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Śrīdhīpnan Bhagavān Kī, Devī Svar Mahādeva Kī, Dharma Samrāj Satguru Svāmīmādvarānjī Bhagavān Kī, Satya Sanātana Dharma Kī. Good evening, everybody. It is a nice evening with good rain. Nature is happy, and we are also happy that we have a satsaṅg. What more could we need? We have been speaking systematically about one subject, Haṭha Yoga. This evening, we speak about mantra. Mantra has many meanings, but simply or generally, people call it a spiritual word or sentence which holds profound significance. A mantra is like a seed. When we put a seed in the ground, it grows into a plant or a tree. The mantra is that seed. Then comes kīrtan, chanting, which is also a kind of mantra, though a little longer. It involves the names of God, different deities, and spiritual meanings. Then come the bhajans. A bhajan is more than a kīrtan. In bhajans, there is spirituality, the name of God, or divine elements. They contain two subjects: questions and answers, or teachings. They answer many questions concerning philosophy, spirituality, body, mind, ātmā, and paramātmā. All this is connected to bhakti yoga. Generally, bhajans are of two kinds: nirguṇa and saguṇa. Nirguṇa is about God, whom we cannot describe in form or name. Saguṇa concerns God or a saint who is born here or incarnated. When you go more towards jñāna yoga, you move towards nirguṇa. When you come to bhakti yoga, you move to saguṇa. When you come to karma yoga, you act and work according to these principles. Karma yoga means we first learn the name of God and the good things found in saguṇa bhajans and nirguṇa bhajans. Then we act accordingly in our daily life. We work with love, honestly and faithfully, and our work should help all. If we take Rāja Yoga, it speaks more about discipline—inner discipline and outer discipline. This is how the mantra, from one seed, grows one branch after another. One branch gives more branches, but the root, the origin, is that tiny seed. All this is collected in one mantra. Especially in the Sanskrit language, mantras are written with very precise meanings. The poetry and chantings are composed in such a way that they need not be changed. According to modern world education, many try to change many things, but reality is different. Yoga comes from India. Yoga is the work of the ṛṣis, given with the blessings of Śiva. But now people give different names to yoga. Because many people are born to practice yoga now, they give it the name of their religion. But they try to imitate. Imitation is different from the origin. As much as humans are developing intellectually, they are creating more and more troubles. We do something which is good for us, but we create more problems with it. Even nowadays, we have a very comfortable technique called air-conditioning. The air-conditioning machine consumes a great deal of energy—gas, electricity, etc. Not only that, but the air exhausted from the air conditioner is hotter than the cold air it produces. In a limited square-meter room where we live inside, we feel nice and cool, but we are making the outside air hotter. Can you imagine, in many countries with multi-floor buildings, every apartment has a heater and air conditioning? Around such a building, there is more heat than 100-200 meters away. It consumes electricity and resources. Similarly, we create something which is temporary and feels pleasant. But the result is more negative. Our ancestors survived without air conditioning, and we can no longer do so. We have air conditioning in the car, kitchen, room, and everywhere else. This definitely affects our physical body. We feel nice and cool, but it harms our health more. The body experiences changes: go out, it's hot; come in, it's cold. These are imitations. Natural air from a nice forest or from the desert—no matter how it is—is healthy. That is done by prakṛti, by nature; that is what we call natural air conditioning. Now it will be a little cold here, and we will start the heater, and then we will open the windows. We have become so dependent on this. Natural air conditioning, climatization, is of natural origin. So yoga is yoga. You can give it many names—no problem. Nobody prohibits you because it has become a commercial subject. Many people are lazy; they don't want to work. So they give two or three hours of yoga classes and finish. Where there is no spirituality, no philosophy, no cultural background, it is a pity. Yoga, Rāja Yoga, teaches us discipline, inner and outer. But for us, it is too late. We are now used to these changes of climate, air conditioning, heater, and all this comfort. The comfort the average person has today, even