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Mantra mūlaṁ gurur vākyaṁ, mokṣa mūlaṁ gurur kṛpā. Oṁ, śāntiḥ, śāntiḥ, śāntiḥ. Śrī Dīp Nārāyaṇ Bhagavān Kī Chant. Śrī Śrī Deveśvar Mahādev Kī Chant. Satguru Swāmī Madhavānandjī Bhagavān Kī Chant. Satya Sanātan Dharma Kī Chant. A mantra is the most beautiful thing. It is a guideline and a leader. It is a light, like a torch to walk in darkness. All mantras, yantras, tantras, mudras, bandhas, pranayamas, and asanas are blessings given to mankind for the well-being of their physical, mental, and spiritual being. Their purpose is to realize and create compassion in the heart towards the entire creation: Jalchar, Thalchar, Nabchar—all living beings in water, on earth, and in space, including vegetation and the five elements. Water is life; in every language, it is. We say water is life, not only for us, but water itself is a life. Buddha Jīva means not only is this water our life, but water itself is a living being. Fire is a life too. That is Agni Dev, Jal Dev, Vāyu Dev, and Mother Earth, and Brahman, the space, are also living. This can only be realized, understood, followed, and protected by humans. Out of 8.4 million different creatures, humans have this powerful tool known as intellect, buddhi. Through the buddhi, work in your heart to have mercy, dayā. Dharma kā mūl. Hai pāpa mūla abhimāna, Tulsī dayā na chhoḍīye. The roots are the foundation of dharma. Dharma is not religion. Our body has its dharma, an animal’s body also has dharma, and a plant has its dharma. Dharma is to grow, give bhajans, give nice fragrance, give fruits. If it gives nothing, we will just pull it out. The entire body is a dharma. The function of the organs, the circulation, the nāḍīs, the brain, the muscles, the ligaments, the joints, the spine, digestion, all the different functions in the body, and creating hormones—the prāṇas, upaprāṇas, indriyas, karmendriyas, jñānendriyas—all this collectively, working as oneness, means sanātana, the harmony of body, mind, and soul. Our slogan in yoga and daily life means to protect that sanātana dharma, to keep your body healthy and keep your mind healthy. If you think negatively, then you have fear. It is inner fear that makes us unhappy or angry. It’s our own fear which comes out of ignorance. Who are we to judge someone if we don’t know? But there is a fear, there is an ego. Sanātana means to balance all bhūtas, all five elements, and keep this Mother Earth in beautiful shape. So the mantra is that which keeps our balance in Sanātana, like what we call nowadays in technology, updating. Mantra is updating all the systems in our body when we practice it. But follow that dharma. So dayā is the root of dharma. If you understand, that is dayā, mercy in the heart. That is the foundation of this dharma, the foundation of this building; that multi-floor building is standing on the foundation. If the foundation is weak, everything will collapse. So, the foundation of your buddhi, your dharma, and your mantra is dayā. As long as you have no mercy, you cannot protect that sanātan, being thyself. One is alcoholic, or one is taking some drugs. Alcohol is a drug too, but alcohol is the biggest one of the biggest revenues for the government or the world. People, otherwise, you know how many millions of families are suffering because of alcohol or other drugs. Don’t tell someone, "Don’t drink." That is not the right way. To ask or tell why you drink, why you begin to drink alcohol—because there were certain circumstances in the life, in the family, in the work, or in health or anything—so one thinks that when I drink the alcohol, then I forget all my problems, at least, or that was... time I am in Ananda of this world. So don’t ask why you do that. It is the best, but don’t do that’s wrong. Therefore, understand the enemy first. Understand the enemy. If you don’t understand the enemy, then you have fear. You have ego. Why do you fight? Because you are afraid, and who is afraid is a weak one, and a weak one cannot forgive. A strong one can forgive, and that strong one is the one who has this viveka. Dayā, dharma kā mūla hai, pāpa mūla abhimān. Pāpa is the sin. The roots of the sin are coming from the ego. Sin. And that is pāpa mūla abhimāna. Abhimāna, ego, proudness, is the