TV Channel

Oṁ Kārvindu Sayuktaṁ Manitya Dhyanti Yogīna Kaṁdhaṁ Mokṣa Dhaṁcheva Oṁ Kārayānaṁ O Namaha. Oṁ Dīpa Jyoti Parabrahma Dīpaṁ Sarve Mohanaṁ Dīpanaṁ Sajate Sarvaṁ Sandhyā Dīpaṁ Sarav Satyam. It is very good that we begin with a relaxed mind, creating a nice atmosphere, thanks to technology. Otherwise, we are like on radio or television, but here we are relaxed at home. Salutations to our spiritual lineage, dear sisters, brothers, our dear Gītā, the manager of this āśram, and all of you. The subject is always yoga. If we speak about yoga, there are so many things, but literally, yoga means union: the individual soul merges into the cosmic Self, the union of jīvātmā and paramātmā. Paramātmā is the highest supreme; jīvātmā, we are all individuals. Ātmā, so'haṁ, Paramātmā—this individual Ātmā is the light of the Paramātmā, the Supreme. Ātmā, so'haṁ, Paramātmā, and every entity is myself because they are also the light of God. That is the aim of yoga: to become one with the cosmic Self. The subject today is meditation and mind. The mind is a mighty power within us. The thing is that we don't know where the mind is living in our body. We don't know where the problem is living in the body. We don't know where happiness is living in the body, where love is living in the body, our anger, our hate, our jealousy. Our kindness, our mercy is within this physical body, but we don't know where it is. We can't see God. God has two definitions: individual God, which we see as an incarnation. But there is only one God; Sanātana Dharma said, Īśvara, Parameśvara. That God has no form, no name, but He is there. And so we don't know where, but He is with us. Well, somehow we have to understand our mind. If we can't catch the mind, if my mind, if I could see at least that I could catch it and tell you, "Oh, this mind has two legs and two hands," but my mind is also nirākāra. Nirākāra means without ākāra, without any forms. These are some systems or principles within our individual being, our own phenomenon. We are all having a beautiful balloon, and that is the balloon of our aura, energy, and within that, everything is playing. The play of the consciousness, play within the consciousness. We have five different bodies. Vedanta is one of the highest philosophies, Yog Vedanta, and these five bodies are called the body of nourishment, the energy body, the mental body, the intellectual body, and the causal body. Generally, we say three bodies: physical, mental, and subtle body. But if you go into the detail, then it's a different kind of body. It's like one after the other layer of the onion. We are searching for the onion, but we don't find the onion. It's one layer of the onion, a layer of the onion, but where is the onion? Similarly, Ātmā is within us, but on the day when we go to find Ātmā, we will not be able to separate that this is Ātmā and this is Paramātmā. The final goal is that where the knowledge, knower, and object—these three merge into oneness. The knower is our self we want to know. What we want to know is the knowledge. And the knowledge between us and the object, this knowledge is uniting. The object, maybe our object is God. We can't see God, nirguṇa, as it is said. We have to become one. So either God is there or we are there. Knowledge merges all into the oneness. And this is a problem for many people. When they come to realization, they think they are lost. That was the condition of the Buddha. Buddha, when he got enlightenment, then he said there is nothing: neither he nor others. One poet said, "When I was here, he was not here. And now he is here, but I am not here." Why? Prem galī ati sāṅgrī. Because the street of love is so narrow, two cannot walk together. Two have to become one to walk through that path of love, meaning God's way. The divine body, the physical body, is connected with many activities, energies, and organs. There are five senses of knowledge, and whatever we have learned is from the mother's body. From the time we were embryos in our mother's womb, we learned a lot. The mother was talking every day. When there are many mothers sitting here, they know. The mother was touching her stomach or her belly, but that was going through and through. The baby was feeling. So, the five senses of knowledge: first is our skin, the touch. Anywhere in the body, even a small ant or a mosquito bites, immediately we know. The whole body knows there was an ant biting. This is a miracle of God that begins our saṃskāras, our education, our teachings from the mother's body. Then it's called the hearing. Whatever we learn, we learn through hearing. Then the eyes, visions, what we see. Then smell, what we smell, if it is a rose or it is a mogrā, yasmin, etc., and the taste, salty, sweet, sour, etc. These are only five senses through which we have learned in our life, from our mother's body until today. Then, five senses of the actions, that's called karmendriyas. And these karmendriyas through which we can do things. So these are the ten senses: hands, legs, words, genders, etc. Then, within our being as a living being, we are connected with consciousness, and