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Part 1: Discipline and the Humble Fruit Tree Thus all souls are flying to that spiritual light of Gurudeva. Otherwise, one will go here, one will go there. That is not discipline. Oh my mind, be like a fruit tree. When the fruits – apples or any fruits – become ripe, the mother tree lowers its branches further down so that you can easily reach the fruits. This means humbleness, kindness. The more fruits – that is, the more knowledge you have – the humbler you become; the wiser you are, the humbler you are. And this is like a diamond. Never say, “I am a diamond.” But we all said, “Oh, it’s a diamond.” So a spiritual person who is truly spiritual does not say, “I am a master, I am a guru, I am a Swami, I am this and that.” No. Your inner quality radiates. That is all. But there are some trees that, when they bear fruits, their branches turn upward, and all the leaves fall away, so they become naked and upright. And from dead fruits they make the best alcohol. Yet when mangoes and apples are ripe, they are covered with leaves. Look at the mango tree: the fruits are under the leaves. So what does this mean? The cover is your discipline, your humbleness, your mercy. As a protector, you are protecting that. Therefore, that is a very, very important discipline. So do not always change your mind. Do not change. You are changing so many things that you become tired of it, and still it is not enough. As I told you yesterday, there are ten indriyas: jñānendriyas and karmendriyas, and the mind. The mind is also, in some respects, used as an indriya. Thus some say there are eleven indriyas. But the mind is not merely that; the mind is different. Therefore, using our viveka, our discipline, is very, very important. Around the world, many people were chanting the Mahāmṛtyu Jaya Mantra, and many were performing an anuṣṭhāna with the Mahāmṛtyu Jaya Mantra, which comes from the Vedas. Mahāmṛtyuñjaya Mantra. Mahā means great; Mṛtyu is death, and Jaya is victory. Victory over such a great disaster – it means victory or protection. Victory also means protection from accidents and many negative happenings. Therefore, it is advised that when you start from your home to go to the office, you should mentally or loudly – it does not matter – chant it, because God has no ears, yet He hears everything. God does not have eyes like we do, but He sees everything. God does not belong to anyone, for He is like the sky, yet He will never leave us alone. He is always with us. This is a very peculiar thing, but it is so. As soon as this mantra awakens in your awareness, it is already there: the vibration, the layer of protection. So when you start from your home, recite the Mahā Mantra, the Mahā Mṛtyu Jaya Mantra. Then, when you step out of the house, it would be best to place the foot forward through which the nāḍī is flowing. This is called Svara Yoga. The science of Svara Yoga is very, very important. Those who have the knowledge of Svara – there are two kinds of Svara: one is the seven key notes on an instrument, which is also called Svara, and the other is the flow of energy through the body. These two, Iḍā and Piṅgalā, are very, very important, guided, directed, given, and protected by the Suṣumnā. How should I know which nāḍī is flowing? Your door is not farther than two meters. You put on your coat, raise your hand, open the door, and you have to step out. You have no time to sit and ponder, “Which svara is flowing?” And your husband or wife will say, “It doesn’t matter, the bus will go.” So you can know immediately: simply exhale on your hand – not through the mouth, but through the nose – and notice through which nostril more air is coming; that nāḍī is flowing. If it is the left, then step out of your door with your left foot first. In case of flu, when you have a cold and your nose is blocked, this principle does not apply. That is why people use what is called neti, Jal Neti. Jal Neti will keep your Iḍā and Piṅgalā very pure. What we try to do in Prāṇāyāma – Chandra Bhedana and Sūrya Bhedana – is purification, Chandra Śodhana, Nāḍī Śodhana, as we call it. If you practice neti only in the morning, it takes a few minutes, but it gives you the benefit of one hour of prāṇāyāma. It will help you keep your eyesight good, and it will give you protection so that you will not easily get the flu. It is also protection against allergy to dust, flower dust, and so on. Yoga is a science of body, mind, consciousness, and soul. For our good health, if we have yoga, either we use it or we lose it. If we truly discipline ourselves systematically, practicing every day for one and a half or two hours, our health condition will be different. That person will be a good friend of the doctor, but not a visitor of the doctor. That is all. There were two friends. One friend was taking a lot