root or the cause of the sin. How can you judge someone? And when you say something and you make others unhappy, it is more of a sin than complaining against someone. Understand? And if you understand, then you give love to both sides and understand. Tulasī dayā na chodiyai, jab laka ghaṭme prāṇ. Therefore, Tulsidās said, do not give up your mercy, your compassion, at least as long as you have life in this body. After death, we don’t know how it will happen with our body. So mantra is updating our entire physical, mental, and spiritual being. Therefore, mantra is practiced every day. Mantra is the essence of everything, like a big banyan tree, a huge tree. But the seed of the banyan is very small. In a small seed, the entire tree is hidden. So mantra is the essence of all philosophy, the essence of entire wisdom. After that comes what we call the different mantras, which are very big, like the Gāyatrī Mantra, Mahāmṛtyu Jaya Mantra, etc., or what we call Kīrtan, singing the name of God. After that comes poetry. In the poem, everything is hidden, and only the best poems can be written when the Anāhata Chakra is open and pure and has mercy. Then come the bhajans, singing, songs, which have questions and answers. In certain poetry, it’s called dohā, meaning two, dohā, do. And this is question and answer. Daya dharam ka mool hai, paap mool abhimān. This is like a question: "Tulsi dayā na chhoḍīye," don’t give up your compassion. The answer is there. So bhajans are teaching, and after the bhajans, what comes last is preaching, giving lectures, preaching. So when we go to the subject of samādhi, then it’s called Nirvija Samādhi or Sabīja Samādhi. Savikalpa samādhi or Nirvikalpa samādhi, these are both. So mantra is the most powerful energy and clarity in us. If you understood, don’t change your mantra always. It is said that if you meditate or make spiritual practice, or what you call yoga—because yoga is not a part of any religion. Don’t think that yoga is part of Hinduism. No. Yoga itself is a religion. That is Sanātana. If then all religions are a part of yoga. Because yoga is endless. Why? Because it is given by that Swayambhū very first. When Śiva, Swayambhū, out of nothing, comes to nāda-rūpa-para-brahma. The form of the Supreme is that nāda, the resonance. From that comes the light, the jyoti. That jyoti is the jyoti of knowledge, of light. And from that, Swayambhū manifests Himself. That’s why I have no father, no mother, no ancestors. Because it is itself. So itself, when Śiva manifests, he is not running, not standing, but he is in dhyāna mudrā. And in that dhyāna, ages pass. Not dhyāna for half an hour or ten minutes, and then, like you are looking at your watch, "How long am I, you know, I can do one mālā more." And when mala is only three quarters done, they say, "Well, I think I do a little quickly." So that’s not a meditation. So meditation is Śiva’s self. Therefore, in India, we used to say, you need not teach mantra to Śiva. Shiva himself is the creator of the mantras. Second, Gurujī used to give very simple explanations about mantra. Man means the mind, and "tra" has two meanings. "Tra" means content. When you are thirsty, you drink water, and now my thirst is quenched. Or try, Mom, like Tantra. Tantra is not bad in this Western culture, and in more, how moralist? How to call it? It became more commercial. The books that you buy in the bookstores about Tantra are mostly about sex and sexual postures. You need not introduce someone’s sexual posture. Every animal knows how to do it, and every human knows how to do it. So that is not Tantra. That was someone who creates or prints and does. If you want to understand Tantra, don’t buy such books. And if you have such a book in your house or a store in winter, if you have a chimney at home, make a nice fire, warm it. Tantras are very much practiced in Buddhism. So, Mayan Tantra is a big book, and there is nothing, not one word about this subject, which you buy these books. Tan means expanding. Tra means liberation. Here sitting, the Sanskrit professor, I’m not a Sanskrit student even. So that means, expand thy consciousness to liberate thyself, to come to the ātmā jñāna, ātmā anubhūti. But we cannot expand because our consciousness is going to places—direction whom we