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Part 1: Mastering Consciousness: The Foundations of Sādhanā Om Namoḥ Śrī Prabhu Dīp Nārāyaṇam. Om Namoḥ Śrī Prabhu Dīp Nārāyaṇam. Haṃsābdaś Prabhu Śaraṇāpārāyaṇam. Haṃsābdaś Prabhu. Om Namo Śrī Prabhudīpa Nārāyaṇam. Om Namo Śrī... Haṃsāb Das Prabhu Śaraṇ Parāyaṇam. Om Namoḥ Śrī Prabhu Dīp Nārāyaṇam. Haṃsāb Das Prabhu Śaraṇ Parāyaṇam. Oṁ Namo Śrī Prabhudīp Nārāyaṇam. Haṁ Sab Dās Prabhu Śaraṇ Parāyaṇam. Haṁ Sab Dās Prabhu Śaraṇ. Oṁ Namaḥ Śrī Prabhu Dīp Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīp Nārāyaṇam. Śrī Dīp Nārāyaṇ Bhagavān Kī Jaya. Śrī Śrī Deveśvara Mahādeva Kī Jaya. Satguru Svāmī Madhavānandajī Bhagavān Kī Jaya. Satya Sanātana Dharma kī jay, Śaṅkar Bhagavān kī jay. Good evening, dear brothers and sisters, spiritual seekers. Welcome to the satsaṅg. Our subject is cakras and kuṇḍalinī. Yesterday we spoke about the mind, but we have not finished that subject: the connection of the mind with the intellect and the cetana. Normally, we are moving or pendulating between three levels of consciousness: suṣupti, svapna, and jāgrat—sleep, dream, and waking consciousness. Before coming to the practice of kuṇḍalinī awakening or purification of the cakras, we have to master our consciousness. Yesterday I mentioned: do you know the exact time, that point, how do you go from jāgrat to the suṣupti? How do you go from the awakened stage to sleep? It is you who should know. Others don’t know. And if you don’t know, then it means that you still have not mastered the first level of your sādhanā. We know that we are tired. We would like to have a rest. We would like to sleep. We go to bed with a pillow or without a pillow, depending on the person’s habit. We close our eyes and off we go to wake up. It means we did not know when exactly and how we slept. The second level, which has to be mastered, is called the dream. Svapna Jagat: how do you enter from the deep sleep into the dream? Which relation do you have, or connection with which body, when you are in the dream loka? And how do you come back again into the body? Do we make karma during sleep? Do we cause some karmas during the dream? Yes or no, what is the truth of the dream? Our Annamaya Kośa, the bhautika śarīra, the physical body, is resting in your sleeping room. You don’t know how you slept in. The time of dreaming, when we go with the astral body out, then it goes from the Viśuddhi Cakra. Between the Anāhata Cakra and Viśuddhi Cakra—these are the two cakras here on the top: Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, and Viśuddhi. So, between Anāhata and Viśuddhi, where our astral body rises up, some people have dreams, and definitely you also had a dream sometime. Something happened, and you would like to run away, but you can’t. You feel your legs are very heavy, your hands are very heavy. You may miss the train by just a few meters, but you cannot run. The heaviness in the body, the mobility of your astral body, is limited. The experience is telling: when you go to sleep, do not sleep completely flat on the back. First thing that happens is that one begins to snore, slightly sideways. We know our Earth is moving around, but still we see the sun rise, the sun is above, the sun is at its peak, midday, afternoon, sunset, but we don’t see it. After a certain time, we know it’s moving, perhaps, but we don’t see the movement. Sūraj ko to chaltā na dekhā, we can’t see the movement of the sun. The plant, the vine which is growing, we can’t see with these eyes that it is growing. But from one night, evening to morning, you will see it’s maybe one centimeter bigger. Yogī ko to bhastā na dekhā, yehī kudrat kā khel. And you don’t see the yogī all the time sitting and meditating. But his sādhanā is twenty-four hours. Ajapa, Anjapya Japa hotā hai, Ajapa jisko kyā jāpī, Binjapya jai hoī. That is continuously