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Śrī Dīpanirañjana Śabadukabañjana Prabhudīpanirañjana Śabadukabañjana Īśī Mantrasī Hove Manamañjana Īśī Mantrasī Hove Manamañjana Śrīdīpanirañjana Śabadukabañjana Prabhudīpanirañjana Śabadukabañjana Īśī Mantrase Hove Manamañjana Īśī Mantrasī Hove Manamañjana Prabhudīpanirañjana Śabadukabañjana Prabhu Dīpa Nirañjana Sabaduka Isi Mantrasi Hove Mana Mañjana Isi Mantrasi Hove Mana Mañjana Śrīdīpa Janasabaduka Bañjana yāna sabha-dukha-bhanjan prabhu-dīpa-nirañ yāna sabha-dukha-bhanjan isi mantra se hove mana mañjana isi. Mantra se hove mana manjan, siddhi-pānīrān yāna, sabha-dukha-bhanjan Prabhu Dīpa Nirañjana. Sabha dukha isi mantra se hove mana manjan, isi meṁ hove mana manjan, Śrī Dīpa Nirañjana. Sabha dukha Prabhu Dīpa Nirañjana, sabha dukha Śrī Dīpa Nārāyaṇa Bhagavān kī, Śrī Śrī Deva Puruṣa Mahādeva kī. Satguru Swāmī Mādhvanājī Bhagavān kī Jai, Satya Sanātana Dharma kī Jai. Good evening, blessed selves, dear spiritual seekers. Chakras and Kuṇḍalinī are hidden powers in humans. Yesterday we spoke about prāṇāyāma, the yogic breath, and how to breathe in and out. There are only three prāṇāyāmas: pūraka, recaka, and kumbhaka. But these three can be practiced for different aims and for different effects on the body, mind, and consciousness. There are many techniques: Nāḍī Śodhana or Chandra Bhedana, Sūrya Bhedana, Anuloma Viloma, Ujjāyī Prāṇāyāma, Bhastrikā, Kapāla Bhāti, and so on. Just now we were chanting the mantra, "Prabhudīpa Nirañjana Śabadukabañjana, Isi Mantrase Hove Mana Mañjana." Our mind is polluted by modern civilization, by many pollutions, including pollution of vision and sound. It is said, jaisī dṛṣṭi, jaisī sṛṣṭi—as your vision is, so is your creation. The world appears in front of you according to how you see and think. Thinking is a very powerful influence on all the kośas: the annamaya, prāṇamaya, manomaya, vijñānamaya, and ānandamaya kośas, and on an entire life. Not only this, but it also influences the outer world. Thinking is so powerful that it forces us to do things we do not want to do. Therefore, the mind should be pure. There is one bhajan from Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī. In it, he says: "O Param Guru Swāmījī, O Param Gurudev, you have made my life successful today. You have blessed my life. I was sinking in the ocean of worldly troubles, but you brought the boat of satsaṅg to cross the ocean of this māyā." The eyes express the quality of our thinking. In our visions, we should always have nirmalatā—purity, spotlessness. If you look at the eyes of an angry, jealous, or greedy person, you can psychologically tell what kind of energies are moving in that person's mind and body. The senses are there, but in whose eyes is there nirmalatā, purity, pure thinking, kind thinking? O Gurudev, if I had not met you, it would have become a terrible tragedy. What kind of tragedy? I would have had to go again through the 8.4 million cycles of birth and death, O Param Guru Swāmījī. How you see creates the world in front of you. So, Prabhu—Prabhu means that Param, Paramātmā, Parampitā, Parameśvara, the Brahman, the highest. The Satguru comes from Satyaloka and brings the satsaṅg so that this Jīvātmā can merge into the Ātmā of the Brahman. Brahmā, Satya, Jagat, Mithyā—Brahmaloka and Satyaloka are the same. Prabhu, Bhuvu, is this Bhuvu maṇḍala, this mortal world, that from time to time incarnates on this earth. That is known as a Prabhu. Dīpa Nirañjana—that has a cosmic light, the divine light, and that light is a very pure spotlight, Nirañjana. Alakha Nirañjana—indescribable. Alak means the indescribable. Nirañjana is pure, spotless. That light which is manifesting here on this earth, that Prabhu, Param Gurudev—when we remember this and repeat these mantras, all troubles can be solved. But there should be faith, discipline, and practice. Through this mantra, we can achieve the purity of our mind. In yoga practices, especially concerning the kuṇḍalinī and cakras, we should know all the functions of the body—not just the physical, but the subtle energies in different forms: Mind, Consciousness, and Intellect. Consciousness is a presence, and it has three levels, which we spoke about three days ago: suṣupti, svapna, and jāgrata. Practitioners of Kriya Yoga, Kuṇḍalinī, and the