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Part 1: The Divine Light of Śiva and the Path to Immortality Oṁ Namaḥ Śrī Prabhupādīpā Nārāyaṇam. Oṁ Namaḥ Śrī Prabhupādīpā Nārāyaṇam. Haṁsābhādas Prabhuśaraṇa Parāyaṇam. Pāṁsābdāś Prabhuśaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhudīpānārā. Oṁ Namaḥ Śrī Prabhudīpādaś Prabhuśaraṇa Parāyaṇam. Om Namo Śrī Prabhu Dīpanārāyaṇam Haṃsabhādas Prabhu Śaraṇaparāyaṇam... Hamsabhādas Prabhu Dīpanārāyaṇam. Good evening, dear sisters and brothers, blessed self, spiritual seekers. Good evening and welcome to our satsaṅg. All devotees here in this tent and around the world, today is the last webcast from the beautiful place, Pokhara. Specially because of the divine, holy Himalaya, Annapurna range, no wonder that everyone who comes here feels the blessings. Many people do not even know why they feel a happy and harmonious atmosphere. This is due to the Divine Mother Annapūrṇā. The holy Himalayas, everyone knows in the world what the Himalaya means. The Himalayas are that mountain which has immense cosmic energy. And you know that all the holy incarnations on this earth were in the range of the Himalayas. No doubt, due to the Himalayas, the countries of Bharat, India, Nepal, Tibet, and China are blessed. Automatically, it’s known as a holy land, a holy country. Holy is that because first of all, Bhagavān Śiva manifests himself here in the range of the Himalayas, the Kailāśa Parvata. Kailāśa is already the meaning of the Lord Śiva. That is a holy seat of Bhagavān Sadāśiva. Śiva is the first one from the Ānanda, from the Śūnyakas, the endless universe. The first one appears through the nāda, nāda-rūpa-parabrahma, the sound, that eternal sound, the universal sound that is still resonating, not only on and around our planet or Mother Earth, but the entire universe, all the planets, stars, suns, and Moons, and the space is full of the resonance of that cosmic sound. Oṁkāra bindu sayukta mithyā dhyānti yogīs. Oṁkāra bindu sayukta mithyā dhyānti yogīs. ... Dhyantī Yogīs Oṃkār Bindu Sayukta Mithyā Dhyantī Yogīs Oṃkār Bindu Sayukta Mithyā Dhyantī Yogīs Oṃkār Bindu Sayukta Mithyā Dhyantī Yogīs Oṃkār Bindu Sayukta Mithyā Dhyantī Yogīs Oṃkār Bindu Sayukta Mithyā Dhyantī Yogīs Oṃkār Bindu Sayukta Mithyā All the suns and moons, entire galaxies, all represent Śiva. It is that Śiva who manifests himself in the form of the human. And his appearance is in meditation. It means the yoga that is adhi and adhi from the very beginning. So yoga is not limited to Patañjali, Gyānen or Goraknāth or other ṛṣis in Satyugas, Goparyugas, Tretā Yugas and Induskar Yugas. But yoga is as old as this space and existence in this place. Narrow thinking, narrow minded people try to gauge that yoga is 20,000 years old or 50,000 years old. All those who know, who experienced, and who understood the tattva, tattva-darśī Gurudev kā anubhava paramparā, that only the Gurudev, through his divine practice, Number of the elements can understand what is yoga. That we all try now, around the whole world, every third person in the world is practicing yoga in a different way. You may practice the Indian way of yoga, you may practice the Chinese way of yoga, the Japanese way, or what we call the ancient cultures also, from South America or Africa. All these spiritual techniques, the healing techniques, the siddhis, the supernatural powers, all are coming from or representing yoga. When you pray, when you meditate, when you do good things, when you feel love in your heart and positive waves in your intellect, that is yoga. This, to realize, our Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī of Baḍīkhātūṛ, Rājasthān, beautifully explains about the cakras and kuṇḍalinī, the hidden powers in humans, to realize that through yoga nidrā. Yogī Janakī, yoga nidrā vṛila śānt Janakī. Yoga nidrā is not a sleep, though we call it yogic sleep; some call it psychic sleep, and some call it entering into the subconscious sleep. Mahāprabhujī kī Karatā... Mahāprabhujī kī Karatā... Mahāprabhujī In this space, in this universe, there is its own existence, its own phenomena. Through the yogic techniques, through yog-nidrā, our consciousness, our awareness, and