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Śrīdīp Nārāyaṇa Bhagavānakī, Devīśvara Mahādevakī, Satguru Svāmīmādvarānjī Bhagavānakī, Sanātana Dharmakī. Pranayam. Everybody, sit in meditation posture. Pranāyam. Sit straight, upright, and listen to pranayama. Prāṇāyāma is one of the best techniques to calm oneself. Chitta vṛtti nirodha, as we are repeating again and again about Patañjali. Chitta vṛtti nirodha: as long as there are restless thoughts in our awareness, in our consciousness, we cannot concentrate; we cannot meditate. The Vṛttis are very cañcal, very restless. Within a second, they can create a number of vṛttis. So the vṛtti is a problem for concentration. But you cannot control the vṛttis directly. Control your desires, ambitions, and expectations; then the vṛttis can be calmed. Prāṇāyāma is that which controls the vṛttis. Ārā Uradhā. Ārā Uradhā means inhalation and exhalation. And in between the Anāhata and Anāhata, you concentrate on the center of the chest. Sit in meditation posture. The people who came late should learn to sit straight, like in meditation. As I said yesterday, the bottom of the ocean is very calm, with no movements. There are certain petals on the bottom of the ocean, with the sand. Like on the Sahara, on the sand, there are petals. These petals on the bottom of the ocean have a very gentle movement sometimes. Of course, you can’t see if there are some rocks, stones, corals, etc. So when the water is very pure, very clean, you can see the bottom. Similarly, when prāṇāyāma is done, then Rajas and Tamas guṇas disappear, and pure sāttvic vṛttis are there. It is prāṇāyāma which leads us to perfect concentration. And that concentration leads us to dhāraṇā, dhyāna, and samādhi. Because prāṇāyāma gives strength, oxygen, and energy, and calms our mind. If you think that only inhaling with one nostril or the other nostril doesn’t make much difference—yes, if you have not experienced and you did not practice, then you don’t know. Otherwise, just to know the inhalation, what it means through the left or right nostril, is an immense difference in the whole body. That’s why God gave the system. In our body, there are 72,000 nerves. If you have completed your body, it means no operations, no injuries, no wounds on the body, and also no tattoos on the body. Because when you put tattoos on your body, you disrupt the energy field. Then your nervous system is not balanced, maybe for your beauty or in a fashion you make a tattoo. But it should not be even, even like the tip of the needle. So, have you a complete body? It’s very important and very hard to have a complete body. If God wished to have a tattoo on the body, then He will do it. There are some points, but that is not touching any nerves, and God has given that place. And they have a certain sign in the body, where this spot should be, the dark spot we call the black sesame. So, in certain places, it is the wisdom, the prosperity, the happiness, the joy. So these, in many, many different places, we have that. Also, sometimes on some faces, on your palm, or on the soles of the feet, there are many. So these are śubha and aśubha. Śubha means good, and aśubha means bad. So where you have these points, these spots, that depends. This is another science. But doing something purposely, like getting tattooed, is not accepted by yogic science. God gave you a perfect, complete body, including your skin, and now you deface it. You think, "I did not demise, it’s just not my name," or, "I’m just not Om," but still it is not accepted. So that’s called complete Pūrṇa. And when we demise, it’s not Pūrṇa. Our whole body is very sensitive and very well balanced by God’s energy. That is, God is the architect. This bungalow is very balanced. This is the bungalow in which God Himself is speaking. There, the Nārāyaṇa is speaking, but who can open this for us to understand without the Master? So the energy is the signals. Modern technology—these are all electronic tools, instruments, machines. They are very sensitive. You know, in the last two decades, telephone technology developed immensely, and if there’s one tiny point of the wire inside that is disconnected, everything