TV Channel

Part 1: Kuṇḍalinī, Cakra, and the Human Dharma Om Sarve Bhavantu Sukhinah, Sarve Santu Niraamayaah, Sarve Bhadraani Pashyantu, Maa Kashchid Duhkha Bhaag Bhavet, Om Shanti, Shanti, Shanti. Sisters of Australia, it is a very beautiful morning, and I am very happy to see you here again in our Brisbane Ashram. All divine souls sitting here—no wonder there is such beautiful, divine, harmonious energy. Many blessings also to our international audience, spiritual seekers, practitioners of different spiritualities, techniques, or paths, and practitioners of yoga in daily life. I wish you a happy Easter if you are in a country where you believe in Christianity, and if you have a birthday, I wish you a happy birthday. May God bless you with good energy, good health, harmony, and happiness within and outside of your body, and within your family and country. The subject is very beautiful: Kuṇḍalinī and Cakra, the awakening of the hidden powers in the human. We will concentrate on the Maṇipūra and Anāhata Chakras. Both chakras are very, very useful, very important, and they hold great meaning for our life. Kuṇḍalinī is a cosmic energy, and that cosmic energy exists in every atom. It exists even in space. It is that cosmic energy which is in the sun and comes through the sun’s rays; we can gain that energy through solar means or different technologies. It is that energy which is in the moon, and the moon is a water principle. Water means emotion. Emotion means that which is in motion. If we call someone emotional, it means he or she is in motion. Which kind of motion? The waves of the ocean. Emotion means the waves of feelings: love, happiness, pride, joy, mercy, peace, contentment, or hate, jealousy, revenge, anger, greed, selfishness, cruelty, and what not. The emotions have many qualities. If the inner motion draws us towards the positive, then we have truly positive and divine, very divine feelings. If it draws us towards the negative, then we do not have that divine feeling; we are suffering. We are suffering. Let’s say you are jealous of someone. For what? That is, of course, different things. A businessman is jealous of other businessmen. One country is jealous of another country. One neighbor is jealous of other neighbors, or there is individual jealousy. Now, day and night, that jealousy exists in your consciousness. While going to sleep, you do not think beautiful things. You cannot even repeat your mantra. You are jealous about some man—man to man, great jealousy; woman to woman, great jealousy; woman towards the man, man towards the woman—or you feel revenge. Generation after generation, the fire of revenge tortures humanity. The blood of such a person boils in the fire of revenge. What a terrible emotion. So, even the moon—the Śakti which comes from the moon, which God Kṛṣṇa said enters as nectar, as sweetness in the vegetation through the moonlight—the stars, the elements (fire, water, air, earth), all these, their strength is that cosmic energy called Kuṇḍalinī. Kuