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Part 1: Understanding Mantra and the Mighty Mind My dear friends, it is my very beautiful duty to open, to start this beautiful seminar, which has been given to us from the heavens. And the most beautiful thing is that we are in the presence. Now we can experience what the difference is to be in physical presence or to feel only in the distance. So let’s make it short. I would like to welcome here very much our honorable guest, Mahāmaṇḍaleśvara Paramaṁ, Śrī Svāmī Maheśvarānandajī. Viśvarānanda. Welcome. Welcome. Nice to see you again. Our subject is mantra. We have been hearing last weekend about likhit, vekrī, and upāṁśu. Upāsanā, but with upāsanā we didn’t come till the end. Mantra has many meanings, but our beloved Satguru Dev Swami Mādhavānandajī used to say in his satsaṅg, in a very simple way that everyone could understand, and it had very high divine meanings. Because, how will you translate or make a definition of a mantra? In ancient languages, everything is put in one word. Maybe Sanskrit, maybe Latin, or Old Greek, in Parsi and these certain languages, one word is more than enough; it is compact. And now they said one word and we are struggling and trying to understand and giving the commentaries and theories and practices on this one word. Not even a sentence. Let’s say God. Let’s say God. Not a Mr. God. Not a Miss God. Neither Doctor God, nor Engineer God, nor Professor God. Driver God, Farmer God, just God. Similarly the word Guru, similarly the word Water, Fire, Agni, Earth, Space, Mantra, Spirituality, Realization. So, unless we understand exactly, we cannot realize; we have to understand. Like a surgeon, a doctor doesn’t understand exactly what the problem is, and which part of the body, which instrument can be used to operate. It is very millimeter work, especially when they are doing brain surgery or spine surgery. I have to understand. So mantra is one word, two and a half letters in Sanskrit, mantra, mantra. So there are many mantras, yantras, yantras. There are many cakras, mantras, tantras, tantras, tantras. And this we have to understand, and there is immense energy. Then come mudrās. And mudrās have also immense energy and indication. If you smile at someone, this is the smiling mudrā. It makes others happy. You greet someone with a smile. Yesterday, I was sitting in a taxi in Vienna, and there was, I think, a taxi driver who was some ex-Yugoslavian, or maybe, yes, I think it was, but he sounded like ex-Yugoslavian, let’s say Croatian or something. Or from Herzegovina. They are more jolly people, you know. You know why the Croatian always smiles? Because they have too big a heart, and that’s too heavy. So when they smile, it comes a little up; otherwise, it falls down. So, I opened the door and sat in, and I said, "Good morning." In German, good morning. And he said, "Why not today? Why tomorrow?" So, it makes it different. So, you see, you smile. That’s mudrā. And there’s another mudrā on the same place of the face: you open the door and tell, you open the door and tell, you open the door and tell, you show the tongue. What atmosphere will that create? So if you don’t understand what the mudrās mean, now you will understand. Similarly, yantras, maṇḍalas, yantra, tantra, maṇḍalas, mudrās, mantras—these are very particular things. Proti Kusanga, that’s very important. Because in these yantras and maṇḍalas, chakras, you are manipulating, not in a negative way, but in a positive way, the flow of the energy. I didn’t forget what Gurujī said, the definition of mantra. Don’t think that Swāmījī forgot what he wanted to tell. I’m only giving the commentary on that, preparing you to understand. About three decades ago, three, four decades already, there was very much spoken, understood, and utilized by people about the science of the pyramid. Everyone was asking questions in yoga classes, "Swamiji, what do you think about pyramids? Swamiji, what do you think about pyramids?" I said, "I think good." He said, "Very nice. To sit on the top would be a very good view." I had one disciple from Austria, part of Austria, a suburb of Austria called Kärnten. It’s also a beautiful part of Austria. Vienna is, of course, Vienna. Is somebody here from Kärnten? Okay, they will agree with me. It’s a beautiful, beautiful place, and there’s one city called Klagenfurt. The Klagen sofort, that says Klagen. So the disciple used to come on his business tour twice a month to Vienna. And he was carrying with him a small pyramid. And he said, "Swamiji, this razor blade," he has been using it for one year already. Every time after using it, he put this blade in this pyramid. And the next morning, it’s like a new one. He’s been using it for one year. I said, well, it must be good quality, made in Germany. Because at that time, the quality was in Germany. And there were two qualities: made in Japan and Germany. And also they write West Germany. But now, in these multi-business companies, somehow the quality is suffering, even in Germany too. Unfortunately, certain things are disappearing. He said, "No, no, it’s made in England." I said, "No problem." But then he told me one thing more. He will come back to Vienna in five days. And he brought one liter of milk from the market. And he put one cup of milk in one cup, and the same quantity, one cup of milk, in the other cup. Then he put one cup in the pyramid and the second one on the same table, a little distance away, and he covered it. He said, "Please, Swāmījī, don’t touch. Don’t refill. When I come, I will open." So the milk which was five days in the pyramid didn’t get spoiled. And the milk, which was outside, became sour and likely to be spoiled. What to say? I said, maybe you did some magic. I will do it myself, so I filled it again. Yes, the milk in this pyramid could remain fresh for a long time. That gave me confidence, a practical example. Yes, all these angles, yantras, cakras, mantras, tantras, this all is a science. It is not just hocus-pocus. But we should know how to use it. So it has an effect, a positive effect, on our body, mind, and intellect. On our health too, and that is also coming according to the Vāstu Śāstra. And out of the Vāstu Śāstra, the parallel is what they call Feng Shui. These are all a kind of science which a human can develop themselves, or form something, and live healthily. So, similarly, mantra. So, Gurujī said mantra. Now, you make the definition of these two words. Mantra. "Man" means the mind. Man. Now, when we begin to talk about mind, we can talk for ten months, or one year, or a whole life. Our man is beautiful, our man can destroy us, and our man can protect us. Our man can lead us to hell, and our man can lead us to heaven. Our man is playing with us. It is our mind which shows us the world as it is. As you think, as you understand, you see the world. Man is mighty, so there are ten indriyas: five karmendriyas and five jñānendriyas. These indriyas are compared with horses, like a horse which is carrying or pulling the coach. So these are the ten horses which are pulling our coach, and the eleventh indriya, that’s called man. Generally, we don’t call the mind an indriya, and the mind is called a mighty elephant. It’s not compared to horse power, but it’s compared to elephant power. And you can see how much energy the elephant has. So to control the elephant, to be friends with the elephant, in the work of the master, yes, it’s a nice, beautiful animal. You can ride, you can go near, only that elephant which is controlled by the mahout. If you meet the wild elephant, I would suggest you keep a distance of 500 meters. Not five meters, five hundred. Once we were in Africa, and we went on a wild safari. So we were in the jeep, a safari jeep, and it was uncovered. And we were about six or eight, seven of us, sitting in one jeep. Of course, they gave me the first place in the front, behind the driver. It was beautiful, very nice. Then he drew us where the elephants are. There were about ten or twelve elephants. So, big black African elephants are bigger than Indian elephants. And he came to us, my God, like the mighty Himalaya. Himalaya, and he stopped the jeep, and he said, "No movements, remain calm." The safari jeep became a suffering jeep. Now there is a real examination. Now you have to... I am ātmā, I am not this body, that energy of... That animal, and it was about 10 meters away or 8 meters away, he stood there, looking at us, big ears, and his trunk was like this, he put his trunk on the ground. I told the driver, "Please, let’s go." He said, "Wait." And you know what my thinking was? If the elephant has something in his mind, I will be the first one to suck with his trunk like this. Because I was sitting in the front. Like a crane, just suck it with his trunk. So, after a few minutes, about six or seven minutes, we were there. And I can tell you, these seven minutes were an intensive time of my life. Not only me, but others too. Of course, the man who was the guide said, "Don’t worry, I have the gun also." Then the elephant just moved his trunk and went away. At that time, all three—Devpurījī, Mahāprabhujī, and Gurujī—were so intense in my thinking. And at that moment, all three—Devpurījī, Mahāprabhujī, and Holī Gurujī—were so intensely in my mind. Gurudev, Gurudev,... so that is a mind. Your mind or my mind. My mind is my mighty elephant. And your mind is your mighty elephant; it can destroy you. Or it can help with his trunk to sit, and he will bring you up on his back to ride. That’s masterwork. And that mind becomes mighty, either in a spiritual way or in a negative way. Manasā, bhaya khorī, Kusaṅga, Yokeshaṅg. O my mind, you lost everything in Kusaṅga. One stupid thought: that mighty elephant, when he attacks, before the gun, he will take and shoot, he will squeeze the whole jeep. Buddhi. To byl slon. It’s very nice to see this animal, a beautiful cat, in the dew, where it is in the case, and we drove again to the forest. Today we want to see the lions. For three days we couldn’t find them. And we succeeded on the third day. I’m talking about the mind definition, okay? It takes time to come to one word, you know. I told you, we are struggling to get clarity on what the mantra is. Today, there were two drivers with two jeeps, and we were full in these two jeeps. In the middle of the jungle, he stopped, took his gun, and said, "You stay here, remain here, don’t get off the jeep. It doesn’t matter what happens, don’t get out of the jeep." So I thought maybe he has the mantra, so he hypnotized, and no animal comes near the jeep. You know the snake charmer, he makes one round circle with a stick on the ground. He makes a hollow circle on the ground, and his snake, even a wild snake, will not cross that. He is inside, angry, making sounds, but he will not go out of the line. So I thought these drivers have some protection for the jeep. And they said, "We are going to search for the lions." I said, "Oh, Mahāprabhujī." He’s going away. Now what will we do? What will we do without him? And he took the gun with him. And he took the rifle with him. There is one bhajan. There is one bhajan. Jaya Dhabi Chal Rahi Jaaj, Jaya Dhabi Chal Rahi Jaaj,... Jaya Dhabi Chal. Part 2: The Beggar’s Pot of the Mind When Gurujī was outside his room, asleep, he suddenly spoke: “Why is Mahāprabhujī singing the bhajan so loudly today?” He rose and went to stand near Mahāprabhujī. After the bhajan ended, Gurujī said, “Lord, a beautiful bhajan—but why did you sing with such viraha?” Mahāprabhujī answered, “Mādhav. Just now, Śiva—the Śiva, Devpurījī—has left his body in Kailāś Āśram. And so I am asking him, ‘Guruvār Kain Bishriyā’ —in the Rajasthani language: ‘O my Lord Gurudev, why are you separating? Why are you separated from us? Why are you away from us?’ At this time, in this situation, Jag Daryā Ve Aṭaṅg Jal Bhariyā The worldly ocean is endless water. We do not know how deep this Naraka is. Jag Daryā Ve Aṭaṅg Jal Bhariyā Adhīch Chalrāyī Merī Nāv O Lord, my boat is in the middle of this ocean. How will this boat cross without Thee, O my Guru Devo?” Mahāprabhujī then told Gurujī, “You go to Kailāśa and organize the bhandārā.” So when the driver went away, I remembered this bhajan. I did not sing it to Gurujī, but you could say I was singing to the driver. “My dear driver, why did you leave?” It was afternoon, 4:35, when they disappeared. Then the third jeep came at great speed. “Move, move away quickly, as quickly as possible!” “How should we move? There is no key for the jeep.” I asked, “Why?” “Because a herd of elephants is coming. Three or four of them are mothers, and three have calves about a month old. In that situation, their protective instinct is extremely dangerous, and they moved on.” We were sitting in two jeeps—can you imagine? I closed my eyes and said, “Gurujī.” And Gurujī said, “You want to see the lions.” Then he added, “I am surprised that the lion wants to see the lion.” (I am a Leo by horoscope.) In three minutes, the drivers came—you cannot imagine the happiness and joy. Still, we are attached to the body. And who was the happiest one in our jeep? The happiest was Ilze from Vienna. She always sat behind me, trying to hold my dress. I said, “My dear, when a tiger or lion eats, it will eat both of us.” They said, “We found the lions. Let’s drive there.” So we went. There were about five lions: three or four females and one male, all lying there. They did not even move or notice that our jeep was standing there. He stopped my jeep right beside the lioness that was lying about three meters away. I said, “Mahāprabhujī, again me.” Everyone was taking photos. The female lion looked at us and then turned aside—because I was repeating a mantra. Which one, you know? Oṁ Prabhudīpa Nirañjana, Śābduka Bhañjana, Dīpane. Everyone’s rudrākṣa, mūrsumaṇi, gurudīp,… like this. So the mind is a mighty elephant. And energy is that mighty lion. To control both, with the Master’s training, one becomes like a boxer: how many times he gets hit, but then he becomes a champion. Ask him how many blows he received. Similarly we, spiritual seekers—my spiritual seekers—we receive so many blows: ku-saṅgas, sat-saṅgas, and no saṅgas; ku-saṅgī, sat-saṅgī, and no saṅgī. And therefore, mantra. ‘Man’ is mind, and ‘tra’ means tṛpti. When you are thirsty and you drink water, you say, “Now my thirst is quenched.” We call it tṛpti—satisfaction. Satisfied: “Now I am okay.” When you are hungry and you eat enough, you say, “Thank you, now I am satisfied.” So ‘tra’—this is mantra: Mana kī tṛpti. The contentment of our mind. Now, the mind is very hungry. Many, many lives the mind has been so hungry. And in human life, the mind suffers from too much hunger, too much suffering. We have a hunger disease. Some are hungry for a beautiful body, but God gave you one, and you are not satisfied. Pálivá touha The king declared, “No one will be hungry. No one will be poor. No one will suffer.” And he sent his messenger to search for anyone in his kingdom who was hungry or poor. They reported, “Lord, in your kingdom all are happy, healthy, have enough to eat, enough to wear, and they are joyful.” One morning the king was walking on his balcony, then he went down into his garden. Some steps led further down, and there sat a hungry, poor man dressed in rags, without shoes, very thin, holding a stick, unable to rise. He said, “I am hungry. I have not eaten for the last fifteen days.” The king was shocked. “In my kingdom? Who are you?” “I am a beggar.” “Where do you live?” “Just near your castle.” “Fifteen days without food?” “Yes, Lord. I am hungry. Do not talk to me—first give me something to eat. I am dying.” The king said, “Do not worry. I will feed you and give you so much that you will never be poor again.” “First, bring me some rice,” said the beggar. They brought it. The king said, “I will feed you with my own hands.” “Yes, please. Just fill my pot, that’s all.” Whatever the king put into the pot disappeared. It remained always empty. One kilo of rice, two kilos, five kilos, much bread, spaghetti, tofu, milk—always empty. And the beggar urged, “Please, quickly, I am dying.” The king was frightened. The beggar said, “I asked nothing more than that you fill this little pot.” The king answered, “I am sorry. I do not know who you are. You told me you are a beggar, but I want to know what magic pot this is. What material is your pot made of? Whatever I put in disappears; it is always empty.” He said, “Králi, this pot of the beggar—if you cannot fill it, who can? But tell me, please, of what material is it made?” “Yes, králi.” “Ano, králi. The beggar’s pot is made of the human mind.” And then the beggar changed into the form of God. “Králi, I came to pull your ego down. You were too proud that you are just and all your people are happy in your kingdom, that no one is hungry. Do not praise the day too early. But I am happy that at least you tried to fill my pot.” And he disappeared. So our mind is the beggar’s pot. You will be the happiest person in the world on the day when you have no desires, no longing to do this or that. This mighty elephant—our mind—will eat all our good qualities, and we become beggars again. So tṛpti, contentment, lies in our inner satisfaction. Mantra. It is not easy. I do not know what people used to say: the tiger’s