TV Channel

When the good deeds of our past lives manifest, we receive good thoughts, noble feelings, and pure inspirations in our mind. On that basis, whether it is an āśrama, a temple, or many other religious places, or a person embodying a spiritual and peaceful nature, we are blessed with the fortune to visit such places. Therefore, Tulsīdāsjī Mahārāj says: "Śānta, Śamāgama, Harī Kathā, Tulsī—these are rare and precious; both are like sons, and even the sinful Lakṣmī will join the company of the śāntas." Śānta is one who harbors true devotion in the heart. Śānta is one who embodies spiritual practice within. Śānta is one who carries the spirit of a sādhaka. The peaceful one is he who constantly practices restraint; the peaceful one is he who possesses equanimity within; and the peaceful one is he who has śama and dhairya within. The peaceful one is he who has ended all desires; he alone is called śānta. Without śānti, there is no progress. Many may create or desire, whether you remain entangled or wear a disguise; such a saint can become a saint even while entangled. No one becomes a saint merely by wearing a certain kind of attire or uniform. It is not by dyeing clothes that one becomes a saint; our heart must be dyed, ultimately. The doer has to be colored, and our consciousness has to be colored. O Bhagavān, color us in such a hue—not black, not yellow, not white, but color us in Your very own color, make us deep red. Only by worshipping that Śānta does the sādhaka attain siddhi. Saying, "I will do all this with a magical mantra," is a wrong notion. The one who is peaceful, by utilizing the infinite powers residing within the body, takes their consciousness into that brahmarandhra and leads it towards Brahman. Yesterday, Śyām spoke about nāda yoga, which is mentioned in the Gandharva Veda, and within it are rāga, dhvani, vādhya, and gāna—these are found in the Gandharva Veda. But the discussion was, as I said yesterday... It is said that rāga, vairāgya, and dveṣa are considered two types of rāga. One is the rāga, like the sitār which has eighteen strings, and anyone can play it. But until one practices, until one meets the guru, and until one masters that instrument, it cannot be played properly. The soul cannot comprehend the melody within those stars, yet that melody exists within. It is a melody of wisdom, and by listening to it, one attunes to the melody of wisdom. By listening to it, one attunes to the melody of wisdom. A Parable on Envy and Desire He kept thinking that he should get money, he should get wealth, he should get everything. He had a neighbor, who was either a good businessman or someone else. He had money, built a house, and bought a car. Later, he used to say that the television was done, you have it in every room of the house. Television came, then they said that the colored television had arrived, and so many other things happened. But the neighbor, the other one, he said, "Good Morning Sir." Oh, if there is a sir, then the head is cut off; if the head is empty, then it’s not a king. That’s why one should not call anyone sir. They say sir, sir has come, but if sir has come, then the king has come somewhere, the head is cut off. Therefore, it is better to just say namaste. It is better to stick to our own language. He thinks, "I will go and do tapasyā by the seashore." After doing tapasyā by the seashore, the ocean appeared and said, "Speak, what do you want? Ask for something so that you become wealthy; whatever you ask, you shall receive." Bhagavān said, "Alright, devotee, this is a conch. Carrying the bride, offering flowers, lighting incense sticks, lighting a ghee lamp, and doing all these rituals—Śaṅkadeva, I need this much money, that, everything will be fulfilled." Then, oh, this is a serious matter. Oh Bhagavān, just fulfill the desire of my heart. Oh golden mother, Bhagavān, then the devotee has another quality within him, O Prabhu. What is that quality? That quality is that if you ask for one kilogram of gold, your neighbor will automatically receive two kilograms of gold. If you ask for one car, they will get two cars. Om Tat Sat, Bhagavān has become invisible now. He became so upset that to belittle the neighbor, I investigated and... By my inquiry, they are getting the result; it will be doubled. This doubt is of no use. He went home and told his wife, "Hey, the mill is for grinding flour." He himself said, "I will go to Kolkata to earn." He sat in the Howrah Express in the third class and went to Kolkata. Kolkata—he didn’t know, he was pulling the handcart, as they say. And I get a little money, sleep on a mat at night, have no shoes to wear, yet I have hope that I need money, I will earn money and tell the neighbor that I can do something too. It has been five years, the fifth year. At home, the poor man’s wife and a boy were very distressed. So, the boy’s mother said, "Son, your father found a conch shell, and it was said that whatever you ask for will be granted. It has been three days now, and he hasn’t even eaten. So, let’s ask