of medicine, and the other was very much against medicine. The latter said, “It is terrible, it is killing – all this antibiotic and such.” I do not think medicine is terrible. The terrible thing is how and when to use it, and why – to use it because you are not healthy. The allopathic medical system, the science of allopathic medicine, has made immense progress. However they are researching, they have researched. They have medicines capable of bringing your soul back into the body. So do not neglect. Do not criticize. But only pray and practice yoga so that you will not need it. That is it. So this man was angry, and he was always angry with his friend: “Why do you go to the doctor?” Because if you have a neighbor as a doctor or a friend as a doctor, you will never be free from tablets – if not, then vitamin tablets. This tablet, that tablet, this is good for you, that is good for you. And if you are a good friend, or you have a friend who is an astrologer, you are never free from the constellations. That is it. So avoid this. But the human psyche is very, very… People are scared. Sometimes, when I sit on an airplane, especially the Indians, they say, “Swāmījī, can you read the hand? Can you see my palm?” I say, “Yes, very clean, very good, yes.” But then you have to say something. “But you know, you had this problem before the flight.” “Yes, that is correct, Swāmījī, but it is psychology.” Who does not have problems? Anyway, one day the friend who was against doctors and medicine – there was an economic crisis, so he told his friend, “Let us go to the doctor.” “Do you want to go to the doctor? For what?” He said, “Well, I want to go.” He went to the doctor, and the doctor checked everything and wrote: vitamin this and that, calcium, potassium, iron, something for the knees, and so on. “Now you must take some medicine, otherwise you will have, say, schizophrenia.” So he wrote a medicine, and then he went to the chemist’s shop. All the time he was against medicine, but he went and bought the medicine. The friend was very curious. Then he said, “Let us go for a walk.” And they walked over the bridge of the river. When they were in the middle of the bridge, he took the medicine and put it into the water. Now that friend – the other one – was so angry, like Gajānanda. “I cannot understand. Why have you done this? Stupid. Why did you go to the doctor?” So he said, “Well, the doctor must also live from something, no?” “Okay, then why did you buy the medicine?” So he said, “Well, the chemist also has to live.” “My friend, I do not understand you. You bought such expensive medicine. Why did you throw it in the river?” He said, “Because I want to live too.” That is it. So, definitely, if we discipline our practice, we will not be victims of many, many illnesses. We cannot avoid accidents or similar things, but generally, it is good for our physical, mental, social, and spiritual health to practice. Every yoga technique that is described in ancient yogic literatures – which we call authentic – has that benefit. But nowadays many people create many different kinds of techniques. “Name yoga.” I was in Georgia last weekend, and they asked, “Swāmījī, do you know what is vodka yoga?” And in San Francisco, they asked me, “Do you know something about wine yoga?” So, now it is said that when you put a horse and a donkey together, of course, a baby will be born, but that will be what we call a kācār, neither what you call a mūlī, yes? And that cannot give any more babies. Or you take a tree and graft it onto another trunk – that will not bear fruit on its own; from that one, nothing will grow as a tree or seed. It becomes seedless. Similarly, when you manipulate yoga techniques, that will not give you that benefit because there is no life, there is no science, which was given by the great saints, the ṛṣis. We are very happy that now in Europe people try to protect the old fruit trees. In Salzburg, Austria, our Yoga and Dead Life group planted 300 trees: old apple trees, plum trees, cherry trees. In Hungary, they did so as well. In Slovenia, they did 500 or 300. Supported by the government, this means we are becoming more aware of the original. We are eating mostly those grains and other things that are seedless. And I am wondering that still humans are getting babies, even though they are eating seedless things. So, boys and girls, before marriage, give up seedless eating. Every technique of yoga was experienced and brought forth as a science by the ṛṣis. You may call him a ṛṣi, you may call him a hermit, you may call him Gurudev, or you can call him a holy saint. They made the research. So, just practicing neti can prevent you from getting cold and flu in the winter, and it can protect you from dust allergy. It helps you to develop your eyesight, and it will protect you from sinus problems. Only one netī. But