progress in this sādhanā. So, in these body movements, the astral body is moving. Now, the second thing is, do not sleep by putting your hands on your chest. That night you will have a dream of happiness, oh sorry, heaviness. Either you can’t run, you can’t move, some danger is coming, what we call some kind of horror dreams. Why? Because we suppress the astral body to separate from the physical body. Now, the biggest mistake we can make is that sometimes we interlock the fingers. We interlock the fingers and we sleep. That night, definitely, you will have a very, very unpleasant dream. You would like to go or move or do this, but you can’t free yourself. In the dream, you feel free. The hands are not on the chest; the fingers are not interlocked. But in dream consciousness, that is the subconscious level, you try to do something, but you can’t. But in reality, you have blocked and interlocked, and you can’t free yourself. You are fighting for something. Some people are sweating, some are tired, some are restless. Therefore, sleeping has to be done so that this part of the body or that part of the body has no pressure on it. Otherwise, your dream will be very difficult. It is said that a yogī is one who is awakened at night and sleeping during the day. What does it mean? Śiva Yoga, Haṭha Yoga, Karma Yoga, Bhakti Yoga, Jñāna Yoga, Kriyā Yoga, Sahaja Yoga, Kuṇḍalinī Yoga, etc., etc., many, many. There is one which is very powerful, very beautiful, and very good. It is called Śivarī Yoga. Svara Yoga means the flow of these three nāḍīs, the major nāḍīs, Iḍā, Piṅgalā, and Suṣumṇā. Svara gives the indication. If you do that spiritual sādhanā to achieve your highest consciousness—unconscious, subconscious, conscious, higher conscious, and cosmic consciousness—then you have to go through the sādhanā of Svara Yoga. And sādhanā of the Svara Yoga begins with the Chandra Bhedana and Sūrya Bhedana Prāṇāyāma, Anuloma, Viloma Prāṇāyāma, and then Ujjāyī Prāṇāyāma. That’s very, very important. Bhastrika and Kapālbhāti are just for the purification of the body, but the very yogic prāṇāyāma to lead our consciousness to a higher level is this: Anulom Vilom and Ujjāyī Prāṇāyāma with the bandhas, Jālandhara Bandha. Kapālbhāti or Bhastrikā, that will give you more support to do the Mahābandha, and Mahābandha is Mūlabandha, Uḍḍīyānabandha, and Jālandharabandha. Now, what does it mean that a yogī is awakened in the night? It means that during the day, the flow should be through our left nostril. Make sure that your left nostril is flowing, that is the moon. The moon is on the night side, and the night should flow through your right nostril. Therefore, it is suggested that you should sleep on your left side. Now, many people think, "Oh, that’s not good, you are pressing your heart." Don’t worry. Ask the doctor who knows anatomy very well. The heart is very good, protected under your ribs. You cannot press your heart like this. Therefore, when we sleep on the left side, then Sūrya Śvāsa, Sūrya Nāḍī is flowing. And at that time, whether you are conscious or in the dream, you are very alert and very awake. You have a deep sleep. You have a deep sleep. Tomorrow we will speak about Yoga Nidrā, about how the yogī is doing the sleep, awakening, and higher consciousness, while simultaneously purifying the subconsciousness. It’s a very interesting subject. I hope tomorrow we will come so far. Morning, when you wake up, again you ask yourself and find out which svara is flowing. If the sūryanāḍī is flowing or the candranāḍī. And to find out this, you hold your hand and exhale here on the hand. You can try now, and now see through which nostril more air is coming out. That one is flowing; that is active now. So it is said that your day should begin according to which Svara is flowing. And that means you get up from that side. You turn, take a curve, turn