TV Channel

Śrīdīp Nārāyaṇa Bhagavān, Devīśvara Mahādeva, Mādhavakṛṣṇa Bhagavān, Satya Sanātana Dharma teacher. The technique is the perfection of engineering. Everything requires training. After training comes perfection. After perfection, you practice. Then you can teach others. It is the same in yoga. You must achieve perfection in the physical postures, the āsanas, and in prāṇāyāma, the breath techniques—all the various methods of mastery. You may practice for ten years to achieve perfection in controlling the breath in different ways. For those ten years, it is only learning and practice. Then you begin to practice for your own benefit, for your own perfection. Consider studying medicine. After five or six years, if you pass the examinations, you lose interest in other things. At that time, the aspirant, the student, says, "Everything I give into thy hand, O my Master, Professor. I will have no other interest, because you are the perfect one." That student will achieve the highest marks and become the best doctor. Then you must practice for another one, two, or three years. This means that if you have truly learned and not forgotten, you practice again for three years. Then you think you are a doctor. Then you may seek a specialty: eye doctor, heart doctor, diabetes, dentist, etc. That again takes two or three years. Now you have learned. That was student life. Now you have learned, and now you will practice. Through this practice you attain siddhi—to earn money, through hard work and hard study. Now you earn for your family and you can teach further. Similarly, as long as you have not attained perfection in your yoga practices, you cannot call yourself a yoga teacher. The preliminary exercises of yoga, meaning the āsanas, cannot make you a siddha, a master. Everyone can do postures, but what of inner mastery? Your desires, the many different kinds of desires—did you master those? Among many interests, did you choose the good ones? After that, from among many, many things, you choose one husband for a wife. How long did that take you? From birth until now, 25 or 30 years. Now you know who is your best partner. That is perfection. Then you can give birth to a child. Then you can educate your child as your parents educated you—social education, family education, cultural education. We have many, many different things to learn as humans. Similarly, after practicing some āsanas and prāṇāyāmas, you must master your inner world. Liking and disliking—you should be above all this. Then you will know you are attaining perfection. You are engineering. You are learning the five kośas: Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya kośas. These are the five different bodies: the body of nourishment, the body of energy, the body of the mind, the body of knowledge, and the subtle body. Do you know this? You may know the name, but now you have to learn; you should know these five bodies. Therefore, there are different subtle techniques which you cannot master within these five kośas merely by twisting your joints and body, nor by fasting, overeating, or not eating. You cannot master your four kośas, your four bodies, that way. Therefore, we need the guidance of Śrī Guru Deva. Therefore, Mahāprabhujī said it very nicely. The perfection in that reality, in the real meaning of what yoga is, what the achievement is, how to attain saintly quality—your work cannot be completed without the Master. Koti upāya kare koī chāhe—you can try thousands of techniques. Na bhavasindhu tere—but you cannot cross that ocean by the strength of your arms, swimming through it. Therefore, first you must master these five kośas, the five bodies, inside. Now you come to know your house: this is your sleeping room, your kitchen, your library, your sitting room, your meditation room. Now you know your house or your flat, and you have the key. But that does not mean you have realized everything. You must attend to all the rooms, the conditions—how much dust is there, what is disorganized. You must take in everything that feels happy and pleasant. Then comes another step. What is that step? To learn further. Do not say, "I am the master." In a way, in the Hindi word "master," "mas" means the flesh. It means you are hanging in the flesh. You are hanging in this meat, this flesh. That is all. But another "master" means the perfect one, the guru. First, we must come to their techniques. Therefore, if you remember, yesterday I told you about inner engineering, which Holy Gurujī describes very nicely: Śāntore, ajab ratha hamārā, bethā baram bārā, bethā baram bārā, sādobhāī, ajab ratha hamārā. Holy Gurujī said, "O my brothers, sādhus, the saints, what a marvel is my coach, the chariot in which I have sat many, many times. It is wonderful." And you should know what is inside it all. There are ten horses pulling this chariot. These ten horses are the ten indriyas: the ten senses—five jñānendriyas and five karmendriyas. To know these five indriyas exactly, we may know only the names, and we know where they are, and we know what energy is acting. All these energies, all these indriyas, are connected with the hormones of the body. And the hormones—to which gland are they connected? How long will this gland function? Why not