there are six kriyās: Neti, Dhauti, Basti, Nauli, Trāṭak, Kapālabhāti – such kriyās. And in Āyurveda they have Pañcakarma. Pañcakarma comes from the Haṭha Yoga technique. Therefore, practice every day. Then you will know which svara is flowing. Step out with that foot first from which the nāḍī is flowing. It will lead you to success and protect you from bad things and accidents. And repeat the mantra of the Mahāmṛtyu Jaya mantra. When you start your car, you sit in the car, put your key to start the car, but before that, repeat the Mahāmṛtyu Jaya mantra – mentally or loudly, it does not matter. Then start the car. Many, many people are doing it. Many people tried to protect this yesterday. I was also trying to protect yesterday, but it became yesterday. Today is different from yesterday. So for many years, this yesterday is gone. You know, 1900, 2012, the 21st – I do not think it will come again. Next year will be 2013. That is it. Gone is gone. Every day there is a pralaya. Every day there is a change. So sit straight, eleven times. Śāntiḥ, śāntiḥ,... sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu, mā kaścid duḥkha bhāg bhavet, oṁ śāntiḥ, śāntiḥ,... śāntiḥ. Puruṣa Bhagavān kī, Dīpa Nārāyaṇa Bhagavān kī, Sanātana Bhagavān kī. Now, we shall open the windows for five minutes, and then automatically close them without my having to ask. The seat of sound is in the navel, what we call the Maṇipūra Cakra. In the Vedas, it is called Nāda Rūpa Parabrahma. Nāda Rūpa means the form of the Supreme is the resonance. That resonance, which is in the entire universe, which we cannot hear with our ears, is beyond our ten indriyas. The dhyānendriyas cannot approach it, the karmendriyas cannot feel it, and the mind is not capable. Intellect is limited, and viveka too, yet it is in the consciousness, in the soul, and beyond the soul is Ātmā, and that Ātmā is that resonance we may call Oṁ. Now, we do believe that all souls are in the astral world, waiting for the next birth. If you believe in heaven, then you have to believe in hell. And if you believe in hell and heaven, then you should believe something different too. Definitely, the soul of every creature is in the form of resonance traveling through space. So we may call it the astral body, or astral energy, or the astral world. All are perfectly organized. Part 2: The Resonance of the Soul: From Telepathy to the Navel Lotus Now, one example: almost all who are sitting here have a mobile phone. We are telephoning, and we call this a cordless telephone. We call it Betār Sañcar. Betar Sanchar. So this has been already described ages before: that a yogī or a siddha or a perfect one can talk telepathy. So from this, telepathy can telephone. There are many who have the ability to make telepathy. You can do it, but I can’t. So you try to talk to me, but I can’t receive you, because my telephone is out of order. You are ringing and ringing and ringing, but my instrument doesn’t ring. So, that kind of telepathy for protection was very important to have a particular quality and practice. Now, how many billion telephones are in the world? Some people have five mobiles and a landline. Then, a computer line. Now, the technology tried very hard: so when you dial my number, it will ring only my telephone, not the telephone of the general. So, like this, the soul in the astral world, all have their range, all have their path, and nothing is crashing together. The space is big enough. Every branch of the tree finds the space to grow. So though around our earth there are many, many souls like clouds, every soul finds the way back to reincarnation. So it is that resonance, not the rūpa parabrahma, that resonance, that ātmā, is holding that jīvātmā like in the egg, in the form of the resonance, and as long as resonance is there, there is a light, and where light is, there is life. So, everyone has their own phenomenon. So when the soul enters the body of the mother, it is that resonance in the form of that seed. And therefore, the first beginning of our life is from the navel. And where there is a soul in the ātmā, there is a resonance. And therefore, the seed of the sound is in the navel. That’s called Nābhi Kamal, the lotus, navel lotus. And it develops intense time, and with it the spine, where the major energy centers are in the body, what we call the cakras. And every chakra has got some quality. So they are like different factories. One is a food factory. One is a fabric factory. One is a shoes factory. And one is the telephony factory, so different faculties. And they are preparing everything according to our destiny. Destiny is a fruit of our action; whatever we do becomes our destiny. Where there is action, there is a reaction, and where there is a reaction, it will again be the answer, action. That’s very important to know. So, this jīvātmā, before manifesting