to the other side, sit up, and then if it is Candra-nāḍī, then left foot down first, or if it is Sūrya-nāḍī, the right foot first. When we take a bath, do not take in Chandra nāḍī sponge, otherwise it causes coldness; it causes certain problems, if you are aware about this. But when we are bathing, sūrya nāḍī should flow. Regarding the time for drinking water, it is said that you should drink through the moon nāḍī. If you drink something, then you suppress the energy of your solar plexus. You have a bad effect on your digestion. If you go somewhere for some certain work, then the yogī says, step out of your house with that foot whose nāḍī is flowing. So this is the Sūrya Chandra flow and Suṣumnā, both nāḍīs. After one and a half hour, or one and a half hour, three hours, or 40 minutes, 10 to 40 minutes, automatically Suṣumnā flows. If you practice yoga or not, this is a balance between this. Śivarī Yoga is a very fine sādhanā. Now, suppose you are eating, then Surya Nāḍī should flow, but the left one is flowing, the Chandra Nāḍī. Just press your armpit for a while, the left one, and the right nostril will flow. If you turn to the right side and give more pressure like this, the left will begin. Also, in the night, if one nostril is blocked somehow—you have a cold—you turn to the other side, and it will automatically open. You need not blow your nose; you need not do anything. This is the practical example that yes, we can change our Svara, we can help our Svara to change. Additional support to the right side, Mahāprabhujīp Karatā, Mahāprabhujīp Karatā He Kevalam. Mudra of the prāṇāyāma. We inhale, close the right nostril with the right thumb and close the left nostril with the right ring finger. Do not do like this, because you create pressure, an obstacle for the flow of the prāṇa. Therefore, this mudrā is so that your nostrils have the free flow of the air. It is about one or two years of training in prāṇāyāma only. Then you can do your Chandra Bhedan and Sūrya Bhedan without holding the nostril. After that, after a certain time of practice, you will see the picture of God Śiva, Bhagavān Śiva. Always, where Shiva’s picture is, you will see the half eye is open. Śiva is in meditation. When he is in meditation, then the eyes are half open. What does it mean? Some yogīs advise us: "Nāsikāgraha." Concentrate and look. Nāsikāgraha, tip of the nose, that will make the Cittāgraha. Yogāgraha, hamārī citta vṛtti jo hai, that will be automatically calmed down. Yogah citta vṛtti nirodhah. Second, looking with a little height, the half eyes are open, you see the color of your prāṇa, generally we don’t see. We have not this practice, but when we did the purification prāṇāyāms, we are doing everyday prāṇāyām, and we practice our śvāsa, yog sādhanā. Then you see the color. Yes, I met some few times some persons, some yogīs. They can see the color of their prāṇa, and they can also see the color of your prāṇa. Like what you call, there are some people who look at you and see what kind of aura, ābhā, you have. And in this Abhā, which kind of color is there? And this color is indicating there are some disturbances in your prāṇamaya kośa. There are some disturbances in your manomaya kośa. So, any illness attacks this Annamaya Kośa, the physical body, first comes to our mental level. From the mental level, it transfers into the prāṇa level, and then slowly, in the last stage, it attacks our physical body and physical organs. The Svara Yoga or Prāṇāyāms, this is sādhanā of your kuṇḍalinī and cakra which you have, that in this sādhanā you can purify and you can see the prāṇa. Now, then you can say, yes, what, which day I will be ill? And you can avoid that. What should you do? We generally don’t know. We see sometimes some holy pictures, behind is like a big white light, a sign, radiance. That is an aura, that is an ābhā. When some