higher levels of yoga should first master these three levels of consciousness. We spoke four days ago about a dream, a beautiful story of King Janaka. The first step is this, and it is not easy. Do you know, or do we know? How do you transfer? How does your consciousness transfer from the awake state to sleep? That minute or second to observe is not easy. But first we have to master this. What do we do? We go to bed, lie down, and we say, "Now I am going to sleep." We do not know exactly in which minute or second we fell asleep. Only in the morning, when we get up, we will say, "I slept well," or, "I did not sleep well." So, in these minutes of transaction of consciousness from the jāgrat to the suṣupti avasthā, from awakening to sleep, what was the process? Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī speaks about yoga nidrā in one of his bhajans: "Yogī Janakī, yog nidrā, koi virlā śānt janjanī hai." Virlā means rare. Rare souls know what yoga nidrā is. In Yogānanda's life, there is a beautiful chapter about yoga nidrā. This yoga nidrā bhajan was sung by Bhagavān Dīp Nārāyaṇa Mahāprabhujī, or he dictated or wrote it, nearly around 1935—a long time ago. That bhajan is evidence of his teachings. The teachings of the saints are put in poetry or song. If you write an article, anyone can manipulate it. But a poem, a bhajan—if someone manipulates it, you will immediately know it is changed. For example, around the world, almost every language has one divine book, the Bhagavad Gītā, translated into it. Not only thousands, but I would say millions of people have given commentary on the Bhagavad Gītā. Yes, they can do so according to their understanding. Translation is not so easy. You may know your language perfectly, and you may understand Hindi or Sanskrit or other languages, but still you cannot translate. For translation, first you should know the languages, but you also have to know śabdārtha. If you translate word for word, then in the original language it is different. We are always speaking about sukha and dukkha, but there is no word, as far as in the languages I know—Hindi, German, English, and so on—there is no word for dukkha. And sukha is also not translated exactly. So, śabdārtha—to translate one word into another language, one word can be completely different. For that, we need śabdārtha and jñānārtha. There, we have to utilize our knowledge. You have to think in your language: which śabda, which word, will be exactly like that? Third, we need in this śabdārtha, jñānārtha, and bhāvārtha. It will help the translator if one knows the bhāva. Bhava means feelings. Bhava means the exact meaning, devotion, or clarity. So, śabdārtha, jñānārtha, bhāvārtha—when these three come together, then you can translate exactly what it means. Otherwise, we gauge just like this. It is like that, and we say, "Okay, it is like that." The Bhagavad Gītā was written nearly 6,000 years ago, purely in the Sanskrit language. But no one in the world, till today, was capable or found a necessity to change just one letter. In a Sanskrit śloka, if you change half a mātrā, the meaning will be completely different. Now, if you want to know the pure, original teaching of Kṛṣṇa's words, then you have to learn Sanskrit, as well as these three things: śabdārtha, jñānārtha, and bhāvārtha. At that time, when you translate bhāvārtha, that pure knowledge will awake in your heart, which will change your entire suffering and ignorance about anything. It is said there was one philosopher, Max Müller, and the English asked him to translate the Vedas. A linguistic professor from Austria-Salzburg told me a very interesting thing nearly 18 years ago. He said, "Swāmījī, the best language is that one which influences or activates both our brain hemispheres equally." Every language is good—human language, animal language—all are good. But there are very few which will balance and activate both hemispheres. I said, "What do you mean?" He explained that at a conference, a great philosopher spoke about this. When you read in that particular language, both hemispheres are equally influenced. Number two, when you think in that language, both hemispheres are equally balanced. When you read, you think, and when you speak, and fourth, when you sing—in all these four, both hemispheres should equally be