with that our intellect can travel endlessly, but still remain connected to this body. That’s why, and that’s how, I think all the divine signs, all the mantras, all the spiritual experiences those yogīs have brought here for the well-being of humans and to finally liberate this soul from this chain of birth and death into immortality. He said, "Asato mā sad gamaya," lead us from unreality to reality. Unreality is that which is changing, and reality is that which never changes. Asato mā sad gamaya, tamaso mā jyotir gamaya, lead us from the darkness to the light. Darkness of the ignorance and light of the knowledge. Now, here there are two kinds of light. One is that which we see with our physical eyes, like the moonlight, sunlight, the stars, and so on. But the light of the wisdom, or the knowledge, that is different, and that’s also Śiva Jyoti. That Śiva Jyoti is in our heart. Jivan Jyoti, that light of life, that cosmic, universal light, that’s also in our heart. That we cannot see with physical eyes. So-called blind persons, unfortunately, some have some disease or lost somehow their eyesight, or were born also as blind. But they are not in the darkness. They are still connected with the cosmic light of the Śiva Jyoti. They can see their thoughts, their feelings, everything. There are some great saints. They are still existing. By birth, he is blind. They are few. They are by birth blind. But they know by heart the entire Vedas, all Upaniṣads, Bhagavad Gītā, Purāṇas, yogic śāstras, Rāmāyaṇas. How do they know? And when they speak on this subject, their definition, commentary, their perfect Sanskrit language, the grammar, and their words are enlightening. Anyone who will listen to their satsaṅg, their vākyas, that is called guru-vākya. All the holy scriptures written by the great saints, that is called the guru-vākya. So that the jīvātmā is not blind. The ātmā is not blind. Physical eyes are blind, but that wisdom is not blind. A river has curves, but water does not have curves. So that divine light of Śiva is everywhere. Tamaso mā jyotir gamaya. Lead us from the darkness to the light. Though many have physical eyes that are very good, they are in the darkness and lost in this material world. Those who are searching outside are lost in this darkness of materialism. And those who have opened their inner eyes, they got the divine light to see all the three worlds. Trikāl Darśī. Therefore it is said, "Hṛde kamala kī āṅk kul jāve, jo ḍāle nīta nāmaka añjana. Dīpa nirañjana śabadaka bhañjana, isī mantra se hove manamañjana. Tamaso mā jyotir gamaya." All creatures, all vegetation, everything is growing toward the light, searching for the light. Tamaso mā jyotir gamaya. For what? Mṛtyor mā amṛtaṁ gamaya. Lead us from mortality to immortality. O Lord, lead us from this suffering of rebirth and death. Suffering of this, all the pain, experiences going through. Pleasure, unpleasure, darkness and light, suffering. This life is beautiful, but also this life is a struggle, a suffering. From time immemorial, within this infinity, this jīvātmā, floating on the same formless waves, experiencing pleasure and pain, takes birth again and again. Anantakāla, from the endless time, in this endless universe, this individual, fluttering on the waves of the times in this space, experiences bad, good, happiness, unhappiness, darkness and light, and suffers the pain of rebirth and death, rebirth and death. Therefore, O Lord, please lead us from mortality to immortality. Mṛtyur mā mṛtyam gamaya, asato mā sadgamaya, tamaso mā jyotir gamaya, mṛtyur mā mṛtyam gamaya. When these three are realized or when there are burning desires in the heart to achieve them, that time comes with thoughts, with thinking. Sarve Sam Svastir Bhavatu. All should be healthy. Health means good thoughts. Health means a positive [mind]. Health means the original condition. You are the Brahman, Ahaṁ Brahmāsmi: I am the Supreme, I am the Ātmā. Then how does it happen that we... Fell into these painful situations because of unhealthy thinking, unhealthy way of living. That’s it, health. Health is not everything, but everything is. Nothing without health. The first health we need is mental health, intellectual