kings did not have. For example, in Rajasthan, many kings never saw snow and ice. Sometimes they said, "We should bring ice from the Himalayas," which is about 1,000 kilometers away. Poor horses—they rode, running with the horses. After 40 kilometers, they changed horses. They brought an ice block from the glaciers, changing from one horse to another. It took them days until they brought about four or five kilos and told the king, "Your Highness, this is the ice." Now you produce ice in your house, in your freezer; you press a button, and the ice comes down. The same—you press a button, and hot water comes. So we have a more comfortable life now than they did. We have many more good things than they had. But they were happier than we are. We have everything, but we are unhappy. This is the human mind, human longing, ambitions. So how do we manage to be healthy and happy? Try to have little need. Minimize your needs. We use and throw, use and throw. We once had all these nice pots made from clay with great love and beautiful hand paintings. Many things now become antiques. With our use-and-throw culture, we create more problems and pollution. You can change. We are very much used to plastic bags, polyethene bags for shopping. You take out the things you bought and throw the bag in the garbage. You can think. You can use it again. If it is a little broken, you can put a second bag inside. So if you try to use the plastic bag, but save it and reuse it again and again, that will be something. Something is better than nothing. I am talking about mantra, yes? Do not think that Svāmījī forgot the subject. The day before yesterday, or already three days ago, I walked from my room to the meadow where you have satsaṅg. Along our garden, where they are making compost, I see what they all throw. It is a pity. It seems you eat the skin of the banana and throw the banana away. Or you eat the inside of the apple and throw the skin away. Just one example: you get cauliflower, a vegetable. Some three days ago, did you have cauliflower soup? Good? Very good. But the essence of the cauliflower, the real nutrition, is in the leaves and stem that you throw away. And just this flower is impossible to clean. There are many creatures inside. You can wash and wash, clean and clean, but inside there are some creatures; they are just stuck in. Then they are surprised when they come into hot water. Karma. So the good things you throw away—that is a pity. If you cook cauliflower one day with the leaves and everything, then you will see what it tastes like. That means you do not know cooking, my dears. You do not know cooking. So it is said that you throw out the bucket water with the child. You have a little plastic bowl; you wash your child inside and then you throw out the child with the water. That means every time I walk, I feel pity. So you have a good cook without knowledge of nutrition. We are hungry only with our eyes. Very nice cauliflower, boiled, with some semolina or a little butter on it. But the reality is gone. The snake is gone; you are beating on the trap of the snake. So I am sorry for the cook, and more sorry for whoever is eating. And I am sad because you cannot cook. I decided today, from Sunday onwards, nobody will be in my kitchen. Only the maestro, and he will cook. You can smell through the window—that is all. I am very economical. So all go out. They make me so lazy. If I work a little bit, I will also be healthy. So Sunday, they all get holidays. I will lock the whole house, finished. Or I will get food from our kitchen, or I have a tilak. So tilak is good. They will bring me food and bait, dakṣiṇā. We have forgotten the original meaning of yoga, the benefit of yoga, the jñāna-vijñāna, the science of yoga, and we are nowhere. So in yoga and in life, we try to include its completeness. Mantra—a very simple explanation. Holy Gurujī always used to say in satsaṅg, and this is in the local language; when it is translated, everyone says, yes, this is the reality. "Man" means mind. "Tra" means trāpti. Trāpti means, after eating, when you say, "Now I am satisfied." When you are thirsty and you drink water, you say, "Now my thirst is quenched." Tapas. When you eat good food and say, "Now I am happy, I am satisfied." So "man" is mind, and "tṛpti" is contentment. All the troubles which the mind gives us—but when we give the mantra, then our mind is in trouble. "Man" and "tṛpti" means liberation. "Trai mam, trai mam, trai mam. Please, merciful Lord, help us, help us, bless us." So this is that name, that mantra. Now, there are many mantras, like the peace mantra. There are different kinds of peace mantras. Many of you had yoga