in the five-element body, it’s already fixed the destiny, and every faculty has been informed. And a very important thing is that every individual has different parts. So during the period of life in the mother’s womb, they are just assembling. Every factory’s material is coming very quickly, assembling everything. The most complicated human body is also assembled in nine months. There is no architect who can bring the material and make it and make all inside. This is the račná, the creation, stvoření. And this račná is mysterious. Yehi, this is called līlā. Bhagavān kī līlā, the cosmic or divine play of God. So God made world is perfect, and man made world is imperfect. But medical science is still doing something to replace them, the knees and hips, and they are thankful. So don’t neglect, but unnecessarily don’t break and go there. So, the sound. Therefore, the Maṇipūra Chakra is a junction, and in this junction, different forces are coming, so Prāṇa and Apāna—these two have great influence on our Maṇipūra Chakra. So whenever you speak, first pressure goes on the navel, and it comes from there up to the vocal cords, to Viśuddhi. So this sound has three levels: parā, paśyantī, and vaikharī. Parā means the dormant sound. Paśyantī is from the navel till the Viśuddhi. That means the process of how it’s coming up. And then the vocal sound that is coming from the vocal cords and is formulated by our tongue and lips. Now there is some energy sitting, and now they are connecting with our physical and astral body. So, by the supreme law, the cosmic law, the power is given to your words. If you would like to be someone’s good friend, or you go to an embassy to get a visa, you can say, "Please, tomorrow I have an aeroplane, and my father’s funeral is there. Please, can you give me the visa?" Mostly they are kind people. They will say, okay. Because you said, "Please, sir, kindly." So these words had the power to change the thinking of another person and create a friendship. That is a natural power given to you. And instead of saying this, please, if you are kind, you can say, "Hey, bloody man, do it. I have to fly tomorrow." These words also have power, but in a negative way. Your passport will be thrown like this. So, my dear, in our voice, therefore it is said, "Bāṇī aisī bolīye, man kā āpa khoī." Speak such a language, such words, "man kā āpa khoī." Yours and others’ minds just lose themselves inside, like sugar dissolves in milk. Manka apakhoi, all your egos and everything are gone. The mind is not working anywhere there. Apan kū śītal kare, and it makes you happy, calm. And they become peaceful, and all others become happy. That language we have to learn, that is called the language of love, the language of wisdom, and the language of kindness. Yabānī, Divya Bānī, this is called divine language. It is not your words; it is the divine words. We are only like a glass, and whatever color is inside, whatever clean water comes, it gets that color. Many lives you have to clean your mind, but there are some spots still very hard to remove. Amarho jisko khāne se mithāī oto asiyo, we like sweets, you know. All the time, I have my chocolate with me. But eat that sweetness which makes you immortal. So that is the real sweet which makes us immortal. Amar ho, become immortal. Jisko khāne se, which you will eat. Mithāī ho to esī ho, that kind of sweet is real sweet. And there is jñāna. Jñāna amṛta, there are many different kinds of amṛta. Amṛta means nectar. Jñāna amṛta, vācana amṛta, pañca amṛta, chāna amṛta, there are many amṛta. Amṛtasa. Understand that quality of that. Khatade man vishyose khatai ho to esi ho. And even good milk, one drop of lemon goes in, and the milk spoils. So have such a sourness which can spoil all your worldly desires. Only Vairāgya, I want to achieve this. It is a beautiful bhajan. One day, I will translate it completely. So God has given, or nature has given, or the universal law has given, power to your words. Now, how you will use it—if you use it well or misuse it—that will come back to you. So a gun is given to you with the bullet. Where to use or not to use is your decision. Therefore, the authentic literature which is written by great yogīs or saints, those techniques have a perfect effect on our body, mind, soul, and consciousness. Therefore, the seed of the sound is there where the jīvātmā is living, and it is known that the navel is the center of the nectar. We believe it is in the heart. The heart is one of the very sensitive organs. Anything happens, we feel it in the heart immediately. And we think the soul is here, but someone says, no, it’s in the brain. The brain attack, you are gone; the heart is still healthy. Therefore, it is said we don’t know where the soul is in the body. In the small toe is exactly the same pain which you will have in your nose. Anywhere you try