḍī. From down there is another energy where the branch is dividing; there is one chakra. Then, the left and right branch have other energies, and the... Top of the branch or the Y letter have another chakras. One, two, three, and four chakras in the letter epsilon, or "Y," what we call. Now, Vedic culture, Vedic religions, Sanātan religion, which is not a kind of religion, what we call. It is a science; it is a Vijñāna. I would like to give you one very simple example to make clear how the chakras are divided in this chart, which you see, and become a very important center there. When in the Hindu marriage, what we call a Vedic marriage ceremony, that is very scientific. If you marry according to the Vedic rules and rituals, you will be happy for life and have a very happy married life. Husband and wife, they are only two bodies, but ātmā becomes one, jīvātmā. Marriage itself means to merge into oneness, and when you merge into it, then you cannot separate, you cannot divide. If one drop falls in the ocean, you cannot take away that drop again. But if it is done according to the Vedic, the sustainable development, what the United Nations is asking to develop, first we have to accept the Vedic, Vedic Saṃskṛti, Vedic way of living, and then we will see first family must be sustainable. Nowadays, families are breaking; there is no love between husband and wife, and there is no love between children and parents. Children do what they want; parents do what they want. But see how terrible, suffering, and painful the family situations are there. What are you expecting for the sustainable development in this world now? First, manage and maintain the joint family. That's very important. Now, already questioning in the world, often the journalist asking the questions, "Can you speak about joint family, and is there some joint families?" Yes, luckily we have joint families in Nepal, luckily we have joint families in India, and luckily we have many joint families in the Middle East. They have great family relations, family tradition, culture, and everything. So we have to maintain first the family, Vedic. Religion is not a religion of dogma, but it is a science and a practical one. And this is proof. Even our body is proof to tell us that yes, we are in oneness, and we have to achieve this oneness. Before you are going to marry someone, you are not looking to see if they are beautiful or not beautiful. You know what is beautiful? Beautiful is love. Beautiful is faith. Beautiful is harmony, beautiful is peace, beautiful is care. Beautiful are the thoughts of the persons in the family, not like that. If you are looking only at the beauty of the skin, then you are that skinner. Jo kī Aṣṭāvakra ne kisko kahā thā? Rājā Janak ko. Yes. And that you will see that around the world, those who are marrying and maintaining the Vedic ceremonies and Vedic marriage, they are a happy family, a happy family. So, but we are coming to this point. So when a Vedic ceremony marriage is there, then what happens? The boy and the girl, that's a very important point. First, they will look at their astrological constellation. You cannot bring together that which is not harmonized by that constellation and by the birth. An astrological person can tell you, "Yes, you marry this boy, who you think is rich and beautiful, but the married life will be very unhappy." Many are living together only as partners because of society, but inside they are very unhappy. The husband gets up in the morning, looks out the window, and tells her, "Good morning." And she is in the kitchen somewhere, looking to her coffee, and said, "He doesn't even answer 'good morning'." Husband says, "Good morning." She says, "What a harmony, what a husband." And what is a wife? After this, there is a purification of that certain yajña and certain mantra in the ceremonies. And that, well, finally you come to the wedding. Agni Sākṣī. The fire element is one of the greatest elements, and fire itself is Viṣṇu. Agni is a Vishnu, and fire has the capacity to purify, to burn everything into purification. Agnikī Sākṣī. Any time when you get a saṅkalpa, bow, you make a bow, then there are two things which you use, agni and jal, the water and fire. Water, when you take water in your hand, even one drop, this is jal jaha jagadīś, where the water, there is God. Vodha, jīva, life, water is life. And you are saying, in the presence of God, it is not a drop of water in your hand, it is God itself. And you look to the Agni, and you are even making parikrama around the fire. If I do not follow my rules and principles, this fire will finish me. It's beautiful thinking. Then, I'm coming to this chakra. I'm not going to marry anything or anyone. The boys and girls, the girls have a sari, the boys have a beautiful towel or a shawl, and they tie them together, making a knot. Gupta jī, āp kī śādī mein āp ne dono bāṅdā thā kyā? Ghaṭbandhan hūā thā? Yes, that's why you are a very happy family, tasting together. So many people are asking about this. Koi to kahta hai, someone tells, "Now tie her and pull her, take it home, feel free." No, no,... that is not like that. Someone said, "Yes, lifelong