consciousness is one but has many other layers. So generally we divide it into three levels: unconscious, subconscious, and conscious, or suṣupti, svapna, and jāgrat—deep sleep, dream, and awakened. The consciousness is connecting to the intellect. So now we are coming to the intellect. We have antaḥkaraṇa, the function within our being, in our own phenomenon. And that's called manabuddhi-chitta-ahaṃkāras within our body. Manas is the mind, buddhi is intellect, chitta is our vṛtti, thoughts in our own space, and ahaṁkāra is ego. Without ego, we cannot live. There's a positive ego and there's a negative ego. If our ego is dominating, then it destroys everything. So, manas, buddhi, citta, ahaṁkāra—this we have to master. We cannot stop. The mind is flowing like a river, and we can't block the river. If we block it, make a dam, and there's no outlet, the dam will break and it will destroy everything. So if you try to block the mind, sooner or later you will have mental problems. So many people, they go for meditations, or they meditate. They don't think, just sit down, control your mind, no movement, control, control, control. One day, it will cause a big psychic problem. It should flow. If water remains standing, it becomes stagnant. And if water is flowing, it becomes clean, and it purifies everything. So there are many different meditation techniques. But you should never try to stop the mind or control the mind. "I don't want to think, I don't want to think." Then it will become a big pressure, so let it flow; give it direction. We can't block the river, but we can give a direction to the river. That we can do. Similarly, we cannot stop our mind or control our mind, no. Give a destination to our mind. Life is a journey, not a destination. And this destination is guided by our mind. Now, the mind has its function, intellect has its function, and senses have their functions. Everyone, all systems in the body need something; everything does. Hunger also needs something. When we are hungry, our digestive fire becomes stronger and asks you, "Give me something." So, consciously or unconsciously, we go towards the kitchen, open the fridge, and eat something. So we are guided by our feelings. The mind is like a camera film. Whatever I speak, whatever I do, in front of the camera, everything is recorded constantly. And what is recorded is stored, ever ready to take new. So our mind is ever ready to take something. We are talking about meditation, but it may come later, okay? But we should know where we are going. What is that? The mind. The mind takes all the information and transfers it into the level of the unconscious and subconscious. All our uncompleted chapters of our life, it doesn't matter with what, are stored in the level of the unconsciousness from the past life, and that is dormant, and we can work to purify it in Mūlādhāra Cakra according to the Kuṇḍalinī Yoga. But now this presence is going to the subconscious. Now the mind is always busy. He doesn't waste any time. So whatever we receive, it is coming through Jñāna Indriya, the senses of knowledge. Now I look at these beautiful flowers. And my mind is taking these flowers already in the subconscious. And next time when I come, I will look, this table is empty, but in my inner subconscious, oh, there were beautiful orchid flowers. It is registered; it's layer after other layer. Whatever you do in your life, through any senses, through karma indriyas or the jñāna indriyas, it is recorded. Our destiny, which is recorded, which is done, heard, seen, smelled, tasted, touched, or done something with the words, tan, mana, bachana, dhana, all gets a layer over our consciousness, one after another. And there is another subject in this that's called mālā vikṣepa and āvaraṇa. Mala is impurity. Vikṣepa is disturbances. Any problems that we have, even if you have a problem with your car, that's also a disturbance. That is also recorded there, and āvaraṇa means the curtain. We have the windows to see clearly out, but a thick curtain is there, so we can't see anything. And this curtain of ignorance, the big shape of the life situation, and impurity of our thinking, negative, positive, whatever we do, pure, is crystal clear. And impure thinking, doesn't matter who is who. Even God himself will incarnate, and if he thinks negative, he will also have a black film. So we are between this. So intellect gives us the subject, clearly knowledge, and mind takes it and brings it to the subconscious, the level of the subconscious. Again, come, give me, feed me something. So, this is the ascending and descending process in our mind. The mind has these feelings, desires to take all the time. When it goes to the subconscious, it brings another thing out, which was previously hidden, and that it gives over to the intellect. And intellect's subject is to give judgment. When the mind brings desires from the deepest level of the subconscious and they come to our conscious mind, there is intellect. And at that time, the intellect said, "Yes, this is the desire to eat this one chocolate." Then it makes clearly again, goes