to touch me, the needle in your body will hit. Oh! Oh! So where is the sword? Where is the apple? So one Mahātma said, "Ye Banglā Ajab Banā Mahārāj, Jisme Nārāyaṇ Bole." This bungalow is a very wonderful, wondrous bungalow, a miraculous bungalow, "Jisme Nārāyaṇ Bole," in which God Himself speaks. "Yeh Banglā Ajab Banā Mahārāj, Jisme Nārāyaṇ Bole, Jisme Nārāyaṇ Bole," Par. Guru Bin Bhed Kaun Khole, Bangla Ajab Bana Maharaj, Jisme Narayan Bole. Yes, this is a very wonderful Bangla, in which Narayan is talking, God Narayan. Jisme Narayan Bole, in which Narayan is talking. But without Gurudeva, who can tell us the secret of this bungalow? So that is the science of the chakras. What we speak from our navel, with those indriyas’ feelings, it is also giving to others. So, if you are receptive and feeling ready to receive something, if you are receptive one hundred percent, then you have such a feeling to give one thousand percent back. That is the understanding of oneness, coordinating. Then there are only two existing as a body separate, but the ātmā becomes one. And so, power is coming from these words. You want to listen to something, then it goes to your ears. Why do you want to listen to something? Because you are receiving something. For some knowledge, and for what do you want knowledge? Because you want to give someone further. You are studying to work somewhere for your existence, not only this, but to give further more help to everyone. If you want to see something, why do you want to see? Because it gives you certain contentment. For what? To reflect your feelings and happiness, joy, therefore it is said, Darśan. Darśan means blessing. Darśan means liberation. Darśan means to solve all the problems. Now, darśan. Through what can we have a darśan? Through our eyes, to see with our own eyes a darśan. You came here to see me, or you came to see your friend. You came here to listen to something. You came here to speak something. So these senses give us inner feelings and instructions about where we should go and what we should do. We go to the holy temples, which are very ancient. There are temples which are millions of years old, caves. We call it Shakti Pīṭha, where the Divine Mother, the Shakti, where her body fell in pieces in different places. And where the different limbs of her body fell, those became what are called Śakti Pīṭhas, the places of the Divine Śakti, the Divine Mother, Śiva Śakti. And when we go there, all these pilgrimage places are in the mountains and difficult places, but we have feelings to go, we are thinking about that, we imagine that, we say mantra, so that Abhā Maṇḍal, that radiance of that Śakti Pīṭha or any other holy places, Kedārnāth, Badrīnāth, etc. Our ashram or other similar ashrams, we call Tīrtha. Tīrtha means holy place, a place where you will go. Tīrthayātrā, it will let you cross the ocean of Māyā. Therefore, Gurū Caraṇāmṛta Īśvara Tīrtha Ho Ved Purāṇa Gāte, at the shelter of the Gurudeva there are sixty-eight holy places. Even the holy scriptures speak about that. So, when we go, we have the feelings to go. And we imagine how it will be. Until we come to that holy temple or ashram, we have so much radiance that we become ourselves as that holy place. And then we make a parikramā. This is Abhā, radiance, the aura, and we are bathing in it, swimming in it, going through it. You have feelings to meet somewhere, someone, thousands of kilometers away. You pack your luggage and buy a ticket. Sit, go to the airport, and all the time sitting in the airport thinking of that particular person whom you love very much, maybe your grandmother or grandfather, or mother, or your child, your husband, but you have the feeling, "Why are you going?" and you take a taxi, and you come there, that person, that person... And that person is not living there anymore. What a disappointment! That can be a worldly desire’s disappointment. But that one divine energy will not leave us. So every look, every sound, every smell, every touch gives something to this jīvātmā. When it is towards the current śarīra, to your senses, it also gives you happiness, or to your ātmā, it gives you paramānanda. Ānanda and paramānanda. Ānanda is temporary. Paramānanda is forever. And that’s it, what we are searching. Well, afternoon again, evening. We will have webcast today at seven o’clock, not 7:30, because night begins already at four o’clock. After sunset, three hours waiting is a long time, so five to seven you should be here. So here, I wish you a very good day, good appetite, and all the best. Śrī Dīp Nārāyaṇa Bhagavān, Deveśvara Mahādeva, Dharma Samrāṭ, Satguru Svāmī Mādhavānandajī Bhagavān. So we will have an afternoon and evening lecture now on how the tattvas are working inside. Why do you have so much power in your visions, in your words, in your breath, and in your speaking? So, Hari Om.