holy person comes, some yogī comes, or some very positive, good person comes, it has a very good radiance. Make the heater. So, Svara Yoga. Also, there are many, many,... Many yogīs, even now, and there have been many before. They could tell a few years before when they were going to leave this world, the exact date and time. In this, there is a call, the Sūrya Sādhanā with the Svara Yoga, and the first ray of the sun which touches this part of the earth. That first ray is very, very difficult to catch, but there are some who can, and that first ray of the sun is known as Sūrya kī pahlī kiraṇ jo hai, un kā nām hai Uṣṇe. Brahma Mūrta, that you get up in Brahma Mūrta and concentrate, if you can take the first ray directly, it is like a very divine blessing, the greatest things you can achieve. The practitioners of Śvara Yoga are constantly catching these different hours, the position of the sun, to have this light in our body. Many times we hear, "Oh, that Gurujī was so siddha, he was so great, he knew when he would pass away." Yes, definitely, it was great. He definitely knew, because he or she, you know, for spirituality, for jñāna, for spiritual development, for everything, there is no duality or discrimination between male or female. There is no gender’s dualities. Unfortunately, many people say women should not read the holy book, they should not read the Vedas, they should not read this. Why? Because she will become wiser than her husband, and then she will be governing everything. Ātmā, when Vedānta says, "Sabhi prāṇī merī ātmā hai, aur ātmā sohī paramātmā hai," every entity is my ātmā, and ātmā is the Paramātmā, so when even a small creature, even with our eye we can’t see clearly, that is also the light of God, then how can you say the woman has no ātmā, or like this, this we do not, yogīs do not. We have to accept this because spirituality, knowledge, everything is not bounded, not limited to the physical body at all. The physical body is given to us only as an instrument. This instrument is that which we can work with. There is one beautiful bhajan. There was one Jīvan Mukta, a great saint. He was also a disciple of my grandmaster, Bhagavān Dīp Nārāyaṇ Mahāprabhujī, so I can say, my uncle Guru. He was a householder, a gṛhastha āśramī. But his name was Maṅgīlāl Maheśvarī Kārvā. Part 2: The Command of the Satguru Maṅgīlāl Maheśvarī Karvā attained Self-realization. He was a Jīvanmukta. In his bhajan, he says: "Re Nibhānā Hai, Satguru Jī Kā Bachan Nibhānā Hai Abhī." Follow Satguru Dev’s words, the Guru Vākya. You must follow the Satguru’s command. If you do not, you will fail. How? "Kāma krodha ko dūra hatao." Remove desire and anger. "Tan kī kheti sāpha karāvo." Purify the cultivation of the body. "Bīja oṁ kā bo na hai, bhai." The seed of Oṁ must be sown, brother. "Har nibhānā, har nibhānā, har nibhānā. Nibhanā, her Nibhanā, Gyānī Gurujī kā bachan Nibhanā, kām krodh ko dūr hatao." Remove all your doubts, jealousy, hatred, passion, and desires. Always keep them away. A yogī should be like a turtle. Bhagavān Kṛṣṇa said a yogī, like a turtle, can withdraw its limbs at any time and can become extroverted at any time. A yogī can, at any time, with the vṛttis and with everything, become extroverted or immediately become introverted. "Kāma krodha ko dūr haṭānā, tan kī khetī sāf karanā." This body is a field, and we are the farmer. We have to purify this body, pull out all the thorny bushes, remove all the rocks. Then, we need to put the seed inside, the crops. Then you will harvest what you wish to have. "Tan kī khetī sāp karāvo, nīm dharam kā hal chalāvo, ar tan kī khetī sāp karāvo, bīj oṁ kā bonā hai, nīm dharma." Dharma is that which we work at, we practice, we do everything. Through discipline, śayam and niyam, a person can become great. Those who have no śayam and niyam cannot achieve anything. Now we have the