love, whom we like, and direction whom we don’t like. Who are you? You like or not like. Any one negative thought towards anyone will cost you many lives to purify. Aneeka janma dho’e mana ko citāī ho to aisī ho. Many lives you wash or clean your mind, but still that spot is so nasty. There is no spot remover. Many lives it will take to take out these negative thoughts, these spots. Therefore, better not to think. If you can’t do good, don’t do bad. At least remain where you are. If you don’t know the way, this or that or that, then stay there till someone will come and ask which is the right direction. Mantra. Without mantra, meditation is like a body without a soul. And without mantra, there is no development, no improvement in your meditation and spirituality. That is called guru mantra. Guru mantra is always bīja mantra. Other mantras are for rituals, for ceremonies. There, you say certain mantras for yajñas, for āhutis. Always a mantra when you make tilak to someone, puja, then you sing some mantra, but for your own inner development is the mantra given by guru. Now, guru have two mantras: one is a bīja mantra, which you always repeat with your mala. Every religion has mantras. Everyone has a mala; you call it the rosary. I spoke with one priest, and we were sitting together walking through the forest; we were only two. And he said, "Swāmījī, he got from me mantra." He said, "I have to practice two mantras in the morning." I said, "Which ones?" He said, "One is my Christian mantra, and one is the one you gave me, Swāmījī." I said, "Okay." And I said, "Which mantra do you repeat?" He said, I repeat, I pray for thy mercy, O Holy Mother Maria. You see, I pray for thy mercy, O Holy Mother, Mother Maria. Mother Maria, I pray for thy mercy. How beautiful. So, mantra, which you get once. So, "man" means mind, "tra" means liberating, or all your desires fulfilled, all your vṛttis. Yoga chitta vṛtti nirodha. Through the practice of yoga, your vṛttis will become calm. Yoga mantra yoga. Or, as long as you will not calm down your vṛttis, your sādhanā will not proceed further. You can do many exercises, āsanas. Every day, monkeys are jumping up and down and hanging on everything. No problem. It’s very good exercise. But don’t blame the yoga, that through postures I will get liberation. If through the posture you can get liberation, then why go receive it? Postures are only for them to be more healthy or mobile. Therefore, it is said, if you have no feeling, no love, then why are you adoring some photos or statues or this? So there’s one poem: "Patthar pūje har mile, mai pūjū pahāḍ." If, while celebrating a stone, I can adore and celebrate the whole mountain. Why, little stone? It’s better to then adore your flower meal. You know, grinding your corn for your chapati flour. At least the whole world eats from this afterward. At least it gives you the good chapati flour. So when the feeling is gone, everything is gone. When this clock has a crack, there is no resonance. When milk is spoiled, there is no more butter. When the lamp is blown out, the flame is gone. Similarly, when that bhakti devotion from your heart disappears, there is no more love. Manphata. Man means the mind, which we connect to the heart. So, like milk is spoiled, no more butter. Like your doubt came, and all your spirituality went out because of your doubt. And you are without that guidance of that supreme mantra. So, dhyāna-mūlaṁ guru-mūrti, pūjā-mūlaṁ guru-padaṁ, mantra-mūlaṁ guru-vākya. Second mantra, guru-vakya. Follow the guru-vakya. What is a guru-vākya? The Vedas are the guru-vākyas. Upanishads are the guru-vākyas. What you call the dialogue between master and disciple. Upanishad, disciple sitting near the master and listening, that knowledge is Guru Vakya. What is the Bible? Guru Vakya. What is the Holy Quran? Guru Vakya. Spoken by Mohammed, what could be that Supreme Allāh? So Guru Vakya is those ṛṣis, great saints like Maharṣi Ved Vyāsa. How much he worked. That is Guru Vakya, and that we are carrying on. So when I speak, I’m not talking my own imaginations, but I am completely a compact field through my masters to his masters to his master. So whatever comes out of my brain or my heart, and my words and my feelings, is that Guruvākya. Sometimes it’s hard to