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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. It is good raining. Nature is happy, and we are also happy that we have a satsaṅg. What would we need more than this? We spoke 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 has a lot of meanings. Mantra is like a seed. When we put the seed in the ground, it grows into a plant or a tree. So, this is like a seed. Then comes kīrtan, chanting. That is also a kind of mantra, but it is a little longer. That is the name of God, different gods, spiritual meanings. Then come the bhajans. Bhajan is more than kīrtans. In the bhajans, there is spirituality, the name of God, or the divine elements. And there are two subjects in it: the questions, answers, or teaching; answering many questions; philosophy, spirituality, body, mind, etc.; ātmā, paramātmā. This is all connected to bhakti yoga. Now, these bhajans are generally of two kinds. Nirguṇa is about God, which we cannot describe in form or in name. And Saguṇa is God or a saint who is born here or incarnated. When you go more to the jñāna yoga, then you move more to the nirguṇa. When you come to the bhakti yoga, then you move to the saguṇa. When you come to the karma yoga, then you act, you work according to this. Karma yoga means we first learn the name of God and good things, which are in Saguṇa bhajans and Nirguṇa bhajans. Then we act according to that, which means our daily life. Whatever we are doing, we work with love. We work honestly, we are faithful, and our work should help all. If we take Rāja Yoga, then Rāja Yoga speaks more about discipline: the inner discipline and outer discipline. So this is how the mantra, from one seed, grows one after the other branches. One branch gives more branches. But the roots, the origin, is that tiny seed. So all this is collected in one mantra. All, especially in Sanskrit language, it is written. They have very precise meanings, and poetry are chantings in such a way that need not be changed. According to this modern world education, many try to change many things, but reality is different. Yoga comes from India. Yoga is the work of the ṛṣis and the blessings of Śiva are given. But now people give different names to yoga. Because many people are born to practice yoga now, so they give the name of their religion, this religion, yoga. But they try to imitate. Imitation is different from the origin. So as much as the humans are developing intellectually, creating more and more troubles, we do something which is good for us. But we create with that more problems. Even though nowadays it is a very comfortable technique, we call it air-conditioning. Now, the air-conditioning machine, you know how much energy it consumes: how much gas, electricity, etc. And not only this, the air which goes out, exhausted from the air conditioner, is more hot than the production of the cold air. In a limited square meter room, where we live inside, we feel, "Oh, nice, cool." But you are making the air hot, more heat outside. So, can you imagine, in many countries, the multi-floor buildings, every apartment has a heater, air conditioning, and now around this building there is more heat than 100-200 meters far. So it consumes electricity, consumes this, that. So similarly, we create something which is temporary, and we feel pleasant. But the result is more negative. So this definitely affects our physical body. We feel nice, cool. But it harms our health more. The changes for the body: go out, it’s hot; come in, it’s cold. So these are imitations. A natural air from a nice forest or from the desert, it doesn’t matter how it is, it is healthy. That is done by prakṛti, by nature, that’s 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. Now we have become so dependent on this. So natural air conditioning, climatization, is of natural origin. So yoga is yoga. Now you can give many names, no problem. Nobody prohibits you because it has become a commercial subject. And many people are lazy. They don’t want to work. So give two, three hours of yoga classes and finish. Where there’s no spirituality, where there’s no philosophy, there’s no cultural background, so there’s pity. So yoga, Rāja Yoga, teaches us the discipline, inner and outer. But for us, it’s too late. We are used to now these changes of the climate, air conditioning, heater, this, that. The comfort which the local general person today has, that comfort did not have the kings. For example, in Rajasthan, many kings did not see the snow and ice. So sometimes they said, "We should bring from the Himalayas to sow the ice," which is about 1,000 kilometers away. So, poor horses, they were riding, running with the horses. After 40 kilometers, they changed the horses. And they brought from glaciers an ice block. Changing from one horse to another horse, from one horse to another. It took them some days until they came about four or five kilos and told the king, "Your Highness, this is the ice." And now you produce ice in your house, in your freezer; you press the button, and the ice is coming down. The same, you press the button, hot water comes. So we have now a more comfortable life than at that time. 