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Om bole śrīdip narā bhagavāne kī je, goro śa vinā kā rājā na ye sare, antar yā mī vinā kā rājā na ye sare. Gautī upāya kare, Gautī upāya kare,... Gautī upāya kare. Āratā upavāsa kare, bahutera bando kamare. Āratā upavāsa kare, bahutera bando bho kamare Hare Hare, bando bho kamare Rājan Rājan sare. Arata upavāsa kare, bahutera bandho kāmāre. Deepa kahae goro charna kamalame tanmana arpadare, Prabhu. Śrī Viśva Guru Mahāmaṇḍaleśwar Paraha Śrī Svāmī Maheśwar Nanjī Guru Deva Kī Jai. Om Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Om Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Haṁsabhādas Prabhu Śaraṇaparāyaṇam. Om Namaḥ Śrī Prabhu Dīpanārāyaṇam. Haṁsabhādas Prabhuśaraṇa Parāyaṇam... Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇa. Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇa. Haṁsabhādas Prabhusaraṇa Parāyaṇam. Haṁsabhādas Prabhusaraṇa. Oṁ Namaḥ Śrī Prabhudīp Nārāyaṇam... Good evening, dear brothers and sisters, spiritual seekers, blessed Self, welcome. We speak of chakras and Kuṇḍalinī, the hidden powers in humans. Yesterday we spoke, and we will continue again, on consciousness and the mind. The mind is connected with consciousness and with intellect. The intellect is connected with the indriyas, or the senses: the five jñānendriyas and the five karmendriyas. First, the jñānendriyas. Whatever we have learned in this world, everything has been only through these five senses, from the beginning of our life till now. These are the senses: our eyes, through which we see visions, colors, and objects; the ears, to hear sound and gain knowledge; the nose, which informs us about invisible smells; our tongue, which informs us about differences of taste; and the skin, for touch. All these coordinate together. Similarly, the karmendriyas, through which we perform karma, are our organ of speech, our hands, our legs, and the genitals. All these ten indriyas are symbolically known as the ten horses which pull the coach of the body. Whatever is done or experienced through the jñānendriya and karmendriya happens via our consciousness, but the major actor is our intellect. The intellect acts at the present time. Whatever information is received through the jñānendriyas, or whatever experience is received through the karmendriyas, both are immediately informed to the mind, or the mind takes over. The mind is like a film on which every picture is recorded every second. What does the mind do with this information? The intellect does not have time to keep things for long. It hands over to the mind. For instance, I say, "Don’t touch this wood and make noise. Hey, Yuvraj, don’t make noise." The mind takes the information and delivers it to the subconscious. The subconscious is a storeroom. The mind has no time to remain in that storeroom. It immediately comes back and joins our intellect for new information. Whatever is happening is again brought to the subconscious. All experiences, all knowledge, all information come to the subconscious level. There it remains a while and begins to sprout. That we call vāsanā, desire. But still, these desires are formless. When the mind goes from the conscious level to bring a message to the subconscious, at the same time, while coming back, it brings that hidden or dormant information from the subconscious. It hands it over to the intellect. Therefore, the function of the mind is called saṅkalpa and vikalpa—creating, dissolving, creating, dissolving, bringing information. It gives up the responsibility. The mind is not responsible; it is just like a messenger or a postman who just delivers the post. The decision is made by our buddhi, our intellect, which gives the judgment. The intellect has two functions: to receive the information and give it to the mind, and to give judgment on what is brought back. Nirāṇe lenā ye buddhi kā kām hai. What does it mean? That vāsanā which is brought from the subconscious through the mind is handed to the intellect, and the intellect decides what kind of desire this is. Then the intellect sends this message to those indriyas which are subjected to such desires or thoughts or troubles. When the intellect gives this message over to the senses, the senses become active; that we call the desires, active desires, conscious desires. Again, the intellect does not take the responsibility; it only acts as it is and where it belongs. But the cream of the buddhi, the best part, is called viveka. And viveka informs us which fruits you will bear when you do this and that. But mostly we are slaves of our senses, and the senses influence our intellect. We take it easy, we decide, and we do it. What is done is done. So through the karmendriya, we perform karma. The karma is in our hands until it is done, but once it is done, it is no longer in our hands. As long as the stone is in your hand, it’s yours. But when you throw