teacher training last week. Who was there? Hands up. You see, my God. Thank you. And you had an Upaniṣad lesson. I am sure your teachers were teaching first about that Upaniṣad's peace mantra. If they did not tell you first a peace mantra and explain it, whatever they taught was an empty drum. "Some no mitra, some varuṇaha"—this mantra from the Taittirīyopaniṣad's peace mantra. When you understand this peace mantra, you see it is a request, a prayer to enter the door, to get permission to enter the door, and it ends again with this same peace mantra. Every Upaniṣad has, in the beginning and end, a peace mantra. Každá Upaniṣada má na začátku a na konci Mantru Míru. Every Bhagavad Gītā chapter has a beginning and an end mantra. Každá z kapitol má na začátku a na konci mantru. So we have forgotten; we cut off the root and we cut off the branches. A my sme to zapomněli, my sme přesekli ty kořeny a usekali i ty větve. What remains is only the trunk. What is left is only this trunk. What will you do with that? Either burn it or turn it into furniture. Nábytek, yes. So the reality, we throw it away. Similarly, our washing powders and soaps—still, many people use different chemical soaps. We should use natural soap, which is skin-friendly. Good oils have an original smell. Many perfumes are made chemically. Yesterday, someone came and gave me nice soaps and said, "Svāmījī, I am making these natural, good soaps, and they have such a healthy smell, so body-friendly." I do not know who it was, but I would say that she or he should produce some. Then we all buy for one year and give to friends. That is good karma. If you give good, healthy things, it is good karma. So mantra fulfills the mental desires. Otherwise, the mind is very destructive. Yogī, yatī. Koi mehnat karke bove, bhajan ki, badi yaman bandar, bada harami, palme badi yogīs and yatīs. Good people make great efforts to do some good work, but this mind monkey, or monkey mind, suddenly destroys everything—the whole garden. This mind is not easy to train. Do not trust your mind, because it is said: "Man lobhī, man lalacī, man cañcal, man cor. Man ke māte na calye gārī palak." Man—or do not trust your mind. Man lobhī: the mind is greedy. Man lalacī: also, it wants too much, more and more. "I will need, I will get, I will get," like a hope. Man lobhī, man lālacī, man cañcal. The mind is very restless. Man lobhī, man lālichī, man cañcal, man-cor—and the mind is the biggest thief. And you do not know suddenly what the mind will steal. Lalec and this—this is: "Lalec kī balā burī, burī, burī he, lalec, lalec kī balā burī he." This, a trap of greed, is very painful. Ta past chamtivosti je velice bolestivá. When I was little in school, like all children, we had nice stories which you may also have. In the book, it was written what happened to the lālchī, the greedy one. It was harvesting time. They were carrying the grains with trucks. Some grains split on the road. When the truck goes away, the birds come and eat. When the birds see the truck coming, they fly away. But one greedy one thought, "Still I can take three more." The others said, "No, no, come on." He said, "You are stupid." They flew away, and the greedy one wanted to have one more bread on the floor under the truck. The truck went away. The birds did not know what we should pick up. Our bird, which died, should be brought to one side, the other side. So when we are greedy, sooner or later we will have to pay back. This is when big companies and big monies suddenly collapse the economy, and they get a heart attack. But if you have no money, you have nothing to lose. If we have money, we are unhappy, and if we have no money, we are unhappy. So, in between, O Lord, give me that much in which I can feed my family, I am not remaining hungry. Anyone who comes to my door should not go hungry. I do not ask you, Lord, for more. So mantra that mind—that mind always changes. Man lobhī, man lalchī. Lobhī means greedy. Lobby znamená chamtivá. A lalčí znamená ještě víc než chamtivá. That I want to have more. Že chce víc. That is why Gandhījī said, "Mother Earth has enough for our need, matka země má dostatek pro naše potřeby, not for the greed, ale ne pro naši chtivost." There was a wild dog. The wild dog came to a farmer's house. He jumped through the window, and on the table there was a slice of bread. He took the bread and jumped out of the window again and was running away. To go somewhere and eat the bread greedily, he did not want to give anyone anything; he wanted to have everything for himself. Well, there was a lake, so he had to cross the lake or go around it. He was looking to see if nobody followed him to take his bread