mantra, the guru mantra, that Oṁ bīja is. That is a guru mantra. Now something is growing, something is coming, something is happening because the seed is already in the ground. What did he say again? "Brother, Satguru has given the command, brother, now you must drink the nectar, beloved, now you must drink the nectar, you must fulfill it, you must fulfill Satgurujī’s command, you must fulfill it." "Re Nibhānā Hai, Satgurujī Kā Bachana Nibhānā Hai, Re Nibhānā Hai, Satgurujī Kā Bachana Nibhānā Hai..." "Gyānī Gurujī kā bachana nibhānā, dayā dharma. Haryālī Sāī." As soon as you got this mantra, you planted the seed in your heart: dayā dharma. Now awaken within you dayā. "Dayā dharma kā mūla hai, aur pāpa kā mūla abhimāna." Compassion is the root of dharma, and the root of sin is ego. Tulsī said, "Dayā na chhoḍīye." Do not abandon compassion. When life leaves the body, prāṇa, mercy, compassion—dayā is there. This is more in the human’s heart: dayā towards each and every creature. All beings are my ātmā. All is myself. You know how cruel people are? They catch a goat and cut its throat. They catch a chicken and cut it. "Dayā nahīṁ hai. Dayā to devatāoṁ ke hotī hai. Dānav kī dayā nahīṁ hotī." All the Dev Puruṣ, Mahāpuruṣ, the greatest one, the divine one, they have dayā. So God has given in the heart of the human the Dayā, the mercy. Daya is the root of Dharma. The foundation of Dharma is Dayā. Where there is no dayā, no mercy, no compassion, there is no dharma. What is human dharma? Human dharma is to follow the dayā. Compassion is the root of dharma, and sin is rooted in ego. The root of sin is pride, ego. All that people are saying is stupid. We have to eat something. God has given everything, enough. Gandhijī said, "Mother Earth has enough for everyone’s need, but not for their greed." And they kill animals. "Dayā nahī̃ hai." Those who are killing animals without this feeling, just for enjoyment... I heard that in Nepal, on the day when they are giving the bali, they just cut the buffaloes and throw them. Just cut and throw. It’s like some mad person going through the forest and chopping all the trees down. "Daya hai nahi." At that time, there was not Swargaloka, but there was Narakaloka, all kinds of Asuras. Death is dancing, mortality is dancing there. "Pāpa hi pāpa hai. Dayā dharm kā mūla hai, pāpa mūla abhimāna." And great Tulsīdāsjī said in the Holy Rāmāyaṇa, "Tulsidāya na chhoḍiye." Never give up compassion from your heart. As long as you have prāṇa in your heart—of course, afterwards you can’t do anything—the body is given to act according to the law of karma. King Bhartṛi became a sannyāsī. He said he would like to adore and pray to all the Devas. Then he was thinking. But Devas, Goddesses, they are also bound to Karma. They are also not free. Then he was thinking, "I shall pray only to God." God is also bound to their dharma, their karma. There is a time for Brahmā, then he will retire, and a new Brahmā will come. Time for Vishnu retires; the new will come. Time for Shiva retires; new will come. Even they are not forever in that one form. It is their karma, their duty. Then Bhartṛi said, "Well, then why should I not bow down to the karma?" "Hey Manav, tum kisi se nahīṁ ḍarte ho, lekin kam se kam karm se ḍaro to." You are not afraid of anything, but you should be afraid, and you should respect the karma, the deeds. Karma, the cause, the action, and the reaction. Every action will have a reaction, and every reaction will have an action. So action, reaction, action, reaction—now we don’t know if we are now in this life as a reaction or an action. This is a chain that never breaks. "Bhagavān ne aisā kyā kiyā diyā jīvon ko karma kā bandha. Karma kā bandhana Bhagavān ne de diyā, jisme jīva phaṅsā huā, chaurāsī ke chakramī bhogatā hai." But the Satguru came, and he broke the bondage of karma. Even with Jñāna, the bondage