it, it’s gone. You cannot run behind to catch that stone. So, what is done through the senses registers as destiny. Now, this destiny has two kinds of effects, or what we call the time to act, either in this life or in the next life. That destiny, that amara bhāgya, amara kismat, amara luck or bad luck, everything is planted somewhere in our level of destiny. Some will be active; we will do it, correct it, solve it. Some unsolvable things will go back to the subconscious. There is a story. A husband and wife went to the market and saw beautiful mangoes. It was a nice mango season. The husband asked his wife, "We should buy mangoes. I would like to eat them today." She said, "Yes, dear, of course you can have mango, but at present you are taking Āyurveda medicine, and it is said you should not eat sour fruits like mangoes, tomatoes, and so on." Āyurveda is more than medicine; prevention helps. "Wait until your medicine is finished. It is 15 days, then 15 days more for precaution, and then you can have mangoes." They went home. After a few days, at night, the man dreamed. The jñānendriya had informed him of beautiful, nice mangoes. The jñānendriya of taste, the tongue, gave the temptation to enjoy. The svādindriya connects to our karmendriyas, but he couldn’t eat; his intellect didn’t allow him. This vāsanā, the desire to eat mango, became strong. In the dream, twenty days had passed—twenty days of medicine and twenty of precaution. In the dream, he went with his wife to the market again and bought nice mangoes. They came home, cleaned and prepared the mangoes. The man said, "Thank you very much. Our mangoes are very tasty and beautiful. We will enjoy them." He took a slice of mango to eat, and as it came near his lips, about five centimeters away, the alarm began to ring. Baj gayā, nīnd ṭūṭ gaī, the dream ended. He woke up; there were no mangoes. He got up, went to the bathroom, took his shower, and so on. But this desire for the mango, which he could not fulfill even in the dream, went again to the subconscious. It repeated a few times, then he gave up. Yet this problem remained in his subconscious. Whenever, after a year or two, he went to the market and saw mangoes, inside he was angry with his wife. When he saw nice fruits, he was angry. This became a problem between him and his wife. One day, he spoke with his colleagues. "You know, we never had problems, but I don’t know what happened the last two or three years. There is a kind of misunderstanding." They suggested he see a psychologist for a diagnosis. The doctor said, "Yes, it is a psychological problem." But how does the doctor know? What the doctor doesn’t understand, or what you don’t understand, we nowadays call psychological. Psychological problems are big and strong, but you don’t know what they are. This means the problem, the desire to eat mango, repeated over those forty days, went deep into the subconscious and remained there. The mind filed it away, and many other files came over it, so the matter remained very deep. But there is always some vibration. So even in the dream he could not fulfill it. That becomes a psychic problem. In yoga, it is said that your mantra, your sādhanā, where we speak of purification of the antaḥkaraṇa—manas, buddhi, citta, ahaṁkāra—through Kriyā Yoga and Mantra Yoga, can clean our subconscious. As long as you do not clean the subconscious, your Kuṇḍalinī will not awaken, your chakras will not be purified. The opposite is also true: if you try to force chakra purification or Kuṇḍalinī awakening, it can act in the wrong way. Do not force. Therefore, Gurujī, Mahāprabhujī said, do not try to stop or block your mind. Problems not solved remain in the subconscious and can create depression, hallucination, anxiety, and many other things because we suppress everything. Gurudev said the mind is like a river; you cannot block a river. You may construct a dam, but it will overflow, and one day if the dam breaks, it will destroy villages and land. Similarly, hidden, invisible, indescribable problems in the subconscious need purification through mantras. But Gurujī said you cannot block the mind or the river, but you can give direction to the river. We can do that. We see in modern technology how they construct riverbanks and create diversions. Similarly, it is said: give direction to your mind towards your aim or spiritual achievements. Therefore, one Mahātma said in a bhajan: "Such a blessing gave the Gurudev, mohaka bandhan." The bondage of attachment broke. Which attachment? Wrong thinking, wrong doing. From this illusion, Brahma brought me Satya. Jagat Mithyā. This saṃsāra is svapnavat. This world is like a dream; it is changeable, not the reality. Therefore, the body is here to work out all destinies, to go through destinies and karma, but at the same time, we are creating more karma. There is a story about Svāmī Vivekānanda. After traveling around