for something." They cleaned the conch shell, worshipped it, and then... For the past three days, we have been hungry and doubtful. Order some good food. Then five dishes arrived. The servants said, "There are five or six vegetables, raita, phaita, thaīta—all have come." Meanwhile, at the neighbor’s house, there was double the amount. The neighbor said, "Where did this magic or spell come from? What has happened in our house?" O Śaṅkriva, our clothes are torn. If you could kindly arrange one or two dresses for Matajī and two for me, both perfectly stitched and ironed, made of fine silk fabric. At the neighbor’s house, two bundles of cloth have been neatly stacked; the good neighbor has built two bungalows—what should we do with those? Now that child writes a letter to his father saying, "Father, salutations to you. By the grace of Śaṅkadeva, the boat has crossed over. Now you need not work anymore. Return home and improve your life." Then he received that post and came back from Kolkata. What did he bring along? Nothing at all. He came back from afar, flying back to where there was only a hut before. Two here, three on the sides—one is my own, two belong to the neighbor. Then the child took a vow, saying, "Father, O Śaṅkadeva, all my servants, whoever they are, may they immediately bring ten and die with stomach pain; my own servants have died, all the poor servants of the neighbor have become lifeless there itself. O Śaṅkadeva, my... No matter how much wealth is lost, the neighbor’s double was complete." Aversion: An individual can never truly prosper if they do not wish well for others. Very few people genuinely desire the welfare of others. Those who envy others and do not wish for their good will inevitably face the same fate themselves. Therefore, those who work with goodwill are richly blessed by Bhagavān. That conch was taken there and thrown into the well so that no one could use it. Similarly, there is another story about a person and a conch. Bhagavān Śiva went to the seashore to ask for something, and Bhagavān, in the form of a question, gave him such a conch that it would fulfill his desires at home. It is very auspicious to keep the sound of the conch; it is the abode of Lakṣmī and Bhagavān. Those were the times when one had to travel on foot. On the way, he was about to meet a good friend of his. Night was approaching, the day was ending, and the village was very far—about a three to four days’ journey. For now, after reaching the friend’s place and resting, and after having food in the evening, a friend is indeed a friend; if you ask, he will never refuse. Bhagavān has said that if one practices, then yes, it is attained. So, tell me. Then he said that his friend was Śaṅka, and he said, "O Śaṅka Deva, we have all eaten, but we have not yet drunk the milk. Therefore, it would be good if the cow mother’s milk comes." Very well, the cow mother’s milk came. "O Śaṅka Deva, there is no golden chain around our neck." So that there is peace for both my brother’s friend and for me, a fine gold chain has arrived. Oh Śaṅka Deva, if good clothes come for both of us, that would be wonderful. The neighbor says, "Enough, enough..." Now that’s enough, brother, he has come and is very happy. What happens is that greed and desire arise, and friends are ready to deceive each other. I thought about how I could take that coin. The friend had come at night, so it was easy to trick him. I took that coin out of his bag just as it was, the same coin from their house. I will do good work for the entire village. What happens is what happens; it is the grace of Bhagavān. Wherever we had to eat on the way, I did not go to many restaurants. Sang Dev gave me roṭī. Today, I invite the entire village—no one will prepare food; everyone will eat with me. Today, all the brothers, sisters, and mothers of my village are here; everyone is served a warm, delicious plate of food. No one is left out, and no one is denied anything they ask for. The villagers began to laugh, saying, "For you, for you..." It is very good to question what kind of Bhagavān He is. That doubt is called ḍapol saṅka. In Marwāḍ, they say, "No, that is ḍapol saṅka." Well, what should one do with that ḍapol saṅka, Bābājī? One should do it—calm your mind and heart, and say, "What should I do? Tell me first." Then take those five lakhs and just say, "Alright, if you say, I will bring it." Give five lakhs, give ten lakhs, but do not bring any conditions, because we do not give anything; we only speak. If you want to give, give; if not, then those who collect money are called dāpola sang. Now, worship that sang and Śaṅkadev. I do not have money with me, so if ten thousand rupees come, Śaṅkadev says, this... What he says is this: ask for twenty thousand, give ten thousand to your friend, keep ten thousand for yourself, or take ten lakhs—then there is no need to ask at all. She used to say that when the need arises, when I ask, thank you; the account was closed. Now he thinks about waking him up tonight. One must give, but where to bring another number from? At home, there is only one—that is, hatred. Rāga and dveṣa, these two alone drown a person, and the cure for rāga and dveṣa is vairāgya. And vairāgya does not arise without satsaṅga. Without the company of the sat, the color of bhajan does not manifest; without detachment, there is no vairāgya—without vairāgya, without the company of the sat, without the company of the sat. Detachment arises, and that detachment is such that one sees everyone with equal vision and wishes well for all. Detachment does not mean abandoning everyone and running away to the forest; that too is a form of ignorance. Live in the world, perform your duties, fulfill your dharma. The Body, Prāṇa, and the Nāḍīs We all know that the body is made up of the five elements. The body is made up of the five elements: ākāśa, vāyu, agni, jala, and pṛthvī, and the work of prāṇa is to hold this body together, just as cement between two bricks holds them together; that cement is prāṇa. Just as two bricks hold together, similarly it is the prāṇa that maintains our body composed of the five elements, keeping it balanced and healthy. There are five types of prāṇa and five types of subsidiary prāṇas. It is through that cosmic divine power, the Mātṛ Śakti, that the circulation occurs, maintaining balance in our body, mind, consciousness, intellect, and so forth—this power is prāṇa. And the prāṇa that continuously flows inside our body, within the human body there are many thousands of nāḍīs. Just as in this house, electrical wires are installed throughout every corner, similarly, there are thousands of nāḍīs in our body, spread out like a network of electrical wires. There are 72,000 nāḍīs, and if there is a blockage within those nāḍīs, then our organs will become weak, our granthi will cease to function, and the heartbeat will slow down. Something or the other always happens. Among the 72,000 nāḍīs, four nāḍīs are very powerful and principal. One of them is the Vajra nāḍī. What does Vajra mean? Strong, like iron, Vajra water, his hands are so strong like iron. Anmān jī’s work is solid, it seems small, but the work done is genuine. Oh Anmān jī, remember the fire of the ear, what to remove from the ear, in truth, the color does come, doesn’t it? This is a friend, see, the friend is firm, no one... A true friend is neither greedy nor selfish. Those who set out on a journey, traveling for two or three days with food packed—rice, bāgṛā, and so on—planned to return on the last day. They stopped in several forests, thinking they would reach home the next day. When hunger struck strongly, both friends said, "Brother, the situation is such that..." There is only one dose, but if I have to give it to him, then he says, "Let’s do some experiment today." What kind of experiment? He says, "Try this, try that." Like, "Eat this, and you will have a good dream," and he will eat it fully. And for the one who does not have a good dream... He came, but he will not get it. Bala Bala, the devotee, said, "Alright, brother, I have fallen asleep." But he was not that deeply asleep. Now he is feeling very hungry. That was the second attempt. He also fell asleep. He had a wonderful dream: Oh, the Lord came, Bhagavān Lakṣmī Nārāyaṇa came, Śiva came—what beautiful, divine, supreme beings! So far, we have come and experienced such a wonderful dream, brother, that it feels so real—this must be the best dream they have ever had. I will eat khichḍī; why be hungry? Otherwise, I would have beaten them up. Why should I bother? I will get up, why should I feed these stubborn friends? No, I won’t. I will quietly eat whatever my heart desires. So you have to eat; if you eat a little less, then it is said that it is not good. Through the Vajranāḍī, our inner strength, which is called will power, increases. For a person who experiences anxiety, depression, or fear, practicing Vajranāḍī removes all their fears and worries. And through the vajranāḍī, the activity of the mind remains balanced. Yoga is citta vṛtti nirodha; Patañjali said that through yoga, the fluctuations of the mind are restrained. Yoga citta vṛtti nirodha, therefore, manifests on the vajranāḍī. If we have control over the vajranāḍī, our devotion will increase, our knowledge will grow, and there will be no worries of any kind. Do not worry about the honor of Teri Satt Garurā; be fearless, never afraid... So, the vajra nāḍī begins here between our thumb and the second finger. Yogīs, sādhus, and saints who wear the khaḍāva, which looks like a nail, control the vajra nāḍī through it. The vajra nāḍī is regulated by that, or by sitting in vajrāsana, or through food... Then they say, sit in Vajrāsana. Sitting in Vajrāsana facilitates the circulation of rakṣa and helps maintain the balance of the digestive process within us. It aids digestion. For the circulation of rakṣa and the flow of blood, the connection with Vajra nāḍī is very significant. And inside our spinal column, there is... By sitting in vajrāsana, performing khecarī mudrā, and then applying jālandhara bandha, one who