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Part 1: The Vajranāḍī: The Root of Energy and Consciousness Oṁ Karvindusa Yuktaṁ Nityadāyantī Yogīna Kaṁdaṁ Mokṣadaṁ Ce Oṁkārāyaṇaṁ O Namaha Alakhpurī Jī Mahādevakī Devādhi Deva Deveśvara Mahādevakī Dīpa Nārāyaṇa Bhagavānakī Satguru Svāmī Madhavānandajī Bhagavānakī Satya Sanātana Dharma Good morning to everybody. How are you today? Very good. It looks like that. Yes. Well, which direction should we go? You will follow? Alright. Prāṇa. Prāṇa within our body and prāṇa outside of our body. The prāṇa which is within our body is not so pure, and different kinds of prāṇas exist because different organs in the body—glands, muscles, joints, etc.—need different kinds of prāṇa. In our body, there are 72,000 nerves, and these 72,000 nerves carry the prāṇa. One is called the cosmic prāṇa, the cosmic energy, which is constantly flowing towards our body. That we may say is in-going prāṇa. Then, when this cosmic energy, the prāṇa, heats our body, then it’s something like electricity. And this lightning, the energy, is connected first to Sahasrāra Cakra, which the Suṣumnā Nāḍī catches, and then distributes to the different nerves. On the Suṣumnā, there are two channels, and that is the negative and positive pole. Or Iḍā and Piṅgalā, or Gaṅgā and Yamunā—different names. So these are the three nāḍīs which are responsible for all the energy in the body. The fourth one, which is a mighty power like a Himalaya, is called Vajranāḍī. Vajranāḍī maintains our immunity. Vajranāḍī balances the consciousness. Very few people know about Vajranāḍī. And Vajranāḍī is like a root. This tree is standing, but it has deep roots, and on the roots the whole tree is standing. So the foundation is there. And so the Vajranāḍī is starting, beginning from the big toe and second toe. And those are the nāḍīs which have to be controlled very much. It can also be very wild. That Vajranāḍī creates immense amounts of different vṛttis—desires. So, all the time, or now also, many saints are those who used to have a wooden sandal. Where they also have this hook, which is between two toes, the big toe and the second toe. And that stick between the sandals, like a hook, is always balancing and controlling the Vajranāḍī. And this stick, which is like a compass, constantly aligns and monitors the Vajranāḍī. Like an elephant and the mahout, the master of the elephant, have a small iron tool in his hand, and that’s called an aṅkuśa. Ankuśa is about 30 centimeters, and the elephant is very big. But when the master comes to the elephant and has ankuśa in the hand, he begins to make knurly. Dumpling. When he moves this or that way, the elephant will dance; he will do everything. The elephant brings his trunk, and his master, the mouth, sits there, and he brings his trunk, his master, on the back. If the elephant doesn’t follow, he touches this uncle on the back of his head, and that’s a most sensitive point. Then the master has two more tools, his left and right foot, and that controls, like Iḍā and Piṅgalā, under the left ear and right ear, the function of the whole body, consciousness, awareness, etc., of the elephant. He is directing, giving little movement, little pressure, some kind of order to the elephant. And he will do everything with perfect control, perfect. The elephant, such a big animal. Similarly, for a yogī, for a saint, for a sādhu, is that iron or the wooden sandal, that hook? That is like an aṅkuśa for the elephant. And that ankuśa is on the Vajranāḍī. And Vajranāḍī then lets everything function strongly. When we perform the posture, what we call, when we are sitting—a name went out of my mind. When we sit for the Khatubandham, the first posture is Vajrāsana. And what is Vajrāsana? Why Vajrāsana? Because of the Vajranāḍī. Okay? Do you get evidence? So when we sit in Vajrāsana, then the effect is on our toes, ankle joints, knees, and hip joints. As yesterday, the doctor said, "The murmur, yes." And when the ankuśa is in the hand, all the marm centers of the elephant are trembling, making movements. And so, the Vajranāḍī goes through and comes and joins to the Mūlādhāra. Where the other nāḍīs, Iḍā, Piṅgalā, and Suṣumnā, come and meet at the center of the Mūlādhāra. You must support me. What is the Mūla? The roots. And where are the roots? In the earth. So Mūlādhāra is the earth cakra. So the Vajranāḍī, Vajra is the strong weapon of Indra. So that is a, no one can break. Vajra, oh, he is like a Vajra. Vajrapāṇī. What is Vajrapāṇī? Vajrapāṇī means strong arm. Pāṇi is an arm, hands are pāṇi. Pāṇi also means water, and water means a gel, and gel also means burn, fire, burning. So we are not playing with the words, okay? So, if somebody is very strong, like Arjuna here sitting, you know, Yes. Anyhow, now, where our foot soles are, there are immense chakras. And according to acupressure, they show the whole diagnosis, the whole picture of the body in the foot sole. Because these roots go from the Vajranāḍī, the help goes downwards and ends at the foot-soul. And that, what the doctor said, the liver, the kidneys, the