health. Our being in this world, a healthy person will create a beautiful, healthy atmosphere. The healthy person will lead us into the light of wisdom, but the ill person will spread an unhealthy situation in worlds and atmospheres, and so on. Therefore, sarve samsvastir bhavatu and sarve śāntir bhavatu. For that, when you are healthy, then there is peace. When the unhealthy person has mental disturbances, restlessness, and many bad karmas from past lives, It is like a stink fish and brings very terrible situations, śānti. Bhagavan Śvēṃ Śānti Saurukha, Śānta Ākāram, Bhujagya Sajayam, Megavāraṇam, Sureśvarānanda, Naram, Gagyan Sandrasvarānanda, Śāntika, Bhagavan Śvēṃ Śānt Savruth, Jo śaḥas, śaya pār, so reh bhagavān veṅkuḍh ke andar, śvem śānt savruth, We are the same part of Bhagavān, but our thoughts are impure, therefore we are unhappy. We are unhappy, we are wandering. The Upaniṣad said, "Sarve śyam svastir bhavatu, sarve śyam śāntir bhavatu." And it is said, peace on the earth, peace in the water, peace in the air, peace in the herbs, peace in the atmosphere. Peace in the universal consciousness and peace within me. Peace, peace, from my heart to the cosmic self, the yogī, śānti, śānti, śānti. We can’t compare anything with the peace, because that peace itself is Bhagavān’s svayaṃ. Ātmā, ātmā, traptātmā, śāntijñānavijñānatraptātmā, that traptātmā with the wisdom that signs the peace. Sarveṣāṃ śāntir bhavatu, sarveṣāṃ maṅgalaṃ maṅgalam. Bhagavān Viṣṇu maṅgalam, Garuḍadhvaja Bhagavān Viṣṇu śreya maṅgala śukradhī. Mangal means harmony. Mangal means happiness. Mangal means balance and peace. Ānand Mangal. Jispar kṛpā guru kī hoī, uspar kṛpā kare koī, sabhī koī. Guru kṛpāhi kevalaṁ, śiṣyaka ānanda maṅgalaṁ. Guru kṛpāhi kevalaṁ, śiṣyaka ānanda maṅgalaṁ. When there is Guru Kṛpā, then you will be disciples of Ānanda. Kṛpā chāhiye, kṛpā chāhiye. We don’t need anything, only kṛpā. When kṛpā hojatīye, ṭukiyāke jholo meherko, lakhon bhare śalām. Bhagavān kī, Gurudev kī, thodī dayā drashtī ho jāī, all becomes dayā. Sarve śyāṁ pūrṇam bhavatu pūrṇ. Bhagavān śvem pūrṇ. And what comes from the Pūrṇa is a Pūrṇa. In India, we used to say, "egg of the peacock bird." Egg of the peacock, you need not put color inside. The baby which comes out of the peacock bird itself is colorful. Similarly, what is coming from God, from the Divine Self, itself is the Pūrṇa. Pūrṇamadaḥ, Pūrṇamadaḥ. And whatever we take from the Pūrṇa, that is also Pūrṇa, and what remains is also Pūrṇa. That can never become half; it is complete, Pūrṇa. And that is also symbolizing the full moon, Pūrṇimā, that name is given. Lokaḥ Samasthā Sukhino Bhavantu. Jñāna Vijñāna Tṛptātmā Satyamahāpuruṣa Vohi Prahartā Kārṣakta Hai Ki Lokaḥ Samasthā Sukhino Bhavantu. Sarve Bhavantu Sukhinaḥ, Sarve Santu Nirāmayāḥ, Sarve Bhadrāṇi Paśyantu, Mahākāra Cibhūta Bhadra. A healthy person can pronounce this word: Sarve Bhavantu Sukhināḥ, Sarve Santu Nirmalāḥ. All siddhi, Śiva jyoti, Śiva cetanā, Śiva light, Śiva consciousness. In Śiva’s light, all are existing, and He loves all. Once Arjuna asked Bhagavān Kṛṣṇa, Prabhu, you are always telling me, "You are this, you are that, you are this," but how should I believe that you are that? Can you show me your divine self and all that you are saying? Bhagavān Kṛṣṇa tells Arjuna, "Arjuna, it will not be easy for you to know my universal form." He said, "Bhagavān Kṛpā Guru Prabhu, mujhe āpkā virāṭ darśan karāye, āpkā viśva darśan karāye." Bhagavān Kṛṣṇa said, "Arjuna, it will be hard for you to digest or to understand, to see." Bhaktas are like a small child, born to have something, always crying and asking the parents, "Please give me, please give me." The parents finally have to give. Hatha Yoga, different kinds of Hatha Yoga: Rāja Hatha, Triyā Hatha, Bāla Hatha, or Yoga Hatha. These are four kinds of Haṭha Yoga: Rāja Haṭha, the will of the king. Triya Haṭha, the will of the woman. Bāla Haṭha, the will of the child. And Yoga Haṭha, the will of the yogī. They have such a strong willpower. Even God makes namaskār, willpower, decisions. Arjuna asks again and again. Bhagavān Kṛṣṇa says, "We are to..." What Arjuna sees, oh my God, all