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Oṁ Karavīndra Sayuktaṁ Nityadāyanta Yogīna Kaṁdaṁ Mokṣa Daṁce Oṁ Karayinamo Namaḥa Guru Brahmā Guru Viṣṇu Gurur Devo Maheśvara Gurur Sākṣak Parabrahmā Tasmai Śrī Gurave Namaḥ. Dhyānamūlaṁ Guru Mūrtiḥ, Pūjāmūlaṁ Guru Pādam, Mantramūlaṁ Guru Vākyaṁ, Mokṣamūlaṁ Guru Kṛpā. Oṁ Śāntiḥ Śāntiḥ Śāntiḥ. Blessings to all spiritual seekers, devotees, and practitioners of yoga around the world. The blessings of Śrī Ālakh Purījī Siddha Pīṭha Paramparā come to you from Holy Bhārat, from Jaipur. Life is that which never dies. There is no death; death is only a transcendental process. It is the play of the elements, the creation of the different senses in the body, the different śaktis. Many things are collected in one small, compact space, which may be called that consciousness which expands from our heart to endless space and from endless space to our heart. Within the play of consciousness, it is a play of that space. What we call consciousness develops with the intellect. The highest quality of the intellect is viveka. And viveka develops in our body as awareness. Awareness consciousness is always awakened; it is never dormant, never asleep. It is ever Chetan, Chetanya. ichchhā nahīṁ, jad se kush nahīṁ hotā. Batāye, śreṣṭhī kī rachanā kaise huī? Chetan ke toh ichchhā hī nahīṁ hai, aur material hai. Jad hai, isse kush nahī hotā hai, toh phir dono ke beech mein śreṣṭhī kī racanā. So consciousness is just a very fine, very fine layer, like a curtain. It is very fine, like the shell of an onion. There is layer upon layer where the onion is, yet there is no onion. So consciousness is a very fine layer within space. It is called a ghillī. It is like a very fine ghillī on the earth. Or consider our lungs, inside the chest; they are a very fine tissue. If opened and placed out, the field for playing football would be as big as our lungs. The diaphragm within our respiratory system is so fine. When we have a cold, an infection, or asthma, there is pain and it becomes inflamed, but recovery happens quickly. However, if you consume more tobacco, alcohol, or other harmful substances, your lungs start to swell; this is called asthma. That awareness and consciousness are much thinner than this. Within that awareness is that which is expanded into the whole universe, endless. It expands as far as you can imagine. We are sitting here, yet we can think about Japan, Tokyo. So our consciousness has expanded from here to Japan. And now we will talk about our Bhakrotā here. Bhakrota is also hidden; it comes and goes. Consciousness is expanding and contracting, and so is space. Space is expanding and contracting. This thing, which is visible and infinite, comes close to us, but it is infinite. It is boundless, and we are limited. How can the limited be known as limitless? For that, concentration and that kind of awareness which is within consciousness are needed. That awareness is the highest, the best quality of consciousness or intellect; that’s called awareness. Awareness means caution. Be alert. If you are driving a car, don’t do any mischief. Don’t look at the telephone. If you are fully concentrated on that, then in that case, there is salt in it or chickpeas. While driving, if you are focused on chickpeas, there will be an accident. Hari Om Tat Sat. And if we fall asleep, if you feel tired, stand by the car and run around it. Do āsanas two, three, or four times. Put your hands like this. Put your feet up and down, or sit up. Rotate your body like this. Clean your eyes. If there is water, then go. Then our alertness becomes fresh. Otherwise, it is the head, the micro-sleep. So, we have to awaken awareness more and more and make ourselves alert about our inner self, as well as our outer self, at that time. And that awareness gives us that kind of feelings and instructions, which we call buddhi. Buddhi determines it. The mind cannot. What is the mind? The mind is that kind of process within our body from external objects, including sound, vision, smell, touch, etc. Jñānendriyām̐ kā jitnā bhī hameṁ jñāna miltā hai, that’s called impression. Whoa, impression like this video, camera—a camera will never lie, a camera will only show what is happening, that’s all. So, impression immediately comes to our awareness, consciousness, to that intellect. So, impressions go, and our mind records everything. The mind records everything. And as soon as it records, the mind is so active, so quick, ki wo jitnā bhī ātā usko nigaḷ letā hai aur cetānā ke andar bhejtā hai. Awareness, intellect, emotion, mind. Now comes the consciousness. To consciousness ke upar, hamārī cetanā ke upar jhīlī ājātī hai. So we say conscious, subconscious, and unconscious. There are three levels: Jāgrata, Svapna, and Suṣupta. These are the three different