is out of order. And that wire which is inside, it’s such a small telephone, you cannot twist it with your hands. It is a very gentle tool. And also that tool, just you touch it a little, otherwise it breaks the wire. Now, similarly, the same thing is a tattoo, so it disrupts your whole energy balance. If you want to know that science of the ātmā jñāna, there are 72,000 nerves in the body. 72,000! Can you imagine? Where are they all? Seventy-two thousand! Your hairs are also 72,000 or more. So these 72,000 nerves are responsible for the completeness of our consciousness and awareness. And if any nerve is damaged, it harms our awareness. So then these 72,000 nerves, they need a very fine quality of the prāṇa. Very fine. So the prāṇa is divided in ten: prāṇa and apāna. Prāṇa, apāna, samāna, udāna, vyāna. This prāṇa we can’t see, we can’t make a difference. We only know we inhale and exhale; that’s all. Or we say, please open the windows, let’s release oxygen, that’s all. Pūrak and Recak, that’s all, inhalation and exhalation. But the science of prāṇāyāma will lead us to the divine consciousness. And there is a very gentle process, what we call chakras and kuṇḍalinīs. When we talk about yoga, we begin with āsanas, these exercises. And so this year they gave the title from Āyush: Yoga for body and beyond, that’s a very nice title. So body, and then beyond, but it is in the body. Everything, the whole game, is with our body. When the body is gone, everything is gone. Game is out. Like it is said about flame. So this is about this prāṇa. Everyone supports the strong one. Kohun nirbala sahai: Nobody is helpful to the meek people, the poor people, the weak people. And if you have a lot of money and this and you are strong and that, everyone helps you. If there’s a little piece of fire and wind blows, that will support that small spark of the fire, and it begins to burn into a big fire. How it helps, because the spark of the fire is strong. Go, hun, nirbal sahai, but if there is one flame, oil flame or the candle flame, the same wind will blow it off. Similarly, this is the difference between body and somebody. Who said the body is not important? Yes, the body is not everything, but everything is nothing without the body. The entire universe is within thyself. When you want to make astral travel, you close your eyes to go to astral traveling. Where are you? You are wandering in your whole inner body. So your body is endless. Yatha brahmāṇḍe tatha piṇḍe. What is in the universe, everything is in the body. And what is in the body is in the universe. So your astral traveling, your samādhi is within thyself. And when the body is gone, then where are you? In nothingness, nothing. These 72,000 nerves, each nerve has a junction where there is a very tiny knot. And where there is not, there the branch comes, or the leaf comes. And when one leaf comes, can you see how many branches have the leaf? It’s only one nerve, which is connecting to the trunk. But from this tiny center of this leaf, it makes so many branches. And you see the beauty of this leaf, and all this gives the prāṇa. If one is damaged, the leaf will become ill. It will become brown, will black, and slowly, slowly all other nerves will die. So the whole tree supplies the energy to all the branches and leaves and blossoms, but when a tiny thing is damaged, that part dies. Similarly, when you put the tattoo, it is dyed. Nervousness will be there, aggressivity will be there, and fear will be there, and many, many negative dreams will come. So don’t make a mistake, and if you have done it, then pray to Bhagavān, "Next life, please give me the knowledge, give me the positive thinking that I will not damage that human body, pūrṇa, to lead into the pūrṇa." Yes, we have an operation. How many nerves are damaged? We pull out our teeth. How many nerves are damaged? Some. Where there’s some injury, it dies, some nerves. So it is, there is, it’s not easy to become and remain complete. Pūrṇa puruṣa, pūrṇa puruṣa, complete human body, but the prāṇāyāma replaces, the prāṇa replaces, and so you know there is one photo-technology called kilya, phototrapping, and then you see the aura, then it’s