to our test, the jñāna indriyas of nice sweet taste. Doesn't matter what happens, mind doesn't mind anything. It's not a mind's problem. He brought and gave. This is a thing that came out. Now it's intellect. Decide yourself. So, where? What belongs to settle everything there? So mind is that principle which is pendling between subconscious and conscious. When the mind brings again and again this subject and gives it over to the intellect, the mind is very honest, but the intellect has to think, "Should I tell this, or should I not tell this? Should I do this or not do it?" Giving judgment and controlling. What does controlling mean? It means the intellect gives the result but says, "No, don't act." So again, mind takes back. You understand me? Or you are lost somewhere. I always give this example when I come to Melbourne. So I will give you one example. To make this a little story, it becomes clear. There was one couple. It's called Deepak and Sunil. So Sunil and Deepak, they went for a walk, window shopping. It was evening. All shops were closed. But one beautiful ice cream shop was open. Nice pictures, nice ice cream in a cool box. Sunil said to Deepak, "She's not here, yes?" So Sunil said, "Let's go and have ice cream." She said, "Okay, good idea." But Sunil, you know, you have some problem with your throat. You got the flu. And the doctor said, "Don't eat anything like ice cream or anything cold." So first, get healthy. A good husband must always follow the instructions of the wife. Yes, then there will be a good life. If 99.59, your wife will always give some instructions or something which is good for your family and for you. But you know, half a percent missing cannot make it complete. So, therefore, the husband is more important to follow the instructions. Soon, he said, "Okay, dear, let's go home." But inside, he had desires to eat ice cream. He understood that he should not eat. After 10 days, he was dreaming that his throat was okay. And his wife, Deepak, she's inviting him for ice cream. Oh my God, can you imagine how happy he was? So in a dream, yes. Who is dreaming? The Sunil, not Deepak. So Deepak and Sunil were sitting there, and they served very nice ice cream, different colors and so. And she said, "Today you can enjoy because you are healthy." And he was happy and took one spoon to have ice cream, and the ice cream was coming just near to his lips, and alarm ring, alarm, alarm. You know what is there? There are two. Allah and Rama both are warning you: wake up. So Alaram, he woke up, there was no ice cream, nothing. Now, this unfulfilled desire again goes to the subconscious. The mind takes you immediately back. Then you try again. After certain times, that desire gets lost in the intellect, but in the subconscious it is still there. He has forgotten about ice cream. His wife has forgotten about ice cream. But whenever they go to the markets window shopping, they have quarrels. No reason. But suddenly Sunil said, "Let's go home, don't waste time unnecessarily." We don't want to go further. The ice cream shop comes, and he turns away. That's called a psychic problem. Our dear doctors, they have a powerful tool to content the persons. If they don't understand the disease, they will say it is psychic. What is the psychic? Is it those unfulfilled desires, maybe for building a house, maybe going for walking, or anything, is not fulfilled. That becomes a problem which has no form, and you don't understand. So the best way to get rid of this is to analyze, through meditation, what is the cause of this problem, and I'm sure you will come to know this. There is another story I will tell, perhaps tomorrow or the day after tomorrow, belonging to the same. So the mind is that function bringing the thoughts, or whatever we got, impressions to the subconscious. Whatever is hidden in the subconscious is brought to the conscious, and the conscious is connected with the intellect, and the intellect gives judgment. And judgment brings again to our jñānendriyas or karmendriyas, and again we create the karma. Before, still we did not, but now we did it. Good or bad, both are karma. So it is said, jaisā mind, hamārā man, jaisī dṛṣṭi, vaisī sṛṣṭi. Dṛṣṭi means vision. Whatever you see, like that, creates in you the world. So, be careful what you see and what you don't see. Careful what you hear and what you don't hear. Gossiping, blackmailing, many things can destroy not only oneself but others too. Because that person has so much mental pollution that even the mind cannot be controlled anymore. And so in local language they said one has to vomit out what one cannot digest. You tell someone, I tell you personally, please don't tell anybody. She said, "Okay, I will not tell anybody." And after a few days, all were talking about what you told. So I went to her and I said, "I told you, don't tell anybody." She said, "I can tell you. I'm so honest, I didn't tell anybody, but I told everybody." That means that person cannot digest. Digest. We should have such good digestion that even if we eat iron, beans must be digested. And those who cannot vomit, then lying