rivers, lakes, mountains, fire, Devas, Rākṣasas, all, whatever you could think, all in his form. Part 2: The Divine Play and the Path of Yoga Nidrā Arjuna said, “O Prabhu, please be merciful and manifest once more in the form of a man, in a human form, in that very svarūpa of Yours. I am unable to bear this (vision). Bhagavān Viṣṇu, Kṛṣṇa, please manifest again in a human svarūpa.” Smiling, God Kṛṣṇa said, “Arjuna, I told you, you will not understand. Digest, you will not understand my Līlā. Therefore, it is good as much as you see me.” To understand the divine play, the divine Līlā of the Gurudev—Kṛṣṇa was the Gurudev of Arjuna—is not easy. So, O disciple, go only so far as you can understand and digest. Otherwise, if you try to go farther, you will be completely confused and full of fear. But it means God loves all. Everything is there. Everything has its sense. Bhagavān has made it like this, like that. Everything has its sense. Why different kinds of creatures? Why different kinds of trees, different kinds of fruits, different kinds of grass, different everything? And every human has different qualities. But finally, one in all—wo van ek bhagavān jo hai, ek hī bhagavān, one in all, He is. In everyone, Bhagavān Viṣṇu, Bhagavān Kṛṣṇa, Bhagavān Śiva, sabhī ke andar samān hai, all in one. Everyone is in God. Like this, all sunlight we get is from one Sūrya, is Sūrya se hī light. Therefore, for bhaktas, it is not so easy to understand. Therefore, “Nāhaṁ kartā, prabhu dīpa kartā”—I am not the doer. Whatever is happening through His divine will, we accept, we surrender. Na’ham Karatā Prabhu Dīp Karatā Mahāprabhudīp Bhagavān Dīp Nārāyaṇa Mahāprabhu. Only the God who is doing. With this kind of experience, through that yoga, nidrā, meditation, gurubhakti, Guru Mantra, and your own effort, you can achieve the highest level of your power. But remain on that level where you are. It is said, lift one foot up only when the other foot has solid ground. You cannot lift both at once forever. You can jump a little bit like this, but that is not advised. Step by step, therefore it is said. Deveśvara Mahādeva, Satguru Svāmī Madhavānand Jīvan Kī Jaya, Manavā Dhire Dhire Cala Gijan Garha Cala Nare Bhāī. Oh my mind, slowly, step by step, step by step. So, my dear Yog Nidrā, yesterday we spoke about the āsana, our seat. We should always use natural, organic material. Kuśāsana, dhyāna ke liye, meditation ke liye, pūjā ke liye, ceremony ke liye, practicing āsanas, yoga nidrā and prāṇāyāmas, even for sleeping. Kushāsana is a very, very important and very healthy posture. You will not believe, many who are living in big cities and born in big cities, in the countryside, almost everywhere in the world, people were sleeping on natural material, grass mats, cotton, on the earth. Just let’s say one little example: people who live in the city, a big city, have all kinds of comfort, electricity for their condition. Heaters, machines, everything we are doing with a machine, cloth, house, waters, bike, and so on, all comfort, the lift. Though we have everything, but the people who live in big cities are more ill than the people who live in the countryside. No electricity for 24 hours. Many, many villages have no lights at all, no water pump there, no hot water, no water pump... no. Mahāprabhujī, dipa karatā, Mahāprabhujī, dipa karatā, he kevalaṁ willpower. Even for two days, they will not eat anything. They are still able to run, able to work. And the people who live in the city, if they did not have breakfast in the morning, by noon they are down. “Where are you going?” “I am going to drink coffee. Why?” “I didn’t have my breakfast. I have a headache. My blood pressure is down.” You see? Now here we can see the comparison between who lives one with nature and who lives in a city without nature, not only the humans. Our house pets, house pets who are living in the city with the so-called civilization, they are also so weak and ill, like we humans. Animals which are living free in the forest, even they don’t get some kind of eating, Śrī Śrī... But at least do not put on your body unnatural material. I am talking about this, but I also have this plastic jacket on me. I am not a good example today, no? Sorry. But