connecting the energy. So the other nerve takes the function over from the other nerve. That’s nice of that. Yeah, that’s nice of it. So in that way we try to remain alive, and we survive, and we practice prānāyāma. So the prāṇa in the body is then above the nerve systems. Seventy-two thousand nerves are distributing that energy, but the consciousness becomes one, like the space. And in space, there is no division. So that higher consciousness is achieved through your prāṇāyāma, your mantra, meditation, etc. So the victory of the yogī is through the prāṇāyāma. And achievement is through the mantras, and mokṣa, mūlaṁ, guru-kṛpā. And then, finally, the mokṣa mūlaṁ, guru-kṛpā. Others who will fall into negative thinking. So, rāga and dveṣa, these two we should remove from the roots out. You know what is rāga? How do you translate rāga? Rāga. Rāga is like anger. Rāga is jealous. Rāga and dvēśa are the duality. It is separation, that you don’t like your neighbor, you don’t like this person. Then why is this person more happy? It is said, "I am unhappy." Why? Because my neighbor is very happy, you see, this is it. So when a neighbor is very happy, wealthy, and everything is okay, you are unhappy. This is human jealousy. So, raga and dveṣa: duality, separation. Then, all your spiritual work is gone. So, whatever happens, you should digest it, digest in such a way that everything goes through for you. Jealousy is like a fire, burning in the fire. So it’s okay, you should burn. You should be jealous, why not? But it is said, if you are burning, then burn like what we call this kapūr. You know what is a kapur? We make for the ārtī. Kapūr, kapūr. Camphor. Yes, burn like a camphor. So, how? What does it mean symbolically? That nothing remains back. Everything is just in the air, burned in. So nothing remains from you, Āryamūrtasat. Burn it. When nothing remains, what does it mean? You are destroying yourself. So jealousy is one of the biggest, biggest harms to humans. Negative thinking, day and night you are burning. So, someone who is angry with you, jealous of you, and having negative thoughts, then it means you have fear. Day and night you are thinking. So one day, Kṛṣṇa from Gokul, he wanted to go to where Kaṁsa was living. Well, everybody said, "Krishna, why are you going there?" There is a rākṣasa, the Kaṁsa, and he wants to kill you. So Krishna said, "I always go to those who think of me." So he is thinking so much about me, so I go there. And he went there, and he killed Kaṃsa. So when you have something against someone, then day and night you can’t think of anything else but that person. So what happens is that slowly, slowly, you will be destroyed. But your pure ātmā will go to that person. So when someone is angry at you, jealous of you, criticizes you, or thinks negatively of you, you are purifying yourself, because that person gets all your negative energy. Everything goes there. You know, that is it. So prāṇāyāma, these 72,000 nerves, this is the network in the whole body. And these nerve systems balance the entire body: every gland, every organ, every function, every circulation, every vibration, every consciousness, part of the consciousness and awareness. And what is the Kuṇḍalinī? Kundalini is a bunch of nerves, and this is located at the Mūlādhāra Chakra. And through prāṇāyāma, through Kriyā Yoga, through the mantras and concentrations, you touch that bunch of the nerves, and that bunch of the nerves where it is just a little knot, very little, and when you touch that, purify, touch with what? Not with injection, not physically at all, it goes through the prāṇa. And that time, that knot is opening, dissolving. And that is, you can understand or say, some yogīs say there’s a vibration through the spine column. But it is not like that. It is just opening into the happiness, pleasant feelings opening in your brain, the divine visions, the divine space. That is the awakening of the Kuṇḍalinī. So from the Mūlādhāra, where there is a knot, and this knot is a bunch of old nerves, 72,000 nerves connected to that point, and into the brain center. So this is connecting vibration to the... So, Kundalini is a big science. Through