understand. My dear, you know, the truth is difficult to digest. It’s not easy to digest the truth. Therefore, Holy Gurujī said, "Satya pāt chalnā." Not this truth, that this was not good, and that was throwing an apple on him, and he was crying, and that he said, "I don’t, not this." This is called prapañca of this world. "Brahma satyaṁ, jagat mithyā." Which world will lead me to that Brahman? In yoga practice, we have different kinds of practicing of the mantra. For those who cannot succeed in it and would like to practice properly, then we have different techniques to bring in the consciousness of the disciple. We are polluted a lot. The first mantra in Sanātana Dharma is freedom, and freedom is this: that you accept the one who you really feel and trust. Maybe the husband has a different guru, the wife has a different guru, the children have no guru, the daughter has a different guru. Uncles have different feelings, and they all feel proud of being that we have one guru, no dualities, no duality. So your heart has to accept, and when you accept, it is accepted. When someone gives an injection, a different kind of medicine... Or something is gone in your blood. Now say, "No, no, I don’t want this. Please take it out, doctor. It’s gone." So therefore, it is said that once one disciple made one song to his guru: "Sometimes I think to leave you, but how to leave?" You, when you are within me, how will you leave that master when he’s within you? Pull it out, I want to see it. No, master is not bad; bad is disciple, because I had a bad kusaṅga, blackmailings, and I have selfishness and anger. Jealous, and this, and many, many things. Dattātreya had many gurus. Even he accepted a snake as his guru. And a snake is a poisonous one, but what quality has a snake? What did he learn from the snake? What did he not learn before? So many, many stories. So, the first practice begins when the Gurudeva gives you a mantra. First time you hear. Different people, masters, sometimes they don’t tell you loudly and in writing; they speak in your ear. The mantra, they speak in your ear. You must be so alert, so conscious, that you will remember. If you don’t remember, it’s your mistake. Hari Om. Because Vedas were spoken, not written. Thanks to Ved Vyāsajī that he then wrote. Otherwise, Śruti, Smṛti. Śruti, what was spoken? Smṛti, remember. Śrotriya, śruti, śrotriya and śrota and smṛti. In the Sanskrit word, I think. I don’t understand these words. I think you understand better. So, that is Śruti. The master will blow in your ear and say the mantra, "Om Śo’haṁ." I say it loud. Or, Oṃ Śoham Śaguṇ Brahmadeep Paripūram Nārāyaṇ Nāma. Whatever mantra your master gives, that is for your whole life long. Now, you cannot take out. There is a real story in Rajasthan, in Dungarpur district, after Dodeyapur, there lived one master, I think two centuries, three centuries gone. At that time, the population was little, and there were beautiful forests and many, many animals, wild animals. So one tribe was living in the mountains and hunting animals. So he came near to him one day, and there was one Mahātma sitting there meditating. So the hunter came. Master saw him and said, "Who are you? Where are you going?" He said, "I am living here somewhere two kilometers away, and I’m searching for some animals to hunt." He said, "Why?" Then he explained to him, "It is a sin. Don’t kill innocent animals." He said, "But my children are hungry." He said, "Yes, but when you kill some animals and they have little babies at home, they will also be dying hungry. Repeat your mantra, go remember God, it will give you happiness, joy, harmony, peace." He thought, "This is something new," and was very... Interesting, okay. Can you give me a mantra? So the master said, "Okay, I give you a mantra." So in his ear, he said one mantra. The master said, "Well, I give you one mālā." There in his hut, there was one mālā, and he gave him this mālā. "Repeat this name." The man said, "I heard when you get some master, then you must give some bhaith, dakṣiṇā, or donation. I have nothing, but sir master, I have this my gun. I will not anymore use it, so I give you as a dakṣiṇā." And he took the mala. At home, his wife is waiting. When will he come? When will he come? It was already nearly sunset, and