India, Vivekānanda became very famous. He returned to Calcutta to his Gurujī, Paramahaṁsa Rāmakṛṣṇa. Rāmakṛṣṇa had throat cancer. It was winter, and he was lying in the garden in the sun. Vivekānanda came, offered praṇām, and saw his Gurujī lying there with the cancerous patch visible. Vivekānanda jī had a doubt: "My Gurudev is God for me. Anāhonī Guru kar sake honī detā mitāī, par Brahma Gurudev hai sab kus detā banāī. Gurudev can make the impossible possible and stop what is happening. Why does my Gurudev, Paramahaṁsa Rāmakṛṣṇa, not finish this cancer through his blessing? He has achieved higher consciousness, yet he suffers." He was thinking this. Rāmakṛṣṇa smiled and said, "Vivek, you came back after a long time. Happy to see you." But doubt is a lemon in the milk. When you have doubts towards your Gurujī, there is a lemon in your bhakti; you lose trust. It is said Rāmakṛṣṇa put his hand on Vivekānanda’s head. Vivekānanda attained samādhi, but it was like a śaktipāt, temporary. As long as you live in this body, layers of vāsanās and karmas return—not necessarily bad, also good. And Rāmakṛṣṇa said, "Vivek, if I want, I can put my own energy on it, and the cancer will disappear. But this body has to be born again with this Jīvātmā to get rid of this karma, this destiny. So why not finish all in this life and then be free?" Therefore, without knowing, we should not give judgment. And in judgment, we should not make a mountain out of a molehill. At the end of the Mahābhārata, when they returned to Hastināpur, Bhagavān Kṛṣṇa decided to go to Dvārakā. Before leaving, he thought, "I should go to Kuntī and give her blessings, wish her all the best." Bhagavān Kṛṣṇa came to Kuntī’s room. Kuntī was sitting and doing her mālā. Kṛṣṇa greeted her, and Kuntī greeted him. Bhagavān Kṛṣṇa said, "Kuntī, it is time for me to go to Dvārakā. All that had to be done is done. I wish you all the best. Have you any wish, before I go, that I can bless you?" She looked at Kṛṣṇa, smiled, and said, "Yes, Kṛṣṇa, if you want to bless me with something, I have one wish, because you are going now." He said, "What is your wish?" "I have a wish for all in the future who will follow you: that they should have faith in you." Kṛṣṇa said, "Yes, what do you ask?" "If you want to fulfill my wish and give a blessing, give troubles to the bhaktas and material happiness to those who are not bhaktas. Bhakta ko dukh or nāstik ko sukha." Bhagavān Kṛṣṇa said, "Bhuvaji, Kuntī, I think you are nervous. You should have asked in another way. Think over what you did. Before I say 'bless you,' think and repeat it once more. Do you know what you asked me?" She said, "Yes, Kṛṣṇa, I am completely aware, conscious, clear. I know what I ask. Troubles to bhaktas, and material happiness to those who are not bhaktas." Again, Kṛṣṇa asked her, "Before I say tathāstu and bless you—then it cannot be taken back. The bullet is gone from the gun; it will not return. Explain to me." Then Kuntī said: "Sukh par śilā paḍe, sukh par śilā paḍe, nām hirde se visaray. Balihārī us dukh kī pal-pal nām liray. Sukh par śilā paḍe, O Kṛṣṇa, I throw a big rock on those material happinesses which let Your name disappear from the heart." What you call high society or clubs and whatever kuśaṅgas—they don’t think of God there. Their consciousness is completely different. Someone told me a story today from Bangkok, Thailand. There is a beautiful tradition: Buddhist monks, Bhikṣuk monks, go for bhikṣā in the morning, standing there from four o’clock. People come and give them something. But in the modern world, some people come late or early morning from clubs and laugh at them. They don’t think of Bhagavān. "Therefore, O Kṛṣṇa, I throw a big rock on that enjoyment of this world which lets Your name disappear from the heart. But I adore and bow down again and again to those troubles which every second remind Thy name, O Bhagavān, O Kṛṣṇa." When there is pain, when there is sorrow, at that time we cry, "O Rām, O Rām, O Bhagavān, O Kṛṣṇa, O God." Two persons do not sleep at night: either a yogī or a rogī. Therefore, Kuntī said, and Bhagavān Kṛṣṇa agreed. That is why, my dear ones, those who are bhaktas, those on the spiritual path, especially in this Kali Yuga—Kali Yuga is such, and karma-yuga is pradhāna in Kali Yuga, through doing karma. Yogah karam su-koshlam, Bhagavān Kṛṣṇa said, "Karam karo, karam yoga karo." Kali-yuga keval nāma ādhāra, sumira sumira nara hoi bhava pāra. Bhagavān kā nām aur karm, do chī se pradhāna. The main things, as Bhagavān Kṛṣṇa taught. Therefore, a bhakta prays day and night to Bhagavān—Kṛṣṇa, Rāma, or any Bhagavān. Bhagavān is the one who removes our fear and makes us fearless. Bhagavān is the one who frees us from physical weariness and sends us to Brahma-loka. Bhagavān is the one who recognizes the feelings of devotees and becomes their abode. He is Bhagavān. The bhakta says: "This is my