kinds of levels. In these three levels, the mind supplies the impression. The clerk is given a file, and that file is given to the different officers in the office, and it keeps coming and going. So conscious means now, at this time, I am looking at you, you are listening to me, how is your cloth, how is your hair, you are old, you are young, you are a child. We are alert now, jagrat hai, bilkul dikh raha hai. And when it goes to the subconscious level, voh nī past ho jata hai, bhūta kāla. And bhūta kāla jo āg usmeṁ gayā, usmeṁ vo sab recording ho jata hai. Many times I am repeating this one. Example: A husband and wife went to the market. He saw an ice cream shop. So, the husband said to his wife, "Let’s have ice cream." She said, "It’s a very good idea." So, the husband was happy that his wife gave him permission to have ice cream. Then she said, "Do you know what? The doctor said, 'You have to have ice cream for two months to cure the infection in your throat.'" Husband, wife, disappointed. But what to do, he said. And the thing is right. He left. He went home. He had hot rasam. His throat was fine. But ice cream went into his subconscious. In the subconscious, that "I want to eat ice cream" was the mind. He took that information and left it in the subconscious. Now their wish is that "I will eat, I will eat, I will eat." One day, a dream came. Whatever dream you get, it is your own desires, your thoughts, your sorrow, your fear, your relationship. Whatever it is within that, it comes and projects in the form of a dream. What is a dream? A dream is your reality. He had a dream. He was sleeping. In his dream, the doctor said that now you can eat ice cream. He told his wife, "The doctor said, 'Let’s eat ice cream today.'" His wife said, "Okay, let’s go." They went to the ice cream shop. There was a table and a chair, and both of them were sitting. And they put very good ice cream balls in a cup. And on top of that, a spoon, and on top of that, a little chocolate. Oh my god, ice cream! My mouth is watering. See how much ice cream? So he, with ice cream and spoon, he is dreaming. He is eating in his dream. In a dream, we go back and forth. And if you see, it was a one-minute dream. But after many births, one became a king, one became a beggar, and many births passed. And then, when one opened one’s eyes, the sleep was only for five minutes. But, therefore, there is no time beyond space and time. Time does not exist at all. Samay hai hi nahi. Samay to khali manav ka banaya hua, our imagination. Time is our imagination, that’s all. It is made up of emotions, nothing else. That’s why yogīs, when they come beyond time and space, then this time does not affect them at all. The yuga-yuga goes on; those yuga-yuga have crossed that time. And now, what is he doing? What is that man doing? His wife is sitting, and she too is enjoying the ice cream. First, she says to her husband, "Now you eat, you also eat." She also puts an ice cream in his mouth with a spoon, and that husband also took a spoon and brought it to his mouth with a spoon. It was about five centimeters away from me. The alarm went off. What happened? What happened when the alarm went off? I lost my sleep. The dream went away. There was darkness in the room. Where is the ice cream? Where is the shop? Where are the spoons? There is nothing. That is a dream. This is a dream. This world is a dream. In the same way, as the dream breaks, that is a question of this. The consciousness, the awareness, the alertness, the intellect, the emotion, the mind, and then the desires—these are the subtle parts of our being, not physical, subtle parts. They are not visible with our eyes, but we can feel, we can understand. That is our second being, and that one is suffering, not the body. Subconsciously, after some time, the file came down and the other files came on top of it. Subconsciously, it went to the unconscious. That file came down to the basement. But now that desire, feeling is there, but form is not there. You lost the memory of the ice cream. You lost that you want to eat this and this. But that desire is nowhere. That is in your own phenomenon. Just like a big balloon, inside the balloon is your whole existence. Your records of all your births are inside that balloon. And that is your own phenomenon. Now, how are you going to clean up this? When you think positive and spiritual, then this darkness is removed and enlightening. When you do the negative thoughts and negative action, immediately darkness again comes. It is in your possession. Nowadays, it is called a backpack. It is called a rucksack in Germany, and here it is called a backpack. So when you die, your karma will go along with it. Don’t forget, everything will go along with it. Now, what happens is, there is lust. Lust is the cause