inside this, I have pure, pure cotton khāḍī. So this cotton protects me from the other non-material. Similarly, it was yesterday we spoke about āsana. Don’t use the animal’s skin, the leather, if it is possible. Come to nature, and that’s what all yogīs around the world advise us: to lead a very natural life. The problem is this: that one who has just a cotton dress and a simple life has all things. What is happening with this person? Mahāprabhujīp Karatā Mahāprabhujīp Karatā. Sit down on your back, palms open slightly, legs not crossed, legs slightly apart. If you feel cold or if there are some flies or mosquitoes, you can have a thin blanket over your body. Cover yourself, then you begin. Your Yoga Nidrā, first instruction was this: second, withdraw thyself from the external world and come to this. Remember and give it a try. Be aware of the space where you are: safe, peaceful, relaxed. You cannot practice yoganidrā in the middle of the highway. Someone says, “No, the highway is a very good, nice, straight place; I will do yoganidrā there.” Then you will have two times of yoganidrā, the first time and the last time, which are yogas. Similarly, you have to check the space. Then you tell, “Relax, my friend, for the time being, let me be one with myself.” Then you are coming to saṅkalpa. Saṅkalpa should have a positive sentence. In Saṅkalpa, we shouldn’t use the word “not.” “Not” is always negative. Formulate your saṅkalpa positively and nicely. Then you go to your body, to your breath, and all the instructions which are given to you for the last five days continuously. Now we come further to the Prāṇamaya Kośa. Suddenly you feel your body like an immense energy out of the body. By inhaling, the cosmic energy is coming. You inhale, and your body is recharging with the cosmic energy. Energy, the prāṇa, you exhale, you are exhaling all kinds of toxins, your body gets relaxed, then you come to the body. From navel to throat and throat to navel, the ascending and descending breath process between navel and throat, where you cannot concentrate still, don’t; just be aware. If you cannot, then be aware that I know I am inhaling, and I know that I am exhaling, āra ura. In yoga language, we call it arohaṇa, ascending breath consciousness, and avarohaṇa, descending breath consciousness. Inhalation, exhalation, inhalation. After that, our consciousness begins to spread inside the body, to the inner organs. You check every organ to ensure they are comfortable, that they are functioning properly, and that nowhere is there any pressure or pain. If you then send the prāṇa there, within no time the pain will begin to disappear slowly. Then we come to the astral level of our being. Anamaya kośa, prāṇamaya kośa, manomaya kośa, mind. Now we are at the mental level. The mental level is already compared with the astral level. Actually, the prāṇamaya kośa, prāṇa is also astral level; it’s not a physical level. Now, what is man doing? What is the mind doing? We direct our mind to the aim of yoga. At that time, automatically, the breath will flow from the Mūlādhāra Cakra to the Sahasrāra Cakra. The station will be between the navel, not the navel, but the viśuddhi cakra, the astral body. In svapna avasthā, the soul, the individual, separates from the body, from this part of the body, the astral body, or the subtle body, from between both souls, the navel. Therefore, sometimes it is said, do not use the pillow in yoga nidrā, but if you have back problems or neck problems, if you have discomfort, you can use it, but those who are going to practice, then you have to be relaxed, and the neck should not be like this, otherwise there is difficulty in separating from the physical body and entering into the astral. That time, as Bhagavān Dīp Nārāyaṇ Mahāprabhujī said in his bhajan, “Yogī Janakī Yog Nidrā Ulṭā Phūl Khilyā Hai Sanmukh,” that time, the ulṭā phūl, which is upside down, hanging with the cakra, flowers like hanging in the spine. Ulta Phul Khilya Hai Sanmukh. Now, this vision which you see in the spinal column of the body appears in front of you. You make an X-ray of your body. You see an X-ray of your body. Now, my dear, we are on that level of the yoga nidrā