permanently? Because the source of that hormone is somewhere else, and all is connected to our brain centers. Therefore, there is another function within it. These ten horses can be wild; they can destroy the chariot, or they can comfortably pull your chariot. The mind and intellect are the two very important factors for controlling these ten horses. That is called mastery. We will talk further. Practicing yoga to become a yogī involves learning and practice. Then, many, many yogīs left everything and went into the forest, went into the mountains. They went to such a far place that no one could disturb them. They went into the Himalayas, thousands of meters in height—five thousand, six thousand, seven thousand. So even a loving person who would like to reach you cannot come. There is nobody there to tell you, "Don't come, go away, don't disturb me." That is a natural protection, a matter of oxygen. You cannot go up, and that yogī can meditate without any disturbances. Recently, a few days ago, I was in the Himalayas at about 5,000 meters, maybe a few meters up or down. But you know the condition was like a fish out of water, that fish searching to get back into the water. Many got headaches. Many had a feeling of lacking oxygen. Can you imagine they went so many meters in height? But not in one day, one week, or one year. Perhaps per thousand meters they took one year, or two years—one thousand meters, slowly, slowly. And there are so many herbs. Their masters who are living there give you some kind of herbs. When I went there now, someone told me, "Now in the month of August, some berries will come, and if you eat one handful for ten days, you have no feeling of hunger or thirst, and you feel a lot of energy. And you don't feel cold." There are some other herbs. Thanks to God, many people do not know. Otherwise, humans would go into the high mountains and take away everything. I mean that inner mastery, inner engineering, inner perfection requires discipline. There is no excuse. When your doctor tells you, "No ice cream," and you say, "Okay, one spoon I can take"—that is our weakness. That is why we cannot attain perfection. We are the worms of desires, desires and desires. So, practicing only postures, āsanas, and prāṇāyāmas does not mean everything in yoga. Now, around the world everyone is running yoga, yoga... Our Indian Prime Minister put a bug in everyone's brain. So everyone is teaching yoga. They buy the books, read, and practice. But because of commercialism, do not practice only for commercial reasons. Yoga in their life is a scientific system. Yoga in their life is that system which will lead you to your divine aim. The different kriyās—today before noon you had a meditation with those kriyās. There was a very powerful kriyā. It is very important that you know that point in the body, the mudrā, the position, and the right point. But we have time to learn; do not worry, we will attain perfection. Yoga is one of the best ways to come to liberation: Ātmā, jñāna, perfection, self-realization, or to Brahman. We will, but follow the discipline. Finally, God Kṛṣṇa said, it does not matter through which path you will go. At the end, you will come to that door where I am standing. "So I will be there," said Kṛṣṇa. Similarly, it does not matter which kind of yoga you are practicing; finally, you will come to the door of yoga in your life. And whom will you meet there? Hari Om. That is it. A snake moves in curves, you know, serpentines. But when the snake sees the hole very straight, it does not make any more curves; it just goes in. The different kinds of yoga you are doing, torturing up and down, are the curves. But when you find again the path, that is like yoga in daily life. There are many other techniques, but many people do not have access to them, and because they do not have enough time. But without that, we cannot get perfection. So practice, practice yoga in your life. Now, without a master, you cannot be perfect. Without your teacher, your professor, your surgeon, you cannot learn. Similarly, it is called Guru Paramparā. You must know your spiritual lineage, from which lineage you are coming. You know in which Māra you are, the beat of which Māra. My Māra. We shall adore, respect, and know who is our great-great-grandfather. From where are we coming? We have found now, after many, many years of thinking and researching, that our source is Alak Purījī. Alak Purījī was from the time of the Satya Yuga. This is described in some Upaniṣads, in some Purāṇas, and by a great poet. The great poet Kavi Kālidāsa—you can find his books in your country, in your university library. In one of his books, called Meghadūta, Kavi Kālidāsa described beautifully in detail about Alakapurījī. We were in the Himalayas, about ten of us, on a journey of about ten days. You cannot go today and come back tomorrow by car. There is a limit to where a car can go; beyond that, there is no path. On three levels, you have to stay one night somewhere. Then you come to the holy place Badrināth, of Bhagavān Viṣṇu. There is Śaṅkarācārya's beautiful temple. There are four holy places in India, and one of them is Badrinath. It is beautiful, surrounded by high hills, beautiful mountains, with rivers flowing beautifully. From