she cleaned her pot and put on the fire, waiting. He comes home saying a mantra. "What happened to you? Have you gone crazy? What do you have in your hand? Always you..." He had one or two rabbits in his hands. He said, "No, no, I met a master. Peace and bliss through his satsaṅg." And she was hungry. The children were hungry, and she was so angry. The hungry is angry. Who is weaker is angry. Come, take it. Gusabharī, less energy in the body but strong anger. She took that pot, threw it on his head—bang. And came the blood, and she was telling, you know, better all men who are sitting, your wife tells you sometimes. He said, "Gurujī, you lied. You said that through mantra, I will have peace and harmony and joy. This is my peace? Wife is..." Fighting children are crying, "I got hurt, my head." So he went back. He went back through the darkness. Gurujī was sitting near his dhūnī and said, "Gurujī, I never saw anyone a cheater like you." He said, "Why? Why did I cheat you?" You gave me this mala, which cost one euro cent. And you took my gun, which cost five thousand euros. What can be more than this? And you told me I will have happiness and harmony at home. Look what happened to me. Please take your mala and give my gun back. Back, master said, "Then give my mantra back. This is which mantra I gave you? Mantra? So okay, then take it as you gave me back. Take it." So there was a stone rock, so master said, "Dust your ear on this rock." He dusted it, and so much saffron powder came out of his ear, saffron. He went away. That master wrote a poem. Beautiful point. Rozumish? Yes. You are always in my satsaṅg, you understand so much. If a pot is made out of clay but is still not burned, it is called kacha. You cannot feel water inside. It will break because that mud or clay will melt. But if it is burnt, then it will keep it. Water will not remain in an unburnt pot. Mercury cannot be kept on a piece of paper. Go to buy the mercury, take it on the paper, rub it, and put it in your pocket; it will run out all. You cannot, mercury cannot keep like this. What the ducks should do with the pearls. The ducks can’t do anything with the pearls. Those pearls are the nourishment of the swan. So, who did not understand? It is like an unburned pot, a burnt pot, or like this: just a duck, an ugly duck. But the ugly duck can grow, and one day will realize, "I am the swan." You know the story of these ugly ducks? Second... Write your mantra every day. Write likhit mantra sādhanā. When you write likhit mantra, you will see that all your vṛttis and tensions go out. Therefore, there are many, many people who, in the evening, write something or read something. Even if you read a little piece of paper from the newspaper, there will be something that you come to know. There is a practice. That’s why there is one book, I think all... The Reader’s Digest, yeah. So, liquid mantra. After liquid comes bakery. Liquid. Repeat mantra calms down the vṛttis, the tension, stress. Then comes bekārī, chanting. From nābhi, the seat of the sound is in the navel, till brahmarandhra, like oṁ. The whole resonance in the body is positive energy. After that comes upāṃśa. Repeat, but inwardly, which you are doing mostly. Are you repeating mantra, but his tongue is moving? Mānasik mantra, mental. After that comes mānasik. Then only in the mind, no tongues moving, no gums are moving. It’s mental. You are one with that resonance. Nāda rūpa para brahma. From Gurudev, when he pronounced the mantra in front of you, till now, you are in that nāda, purifying. And finally, the fifth one is called, then it comes automatically, automatically, 24 hours continuing, the resonance within us doesn’t matter. What you are working, you go ahead, carry your work on, but you are all the time aware. When the mother cow or any animal gives the baby and goes grazing in the... Fine, but all the time her attention is, "Where are my babies, and what are they doing?" Similarly, whatever you are doing, your mantra is constantly taking care of that. Then your meditation begins before you are sitting with closed eyes, as a lazy... Person, and half sleeping. Mala falls down. That’s not a meditation. Chaitanya conscious, completely conscious. All vṛttis are away, no prapañca. Uparati, pravṛtti, and