TV Channel

Śrī Deep Nārāyaṇ Bhagavān, Devādhi Deva, Deveśvara Mahādeva, Mahāprabhū Deep Nārāyaṇ Bhagavān, Alagpurījī Mahādeva, Satguru Svāmī Madhavānandjī Bhagavān. Mantra. Mantra is a very positive word. A mantra purifies all our bodies. It purifies the Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. These are five different layers of the bodies over the Jīvātmā. We can purify the physical body from outside. In some way, we can also purify inwardly through Haṭha Yoga techniques, but not entirely. There are also techniques through Prāṇāyāmas, but that also falls under Haṭha Yoga: Neti, Dhauti, Basti, Nāli, Trāṭak, and Kapālabhāti. This is for inner purification, but we cannot purify everything this way. Therefore, there is another way to purify, and that is sāttvic nourishment. Sattva is one of the three guṇas, described in the Patañjali Yoga Sūtra, the Bhagavad Gītā, Āyurveda, and Yoga. These are called the three guṇas: Sattva, Rajas, and Tamas. Sattva Guṇa develops through nourishment. Rājasika Guṇa also comes through nourishment, and Tāmasika Guṇa is also through nourishment. The sattvic quality means the food we eat should have positive energy inside. Of course, when we take a vegetable and destroy the plant, that is also not acceptable. But we can take the leaves without destroying the plant; then it is okay. The second category is fruits and fruit-vegetables, like pumpkin and many others: bindi, baingan, kurkumā, and many different kinds we can take. But we should not destroy the plant. This is Phalahārī: phal means fruits, āhār is diet. So Phalahārī is taking pure fruits as nourishment. This also includes fruits we use as vegetables: pumpkin, baingan, bindi, lokī, turīyā, etc. Regarding fruits, you should not take them from the tree; the tree will give them. When a fruit is ripe, it falls down. At that time, the tree offers you a certain kind of fruit which we can preserve, and some which we can use for some days to eat. In the Mahā-mṛtyu-jaya Mantra, which also relates to food: "Oṁ tryambhakaṁ yajāmahe sugandhiṁ puṣṭi-vardhanam." This refers to the third eye, Lord Śiva. It is said Śiva has four arms, and this is the mudrā of the Tryambakam. He has a water pot, we call it Kalaśa, and he is performing abhiṣeka on himself. You will have a beautiful statue in Jadan Om Ashram with this mantra inscribed—a rare inscription not found in every temple. There will be pūjā every day. Some bhaktas will donate that statue; I do not know who, but Śiva will arrange it. So, "oṁ tryambhakaṁ yajāmahe," oh Lord Śiva, "sugandhiṁ puṣṭivardhanam," meaning that in all our herbs and vegetation, there should be beautiful fragrance. Who gives good smell? Not animals, not birds, perhaps humans? Not humans. All good perfumes, whether in shampoos, soaps, or oils, ultimately come from vegetation and herbs. In Āyurveda, there is one medicine gained from stones. It comes out like tar. This is what they call "śilājīt." Śilā means rock, and jīt means to gain, to have available. In Āyurveda, they say it is a sign that it is from herbs. Over millions of years, beautiful and useful herbs were there and were squeezed into the rocks. They developed medicinal value, which is called Śilājit. In Āyurveda, Śilājit is very important and effective for our body. In summer, where the sun shines at very high altitudes, heating the rocks, this essence comes out like gum from a tree. At that time, monkeys climb up and lick it. Also, a kind of mountain animal that climbs on the rocks—they are the best climbers—they also go there to lick this. Some green grass is there, but more is below than above. They are also searching for this Śilājit. Not all, but a certain kind of deer. This Śilājit also creates sāttvic qualities. It prolongs life, has many minerals, and is very useful. But it must be taken according to the guidance of a good Vidyā, a Vedya, an Āyurvedic doctor. You cannot just take and use it. It must be purified through fire, hot water, and different processes. You must only take it with milk. This has its discipline and values. How to extract its values so it gives more quality? Through milk. It is very powerful and strong, so you must take only a small amount, like with mung lentils or, if you do not know, with a mastic head. This is small but powerful; it also helps prevent cancer, and if someone has something, doctors say it can help. This is one example. Through food, we create Sattva Guṇa; we purify our body, the nerves, and all different kinds of nerves and veins. Then, how to purify the brain? Otherwise called brainwashing, that is also a kind of purification, but in a positive, sāttvic way—that is very important. Sattva Guṇa leads our life positively and more towards spirituality. But not only nourishment; you also have to purify your Antaḥkaraṇa, which can also be controlled a little through Āyurveda. Then, through āsanas, prāṇāyāmas, and certain kriyās. But how to purify those layers after layers in the brain? From many, many lives, there is a very fine, thin layer that also comes from our ancestors' time, and that is rooted into the navel. The navel is like the earth. From this, down to our Maṇipūra Chakra, the roots are going. The upper part is going like our Suṣumnā Nāḍī. This grows up, and the brain has all its fruits, plasmas, and everything. In the Bhagavad Gītā, the 15th chapter's first śloka says: ūrdhva-mūlam—it