away. A thief is a thief; a thief's heart is always very weak. He looked into the water and stopped. "Oh, there is another dog inside." He saw himself. And he had bread in his mouth. "I will take this bread also." He looked in the water at his own face; he did not know it was he. Then he wanted to steal the bread, so he did. Wow! He opened his mouth, the bread fell into the water, and it was lost. That is it. When a bird comes in front of a mirror, you know how she fights with her beak? And then again, "Why are you here? Who are you?" This is called lālchī. Man lobhī, man lālchī, man cañcal—always here or there or here. You are never happy, never content. What are you changing all the time? Changing all the time means collecting more problems. Then the time will come when you cannot carry this load. So who is content, who is satisfied, is ever happy. And if you depend on someone, then it is said: if you are depending on someone, then even in your dreams you are not happy. Who has a sound sleep? Who is happy? Nothing to lose. And who has sleepless nights and restless dreams? This is terrible. You make one unhappy and try to make another happy. I am sure you will make that one also unhappy, and you will go somewhere else. Finally, you will not be happy. You know what I mean? Definitely, you understand what Svāmījī means. Today, I will not shoot directly. Mantra. Mantra. What? Mantra. Mantra. So, it is said the first mantra is to make your life comfortable, relaxed, and happy, and to have many friends. Vashikaran mantra—vashikaran means to have all, including your colleagues. Many give up harsh words. You think you are a yogī, you are very happy, you are not angry, and you... teach something. And others say, "No, it is not like this." "No, no, the book is elsewhere. I know. But I am teaching you, lie down." There was one man, a very nice man, and somehow he decided to go into the forest and meditate. He did many, many sādhanās. What happened? He learned Kriya Yoga, like I taught you today, and he did it very correctly and nicely. His ego was gone; he became very humble. His master gave him a beautiful name: Nirmal Dās. Nirmal Dās means very humble, never angry, and he is a servant of humbleness—a beautiful name. What happened? Levitations. Because there were ants and animals, he said, "God, why don't you make me levitate? Even if a snake comes, it cannot touch me. Automatically, it should go up and down, hydraulic." So he could levitate a few meters, and good air—even a tiger could not catch him. Some ego came, so now he decided—because siddhi is a māyā for a yogī. If he or she will have to fall down, then you have ego of your siddhis. But you do not have to worry; you are safe. He was sitting under a tree. "I am a yogi, a real yogi. I practiced. I will go to the villages and tell them and teach them. I will be the greatest Siddha yogī." In that minute, one bird made something on his head. It fell between the Ājñā Cakra and Sahasrāra Cakra, so it became a tilak. Therefore, never make a tilak like this. That is going to descend your development. A tilak is always like this. Nirmal Das—very humble, never angry. But who dared to make this on my head? He looked: "Bird, you little bird, you will die. Fall down, you die. I kill you only through my look." The poor bird died. Second siddhi: one was levitation, and second, through your word, you kill it. Double siddhi. Now he is going towards the village. He comes in front of the village. There was a water well. People used to bring water from there. Many—you cannot imagine. Your grandparents did not have a water tap in the bathroom and everywhere. They brought water from a spring or some way. You have forgotten. There was one lady taking water out from the well. Nirmal Dās came at eleven o'clock. He said, "I am thirsty; can you give me water?" She said, "It is my pleasure. What is your name?" "Nirmal Das." "Oh, very good." She put the bucket with the rope into the water well. "What is your name?" "Nirmal Dās." Taking the bucket out. In the head. "Oh, what is your name?" "Nirmal Dās." She brought the bucket for him to drink water. Before he could drink, "What is your name?" "I told you so many times, stupid one: Nirmaldās, Nirmaldās, Nirmaldās." She said, "You are not Nirmaldās." Still, there is fire inside. It will take some time to become normal. So if you think you are very humble, test it. That is why I can say that what they write in the Bible—Jesus said, "If someone slaps you on one cheek, turn to them the other also." I think none of us here can follow this Guruvākya. Not even a little; just look at you. Well, he drank water, and she said, "All the best, Nirmal Dās Jī." "Do