prayer to Thee, O Lord, that I never forget Thy name." Day and night, night and day, I remember and sing the glory of Thy name: Govinda, Gopāla, Mahādvaitī, Kṛṣṇa. And not only that, my Lord. I have a great wish, because I do not know how the rest of my life will be. At the time of separation from the body, or death, at the end, I wish that You are in front of me, Kṛṣṇa. That is why He is Mohan, Manohar—the one who attracts our mind, our consciousness, everything. He steals our mind, takes our mind, meaning everything goes into the cosmic Self, the Divine. Bhagavān Kṛṣṇa said, "It does not matter through which way you go; ultimately I am there; you will see Me." It does not matter by which road you come; every road will lead you to Pokhara. And in Pokhara, many roads all lead here to this āśram where I am having satsaṅg. So God is only one, Bhagavān is only one. We make differences. We see only the form; we do not see the reality. Therefore, O Prabhu, O Lord, at the end of my life, I see You standing before me. Oh Lord, You play the sweet flute and attract my mind, my consciousness, everything through that divya nāda, nādarūpa par brahma. Hum uske andar meṁ samāyā jāyeṅge. Thy flute, O Lord, at the end of my life—no desires, no bandhana, no mohana. Nothing should come to my mind: my wealth, my money, my house, my children, nothing. At the end of life, the yogī says, in which direction your mind has the desire’s vāsanā, there you will go again. Asa vāhan vāsa, where you have hope, there your soul will travel. And that hope will be according to your karma, your destiny; you will go there. So, all my problems, all my karmas, everything, just remain here. Only You are with me, O Lord, so that nothing is in my mind, and I sing Thy name. Ajap ajap mantra, we repeat our whole life, because in the end we will only repeat that mantra, and according to that, our consciousness will lead us to higher consciousness, supreme consciousness. Kṛṣṇa’s flute is beautiful. How Kṛṣṇa’s flute was made, I will tell you tomorrow. So, the great saint Kabīr Dās said, "Your mind, you cannot kill it, you cannot control your mind." Why? Because you have māmatā. Mamta means moha, and moha is the cause of bondage which holds you back. It does not let you go further. "Man maraṇā mamatā mari, or marmara gayā śarīra." Many times this body died, but the mind did not die. Why? Because āśā and tṛṣṇā, longing and hope, these two tighten and pull you back. Āśā, tṛṣṇā, namari—you did not clear them up; they did not die. That is why you cannot fight with the mind to control it. Let your mind be free, but give it direction. Observe your mind through self-inquiry meditation in yoga and daily life, and you will learn how to observe it. Like a small child beginning to walk while the mother is cooking—the child walks in the kitchen and everywhere. Though she cooks, her attention is on the child so it does not touch electricity, fire, or such things. Similarly, when you meditate, just observe. Let thoughts come, let thoughts go. Do not control, but observe what is happening. The question in self-inquiry meditation is: "What am I thinking? What did I think? Why did I think? What do I think? What should I think? And why should I think this?" We say, where you do not have to go, why ask the way? Therefore, is it to come to the highest level of consciousness, that of Kṛṣṇa’s flute? What does His flute mean? How is the flute made? That we will discuss tomorrow. My dear, I wish you all the best. So, manas is that function between subconscious and conscious. It delivers thoughts and impressions to the subconscious and brings back desires. Those desires, those karmas we did not finish in this life will be packed and put in your backpack, your astral body. Off you go. You can go anywhere in the universe; destiny will be with you. You cannot run from your shadow. A man did not like his shadow. Wherever he walked, he saw it. He went on an airplane to run away, went to Japan. When he got off, his shadow was there. So to die or to run is not a solution for cleaning karma. Therefore, guru-kṛpāhi kevalam. Finally, the mantra says: dhyāna-mūlaṁ guru-mūrtiḥ, pūjā-mūlaṁ guru-pādam, mantra-mūlaṁ gurur-vākyaṁ, mokṣa-mūlaṁ gurur-kṛpā, mamatvāhi bandhāṅka-kāraṇe mohaḥ. Therefore, Śrī Dīpa Nārāyaṇa Bhagavān: Om Sarve Bhavantu Sukhinaḥ, Sarve Santu Nirmāyāḥ, Sarve Bhadrāṇi Paśyantu, Mā Kāścid Duhkha Bhāga Bhavet. Om Śānti Śānti... Śrī Dīpa Nirañjana Sabhā Dukha Bhanjan Prabhu Dīpa Nirañjana Isī Mantra Se Hove Mana Mañjana Isī Mantra Se Hove Mana Mañjan Śrīdīpa Jana Sabhā Dukha Bhanjan Prabhudīpa Nirañjana Sabhā Dukha Isī Mantra Se. Śrī deepa niranjan, sabha dukha jan, prabhu deepa niranjan. Sabha śrī deepa narayan bhagwan ki, devishwar mahadev ki, dharam samrat satguru swami madhvan ji bhagwan ki. Satya sanatan dharma ki jai, nahaam karta. Prabhu Dīpa Karta Mahā Prabhu Dīpa Karta Hī. Om Śānti, Śānti, Śānti.