is said normal trees have their roots down in the earth, but in human trees the roots are in the brain. The root is that which has essence. The roots take essence from the soil, all different qualities from the nutrition. These roots take what is better for this body. How to purify this? You have to ask your brain. Thousands of different kinds of hormones develop in the body through the Maṇipūra Chakra, then come the glands. The glands are like fruits of the brain. Where is the quality of that fruit? In yoga, it is said that when you go for astral traveling, it is possible, but for years and years you are only traveling in your own Cidākāśa, in your own brain. Where is the knowledge? Intellect, where there is awareness, consciousness. If we live a sāttvic life, then the purification of the brain occurs. When the brain is purified, all other glands and systems will support it. The signal is from the brain, but the brain also depends on certain glands. It is like roots in the earth; the roots should mostly not be outside—they are under the earth, the soil, then the trunk, the leaves, the blossoms, etc. We can compare the whole body with a tree. If the tree gets good soil and good water, the tree is healthy. Even if termites attack, a healthy tree has its own energy, what we call immunity. Trees also have their immunity. But by giving too much artificial fertilizer—like when we take too many antibiotics—we get healthy in some way but damage our body more. The immunity is not there, and immunity is that which fights against foreign germs. So, a healthy tree has a healthy brain. A tree has a brain; do not think a tree does not have a brain. A tree has a heart, a tree has a navel, everything. Those who understand their life ask: What does it mean for my life? How do I enjoy my life? The enjoyment of our life does not depend on eating or on your husband or wife, no. This is all disappointment. One day you will get disappointment; it is sure. If not in one way, then one of the partners will die; you will be disappointed. This is called worldly levels, coming and going, like the weather. But when you awake in your heart, feelings... and in your brain awakes the knowledge, your Maṇipūra Chakra becomes very solid. Immediately you wake up: "Oh, I am a human." And there, positive sāttvic energy and vibration come. But still, humans have other qualities which are not good. There was one master who announced a twelve-year meditation sādhanā. There is a leak of water because outside there is only snow, not rain, so it does not matter. Snow will also melt when put in the bed. It is said that in 12 years, self-realization is possible. The price was very high. There are some masters like this. There was one master who said, "I will teach you the flying yogīs—levitation." He announced: First, you have to become a member of the millionaire club. To become a member, you have to pay one million dollars. Many people like us would not even give fifty dollars to become a member. But in that club, only millionaires can come. You cannot imagine. It was featured on the front page of a famous Times magazine. There are many millionaires in this world, and mostly millionaires and those who have money are always searching for exclusive things. The master announced the membership of the millionaire club. You cannot imagine how many came. How much money was a lot? Of course, that club had a seven-star reception. The master said, "Well, it’s a nice place." Then he announced a billionaire’s club. The people in the millionaire club—is it all good? The billionaires—they said high society, but if you have billions only to give the membership fee, then you must have more billions. Can you imagine sitting among them? Your chair is reserved, three people are in your service. You cannot imagine how many billionaires came, and so that master became a billionaire. This is a real story, not just a tale. Another master gave information in a seminar and training for 12 years, promising self-realization. For people like us, his fee was not so much—about 40 dollars per day, but for 12 years. Someone said, "Master, it is too expensive." He said, "Okay, five dollars." So many came. The master talked about the three guṇas: Sattva Guṇa, Rajas Guṇa, and Tamas Guṇa, giving lectures for many days. Sattva Guṇa: the person is content, has no anger, no hate, no jealousy, no greed, is pure. That is purity; that is purification. Second, it depends on eating: no garlic, no spices, no onions, no potatoes, no mushrooms—only sāttvic food. Those who eat this will have no rājasika qualities. Next week we talk about Rajas Guṇa. Rajas Guṇa is very important; without Rajas Guṇa you cannot purify. There should be some qualities: fight against, like warriors, but against yourself—that you will not be like that: anger, hate, jealousy. Then, after one year, he talked about Tamas Guṇa. The master said, "My children, my disciples, Tamas Guṇa is the best. No sattva, no tāmasika." Even you are not aware of that. Just lie down and relax. Why should we work? But you have to choose it. So how is he teaching differences about the three guṇas? Why has the creator created these three guṇas? But out of these three guṇas, there is one more guṇa that is not written. "Next year I will tell you," so they had to wait for the next year. Then he explained about self-realization. It is said he