like stones in the stomach, that will attack them as a disease, many, many different diseases. So, mind is mighty. Mind is not guilty. Mind is perfect. Very honest. Our intellect is very good because the duty of the intellect is to give judgment. Now, weakness is within us that is connected with our senses. So, control the senses. Limitation. We cannot kill our senses, but there should be limitation: how much, and how much not. Too much is everywhere, everything is prohibited, so this is how we try to speak to the mind. And at that time, we direct our mind to that destination which we have, and if it's positive, it makes us comfortable, happy, and relaxed. If it is negative, even if you don't speak to anybody, it will lead you to troubles sooner or later. Those troubles will come back to you. So you have a good example in Australia, how the karma comes back like a boomerang. And this boomerang will come back to you or to me. What you do, that you will suffer, or you will face. This is the mind to understand, the mind to bring in a peaceful, harmonious level of function of the mind. Then the mind will say to our indriyas, "What you should not do." The mind has the power to control our indriyas. It is said, mana, bar bar to samjhaun. O my mind, again and again I explain to you. Mind said not to me, to your buddhi. Buddhi is intellect. Now, we have two kinds of buddhi: negative or positive. When there is pollution, many negative layers over our consciousness, then buddhi becomes negative. Then buddhi is stuck here. And when the buddhi becomes positive, humble, kind, understanding, forgiving, then the buddhi comes from here, up to down to the heart, which melts into the compassion, the love. And in the heart is the love of the Divine Mother, the mother love. Mother will excuse the child. Even if the child is naughty, she will never curse her child from the heart. And the father is also not. But the father is here, and the mother is here. Both have to harmonize. Husband and wife both have to harmonize. Man is the intellect; man is the deciding. Sunil, and what was, who was the ice cream shop? You went both. Who was the second? Deepak, was it? Oh, God. So the man is here, buddhi, he's deciding, and the wife is here in the heart. She's connecting with the neck. Man can decide, but can't say yes or no. If the heart allows the neck, then the head can say yes or no. If your neck doesn't allow, you can think; nothing happens. So, this is the unity, union, and oneness between mother and father, husband and wife. That's very important, or God and bhakta. Then there will be no problems. But anything negative, if I think, I'm 100% sure I will suffer. It will come to me, therefore, if you can't think positive, if you can't speak positive, if you can't do positive, then at least don't do negative. Then your meditation will be successful. Otherwise, it's torturing the body, sitting as a lazy, where are you? Nowhere. Oh, I'm so relaxed and peaceful, but where? Meditation needs guidance at a higher level from your own buddhi and your love as a mantra. It is the mantra which will guide you, that mantra from your Satguru Dev. Mantra is a torchlight to walk through the darkness or through the thorny bushes and so on. If you don't have a guru mantra from a Satguru, then you will come to a certain level, and then there is no more way. You will be there for a while, then again this subconscious will become active and bring the confusions. Therefore, many people are not successful on the path of liberation. Not only that, you are sitting relaxed. There was one man, he said, "Swāmījī, when I smoke the marijuana, or what they call the gañjā, gañjanā, oh my God, I never tested that. I was taken, then I am sitting like..." These two hours, I am ānanda, but where? Blissful, but where? In a dark room, you are stuck. So buddhi is known as bodha. Bodha means the knowledge. So when our intellect, through meditation and mantra, is enlightened by wisdom, then it is called bodha. And so, Siddhartha, what we call the Buddha, he was not a Buddha. His name was Siddhartha, but his buddhi, his intellect, was enlightened. So when enlightened, then you call it bodha. So that buddhi enlightened is called bodha, so from bodha you call Buddha. So when the Buddha, through a lot of sādhanā, he did... Buddha was following ahiṃsā. When he went for bhikṣā, for food, he was walking, which is called udāsī mauna. There's one technique in meditation: udāsī mauna. Mauna means silent, and Udāśī means, like, you are withdrawn; every step you observe if you are not stepping on some creature. I am crossing this bush, this rock, the stone, the thorns. Buddha was completely vegetarian. Buddha was a Kṣatriya Hindu, Rajput, because his father was the king and Buddha was the prince, Siddhārtha. Yes? So his knowledge enlightenment is called Buddha. But then Buddha is writing himself that he came to a certain level, then he lost it. He sees nothing. Then he said he went back down to the stones and coal, and he saw all the development of the consciousness, until that higher enlightenment, and when the higher enlightenment