of sorrows. And that feeling is born in that way through our sense organs, which we desire to experience. Some are such that I want to listen, I want to listen to someone’s voice, I want to listen to bhajan, I want to listen to music, I want to listen to songs. I want to see, I want to sleep, I want to taste, I want to feel this touch. This is Jñānendriya. The awareness of Jñānendriya has been dimmed. Now, there is no awareness; there is no alertness. But it is in that consciousness that is called the unconscious level. So what happens is that it comes out. Sometimes it becomes garbage, but it comes out. It goes inside the water, and the leaves fall down and sit in the water. Then sometimes it comes out of the water, and that garbage comes out, so certain desires which you could not fulfill—those desires which you could not fulfill will come out. But you don’t know what it is. That is called psychological disease. What does the doctor know? The doctor will say that it is a psychic. What is a psychic? Is it a horse, a camel, a goat, milk, butter? What is a psychic? What you cannot explain, that is psychic. Got it? And what is a horizon? The horizon is the union of the earth and the sky. It is far, it is visible. So what is a horizon? The name is given, but what is that? The horizon is that: the closer you go, the farther it will be. The closer we try to go, the farther it will be. That is the origin. So that desire, you can try to solve your problem, but you cannot. Then what will the doctor do? He will give you a tranquilizer, medicine. What will happen to it? Hey son, get up. Hey son, don’t eat anything. Son, get up. Yes, father, yes. That subconscious disease, or the one who gives you all the medicines, you are lost. Your balance, your awareness, it is half. We don’t know what was the problem of psychology. That is through yoga, through meditation, through prāṇāyāmas and guru mantra, we go to the subconscious and unconscious. And improve it through our inner architecture of working through the body to clean and clean and clean. There is a story for the psychologist who is explaining. It is a story about a psychologist. There is a very good love between husband and wife. There is no kind of fight. But when they go to the market, or go to buy vegetables, or go to meet someone else, then there is a fight between them on the way. And there is so much fight that they come home in separate rickshaws. And as soon as they came home, in five minutes, there was so much love for both of them. There was no kind of fight. They got worried while doing it. They could not go anywhere. If he goes to someone’s wedding, he has already had a fight with her. So, the psychologist has gone to him. Diagnosis, what is it called? Diagnosis. What does he do? He keeps asking. He keeps asking, what happened? How was your childhood? How was your mother? How was your father? What did you eat? What happened? What did you do in school? Did your master beat you? Did he beat you? He keeps asking. It has been four years. He kept asking for four years. He was asking, "What happened one day?" That woman told him that there was an incident where you shone or something happened. Then he said, "I was taking a bath in the bathroom, and I had a small child." So that small child, when that mother was taking a bath, that child was small, so he opened the door of the bathroom. He opened the door, and there was a dirty towel lying on the floor. The mother immediately took the towel and put it on the body and closed the door. Now, that little child of two to three years is thinking in his mind, "May it not happen," but there is joy in dirty clothes. My mother took a bath with soap and cleaned herself with a towel. After that, he used to wear a dirty towel all over his body. There is some happiness in this. That’s it. Now, his diagnosis was that if he wore good clothes and went out, there would be a fight. And if he came home and wore normal clothes, he would have calmed down. So, he said that this is it. Then, what should we do? Dress nicely and go together. See, they went, and there was no fight because the delusion was gone. So there is no cure for delusion. If the cause of delusion is found, then it can be cured. Otherwise, there is no cure for delusion. So psychology says that our mind is that. The mind goes from the outside to the conscious, subconscious, and unconscious. And what is hidden in the bottom of the unconscious is brought to the conscious, so mind. Mind’s dharma is saṅkalpa-vikalpa. The god of the mind is the moon. And the principle of the moon is water. And the principle of water is emotion. And emotion means motion. After the mind comes intellect, and intellect gives judgment. The intellect decides what is this and what is that. He does not say that you should