ears, the heart, etc., etc., all centers are there. And if something goes wrong with our foot soles, then the whole body suffers. When the roots begin to be eaten by termites, then the whole tree dies. Termites are very small creatures, like little ants, but they can destroy a whole tree. Ankuśa is so little, but can make the elephant dance. So it is said in the 15th chapter of the Bhagavad Gītā, the trees have roots down and branches up. But humans have roots up and branches down, or the mūlaṃ. So our roots are here, and all are the branches. But though these branches go only till our ankle joints, then it’s the other direction: prāṇa. What I am talking about is prāṇa. Everything is Prāṇa. So, all chakras, what you call in acupressure, acupuncture—in acupuncture they find it’s called the center, meridian, where they touch this needle. If there is an energy center, a reflection, then the needle on the monitor moves. And if you don’t find the exact point, it will just move, but will not go far. And that is the center of the energy. These chakras are used in acupressure and acupuncture as well, as there are meridians in acupuncture, and if you reach such a center with a needle, the indicator will go off, and if you don’t reach the center, the indicator will just go off, but it doesn’t really go off. The nerves, every nerve has branches, and let’s say, like one branch, the nāḍī, down where it begins is one point. Then energy goes where there is a knot, that is a call. Again, another energy is on. Then a branch goes right, there is another energy, and on the top is again the energy point. Similarly, on the other side, so this nāḍī is a little piece. The nāḍīs have one branch. So there are two, then two, four, five, six, and seven points, energy points in our body. And this all is controlled by the Vajranāḍī. From the foot sole to the ankle joint is called the Earth Chakra. From the ankle joints to the knee, vegetation. And from the knees down to the hip joints, or the beginning of the spine, is called the animal chakra. And then, that is the mūlādhāra. Above that are five chakras. So mūlādhāra, svādhiṣṭhāna, maṇipūra, anāhata, and viśuddhi. These are the five chakras, and these are the human chakras. Then comes the Ājñā chakra, which is between human and devas. Then comes the Bindu and Sahasrāra chakra, and then is the Brahma chakra. Now, all is connected to one prāṇa, but prāṇa, different kinds of prāṇa. There is a prāṇa for this tree under the earth. If you open and take the earth away, the tree will die. So down under the earth is a different prāṇa. Different prāṇa means different quality. So from the Sahasrāra Cakra, the cosmic energy which comes, and that energy is controlled, like an earthing for the building. When the lightning from the clouds heats the building, so similarly it is that nāḍī called Suṣumnā, that is the earthing, that comes from up but is connected from the earthing, meaning again, the Vajranāḍī. So, the earth chakra, vegetation chakra, animal chakra—between animals and humans, this is the Maṇipūra chakra, Mūlādhāra chakra. And that is why there is a call, Paśupati Mahādeva, that it is a god, Śiva, Śiva, for the others also, for animals and for the devas, humans, humans. So Shiva is the Lord, God of all. He is balancing. So in the Mūlādhāra Cakra, that special energy is dormant. One is in the brain, the second is in the mūlādhāra, and the third is on the foot sole. If you have the knowledge of all this, your kuṇḍalinī is just going up like clouds. And that was the Kriya Yoga, the Kriya which you got today, the Kriya. But it is a little bit complicated for the people. I explain them in such a way that they will never forget. And if they forget, it’s their karma. That’s it. But when you come to the highway, it does not mean that you now speed your car. You have to be careful, observe everything. So now these two prāṇas, which are coming directly from the Sahasrāra Cakra, through the Suṣumnā Nāḍī, the small of the brain, these two nerves, the pituitary and the pineal gland, which are balancing, and the Vajranāḍī. So, therefore, Vajranāḍī, Vajrāsana—after eating, it is also very important to sit in Vajrāsana and to have this kind of sandals. Even in your home, you can have a little bit, but you should have. Yes, and you should not go with other shoes in your house, inside, in your kitchen. But with the wooden sandals, you can rub it down so that it doesn’t make noise. Otherwise, your neighbor downstairs will shout at you. But nowadays the ladies have high heels. And when they are walking in the kitchen with the high heels, because there are the tiles, then the sound is like a horse in the horse stable. Then he said, "Oh God, what to do?" So you should have that wooden sandalwood down, and you should have some soft rubber. You will see that your health will be much better. High heels, your toes are all the time twisted up, and your foot chakras are suffering, and your ankle joint will get a pain, and very soon your hips will be paining. Don’t worry, there are two tractors, you know. Every day was