mastered explaining the mantra, the mantra which you know very well, and there he is talking about the triguṇas—only the embodiment of the knowledge. When you are above the three guṇas, then you are known as the self-realized or the master. So, leave your guṇas out. Purification. "Now, I will teach you the meditations and so on." For 12 years, meditation comes higher. Many students had very high experiences, sitting hours and hours in ānanda. They learned Yoga Nidrā in meditation. Lying down on the ground is not Yoga Nidrā; this improves the Tamas Guṇa. That is not Yoga Nidrā; do Yoga Nidrā while sitting. Therefore, Mahāprabhujī speaks in his bhajan: "Yogī janakī yoga nidrā vṛla śānta janjanī." Yoga Nidrā is practiced in meditation. You begin to travel in your inner space. You have to search your whole body from the toes to the top of the head: every nerve, every gland, every organ, every function, all tattvas. That is called the endless ocean. How many percent of liquid do we have in the body? Eighty percent. So it must be such a big ocean. We are always flooded in it. Enjoy the floods. There are also sharks; there are different things. Then, after 11 years and 10 months, the master said, "Now will be the examination. Prepare for next year, next month. If you fail, repeat again for 12 years. And you will judge yourself. I will not judge. But if you will not judge, you will not answer, then I will wake you up." My God, everyone is making Śaṅkhaprakṣālana, Astrīkās, Kapālabhāttī, Ujjāyī Prāṇāyāma, Naulī—all these kriyās, sitting, meditating. And everyone said, "Where have you been?" "I was in ānanda." Someone said, "I was in light." If someone said, "I see only Gurudeva everywhere," I went, and so on. One disciple was always asking questions. He was always thinking, "I am the best," always sitting in the front. The master said, "Now, who will sit in the front? First, questions to you: sit in front of me." The master said, "Go to samādhi, and describe your experiences, what you see." He was sitting and meditating in front of the master. After half an hour, he said, "Master, it is very hard to speak. Master, no anger, no hate, no jealousy, neither sattva, nor rajas, nor tamas, no lies... No darkness, Master, neither you nor me. It is very hard to speak, Master. I am only Brahman. Ahaṁ brahmāsmi." Nārada said, no? Ahaṁ brahmāsmi. Ahaṁ brahmāsmi. Then Gurudeva had a very nice... He took a flexible bamboo stick and hit the student on the head. Bang! Everyone woke up. The student woke up and said, "Master, you are so cruel. I have done nothing. Why did you hit my head?" The master said, "Oh, sorry, my child. You said, 'Nothing inside me.' From where did this anger come? Stand up. Twelve years of meditation in that corner." That’s it. So another twelve years. "Yes, Master, I will do it." So, it is easy to speak about Sattva Guṇa, only eating nicely and saying, "I am sattvic." Develop the guṇas in your heart and in your brain. There is your Kuṇḍalinī. That Kuṇḍalinī is purifying everything. Then we can say, "Yes, now I am sattva." That sattva becomes the ṛṣi. Sattvic beings have long lives. He is humble, great, and we are searching for such a person. Mīrābāī said, "I have that viraha, vairāgya. I am just wandering in the forest. I did not find any dvidea for treatment of my disease, of my viraha. Neither justice, nor the doctor, nor the Vedas—no one can cure my disease. O Kṛṣṇa, my disease can only be cured when you come as a doctor for me." And that is all; these qualities will have to go. Then your inner Kṛṣṇa will appear. Then you will say how happily you will be. Hari Om Tat Sat, Hari Om Tat Sat,... Hari Om Tat Sat. Japa Kar, Japa Kar, Yahī Mahā Mantra: Hari Om Tat Sat, Hari Om Tat Sat... Hari Om Tat Sat, Hari Om Tat Sat, Japa Kar, Japa Kar, Japa Kar, Japa Kar, Yahī Mahā Mantra. So purification is within ourselves: how we think, how we behave, and how much we are depending only on the outside. Therefore, Gurudeva, Gurudeva... Gurudeva. So, we are calling upon that Gurudeva, that Kṛṣṇa. It is very nicely and beautifully said. How far, how wide can I open my heart? There is no door; it is doorless. That is infinite. Then, only once coming means we merge into one. Only once this drop falls into the ocean, then the ocean cannot say, "Now go away." It becomes one. Set gleam of this Gurudeva’s darśana and samādhi, then we can work and do good. So purification, Sattva Guṇa—still Sattva Guṇa is the best. Collect the Sattva Guṇa. But you know, there are many paṇḍits who do not eat garlic, do not eat onions, and spend hours reading holy books. If you tell this person one hard word, oh God, he explodes like an atom bomb. So that is not Sattva Guṇa. That’s it. According to this point, Jesus said: if someone gives a slap on your cheek, it is more painful, but you can offer the second one. That is Sattva Guṇa; that is understanding. Who dares to do that now? It does not matter if you are a Christian, a Hindu, or a Muslim. No one will offer the second cheek. That’s it. So, I wish you all the best. Think of the Sattva Guṇa. Go above that: tri-guṇa rahitam. Sattva Guru Tam Namaḥ Mīyam Oṁ Śrī Deepan Bhagavān Śrī Dev Purīśam Adeva Sattva Guru Svāmī Madhavan Śrī Bhagavān Sattva Guru Svāmī Madhavan Sattva Guru Svāmī Madhavan Oṁ Śānti Śānti... Viśvagunā Mahāmandir Śāstrī Svayaṁ Aiśvarya Nānak Jī Guru Dev Aiśvarya Nānak Jī Śānti.