practices the union of prāṇa and apāna gains control over the energies of the eight cakras—mūlādhāra, svādhiṣṭhāna, maṇipūra, anāhata, viśuddhi, ājñā, bindu, and sarasrārī. Vajrāsana’s twelve... All the āsanas described in yoga are deeply connected with great science; they are meant to keep the body healthy, to maintain the prāṇas in good condition, to foster noble thoughts, to cultivate spiritual power, and to unite the ātman with the Paramātmā. This science of yoga has been given to humanity. Nowadays, yoga... May my stomach be well, may my arms be well; engaging in strenuous exercise is not yoga. That is not yoga. Therefore, yoga is that which is done with a calm mind through āsana, prāṇāyāma, and mudrā from the nābhi, and the nābhi is the central part of our body, the bindu which is the center of the entire brāhmaṇḍa. The navel is the beginning of our body and our life; it starts from the navel inside the mother’s womb. Therefore, through the practice of nāda yoga, when the nābhi cakra awakens, one receives great support in hearing, understanding, and producing nāda. This helps a person who stammers in speech. When a child stammers while speaking, giving them nābī sādhanā and the types of āsana from daily life found in the yoga scriptures will help. These contain all the āsanas for healing, showing how to control and manage various ailments. Long ago, there was a nābājī māraj within nābī itself... Gurudev, Gurudev... When Gurudev sat in meditation, he told the disciples that his devotee was in distress and he would have to leave quickly. He said he was sitting in his room and instructed not to let anyone inside. He simply said that the Mahārāj had entered samādhi, then left. By doing so, he saved the boat, saved the devotee. Now Gurujī returned, leaving the sūkṣma śarīra, generally, normally it is said that such a sūkṣma śarīra emerges from our viśuddhi cakra, but he left in a hurry. Now, if we say Gurujī returned, then that sūkṣma śarīra passes through the same cakra. Keep in mind that Gurudev says, "Nābhī vidin no time." In a second, they entered inside the nabhī and came into the body. Gurujī said, "Wow, son, wow, from today your name is Nabhājī." From that time, he became Nabhājī and wrote the book Bhakt Māl. It is a play, not a play, but only those who practice sādhanā attain that siddhi. And then there are two more nāḍīs, Iḍā and... Piṅgalā and Iḍā nāḍī keep our brain balanced, and Piṅgalā nāḍī also maintains the two hemispheres of our brain. When someone suffers a brain hemorrhage, in Marwāḍ it is said that "lakva ho gayo," meaning that nāḍī is affected. By practicing Anulom Vilom Prāṇāyāma, one can recover quickly and restore balance. When an attack occurs in the left hemisphere, the right side maintains balance in the brain, and it moves like waves of water. That is why kuṇḍalinī is called the serpent power. The serpent moves in such a way, but it is not an actual serpent. Inside the body, the nāḍīs—Iḍā and Piṅgalā—move in this manner, and that... That divine power is called Kuṇḍalinī śakti. All of this is based on Nāda Yoga. Yesterday, you mentioned the name, right? After that, the fourth nāḍī is the one that keeps all the nāḍīs balanced, which is called Suṣumnā. Suṣumnā means subtle, it moves like a serpent, a little bit here and there. When there is some entanglement, it causes subtle disturbances; if it misjudges a person, it drives them mad. That is why it is said that imitative yoga harms the body and leads to great ailments. Therefore, this is what connects one with Bhagavān. When Bhagavān Kṛṣṇa departed, the gopīs were deeply sorrowful, and one gopī went to Uddhava and said... Please tell us, O High Uddhava, please tell us, O High Uddhava, what is separation from yoga? When separation occurs, I become alone, and when there is yoga, only then do we become one. Two become one; there is no second Brahman. Separation is not there. It happens that you are alone, someone leaves you or passes away. I come as one in pain. Uddhav, tell us, what is less in yoga than separation? Yoga is that which unites the jīvātman with the paramātman within. In our hand, there is a drop of water, and that drop is the jīva. When it falls into the ocean, it becomes Śiva. So that very jīva, by practicing bhakti and true yoga, can become like Śiva in form. The Vajranāḍī, Iḍā, Piṅgalā, and Suṣumnā—these four channels—are our four puruṣārthas: dharma, artha, kāma, and mokṣa. They assist us in achieving success within these and in awakening the kuṇḍalinī śakti. That same nāda, which is the essence within our nābhi, when prāṇa and apāna unite and the four nāḍīs cooperate, it shines like lightning within our gaganamaṇḍala. This is by the grace of Gurudev, the manifestation of consciousness is revealed—whether it is Devapurīśa or Svāmī, the manifestation of consciousness is shown. Yesterday, in Nāda Yoga, the kuṇḍalinī śakti reached consciousness. Tomorrow, we will discuss consciousness. Today, I also offer the bānī to Rāma, and now all the artists are present with us. Om Tārṣat, Ari Om Tārṣat.