where we need proper teacher’s guidance. Generally, we teach yoga nidra only for relaxation of breath, body, and energy, and so on. But as soon as you go into this, Guru Bhakti, finally Gurudev, who is guiding us, there is someone constantly guiding us. You don’t know, and even the physical consciousness of the Guru doesn’t know. But there is a connection, therefore it is. Ulta phool khulyā hai, caṇmukhā lakī uraḍ mukh banī hai. Then you see also the language, the Bani, Guru Vakya, ara uraḍ. Now the Apāna is forcing; Apāna becomes more active or dominating, that it separates from the physical body and comes to the astral level. Prāṇa and Apāna, these two forces are very important. Mostly, Apāna is only for purification of the body. Prana is that which takes the energy in; that is inhalation. Apāna is exhalation. But now, when we are on this level of the Yoga Nidrā, at that time, the language appears to us, the yogic language appears to us. Automatically, you get instructions from your ātmā about what you have to do. The flower has bloomed upside down, facing you, while its face has turned away. Turīye, the string has been attached, determined turīye. Turīye means the three levels of consciousness: past, present, and future. Expanding always in every direction, not only in one direction. Turya is past, present, and future. Or you become aware of the jagat, suṣupti and svapna. These three more levels of the consciousness, you see, are from above. Yes, you are still within your body, instructing your own self, giving suggestions. Purījī, Purījī... But then, copyright got in. Somebody else that I have heard... I am not saying it, but they told me, people. Lucky, urad mukh bani hai, turiye taar lagya hai niradhara. So tārā means the cable, the wires, the connection. Niradhāra, jiskā koī ādhāra nahīṁ hai. Jiskā koī ādhār nahīṁ hai, vah nirādhāra. Means no mesh. Now when we have a telephone with a cable, this cable is the ādhāra of the telephone. But now we remove the cable, but still we have the cordless connection. So turīye tār lagā nidhārā. Now, you are from this physical body, physical world, already going up to the astral body, and your connection to this body is still there. Like what? You sleep, and now you dream. You are sleeping here in this city where we are, and you are dreaming that you are in Mumbai or New Delhi. Why dreaming? The body is here, and you dream that you are in New Delhi, but still you know that you are dreaming; you are in a dream in New Delhi. Something happens to this physical body, some mosquito bites. Within no time, you are here. The connection you had from your physical body to your astral body in dreamloka is a connection, and that is the miracle of yogic science. Everything is coming out of yogic science. Begam kī gamjanī hai. That time the practitioners of the yoga nidrā will come to know the secret of that ādi and anādi, which we cannot know when we are in this physical consciousness. Many, many experiences begin to come; many thoughts will come. There also, disturbances come—Ādi Bhautika, Ādi Daivika, Ādhyātmika. So, Guru, Kṛpā, Guru Vākya, and protection—that time practitioners will realize what is meant by Guru Deva. Before, you do not. So, this is my dear, the bhajan of the Yoga Nidrā, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī. I will begin my webcast again sometimes, wherever I will have possibilities, I will continue this bhajan. It is a two-page bhajan, so it will take... It took me a few months to complete or to explain this bhajan. So you are most welcome to visit, all who are sitting here, Swamiji.tv. Come on, visiting and take care that when Swamiji will speak about Yoga, Yoga. Until then, this time today is the last, and I pray to Mahāprabhujī to bless all of you. I hope that I will get the chance to have the connection of the internet, and I will give you again the Yoga. Yoga definitions and continue with chakras and kundalini, the hidden powers in humans, the science of body, mind, consciousness and the self, the supreme, the soul. With this, all the best. I pray to Mahāprabhujī to bless all of you and me also with good health, happiness, long life, harmony, and spiritual development.