nivṛtti. Pravṛtti is as long as you are thinking. When you are making a meditation, "What about my daughter?" or "What about my son? I want my car. I got the new car, but oh God, that’s not functioning properly." Why are you thinking now in meditation time? So this is a paripañca, so pravṛtti and uparati. Pravṛtti is that our vṛttis are in the world, running here and there. That’s not a meditation. So meditation comes when we master these five levels of the mantra from likhit, vekhrī, upāṁśu, mānasik, and ajapā. These are the five techniques. It begins from the lips of the masters when the mantra is pronounced. Take it seriously. But while practicing mantra, you think negatively about someone. Let’s say that you think, no, the Gunter Reisel, I have one disciple, Gunter Reisel, and hardly he comes to practice. And when he’s in, he’s touring so much, he likes a lot of things: golf, playing, and this and that, but he doesn’t practice properly. So what should I think about it? If I think negatively about this, that will be imprinted on my consciousness. Why do you talk about this person being bad? That person was not good. This person was not kind to me. Why should he or she be kind to you? Why? Who are you? Ask this question to thyself, Mr. Sagar Purī. Why should your wife be kind to you? It is her kindness that she can be kind to you. So show the kindness to receive the kindness. Jaisā karegā, vaisā bharegā. What you do, that you will get. And so, the problem of the people in the world who are going on the spiritual path and practicing yoga is this: they have lots of negative vṛttis and negative thinking. And they forget everything that happened before, all the good things. Once, it happened, there was sitting one boy from Germany, from North Germany, he was called Hamburg. Should I tell his story? He didn’t say yes. What doesn’t matter? I have nothing against what can be. He will be angry with me, that’s all. It will, it will harm him one day. Morning, five o’clock, beautiful warm day, month of May or June or April, that month I’ve forgotten. Early morning, with four or five of his other friends, on the third floor of the ashram in Jadan, sitting and meditating, and the whole building caught fire. We had stone slabs, and stone slabs with the heat will break. Under them was a strong fire. Burn, because there was about 200 or 100, uh, foam mattresses under them, and they are sitting happily meditating. And then my driver came and screamed, "Fire! Fire!" And because then I said, "What?" And he looked, and they jumped out quickly. After a few minutes, the whole floor collapsed, and all the stone slabs fell into that fire. Who protected them? There was Gurujī there, Mahāprabhujī’s blessings. And they, if Gajanan will forget this, what has Swamiji done for me? Nothing, at least I saved his life. And another miracle, what happened? Everything burned. Big fire. But as Gajanananda always had a little altar, Gurujī’s picture and Gurujī’s little amṛt. Nothing happened to them. Only Gurujī’s and Mahāprabhujī’s pictures were there. Gajānanda, is that true or not? Awakened very well. And then he ran out. That’s right. Then he collapsed. So you ran out and then collapsed. So, this is Guru Kṛpā. If you will say that Hanumānjī said, "If I was not there, Rāma cannot be successful." Who will jump, fly to Sri Lanka? Who will fight to Sri Lanka? Who will bring the big mountain back? Without me, Rāma was nothing. So, one day, Rāma gave him the duty. So, we don’t know which day, when, how, or which way. Protection of that mantra, that is the guru kṛpā, will protect us. Many, many miracles we have in our life. My whole life is a miracle, you can’t imagine. But you have to stay above everything. If I will not stay above everything, I... Will be mental hospital, even they will not accept me. Now also they don’t accept me. So mantra, so it is our own ignorance, our own stupidness, our own doubts, our own jealousy is killing us. If you want all as your friends, give up the harsh word. That is the greatest mantra, to be with all in harmony. So mantra is something great. Without mantra, meditation cannot be successful. Sādhanā cannot be successful, so wish you all the best. Blessings of Mahāprabhujī, Gurujī, Devapurījī, and I wish you a very good night. Adios.