prāṇāyāma, through bandha, through mudrās, concentrations, mantras, etc., we purify the 72,000 nāḍīs. Then, when that is dissolving or opening, there are no obstacles. All your karma remains go to them, those who are angry at you or hate you, who have hate and jealousy, etc. All your negative karmas go there because something remains; it remains where it should go, so it goes to those who are constantly thinking of you. So this energy goes there. Which one? Negative. And your spirituality, your divine light goes to those who think of you positively. This is the law of karma. So, through this prānāyāma, finally, connecting to these two nāḍīs, iḍā and piṅgalā. And iḍā and piṅgalā, these two support and touch the suṣumṇā. And suṣumnā is a pillar of everything, but alone, suṣumnā cannot do anything. There are many other nerves. So those Siddha yogīs, what we call the Siddhas, either by the Guru’s blessings it awakened them, or they practiced some sādhanās, but mostly through the prāṇāyāma. Then they are living, but they are liberated. That’s it. So prāṇāyāma is a big science. And so after that, Mahāprabhujī’s disciple Swāmī Śivānanda, and Sivananda was from the Chottikattu, and he became the disciple. His name was Svaisingh, and Mahāprabhujī gave him the name Sivananda, and after some time, when Sivananda got some higher consciousness, then he, how he sees his Gurudeva, and that he made one prayer. It’s an āratī you can sing every Monday or morning. Which we were singing yesterday, how was it? This is not Rāga who made a wrong. You see, there is written very clearly the Rāga. Personally, by Mahāprabhujī and Śivānandjī and Holy Guru, it’s called Sandhupajali. And Sandhupajali Raga, only the musician knows, I don’t know. But Holī Gurujī was singing, so this is how Holī Gurujī was singing. This is what Gurujī said. Shri Guru Ātmā Paramātmā ho Mahātma Purṣottama. In just two lines, he made the whole universe in one. So it is said, the whole ocean in one little pot. You know the Kumbh Melā? The Kumbh is a water pot. That’s a Gagar. And Sagar is an ocean. So it is that sand which can pull the whole ocean into this one little pot, symbolically the essence, the knowledge. So Gagarme Sagar Bhardiya: if someone speaks only a few minutes but gives such a nice lecture, then you will say, "Oh, he filled the whole ocean in this one pot, Śrī Guru Ātmā." So how does he see Mahāprabhujī’s Ātmā? Ho Paramatmā. That Ātmā is Paramatmā. Shri Guru Ātmā, Paramātmā. Ho Mahātmā. And there is Mahā Ātmā. Śrī Guru Ātmā, ho Paramātmā, you are Mahātmā, you are Puruṣottama. So this Ātmā, Gurudev is Ātmā, and that is Paramātmā. That’s why Gurudev is Mahātmā, in Him this is Great Ātmā. Ho Puruṣottama, the best in human. So that one is the best in the human. Krishna is a Purushottama. God Rāma is a Purushottama. So Purushottama means the best in human. And that is a Satguru. If you understand, if you see your Gurudeva like that, then you realize it is in you. Otherwise, not. Otherwise, there is a curtain between the Guru and the disciples. So there is a malavikṣepa and āvaraṇa. As long as in our consciousness there is malavikṣepa and āvaraṇa, you cannot become one with that ātmā. Then you cannot be also Puruṣottama. But if you become one with that, you are also Puruṣottama. It doesn’t matter if there is no duality of any gender. Here, Puruṣottama, you can say, is the human. So male and female both are human. Equal, because there is no duality of gender. It’s the same Ātmā, same feeling, same great things. So Puruṣottama, they are great, great saints. We call them Māṭājī. There are many females who, when they begin to speak, oh, what wisdom there is. So there is no duality, but you have to become like that, yes, yes. But you know what is your karma? What have you done? Everything? What have you experienced? Everything is broken. Śrī-gurū-ātmā-parmātmāho mātmā puruṣottamā sakal jag ke antaryāmī charā-charakī-ātmā prabhu-charāc. So that Puruṣottama is the dwelling in all the creation. All, each and every entity, is Ātmā. That Gurudev is that Ātmā which is in each and every entity, that soul, Ātmā, the light. Then with whom should the Gurudev have doubt? Which disciple should