enjoy it now. He will clearly show that this is a mango and these are grapes. And this is pomegranate, which you can eat. So, intellect he has given you, but now intellect needs the pure knowledge, the training. If you are given the training to play football, then you will become a player. If you are going to do cycling, then you will become a cyclist. If you are a swimmer, you will become a swimmer. If you get training from a thief, you will become a thief. If you get training from a dacoit, you will become a dacoit. If you get training from a hunter, you will become a hunter. If you get training from a sage, you will become a sage. This is our intellect. It is a clear mirror. Now what will you write on that mirror? How will you do it? That will remain on it, so intellect just gives you a clear picture. In addition to that, along with awareness, we call it vivekā. Viveka is the butter of mind and intellect. And then Viveka says that if you do this, then its decision will be this. Now, you do it. Bhagavān Kṛṣṇa says that Arjuna, before doing a deed, see the form of the deed. Dekho, aur jab aapko pata chalayega, iska kya sarūp aayega, iska result kya aayega, to aap apna aap hī bhī bhī kaayega, ki ye mat karo, ye karo. So through yoga, and concentration, and meditation, and expanding our consciousness, and going beyond your limitation of the physical body—but still you can’t go out of the body. You are within your body. Within the body, your aura, your astral body will expand, but it is still connected to your physical body. But then, at that time, this different body is physical, mental, and subtle body, or pañcakośa. Pañcakośa: annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. Ānandamaya kośa is not that bliss. Don’t think that divine bliss. It is not that bliss; it is not that supreme bliss. It is our karma, our vāsanā. It is called the cause body. Cause means, what is the cause. What is the cause of this? Why are you fighting? So that bliss body is the cause body, then it comes back. Annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. In all five different kinds of the body, layer after layer, like when we eat an onion, one piece comes, another piece comes. Similarly, if a person is knocking on the door, who is it? I am Kapil Agarwal. Agarwal. Dharamvijaya opened it. Kaun hai, bhai? Ame Kapilo. Yeh kyā hai? Kyā hai? Yeh toh merā kaṇḍa hai. Yeh kyā? Yeh toh mera pet hai. Chamdi khichā. Yeh kya? Mera chamdi hai. Mera māṁs hai. Mera haddī hai. Mera khuṁ hai. Toh hai kahāṁ tū? Sab mera mera kaite ho, toh wo jo mera kya hai? Who is that, merā? Main main parle kī, vo main hai kahāṁ? Jo bhi aap aṅgulī se batāoge, aap iśārā karoge, indication batāo karoge, toh that is still my, my,... But not yours. This is my body, this is my feelings, this is my thoughts, this is my imagination, my consciousness, my blood, my heart, everything. But who are you? I am. But who are you? Where is that I am? So through meditation and Kriyā Yoga, and this the ātmanubhūti, self-inquiry of meditation of the Yoga, and the life, slowly, slowly takes years and years to come closer and closer and closer. Then, kaun hai? To hume hoī nahī. So who am I to say that I am? "I" is not there. Only at that time, our complete form, whatever you call it, if you go to Brahmalok, then you can go. Otherwise, as long as we are on this border, that is our phenomenon, individual phenomenon. Sometimes it becomes an animal. Sometimes it is a tiger, sometimes it is a dog, sometimes it is a snake, sometimes it is a lion, sometimes it is a buffalo, sometimes it is a cow, sometimes it is a human being. So the life of a human being is unique, and it should not be lost like this. This life is very unique. God has given us a human life so that we can worship Him, follow His rules, and have mercy on Him. The core of religion is mercy. Don’t hurt anyone. Who are you to cut someone’s throat? Who are you to kill someone? It’s okay if you bring him back to life. It’s okay if you take away his pain. But killing others, be it animals or humans, is a terrible sin. Then they will also cut your throat. They will come and go with you. This cycle of 84 is going on. That is why yoga is one such thing. And the Guru’s grace is only for the disciples. Ānanda Maṅgalam. I say this much and end my speech. Śrīmān Nārāyaṇa, Nārāyaṇa, Śrīmān Nārāyaṇa, Śrīmān Nārāyaṇa, Nārāyaṇa, Śrīmān Nārāyaṇa, Śrīmān Nārāyaṇa, Śrīmān Nārāyaṇa, Nārāyaṇa, Śrīmān Nārāyaṇa, Śrīmān Nārāyaṇa, Nārāyaṇa, Śrīmān Nārāyaṇa, Nārāyaṇa, Śrīmān Nārāyaṇa, Śrīmān Nārāyaṇa,... Narayan, Shreeman Narayan, Shreeman... Narayan, Shreeman... Narayan, Shreeman. Alak Purījī Mahādevakī Devajī Dev, Deveśwar Mahādevakī Bhagavān Śrī Deep Nārāyaṇ Mahāprabhū Kī Satguru Svāmī Madhvānanjī Bhagavān Satyasanātan Dharma Kī Bhārat Mātā Kī Om Śānti Śānti...