one, but now there are three. You see, through all of you, your presence brings a lot of prosperity to the Hungarian country. Part 2: The Sacred Body and the Path of Prāṇa Actually, the Hungarian government should be happy—I am bringing the tourists. Anyhow, your hips will be disrupted and damaged by such footwear. But why worry about damage? It is not only the hips, but also the heels and the knees. You can go to the hospital, have your hip joints cut out and replaced with artificial ones. Nowadays, both knee operations are done at once. They need only one injection to cut both knees. Yes, I was surprised. In Jaipur, they performed an operation on one lady, and her husband said, "Please, can you bless her?" So the doctor gave me all the cloth—the green cloth, mask, and everything. Though both knees were cut and they were lying separated—the thighs here and the calves down—the doctor went for coffee. I said, "Oh God!" Because doctors concentrate and work so much, and then they come back and put something in the joints. So, don’t worry; you can destroy your knees and your hips with high heels. It’s the economy. For what is your money? But if you practice yoga, then you don’t need it. Then everything is perfect. This is again about energy being blocked here. Previously, people used to sit on the floor, but now they all sit on chairs. The climate, your climate, is too cold, but exercise. The prāṇa from the foot sole can treat many, many pains or troubles. Now, many people have a two-square-meter place where they put little stones, gravel. Every morning, for five minutes, you should walk on this gravel. Really, it’s very healthy. Previously, people were walking and running without shoes, so they were very healthy. Or, if you cannot manage to bring gravel or stones, then there is a yoga mat. One side of the yoga mat is for acupressure. When you practice āsana, you turn to the other side. And when you do Ānanda Āsana, lie down and relax, then turn to the acupressure side. That’s called the fakīr. So both yoga and yogī and fakīr, together. How nice—but do this exercise. All the centers will be massaged. It is not so unpleasant. If you lie down straight, you will feel good; it is not so hard. Then it comes to the Maṇipūra—Mūlādhāra, sorry. And from Mūlādhāra, it begins to function. Now, do not think that Kuṇḍalinī will go directly from Mūlādhāra to Sahasrāra. On the way, you have to pay the toll. Yes, you have to stop. And then two forces come. This is in the center of the body, and that is the Maṇipūra Chakra. Money—a lot of money there. So they call money, padma, hūṃ. What is this mantra? Oṃ, padma, hūṃ. So padma is lotus. Padma, lotus. Every chakra is known as a lotus. So from the Mūlādhāra begins the lotus, and that lotus grows. These five lotuses continue until the sixth chakra, from the animal to the human center, and to the Ājñā Chakra. These are exactly according to the Devanāgarī alphabet. Do you know how many Devanāgarī alphabets there are? Unfortunately, Indians do not know now. You ask any Indian student how many alphabets there are—the children in the 10th, 11th, and 12th classes, they do not know. So, how do you lose the culture, the wisdom, the knowledge, the reality? These chakras, each petal is counted as one alphabet. So the 52 petals from the Mūlādhāra to the Ājñā Cakra. And each petal has one mantra, and in the center is a bīja mantra. What means this alphabet on each petal? That is a resonance. The resonance of that prāṇa, the energy, and that resonance balances that area. Everything begins not from the brain, and not from the foot, but from the navel. Our existence in the mother’s body, in the mother’s womb, comes as a drop, a round, a zero. And from the navel begins creation, intense time, the little spine and little head, like a worm. But God is the engineer, the architect, and slowly, slowly developing everything. Ye Banglā Ajab Banā Mahārāj, Jisme Nārāyaṇī Bole, Jisme Nārāyaṇī Bole, Par Gurū Binā Bhed Kaun Khole, Ye Banglā Ajab Banā Mahārāj, Jisme Nārāyaṇī Bole. What a wonderful building, what a wonderful Banglā, Jisme Nārāyaṇī Bole. In that, God is speaking, Jisme Nārāyaṇ Bole, but Gurū Binā Bhed Kaun Khole. But who can explain to us without Gurudev? And Gurudev is that Gurudev which is called Satgurudev. And 100,000% is Satgurudev when he goes to Mahāsamādhi. Then he enters into his successor, his disciples, and that energy functions. But there are some disciples who are waiting for Gurujī to die so they can sit on the head seat. In such a disciple, Gurujī is not inside. He is in other disciples. So it is in the navel, and prāṇa and apāna come together, and then the Kuṇḍalinī goes straight to the Sahasrāra Chakra. Well, after the evening, we will have further discussion. Prāṇa is a lot, and these 72,000 nerves—every nerve has its quality, its meaning. With every injury, some nerves die. With every operation, some nerves die. With every tooth pulling out, some nerves are damaged. When the doctor is doing the root treatment, it kills a very powerful energy nerve. So it is very hard to find a complete