active. He told me that language is Sanskrit. We know that Sanskrit is the mother of many, many languages. Second, he said the Parsi language. When you speak Parsi perfectly, then both hemispheres are equally affected. The old Greek languages, and also one or two languages from the former Soviet Union, he said, are very close to Sanskrit. If you understand their language, you understand Sanskrit, they are so close. And Latin—both hemispheres are active only when you sing or when you think very calmly, peacefully, in that language. I asked him, "What about English?" I am sorry, my dear listeners, I am nothing against the English language, and I myself am now speaking with my small knowledge of English. But he said, in a scientific way, the English language is not a language. The English language is a sub-language of the German language, as well as the language of the French kitchen. I am not telling this myself; it is what he told me. The English language is easy to learn, so many people can learn it, and now around the world this language has become an international language. Many computers and all work we are doing—we have nothing against it. But I am talking about the effect of language on our body, mind, consciousness, intellect, and entire way of living. Therefore, śabdārtha, bhāvārtha, jñānārtha—these we need to understand any holy book or any book of any other language. Otherwise, we say, artha kā anartha ho jātā hai—the meaning becomes distorted, a great mistake or confusion. It can be a wrong translation. Second, pronunciation. Pronunciation is also very difficult to understand. We have more feeling for the language of the mother tongue, and therefore we always say, "My mother tongue is this and that." Why not the father tongue? We call it the fatherland; we do not say motherland. When the mother begins to talk with the child, even when the baby is an embryo in the stomach, the mother first takes the child in her hands and into her lap, breastfeeding, and while doing this, she is talking with the child. So, the mother's pronunciation, the mother's feelings, everything is transferred into that baby. Therefore, bhāvārtha. A few days ago, we were talking about food and jhūṭā. Jhūṭā nahī̃ khānā. The pronunciation of the European tongue cannot say jhūṭā, and they say, "No, jhūṭā hum nahī̃ khāyeṅge." Jhūṭā means food which has been eaten by someone, and then we do not give it further to others. That is it. That is called jhūṭā, which you have eaten. If birds have eaten fruit, and it is a fruit that fell from the tree and is half spoiled, we will not eat that fruit because it is eaten by some birds we do not know. And now, "hum jūtā nahī̃ khāte." Here, pronunciation is difficult, so they will say "jūtā." And "jūtā" means shoes, and "khāo" means "I do not want someone to beat me with shoes." Arth ke andar ho gaye na—the meaning has become confused. So, bhāvārtha—as long as you do not understand the bhāvārtha, śabdārtha can also confuse us. Therefore, at that time, the great scholars, the great learned, actually... The Bhagavad Gītā is the essence of the Upaniṣads. Upaniṣad gāthā gāī wo Gītā—the glory that was sung is the Gītā. Kṛṣṇa jāne so Gītā—those who have realized what Kṛṣṇa was or is know what is the Gītā. Māta jāne so Pitā—only a mother knows who the father is. There is a very deep sense in it. In translation, many scholars have translated the Bhagavad Gītā in a beautiful way, and they put their own feelings and bhāvārtha into it, and people like to read it very nicely. In the same way, it is said that wisdom is put into three things: either songs—perfect songs—everyone can make a song, but like a bhajan or poem. In poem we call it dohā. And dohā means two; the question and answer are in that. That is called the dohā. Then they put it in dance, mudrās—very ancient classical dances like Bharata Nāṭyam and many other dances. If they are exactly, originally, they are dancing. Dance was not for enjoying something, but now you go to the club and you see dance for enjoyment. No. Very perfect body movement is an indication: mudrās and āvāhan, inviting. If you make one step wrong, you are out. Similarly, now also in many modern dances and in the Olympics, if you make one slight wrong movement, they will say that was wrong, out. Normal people watching TV look and