he respect and love, and which not? This duality is in the mind of the disciples. And they slowly, slowly separate. Or they think, "I want to be more than the Master." So, very good. That is the way to distraction. You go more down and down, so. Very good. Who is that Gurudev? How is that Gurudev? Our Ālag Purījī, Devpurījī, Mahāprabhujī, Holy Gurujī. How is that? How does that Self-realized disciple see the Gurudeva? Though he or she is glorified already, Śrī Guru Ātmā, Paramātmā, Om Ātmā, Puruṣottama, Sakal Jagake, Antaryāmī, Carācar Kī Ātmā, in these two lines, everything is said. But, still there are many things to say. In that divine, pure consciousness. How is Gurudev? Nābha-rūpa-vyāpo. Nābha-rūpa-vyāpo. Nābha means sky. Nabha means the space, the whole sky. So He is like a sky, the whole. Naba Rupa Vyāpū, it is visible as the sky. So when you want to see Mahāprabhujī, look into the sky. When you want to see Devapurījī, look in the sky. And where is no sky? Everywhere. So, nābh rūpa vyāpū satya āpū, and that’s why Gurudeva is the ultimate truth. That disciple has to realize in that heart, through that prānāyāma, you receive through those nābhis energies. Vimal chetan ātmā. So, vimal. What is vimal? Not this vimal. Vimal means pure, spotless. Mal is the impurity, and vimal is the purity. Crystal clear, transparent. That is the Gurudev’s Ātmā. So, Vimal, the Chetan, and that’s why the Gurudev is a Chetan. To know that Chetan, have you seen that Chetan? Did you ever experience the Chetan? Gurudev can show us. That time, the Chilka means the reflection, a light, a light of that reflection. Of that light, purity. So that disciple, that practitioner, that aspirant, who has known these dualities and that and that, sees in meditation the reflection, meaning the ātmā’s light. Our Gurudevs gave us so much, all in bhajan books. These bhajan books, which have such great knowledge. You can study day and day, every day, endless, endless ocean. And it is a very pure waterfall, the stream of the wisdom, the words of the Gurudev. Yes, that’s very important. So, nābhṛūpa vyāpo satyāpo is like a sky, and that is a pure truth, vimala, without any spot. And above, above, and Chetan, the pure consciousness. And that is Ātmā. Prabhu Vimal Chetan Ātmā Dhun Dhyān Yāge Āgam Jāge Nigam Se Nitya Yātmā Prabhu Nigam Se Nitya Ātmā. What wonderful words! The whole Vedas, the whole of Yoga, the whole of Patañjali, everything that Śivanandajī has put into the oneness. Dhuna dhyāna, dhuna means the mood. Always, you are pure and you have beautiful thoughts. Always good mood. How are you? No, you’re all good. There is nothing. But it is a purity, everything. Dhūna, dhūna is something very beautiful. There is, who said, Mīrābāī said, "Moye laggī lagganā gu charan, moye laggī lagganā." That is lagganā dhunna. Laggana dhunna. Ākhiyāṁ satguru charanoṁ meṁ laggī, ākhiyāṁ satguru lipā dayālu ke charan kamal. Dīpadayālu ke charan kamal, merī kismat jagī, merī kismat jagī. Āṅkhiyāṁ satguru dhanomeṁ lāgī, āṅkhiyāṁ satguru. So that is a dhun, as a dhun. So, dhyāna, so what is that dhyāna? Always in meditation. And when you have that kind of meditation, that kind of purity, your antaḥkaraṇa is so pure, then, dhun dhyān agye, beyond the meditation, agam jagye, it opens the future’s door. That’s it, it opens your future’s door. Trikāl darśī, that’s it. Then there are no obstacles. It opens the door to the brahma-loka. And the ātmā beyond everything. That is your ātmā. That is the Gurudev’s ātmā. This is the Gurudev’s ātmā. Characharaki Atma Prabhu Characharaki Atma nabh rūpa vyāpo satyāpo vimalachetana ātma prabhu vimalachetana Dun dhyān yāge, yāgam jāge, nigam se nitya yātmā, prabhu nigam se nitya yātmā, śrīguru pūru paramātmā homat pūru sotmā sakal jag chā rachar kī ātmā. Prabhu cha rachar ki Alak Purījī Mahādeva Dev Purīśa Mahādeva Deep Nārāyaṇ Bhagavān Satguru Swāmī Madhavānandjī Bhagavān Śivarānjī Mahārāj kī satya sanātana dharma kī oṁ śāntiḥ śāntiḥ... Brahmanandam Parama Sukhadam Kevalam Jnanamurtim Dvandvatitam Gaganasadrishyam Tattvamasyadi Lakshyam Ekam Nityam Vimalam Achalam Sarvadhi Sakshibhutam Bhavatitam Trigunarahitam Sadgurum Tam Namami. Om Shanti Shanti...