human body. We are damaged, and many people are purposely damaging the body. The 72,000 nāḍīs are giving beautiful energy through the skin and breathing. But when you are doing the tattoo, you damage those very fine energies and centers. So maybe you like beauty—I do not know how beautiful it is. Some people make them on the lower stomach—who sees there? So in Kumbha Melā, a Nāgābābā was dead, so one Nāgābābā had an elephant tattooed on the back, down near the Maṇipūra or Mūlādhāra. So some here, some there. One famous yogī who was giving a lot of lectures around the world—and it is said he was in Bollywood or Hollywood? In America, Bollywood, Hollywood. And there was a discussion, and they invited that yogī. I asked about chakras. And he took his lungī away, and he said, "I have three cakras on my urinary." Oh God! Everyone was laughing, and it was not good feedback. So, you should not damage your body. There is one story. You like these stories, no? And someone having the tongue, something. How do they eat? And they speak—yeah, it was good, very good, thank you. I do not know; they speak so well, I cannot speak. If I am chewing them in my mouth, or candy, I cannot talk. But they are wise and expert people. So, there was a king, and the king had a very, very wise secretary. The king was going to his gym—what you call the fitness center—fighting with the sword and this and that, so he hurt his thigh. It was about a 15 cm wound, and he came home and told his secretary. He said, "Oh, look, I hurt my foot. It’s terrible." And his secretary said, "Oh, great! Very good." He said, "You always talk opposite to me. You hate me. I have pain. I have a very big wound. Cut my leg, and you said, ‘Very good.’ What kind of my secretary? Get out! Do not show me your face." He sent his secretary away. The wound would not be healed. After six months, he went with his people for a picnic. Everyone had horses, beautiful horses. And they all were going into the forest. At that time, it was a forest. Now, there is no forest. If you go 50 meters, you do not know how to come back. So, such a jungle. He went to some little hills and up, so all his soldiers went that side, and the king went that side. And the tribes caught him. They are all naked. They have the weapons, and they caught the king down. They did not know he was a king, and they never saw such a person. They are all the tribes in the forest somewhere. So they had one ceremony, and they also have a master, their guru. Guruyuk. Yeah, it’s not easy to be a guru. So he comes there. He has something in his nose. And here, white, and here, and here, and he’s coming. And sitting on the wood, his āsan, they made a fire. And they were dancing. So now, the Master says, "Stop, all is done. Now we have to do the ceremony, so we have to offer a human. So this is it. We have a very beautiful offer. Very strong, full. It seems like much butter and cheese, and so on, no? And very nice, white skin." So the Master said, "Yes, bring him. We will offer him today. Wash him." Wash with different leaves and earth, and like the ceremonies. What can the king do? He has power only in his place. And they took his dress away, and they brought in the friend of the master. Turn like this, so the king was turning. The king does not understand their language, and they do not understand his language. So two strong men came, like Arjuna, and they held him and turned him like this. And the master said, "Rejected. Not useful for our ceremony. Throw him out of this area." Let’s go to him. He said, "Why?" Because his body is not complete, and I need a body, an untouched body. And he had a big wound here. Let him go. The king said, "Thank you, God. Thank you, my secretary. Oh, thank you." And he came back, and he called the secretary back. His name was Bīrbal. And the king said, "Call him, call him." So he came. The king said, "I’m so sorry. I was angry with you, but what you said was good. Otherwise, today I would have died." Why? Then he told the whole story. Only this one wound saved my life. So he said, "I told you," the king said, "it is good, but you were angry with me." The king said, "I will never be angry with him." So even that ceremony does not accept anything when you have some touch on your body. So, doing this tattoo is not accepted for spirituality. They did, they have, but it’s only painting. Either from the ash or the stone powder. They make tilak here and here, and so on. It’s okay. So, your body is a holy body, and you should bring this as it is. And therefore, Kabīr Dājī said, "Chadariyā Jīnī Re Jīnī." Mahārāj Jī, Mahārāj Jī kī jai. So it’s not me who’s telling you. From my side, you can make all tattoo, tattoo, ti, tu, ti, ta, tu, ti. But it is the saint saying, so I’m just telling you what the great holy saint says. So what should I do? I want to have something beautiful. I want to have something nice, cobra, on my... What should I look for? Where should I look? Oh yes, Gurujī said it nicely. Śrī Dīp Nārāyaṇ Bhagavān, Kī Jaya, Satguru Svāmī Madhavānandjī Gurudev, Kī Jaya, Satya Sanātana, Kī Jaya.