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? So try to have little need. Minimize your needs. We use and throw, use and throw. And we had all these nice pots made from clay with great love, nice hand paintings. Many things now become antique. And use and throw, we create more problems, the pollutions. You can change also. Well, we are very much used to the plastic bags. Polytenes, you bring the shopping things. You take out the things that you bought and throw the bag in the garbage. You can think. You can use it again. And if it’s a little broken, you can put a second bag inside. So if you try to use the plastic bag, but save the plastic bag and reuse it again and again, that will be something, and something is better than nothing. I’m talking about mantra, yes? Don’t think that Swamījī forgot the subject. Day before yesterday, or it’s already three days ago, I walked from my room to the meadow where you have satsaṅg. And along our garden, where they are making compost. And I see what they all throw. Pity. It seems that you eat the skin of the banana and throw the banana away. Or you ate the inside of the apple and threw the skin away. So, only one example: you got cauliflower, a vegetable. Some three days ago, did you have a cauliflower or soup? Good? Very good. But the essence of the cauliflower, the real nutrition of the cauliflower, is in the leaves and stem that you throw. 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’re just stuck in. Then they are surprised when they come into hot water. Karma. So the good things you throw it, that is pity. If you cook one day cauliflower with the leaves and everything, and then you will see what it tastes. That means you don’t know cooking, my dears. You don’t know the cooking. So it is said that you throw the bucket water with the child. You have a little plastic bowl. You wash your child inside. And now you throw with the child. That means that every time I walk, I feel pity. So you have a good cook without knowledge of nutrition. We are hungry only with eyes. Very nice cauliflower. Boiled. On it, some semolina, or what you call a little butter, but the reality is gone. The snake is gone. You are beating on that lion, on the trap of the snake. So I am sorry for the cook, and more sorry for who is eating. And I’m sad because you can’t cook. I decided today, from Sunday onwards, nobody will be in my kitchen. Only the maestro, and then he will cook. You can smell through the window, that’s all. I’m very economical. So all go out. They make me so lazy. If I will work a little bit, I will be also healthy. So Sunday, they all get holidays. I will lock the whole house, finished. Or I get from our kitchen, or I have a tilak. So tilak is good. They will bring me food and bait, dakṣiṇā. So we forgot 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 a local language, you can say, and when it translates, 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’m happy, I’m satisfied." So man is mind, and tṛpti is contentment. So 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? Hand up. You see, my God. Thank you, and you had an Upaniṣad lesson. I’m sure that your teachers were teaching, first, about that Upaniṣad’s peace mantra. If they didn’t tell you first a peace mantra and explain, whatever they taught, it was an empty drum. "Some no mitra, some varuṇaha," this mantra from the Taittirīyopaniṣad’s peace mantra. When you understand this peace mantra, this peace mantra is a request, is a prayer to enter the door, 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. Every Bhagavad Gītā chapter has a beginning and an end of the mantra. So we have forgotten, we cut off the root and we cut off the branches. What remains is only this trunk. What is left is only this trunk. What will you do with that? Either burn it or turn it into furniture. Nabytek, yes. So reality, we throw it. Similarly, our washing powders and soaps. Still, many people use different chemical soaps. We should use the natural soap, which is cane-friendly. Good oils have an original smell. Many perfumes are made chemically. Yesterday, someone came and gave me nice soaps and said, "Swamijī, I’m making these natural, good soaps, and they have such a healthy smell, so body-friendly." So, I don’t 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’s good karma. If you give good, healthy things, it’s good karma. So mantra fulfills the mental desires. Otherwise, the mind is very destructive, yogī, yatī. Palme badi yogīs and yatīs, good people, they make great efforts to do some good work, but this mind monkey, or monkey mind, suddenly destroys everything, the whole garden destroys. This mind is not easy to train. Don’t trust your mind, because it is said, "Man lobhī, man lalacī, man cañcal, man cor. Man ke māte na calye gārī palak." Man, or don’t 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 mind is the biggest thief. And you don’t 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. 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. So, it was harvesting time. So they were carrying the grains with the trucks. And some grains split on the road. When the truck goes away, then the birds come and eat. When the birds see the truck coming, they fly away. But one greedy one, still I can take three more. And the other 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. And this is when big companies and big monies suddenly collapse the economy, and they get a heart attack. But 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, between, O Lord, give me that much. In which I can feed my family, I am not remaining hungry. Anyone comes to my door, they should not go hungry. I don’t ask you, Lord, for more. So mantra that mind, that mind always changes. Man lobhi, man lalchi. Lobhi means greedy. That I want to have more. That’s 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." So there was a wild dog, and the wild dog came to the farmer’s house. He jumped through the window, and on the table there was a slice of bread, so he took the bread and jumped out of the window again and was running away. To go somewhere and eat the bread greedily, he didn’t want to give anyone anything; he wanted to have everything for himself. Well, there was water lying, a lake, so he had to cross the lake or go around the lake. And he was looking, if nobody follows me, to take my bread away. A thief is a thief, a thief is a thief. The thief’s heart is always very weak. And he looked to the water, and he stopped. Oh, there’s another dog inside. He sees