milk you can only keep in a golden pot; otherwise it spoils very quickly. So your wisdom and satsaṅga are so strong, like tiger’s milk, but you must have a golden heart—another heart cannot resist. There is a beautiful bhajan from Swāmī Achal Rāmjī. If I find the book in my room, I will translate it for you tomorrow, either in the evening or during the day. What is real nourishment that can make you full? The hunger of lives and lives will be finished—tṛpti, mantra. Mantra means that which will make our mind clear and fulfill all wishes and desires. Understand, understand, understand the eleventh indriya. So be strong, be good. Likhita Mantra, Akṣara Brahma. Then Vākarī Mantra, Nāda-rūpa Brahma—or the Śabda Brahma, both are the Śabda Brahma. And when we chant, then comes Upāṁśu. You repeat your mantra, your tongue is moving, your lips are moving. On the day when you repeat your mantra and your tongue does not move, then you have come to Mānasika Japa. All of you know this. If you do not know, then tomorrow concentrate: when you repeat your mantra, “Oṁ Prabhudīpa,” the tongue moves. Try it. And when the tongue is not moving, then you are stuck—stuck and stuck and stuck. Then you try to start, you want to gain speed, but you are stuck. So it is not easy to master the techniques. We have to come to the five steps of mantra practice; then the mantra begins to take effect in you. Different ṛṣis, different yogīs—anything happens in my life, immediately some ṛṣi is talking to me, some person is talking to me, and suddenly I get feedback, nourishment. That’s it. Therefore, Dīvānā Sataguru Nāma Kāmāsa Beparvāh Pakī, Dīvānā Sataguru Nāma Kāmāsa Tana Heḍī. That can happen only with expertise. Mantra. Mantra se citta śuddhi hotī hai. The purification of the chitta. Through the mantras you get ātma-śānti, peace. Through mantra you attain peace. Through the practice of mantra, the mind becomes very peaceful. Mantra jap karne se tāpa miṭa jātā hai. The old three tāpas can be removed through mantra. Antaḥkaraṇa—manas, buddhi, citta, and ahaṅkāra—are purified through the practice of the mantra. Antaḥkaraṇa is purified through mantra practice. Mantra abhyāsa karne se śarīra nīrogatā hai aura parivāra meṁ śānti. The practicing of the mantra influences our life and gives good health, peace, and harmony in the family. Lekina mantra śraddhā-pūrvaka honā cāhie. But your mantra should be practiced with full confidence and devotion. And mantra is your best friend. It is that mantra which will lead you, guide you, accompany you, and be with you for many, many lives. It is your mantra that will guide you and lead you for many, many lives. So tomorrow we will come to the Upāṁśu mantra. Dīpa Nārāyaṇa. Hari Om Jaya Jaya… Śrī Deva Śambhu Svāmī Ānanda Dāra Śrī Dīpa Prabhu Satana Manna Se Śrī Dīpa Dayāluni Ja Manna Se Guru Āratī Gāve Hari Om Jaya Jaya… Śrī Deva Śambhu Svāmī Ānanda Dāra Śrī Dīpa Prabhu Satana Manna Se Śrī Dīpa Dayāluni Ja Manna Se Guru Āratī Gāve Oṁ Namaste Śrī Gurudeva Puruṣa Jaya Nama Nijānanda Ānandamaya Kāya Śarīram Yakandam Parirūpa Chaste Atītam Atītadeva Prabhudipadi Joṣada Vighna Haraṇa Maṅgala Karaṇa Andhakāra Na Parāśa Bharapāra Thāravati Maṇḍana Dhava Jaya Jaya Deva Dayāla Śiva Karaṇa Sumanjala Purī Śrī Dīpa Jñāna Vairāgya Matasā Vandau Śaraṇa Gurudevake Śrī Deva Puruṣa Yoga Yugati Jai Smṛti Prabhu Janī Bhāna Timire Gāye Ārūḍha Taravī Bhāī Jñānam Jī Śrī Dīpa Prabhu Sarivinati Namo Namo Gurudevajī Koṭi Koṭi Pālaka Pālaka Prabhuvinati. Namaliyā Sabhā Ubāre Ānanda Ho. Now I have become a disciple of the Satguru Paramahaṁsa Gurudevajī, the three-worldly Sūrya, Nara, Muni, and all the saints. The Satguru does not simply give everything—He asks for everything. What is the king? What is the king? All are the same. Who is greater than Rāmakṛṣṇa? He too is the Guru. Tena loka kena koe Satguru. Satguru Purāṇa Brahma he jove śūrṇa rava nugarani cha jare nai ye tanvisaki veṅgali Guru amritaki śiṣadiye Satguru vinayata. Aṣṭa Pher Nīrakatā Rahu, Guru Śakṣa Parākṣī, Jakyam Mokṣam Oṃ Dīpa Jyoti Parabrahma, Dīpam Sarve Mohana Dīpanam Sajjate Sarvam Sandhyā Dīpam Sarvasat Oṃ Namo Prabhudīpa Vināśi Api Brahma Api Viṣṇu Oṁ Namo Prabhudev. Praṇāma Brahmānanda Bolī. Śrī Dīpa Nārāyaṇa Bhagavān, Śrī Śrī Devapurīṣa Mahādeva Kī Jai. Satguru Svāmī Mādhavānandajī Gurudeva Kī Jai. Satya Sanātana Maheśvarānandajī Gurujī.