not talk to me." She said, "Yes, I am just catching out, bringing out how much you are normal, das, or hot, das." Now he is sitting and angry at himself; this lady humiliated him. He went to the village for some food, and it happened that he came to her door, and he did not know. Did you see? So he said, "Bixam, please give some food." She said, "Yes, please wait." Okay. Five minutes, ten minutes. "Bixam," she said, "Wait, please." Again, he said, "Santosh, I will give you something. First, I am giving food to my husband. I am serving him." She said, "The guest at the door is a god, not a husband." "You know who I am?" She said, "I am not that bird which you killed through your look." "How do you know?" "I said, I know, but there was nobody, no one to see that you were there." She said, "Luckily, not." "How do you know?" She said, "My Gurudev blessed me. He taught me." "What did you practice?" "What did you practice? I did not say, so it does not matter if you lead a household life or a long life. Whatever purifies the antaḥkaraṇa, then you will achieve that level." The mantra subject is very big, but Holī Gurujī said: "Udīpanī rāṇa janā sabhā, isī mantra se hovem janā. Isī hovem śrī dī rāṇa. Isī mantra se hovem man mañjan." Again, you know what is "man"? It is the mind. A zase víte, co to man, to je mysl. "Manjan" means clean. Manjan znamená čistá. Which is more than clean—polished, shining, transparent. Then you have peace, and in your family, you have peace. All day you are working, and you do not like your colleagues. Or something—you cannot tell anything to them, but you come home and shout at your wife. Oh my God, this poor lady, what has she done to you? Anything? "No, I do not like, darling." "Do not worry, it will be good." "Shut up, do not talk to me, okay? Then eat." "No, I do not want to eat." But still, the women are very humble. Somehow, she tries to calm down. So your reality, you demonstrate in front of someone whom you love very much. And the wife understands you more than you understand yourself. That is why you are jealous. Why gently try to let his ventricles open? All these gases of anger, then he will say, "I am sorry." "No problem." If you are cool, his heat comes out. So be humble, be humble. So humbleness inside, towards all. But sometimes you have to show your temperament too. One master came to a village and had a one-week seminar, satsaṅg, talking about mantras and liberations and masters. There, in the foundation of a house, lived a big snake, a cobra. Every satsaṅg, the cobra was understanding, though he does not have ears. On the last day, when the Master announced, "Tomorrow I am going," the cobra was unhappy, and he came. "Master, your satsaṅg gave me immense peace, harmony, and knowledge. But I miss one thing. You spoke so much about mantra. Master, can you give me a mantra too?" "Yes." "Master, I heard that if you get a mantra, then you give something to the Master. I have nothing, and how to give? I do not even have hands. You can tell me something to follow, some discipline." The Master said, "Do not bite anyone." "Okay." Now the cobra is moving here and there. People were always frightened, but now they noticed that he does not bite. He does not do anything, so the children found out. "This cobra is friendly. He does not bite." So they caught him. One is pulling this side, and the other is pulling that side. The cobra has back pain. He goes again into his hole. "Oh Master, what discipline you gave me. They will tear my back. I will not go out." The Master came; the cobra came. The Master said, "Bless you, how are you?" He said, "Master, very good, but you made my life miserable. You gave me mantra, and it is Guruvākya. It is—I cannot—it is a miserable life. What happened? You said, 'Do not bite.' So I am not biting. And all the children playing with me, they pull me here and there. Look, I have so many slipped discs. I want to go to yoga and then life class. And I want to relax there, and even people are pulling me. What discipline do you give me?" The master said, "I told you: do not bite. But I did not say: do not frighten them." "Oh Master, can I do this?" "Yes." So the next day, the snake came. The children said, "He is here again, here again, hello." And the cobra said, "Psst! Oh my God, children, run away!" Again, he came. "Oh, my God, do not go near." So he told the master, "Thank you. You have liberated me." Sometimes, to whom you love, you have to be like a cobra. Śrīmān Nārāyaṇa, Nārāyaṇa, Nārāyaṇa. Dīp Nārāyaṇa, Dīp Nārāyaṇa, Dīp Nārāyaṇa, Dīp Nārāyaṇa. Devpurījī, Śrī Devakīśana Karma Samrāṭ Satguru Svāmī Bhadwānandajī Bhagavān, Devakīśana Sanātana, Devakīśana Sanātana.