say, "Oh, how perfect! Oh God, this poor child or person was so good dancing," and yet they are out. Then they replay it with technology, the camera, and it was just slightly different. That is a masterwork. They had to work every day, ten hours, to be perfect, to get the gold medal. And at the right time, again, they miss something due to concentration. Abhyāsa, abhyāsa. O Kuntīputra, abhyāsa. It is said, "Practice, practice, practice." O son of Kuntī, Arjuna, practice, practice... Practice makes perfect. We think, "I practice asanas and a little prāṇāyāma, ten-minute meditation, I will be a yogī." Okay, better than nothing, but still we are far from that which we are dreaming about, that which we want to achieve. And then the drama, play, played in such a way that without language you will understand what it is. So, a śloka in Sanskrit, or a bhajan written by great saints of the world—not only India, many others have written—is a beautiful, beautiful writing. So, mind—again we are coming to the mind. So, mana, the mind is polluted from the external world: sound pollution, vision pollution, and also the pollution of smell. It is a very interesting thing; it creates the inner quality of the person. There is a beautiful poem: "Chandan makhi par hare, durgandhi vahan udh jaye. Aise agyani satsaṅg nahi sune, oṅgay ke uṭh jaye." Chandan makhi par hare, durgandhi vahan udh jaye. One man, a priest or paṇḍit, was making sandalwood paste on a stone for tilak. He took the paste and put it in one bowl and was making more. One fly came and sat on the sandalwood paste, which has a very good, pure, refreshing, pleasant smell. At the same time, what happened? The grandchild of that Paṇḍit was a few meters away and made a toilet within no time. The fly flew from the sandal paste to that toilet, to the dust. Why? Because the inner quality, the nature of that fly, is always attracted towards that kind of stinking smell, and it will fly there and will not remain on the sandal. Like that, an ignorant person does not like to listen to satsaṅg. Either in satsaṅg we will begin to sleep, or after a few minutes we will get up and go, like the story of the wasp. The wasp is searching for a particular worm, which will become the wasp. Madhyam, Kaniṣad, and Uttam—these are three. Similarly, the quality of the aspirants, the practitioners, the seekers, is also like that. Kaniṣad is the lowest consciousness; Madhyam is the middle; Uttam is the aware, Chetan. Therefore it is said: Chetan ho jāre, musāfir gaḍī jāne vālī hai. Chetan ho jaare, musafir gadi jaane wali hai. Gadi aane wali hai, gadi jaane wali hai. Chetan ho jaare, musafir gadi jaane wali hai. O traveller, O tourist—tourist means to risk. Wherever you go is a risk, so this human life is also a tourist. We are in the risky world of this māyā. Chetan ho jāre mūsha phir—O traveller, wake up, you are sleeping. Gaḍī jāne vālī hai—the vehicle, the train, the bus, or the aeroplane—which gāḍī? This body. This body very soon will go away, and you will be again nowhere. You have done nothing. Your chance—you are missing the chance. So, those who are awakened and alert understand that: "I am human. What does it mean for me to be human? How to cultivate those qualities of the human, and how to be successful to achieve my human goal or dharma?" Ko'ham? Katham idaṁ jātaṁ? Ko vā kutasya vidyate? Who am I? From where do I come? For what did I come? What am I doing? And where will I go? Know the answer practically. This is the answer to all your questions of this life. So, mind—man lobhī, man lālchī, man cañcal, man chor. Man ke māte na caliye gharipālak man aur. Therefore, a wise man tells: man lobhī—the mind is very greedy. Man lālchī—more than greedy, it is desirous, expecting, hoping. "I will get it. I will get it. A little more, a little more." When I was small, in our school book there was a nice story for the students: "Do not be lālchī." What happens with the lālchī? The story was written. There was a beautiful road near Dehradun and Haridwar. Trucks were transferring grains, and when the trucks moved, some grains, some corn, fell on the road. So, what are the birds doing? They come and eat. When the truck or another vehicle comes, the bird flies away. But one bird was very lālchī, and that bird thought, "The truck is coming, I will take two