is there, then there is neither you nor me; there is nothing. If he could have gone further to use his Sabīja Samādhi or Savikalpa Samādhi, he could have brought some more other information. But he became one in ānanda and bliss, that's all. So meditation without mantra is a body without soul. So now we understand what the mind is. What you are listening to me is a mind is there. Yes, our intellect, our attention is there. But it is that mind that will bring all the stories and what I told you. It will come to your inner self, subconscious. Long, long time when subconscious is not cleared up, then it goes more down to the unconscious level, and this we don't know. It is atha samundara. Atha samundara means endless deep ocean. And at the bottom of the ocean, when it is very deep, there is no movement. Movement is on the surface. So as long as we are on the surface, we have what is called vṛttis. And that Patañjali said in yoga, "Yogaḥ citta-vṛtti-nirodhaḥ." Through the practice of yoga and meditation, our vṛttis should be, our thoughts should be very calm. When you go to search, the pearls are something on the bottom of the ocean, or you lost something, but there are many waves, you can't see inside. So you have to make one high frame window, about one foot or half a meter wide, a wooden frame and glass. You put that down, so what? The frame will break the waves, and you can see everything very clearly. You Australians are very expert, you know, here, coming air in and out, snorkeling. Yeah, as soon as you go down, you see everything clearly. So put the frame of the discipline. Then, therefore, before, before that, Patañjali said, "Now yoga begins with discipline." If we break the discipline again, waves will be there, and you can't see what is the deep, to see our ātmā or our self, or what we are searching, so the meditation is the way discipline is that control of everything and leads us? So self-discipline is a success. Discipline makes us successful, and meditation leads us to our destination, comfortable and bright light, through our mantra. A devotion, if we believe or we don't believe, that doesn't change the reality. Therefore, many who go to meditations and then sit there, "Only, only, I am, I am," okay, everybody knows you are. Everybody knows you are. What would you like to? Enlightenment, so śāstras, the scriptures, ancient scriptures, that science, ancient science, ancient wisdom for the modern world to utilize, is not easy because we have a lot of information. Definitely, humans are developed more intellectually and more. In the techniques, we definitely achieved many, many things which one can't imagine, but still there is a lot to be researched and to go further. We can't go because we have no discipline; we are depending. We have a telephone, but we are depending on the company, my God, when the money is finished, sometimes they say no credit, and sometimes even they don't want to say no credit; it's finished. So similarly, we should have that credit. It means we should have inner communication. So that's called durbhāṣā. That you can see far while sitting here and there. Durdarśan, you can see, you can hear, but this is not everyone's job, so we are very thankful for these techniques. At least we can utilize something, but we can't see God; this is a problem. Everything is limited in this saṁsāra, so through meditation, perhaps we will come to that. Divine visions, yes, there is a divine vision you can have, but discipline. Every walk of life has its rules and disciplines. If he is a sādhu, then he has his disciplines. If he will not follow, okay, orange cloth is there, no problem. Many of you have orange dresses. If you want to take saṃnyāsa, then you become a saṃnyāsī. So this orange cloth is not orange cloth, it's a fire flame. And when you don't follow that principle, this fire will destroy you also. Better you should not have it. Everything, if you sit in a train, you must remain seated, don't jump out. If you jump out, it's your mistake. So every family life, student life, all of life, everything has its principles, discipline, and that we can realize. So this is meditation. You cannot practice meditation. Meditation comes from itself. Like when you are very tired, you lie down and sleep comes. And even we don't know when we slept. Which second? How did our consciousness transfer from the awakened to the sleep? And when and how did it go from sleep to dream? So, this is another science of the dream. And dream is our own reality, our own imagination, our own past life, and our own ambition for the future. That is created in the dream. Ice cream was in the dream, but thanks to God, Allah and Rām both awoke us, made us alert. We woke up. Otherwise, the whole bed will be ice cream. No, Suniljī? So, this is about mind, and meditation is that which comes from itself. We will practice now, after 10 minutes, meditation. Yes, all my dear ones around the world, here and there, I wish you a very beautiful time. The blessing is coming to you from one of the good countries and beautiful cities, yes, Melbourne. Bless you. Adió. Shānti, shānti.