there, high up from that side, comes the river called Alaknandā. There is one river called Sarasvatī that merges into the Alaknandā. There are a few other small rivers; they all merge into the Alaknandā. After that, when you stay two, three, four days in Badrināth, you become used to the climate and maintain your oxygen level. Then you walk slowly. Some ride horses or mules. Some are carried, and some walk slowly. I met the head organizer of the Badrīnāth temple. He invited me, and we sat together in his room. He gave me beautiful explanations and knowledge. But one thing he instructed me about was a specific herb on the path with blue or pink flowers. This herb only spreads on the earth. He said, "Take these flowers and chew them. You will have little problem with oxygen." And really, it gave energy. Our people are always searching and bringing to me things like this for energy. You go further, and there are beautiful, high mountains. If you have a cap and look to the peak of the mountain, your cap falls down. On one side is a mountain which is the kingdom of Kubera, the treasurer of the gods. You can imagine how much God's treasure is. I thought I should go a little higher and take some gold stone. But that gold only appears to you for ten minutes; you cannot go and get it. So, the kingdom of Kubera, treasurer of the gods. On one side is Alakpurījī's place—big, big mountains. There are seven peaks like seven ṛṣis. There, Ālak Purījī lived, and now he lives in the astral body. So, the kingdom of Kubera and the realm of Alakāpurījī. Then there is another beautiful mountain called Balkan, and Lakshmi, a beautiful mountain. Behind, you see a very nice, wide valley of the mountains. It is called Svarga Rohiṇī, the steps to heaven. No one can enter that area. If they enter, they will die there. Even airplanes avoid that path; they do not fly over that Svargruhi. Once, someone said, "I will fly over," and they took, I think, an Indian or a Chinese plane. When they came over Svarga Rohiṇī, it fell down. So there is energy; there is reality. Then there is Nīlakaṇṭha, Śiva. In the morning at dawn, you see all this with the snow, the white snow hills. Then the sun rises. As soon as the sun rises, the peak of the mountain becomes gold. All the snow becomes like gold, but only until the sun is at a certain height from the horizon. Then it becomes white snow again. Now, Alagpurījī's area, his kingdom, is also a very big valley, some kilometers wide. There is a river, two rivers flowing: the Lakṣmī and Alakanandā. There is the cave of Alakapurī. Our dear Dr. Shanti researched that place for 12 years to find the cave of Alāgpurījī and the cave of Devpurījī. That is nearly more than 5,000 meters in height. From Badrinath, it takes a minimum of 10 days to go slowly, slowly to Devpurījī's Gufā. So I say to Devpurījī, I love your Gufā in Kailāś. You are there too, but Alakpurījī... so we found the gopher. Can you imagine how lucky I am? Can you imagine my happiness, the joy, when I saw that cave? For two nights I slept in that cave. You cannot imagine the energy. Alag Purījī was taking care of me like his grand, grand... grandchild. In the evening, after prayer, about half an hour after sunset, in all these high mountains where there are no clouds, you see different lightning, different movements. In the beginning, two or three of our bhaktas were afraid, frightened when they saw it from thirty kilometers away, from a higher peak. They asked me, "What is that?" I said, "Those are ṛṣis who are still in the astral or in their current śarīra. Their bhaktas, or others, are performing āratī, pūjā." The person born near the temple, from Badrināth—he is from one village, the last village of India before the China border—gave me much, much information about Alakpurījī. He said, "I give you one beautiful suggestion. From twelve till one in the night, do not sleep. If you are in a tent, come out and just observe the sky and that atmosphere." It was indescribable: stars, sky, mighty mountains, and different energies and nāda. I can tell you, it is more than heaven on earth; it is Brahmaloka. After two days, we came back. We are very thankful to Dr. Shanti, and she is writing a book on this. Therefore, we decided not to distribute the pictures further until Dr. Shanti finishes her book. But we have some photos to show you, and now we will see the slides. At least with these pictures, you can be there in spirit. Some Bhaktas from Czech and Slovak were there. Fortunately, the whole week it was raining, maybe snowing, at minus five degrees. They did not have very warm clothes; they had a tent, but it was raining inside the tent. Now, of course, the Indian government is very strict. You need permission to go. You should not cause pollution; there are no toilets. The best would be to go early in the morning, spend one or two hours, and then come back to Badrinath. There are no buildings, only some cows, and at night there are different things—also panthers, yes, many, many big things. Anyhow, no one should go alone. You must be accompanied by two or three people, and one from that village, Mana, who knows what to do. We cannot go fifty together. You must have good physical condition and good prāṇāyāma. That is it.