himself. And he has a bread in his mouth. I will take this bread also. So he looked in the water at his own face. He doesn’t know it is he. And then he wanted to steal the bread, so he did. Wow! Opened the mouth, the bread falls in the water, lost. That’s it. When the bird comes in front of the mirror, then you know how she’s fighting, and 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. And then the time will come you can’t 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 the dream 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 also unhappy, and you will go somewhere else. And finally, you will not be happy. You know what I mean? Definitely, you understand what Swamījī means. Today, I will not shoot directly. Mantra. Mantra. What? Mantra. Mantra. So, mantra, it is said, is the first mantra to make your life comfortable, relaxed, and happy, and to have many friends. Vashikaran mantra, vashikaran means to have all your, 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’s not like this." No, no, the book is elsewhere. I know. But I’m teaching you, lie down. So there was one man, a very nice man, and somehow he decided to go into the forest and meditate. He did many, many sādhanās. So what happened? He learned Kriya Yoga, like I taught you today, and he did it very correctly and very nicely. His ego was gone, he became very humble, and his master gave him a beautiful name, Nirmal Dās. Nirmal Dās means very humble, never angry, and he is a servant of the humbleness, beautiful name. What happened? Levitations. Because there were ants and animals. He said, "God, why don’t you make me levitate?" So even if a snake comes, it can’t touch me. Automatically, it should go up and down, hydraulic. So he could levitate a few meters, and good air, even the tiger can’t catch. 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 this you don’t have to worry. You are safe. So he was sitting under the 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 falls between the Ājñā Cakra and Sahasrāra Cakra. So it becomes Tilak. Therefore, never make a tilak like this. That is going to descend your development. Tilak is always like this. Nirmal Das, very humble, never angry, but who dared to make this on my head? Looks, bird, you little bird, you will die. Fall down, you die. I kill you only through my look. Poor bird died. Second siddhi. One was levitation, and second, through your word, you kill it. Double siddhi. Now he’s going towards the village. He comes in front of the village. There was a water well. People used to bring water there from there. Many, you can’t imagine. Your grandparents did not have a water tap in the bathroom and everywhere. Bring from spring, or some way. You forgot. So there was one lady, and she was taking water out from it. Nirmal Dās came at eleven o’clock. He said, "I’m thirsty, can you give me water?" She said, "It’s my pleasure. What’s your name?" "Nirmal Das." "Oh, very good." She put the bucket with the rope into the water well. What’s your name? Nirmal Dās. Taking 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’s your name? I told you so many times, stupid one: Nirmaldās, Nirmaldās, Nirmaldās. She said, "You are not Nirmaldās." Still, there is the fire inside. It will take some time to become normal. So if you think that you are very humble, test it. That’s 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." Don’t talk to me. She said, "Yes, I’m just catching out, bringing out how much you are normal, das, or hot, das." Now he’s sitting and angry at himself, and 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 didn’t say, so it doesn’t 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 a man? It’s a mind. Manjan means clean. Which is more than clean, polished, shining, transparent, then you have peace, and family, you have peace. All day you are working, and you don’t like your colleagues. Or something, you can’t tell anything to them, but you come at home and you shout on your wife. Oh my God, this poor lady, what has she done to you? Anything? No, I don’t like, darling. Don’t worry, it will be good. Shut up, don’t talk to me, okay? Then eat. No, I don’t 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’s why you are jealous. Why gently try to let his ventricles open? All these gases of the anger, then he will say, "I’m 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 comes to one village and had one week seminar, satsaṅg. Talking about mantras and liberations and masters. And there, in the foundation of some house, was living a big snake, a cobra. And every satsaṅg, the cobra was understanding, though he doesn’t have ears. On the last day, when the Master announced, "Tomorrow I’m going," 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? Even I don’t have hands. You can tell me something to follow, some discipline. Master said, "Don’t bite anyone." Okay. So now the cobra is moving here and there. People were always frightened, but now they noticed that he doesn’t bite. He doesn’t do anything, so children, they find out. This cobra is friendly. He doesn’t bite, so they caught him. One is pulling this side, and the other is pulling that side. 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. So Master came, Cobra came. Master said, "Bless you, how are you?" He said, "Master, very good, but you made my life miserable." You gave me mantra, and it’s Guruvākya. It is, I can’t, it’s a miserable life. What happened? You said, "Don’t bite." So I’m not biting. And all 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." Don’t bite, but I didn’t say you. Don’t frighten them. Oh Master, can I do this? Yes. So the next day, a snake came. And the children said, "He’s here again, here again, hello." And Cobra said, "Psst! Oh my God, children, run away!" Again, he came. Oh, my God, don’t 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.