seeds, one seed more." And as soon as it made a step, jumped there to take it, it came under the truck. So, lālach, this kind of greed is very bad, very harmful, terrible. Man lobhī, man lalāchī—the mind is greedy and desires more and more. Man lobhī, man lalacī, man cañcal—and the mind is very restless, like a fish. Very chanchal, very restless—you cannot catch it like this. You cannot catch your mind. Try to catch your mind. "Okay, I will put my mind on one point. I will not think anything. Meditation." Now you are saying, "I will not think anything," so you are thinking already to think that you will not think. So, the mind is very chanchal. Man lobhī, man lalacī, man chanchal, man chor—and the biggest or most terrible thief, the mind is that thief. It will steal everything good from you and put it somewhere else and hide it. Man ke mate na chaliye—therefore, do not lead your life according to your inner thinking, your mind. Why? Because the gṛhapālaka man—every minute, every second, the mind is thinking something different. Therefore, Iḍā Nāḍī, which represents our mind, is the emotion. So, controlled purification of the Iḍā Nāḍī through Chandra Bhedana Prāṇāyāma is the first thing a yogī should try to do and practice. Mānas Devatā, the principle of the mind, is the moon. And the moon is never equal; every day, the moon is either increasing or decreasing. Similarly, the mind is every day increasing or decreasing, changing this and that. Therefore, the mind—we must constantly observe it. Gurudev was telling a beautiful story about the mind. There was a farmer, a very healthy farmer. Farmers are mostly healthy because they have fresh air, a lot of movement and exercise, and they work physically very hard. He had very big land, a few hundred hectares. In Nepal, it would be too much, but big countries like India, Australia, America, China, and many others have big lands. So the farmer was there; he went to his farm and was working. He had some kettles, and he tried to clear the field to cultivate. One day, midday, a ghost came. Some people believe there is a ghost; some do not. The farmer was not believing, but he saw—really, some ghost came, very strong like a bodybuilder, and walked. So the farmer said, "Hi, who are you?" He said, "I am the ghost." "What?" He said, "Ghost." "Why did you come here?" "I will kill you." "Why will you kill me?" "Well, that is the nature of the ghost." The farmer said, "You cannot kill me." He said, "Oh yeah, I will do it." The farmer said, "Then come and fight with me first." He said, "Okay." So the farmer and the ghost got ready. And then the farmer said, "Wait a moment, my friend, wait a moment." Look how positive the farmer is. "One moment, my friend." He said to the ghost, "What is the challenge? What should be the result?" The ghost said, "Who will win? That one will kill the other and eat." The farmer said, "Okay, okay." So they began fighting. The farmer was the winner. The farmer pulled the ghost to the ground and sat on his chest. And the ghost said, "Sorry, I lost." So the ghost said, "Please do not kill me. I will do anything for you, whatever you want. Lifelong, I will obey you." The farmer said, "That is very good. I was searching for some worker who could help me. But one condition." The ghost said, "What is that?" The farmer said, "If you do not give me work, I will kill you." And ghosts have extraordinary, miraculous power. The ghost thought, "Till evening, I will finish him." The farmer said, "I have a lot of work for you. Go and clean all the wood from my hundreds of hectares of land." The ghost said, "No problem." He did something like this. All wood was cleaned and put in one place. "Give me work." "Put all the stones and the rocks from my field in one place." Again, the ghost did it within no time. He cleaned everything. "Give me work." Two hundred hectares of land, clean and ready for crops, for cultivating. No problem. Within no time, he cleaned everything. "Give me work." The ghost thought, "Before sunset, I will finish him." What does the farmer think? That I will be the slave of him lifelong? Now the farmer says, "Time for lunch and rest." He said, "I do not want to have rest; I want work." He said, "Go and then bring the feeder for the cows and clean that area. I will go and have my lunch." The farmer went to his master. There was his master sitting there in a beautiful little hut. The farmer came there. The master said, "Oh, what happened? You came today at midday. You always come in the evening time for satsaṅg." He said, "Gurudev, I have trouble." "What kind of trouble?" He told the story. About the ghost, Gurujī said, "No problem." He said, "Sir, it is for you no problem, but for me, it is my life." "Do not worry, sit down, eat something, have a cup of tea." The ghost came, "Hey farmer, give me work." But the ghost did not dare to come near to the Gurujī. Always, a minimum of 150 meters away, all negative energies remain far from where a saint is living. Well, the ghost was sitting there. "Come," he told the farmer, "come." Gurujī said, "Do not look at him. Peacefully sit, eat, and drink your tea, and relax." But he said, "Swāmījī, how long will I relax? He is sitting there; he will kill me." "No, no, do not worry. He needs work." Gurujī said, "I will give you some work which he cannot finish in a whole life." "That is very good. What?" The ghost is calling, "Hey, guy, come." Gurujī told him, "Go and tell the ghost, 'Bring the biggest, strongest, and longest bamboo from the Himalayas.'" So he went and brought a big bamboo. Now when we in Europe speak about tall bamboo, about nearly 20–30 meters, people think, "Ah, it is a joke. Bamboo cannot be so big." But bamboos are so big. Now we see in Nepal how big the bamboos are. So he went and said, "Bring the tallest one from the entire Himālaya, wherever it is." The ghost said, "Yes, no problem." He disappeared—just disappeared. And within a few minutes, he came. See in the air, a big bamboo is coming. And he appeared and said, "Here is a bamboo. Give me more work." "Gurujī, bamboo is here. He said it is very good. He gave me work." Gurujī said, "Tell him to put this in the ground like it was originally standing." So the ghost hauled the bamboo and pulled it into the earth, three meters deep. "Work. Gurudev, Gurudev... what to do now?" Gurujī said, "Go and tell the ghost your duties: climb up. When you are up, come down. When you are down, go up. Up and down, up and down. If you stop, I have a bamboo stick in my hand." So, the farmer very happily went like this. And the ghost said, "Work." He said, "Yes, your work duties. Until I give you some other work, day and night, go up and down, up and down. When you are down, your duty is to go up. When you are up, come down. And when I need other work, I will call you. You have to finish that work." Now the ghost is singing, "Oh my God, this Swamī, this Gurujī, he caught me, he spoiled my life, my freedom." The meaning of this story is: this body is a farm. This body is a farm. And our Jīvātmā is that farmer who is working in this body. And the mind is that ghost; that mind does not let us work, always searching for something new. Our Viveka, or our Ātmā, is the Gurudev. Viveka, the Jīvātmā. The biggest bamboo in this body is our spinal column. Tell the mind, when you do not have other work, then go up and down, ascending and descending, with breath consciousness and the "so'ham" mantra. And when you need your mind more, then you just occupy it there to work. When restless, stupid thoughts come in the mind, the vṛttis, tell it to go and climb the bamboo up and down. And that is what we call in the kuṇḍalinī. There is Iḍā, Piṅgalā, Suṣumṇā passing through the spine from the Mūlādhāra, Svādhiṣṭhāna, the Ājñā Cakra, and Prāṇa and Apāna. Both up and down, ascending and descending consciousness with the mantra. Then our mind can be calmed down. Otherwise... Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Śrī Prabhu Dīpa Nārāyaṇam. Haṁsabhādāsa Prabhuśaraṇa Parāyaṇam. Haṁsabhādāsa Śaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇ. Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇ. Haṁsabhādāsa Prabhuśaraṇa Parāyaṇam. Dāsa Prabhuśaraṇa. Oṁ Namaḥ Śrī Prabhudīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhudīpa. Om Namah Śrī Prabhu Dīpanārāyaṇam. Om Namah Śrī Prabhu Dīpanārāyaṇam.... Om Namah Śrī Prabhudīpa Nārāyaṇam. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai. Śrī Śrī Dev Purīśa Mahādev Kī Jai. Satguru Svāmī Madhavānandjī Bhagavān Kī Jai. Satya Sanātana Dharma. Nāma karta prabhu, dīpa karta Mahāprabhū, dīpa karta hi kevalam. Om Śānti, Śānti, Śānti.