of karma is broken. So, God has given us the beautiful chance to be in this life here on this planet, but has put the net of karmas over us. How to come out? Within this net, we are circulating, cycling, going, and coming. Only the Gyān, the Gurudev, Guru Kṛpāhi, can cut this net of the bandhan, the karma. So the reaction means that what we did in the past becomes the destiny. And now we are following the destiny. But not only is this body born here to go through destiny, karma is in our hands, but destiny is not in our hands. For example, I have a stone in my hand. It’s in my hand. It’s in my will. If I want, I can throw it, or I can keep it. This is still my decision. But as soon as I throw it from my hand, I see, oh, there is somebody standing. The stone I throw with all my energy, and I see that someone is there, I will hit that person. Though I know now, I can’t run behind to catch that stone. "Bhag gayā, vo hamāre hāth se, bhag gayā, calā gayā. Bhag gayā, vohī to bhaṅgyā bantā hai." Therefore, it is a soul gone out of the body; it will never come back into this body. The bullet went out of the gun; it will not return back into the gun. Similarly, the karmas done—tan, man, bachan, or dhan—through body, through words, through mind, and through your material position, will not return back as it is, but it will return back as a reaction. And that we have to catch. Whatever is happening in life, take it as it is; your own destiny was produced by the past. The specialty of Kundalini Yoga is that past life destiny is dormant here in the Mūlādhāra Chakra. This is all the past life. Here is the past life. This is the seat of the unconscious. This is the earth chakra. Then the subconsciousness is dormant here in our Svādhiṣṭhāna chakra. But before we touch our chakras, before we touch this kuṇḍalinī subject, we must practice something. O practitioners, O sādhaka, O students, O disciples, O śiṣya, Gurudev says to us, "Listen and understand what your inner functions are." What’s going on in your subtle body, what’s going on in your mind, that you have to understand, otherwise one day you will be the big rock on your own path. You will create many barriers on your own path because you did not understand. Therefore, we have to listen. "Daya Dharma Kī Hariyālī Sai." So, daya and dharma are now awakened when you have received mantra, blessings, and you have understood. But you have to give the water, otherwise this new plant will die. "Piyāsā Martī Vo Mūrjai." "Satguru Kumpā Batāyā Bhai." Gurudev, show us the water well from where we can take the water, and that is a satsaṅg. "Sat sudhare satsaṅg pahī a mūrakh bhī." An ignorant person can become great and wise through satsaṅg. "Satya Lok se Satguru āye, satsaṅg lāye, jīvon ko jaye, jahāj banāye, Brahma Lok mā le jāye." "Satsaṅg Satgur kumpā batāyā bhāī, ab to nīr pilānā hai." Now we can give the water. Which kind of water? Gyānamṛta, many different kinds of the amṛta: Caraṇāmṛta, Vācanāmṛta, Gyānamṛta, Pañcāmṛta, many, many different kinds of the amṛta. "Satsaṅg gyān kī Gaṅgā hai, aur is gyān kī Gaṅgā mein goṭā lagāne vālā apne janman janam kī pāpoṁ ko dho saktā hai, aur ye jīv jo hai, nirbandhan ho kar ke jā saktā hai. Saran parāyaṇ ho jāve to nirbandhan hoī bhiśre. Koti upāya kare koī, cāhe na bhava sindhu tere. Lekin saraṇ parāyaṇ ho jāve to nirbandan ho, biśre dayā dharam, hariyālī sai pyāsā mhartī vo murjāī, Sadguru koopa batāyā bhāī, abto nīra pīlanā hai." What happened? Our crops are grown. It’s ripe. Now we have to harvest. "Ab khetī mene pe āī, ab khetī mein nepe āī, Sab sakhīyā mil toḍan jāī, sab sakhīyā mil toḍan jāī, Nepe ikaṭī karlo bhāī, nepe ikaṭī karlo bhāī, Phir ṭoras banānā hai pyāre, phir ṭoras banānā re nibhānā hai, re nibhānā. Sat Gurujī kā bachan nibhānā re nibhānā hai, re nibhānā. Gyānī Gurujī kā bachan dīp Nārāyaṇ Bhagavān kī ab khetī meṁ nephe