together, tied it." No, that is not scientific. That is very good, that lifelong you will be together. Now, scientifically, is there? Imagine this tree here, you see. Again, I am this plant, or this very nice, this branch, flower. Branch of the tree where there will be not, there will be leaf coming or new branch will come. Where there is a knot on the branch of a tree, there will be a leaf or a branch. Secondly, where there is a knot on the branch of a tree, there will be a leaf or a branch. So where there is a knot on the branch, in that branch will come a leaf or another branch. Because there is a granthi, there is a gland, and where the gland is, there is a hormone. And where that hormone is, there is the capacity or ability to produce something. So this connecting of these two symbolizes that now you have both joined from one part of the branch to the second. Now your step is one granthi, one gland. It means now one generation is rich. Now the second should begin from this place of yours. From there, you will have children, and like this. And so after the wedding, our priest gives them blessings, phalo or phulo, kya kata hai? Phalo phulo, ya, be prosperous and be fruitful, and have a happy, big, long, good family and long, long life blessings. Similarly, 72,000 snarlies in this body, all are transferring the consciousness in the whole body. When one nerve is damaged, your skin will be senseless; you can't feel anything on the skin. So it is the nerve, it is a network around the whole body to spread, to maintain, to make alert the sensation, the consciousness through the whole body. Out of all the 72,000 nāḍīs, there are three nāḍīs which are very, very important, called Iḍā, Piṅgalā, and Suṣumṇā. These nāḍīs are passing through this chart, you see, through this spiral column till Mūlādhāra Cakra, and they are crossing each other after every cakra. Kundalini Shakti is known as the serpent power. Normally, people give the name Kuṇḍalinī as a snake, and that snake is a very important part of our being, but it is not that snake which you see. Tomorrow we will come to this point: what means that snake? Already, I am over the time. A few minutes more. Now, this Iḍā, Piṅgalā, and Suṣumṇā, these are three which are very, very important. Ida is here connected to the left nostril, which is moon. And it is, Ida is the lord of the mind. And the dharma of the mind is emotion and saṅkalpa-vikalpa: thinking, deciding, breaking, deciding, breaking. The mind is greedy. The mind is very greedy. Don't follow your mind, because every second the mind is different. The lord of the mind is the moon, and the moon is always changing. The moon is more powerful and has more effect on our planet than the sun. And the moon is very gentle but has a very strong [influence]. Therefore, Bhagavān Kṛṣṇa said, "Arjuna, through the moonlight I enter in vegetation as a nectar." We will come tomorrow to the mind. This is called the intellect: sūryanāḍī, candranāḍī, sūryanāḍī. This is the intellect to give judgment. This intellect has to be balanced with the moon and this together. This is a "ha," and the moon is a "ha," and Sūrya is the "tha." Hatha, that becomes hatha. Coming together is yoga. So this is the name called Haṭha Yoga. The classical meaning of Hatha Yoga is the purification and balance, or union, of the Iḍā and Piṅgalā. That's called Hatha Yoga. And this Haṭha Yoga can be achieved through many, many techniques. Physical Haṭha Yoga is known as Netī, Dhautī, Bastī, Naulī, Trāṭak and Kapālabhātī. The third one is that, which is called the consciousness, and that is the suṣumnā. The suṣumnā is a major channel in the body. The cosmic energy, the prāṇa, is received by the suṣumṇā and given over to the iḍā and piṅgalā. These three nāḍīs will govern the whole body. Your physical condition, your mental condition, your emotional condition, your intellectual condition, your spiritual condition, etc., etc., is depending on these major three channels, and these three channels are governing the entire 72,000 nāḍīs. And they, time to time, come together where we call chakras. And so these are the eight chakras, which you have here. Look on the chart, please: the Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Bindu, and Sahasrāra. So we will come tomorrow further from these nāḍīs and prāṇas and other cakras. I wish you all the best, my dear ones, and bless you in the name of Ālag Purījī's Siddha Pīṭha Paramparā, in the name of Bhagavān Sadā Śiva, because all this is a science given by Bhagavān Śiva to humans. This is not a man-created imagination, but it is the reality. The creation and the knowledge of the creation are given by Bhagavān Śiva. Shiva is the author of all the signs, mantras, yantras, tantras, yoga, kuṇḍalinī, cakras. Everything is only Bhagavān Śiva. Only through his divine blessing can we achieve the higher consciousness. Om Namaḥ Śivāya! Om Namaḥ Śivāya! Om Namaḥ Śivāya! Om Namaḥ Śivāya! Oṁ Namaḥ Śivāya. Oṁ Namaḥ Śivāya.... Śaṅkar Bhagavān kī, Deveśvar Mahādev kī, Mādhava Kṛṣṇa Bhagavān kī, Satya Sanātana Dharma kī. Jai na karta prabhu deep karta, Mahāprabhujī deep karta hi kevalam. Om shāntiḥ shāntiḥ... hi.