āyī." Now, crops are right. "Sab sakhīyāṁ mil Ṭūr Nāthāī." That time, all the indriyas, our vṛttis, all are concentrated on that field where now is harvesting. What are you harvesting? Your jñāna. "Prasad, Jñāna Prasad, Jñāna Amṛta Bhāte Jāu Sab Sakhīyāṁ Mil Tūra Nāthāī." Now you become Antarmukhī, and you know now we are happy. We are rich, nothing is missing, we have. "Nepā Īkaṭī Kārlō Bhāī." Now collect all your beautiful karmas and try to overcome all the negative karmas. "Phira Tō Rāsa Banānā Hai." Now we have to make some kind of transportation to bring our crops home. What do they eat then? "Raas banāyā māl ghar lāyā, ras banāyā māl ghar lāyā. Bhichan ko bājār siddhāyā, bhichan ko bājār siddhāyā. Vā par mūl amolak pāyā, vā par mūl amolak pāyā. Tab merā man manā hai, bai tab merā man manā hai. Re nibānā hai, re nibānā, śat Gurujī kā bachan nibānā hai, re nibānā. Re Nibānā Hai, Gyānī Gurujī Kā Bachan Nibānā Hai, Deep Nārāyaṇ Bhagvānakījī." Now we brought the crops at home. What will you do with so much? It is tons and tons. Your family cannot eat. "Raas banāye māl ghar lāye, bechan ko bājar siddhāyā." Now you take your crops, your goods to the market. "Vaha par mol amolak paya." You got the price which is beyond your imagination. Anmulya, anmulya. "Tab mera man mana hai." Now my mind accepted. Now what is that? You brought this knowledge in your heart, and from your heart, you transferred the knowledge to your intellect, to the viveka. You became so rich. What is the richness? The richness of the human is human wisdom, human knowledge. Anyone can take out of your hand, but no one can take out from your destiny, from what you have. That is what is given to us. Now, that knowledge—you came to the market, meaning you came to the satsaṅg, and you begin to preach, to give the knowledge, the satsaṅg. Everyone says, "Thank you, thank you,... thank you, Guru Dev." Your wisdom, your blessing, your words, Jñāna Amṛta. Because we cannot measure with kilograms or centimeters the knowledge. Knowledge is beyond our measurement. That is the unborn. Paṭamaṅgīlāl Jī said, "Prabhudīp Kheṭī Nip Jai Maṅgīlāl." "Kahe mere manbhai, Maṅgīlāl kahe mere. Birla Sant Janmheram Pai, Birla Sant Janm Pai. Kheti Nipjai, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī’s blessings, his guidance, his kṛpā." Maṅgīlāl Jī said, "My crops were beautiful." "Maṅgī kahe, 'Mere mana bhaī,'" Maṅgīlāl Jī said, now my mind, all the tṛṣṇā chali gayī, mantra ho gayā, tṛpti ho gayī. "Ab man mein koī bhūk nahīṁ hai." My mind is satisfied, content. There is no longer any longing in this. "Bīṛlā Sant Jan Meharām Jānī." There are rare saints, rare people, rare disciples, rare sādhakas who will understand the Guru Kṛpā. The rest will not. "Birla Sant Jan Meharam Jani Adbhuta Roop Pesana Hai." That time you realize that self-realization, "Adabhuta Divine Ātmā Sohi Pramātmā." That realization, that’s called the self-realization. "Jīvan Mukta Ho Jātā Hai." Let’s come to the mind and consciousness again. Today we were just on the surface level, that when and how you go to the dream, and how you come back. What is the dream? The dream is your reality. Everyone is dreaming differently. That is your reality, your imaginations, your experiences, your longings, your desires, and tomorrow we’ll come to this subject. Today, time is over. My dear brothers and sisters, I wish you all the best and the divine blessings of Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, Devpurījī, and Svāmī Madhavānandajī. Bless you. In the name of Om Śrī Alakh Purījī, Siddha Pīṭh Paramparā, I wish you all the best. Satya Nārāyaṇa Bhagavān Kī, Sacchidānanda Bhagavān Kī, Śaṅkara Bhagavān Kī, Śyābara Rāmacandra Bhagavān Kī, Kṛṣṇa Kanayālāl Kī, Satguru Svāmī Madhavānjī Bhagavān Kī, Satya Sanātana Dharma Kī, Oṁ Nāḥ Karatā Prabhu Dīp Karatā Mahāprabhujī Dīp Karatā He Kevalaṁ. Om Śānti Śānti...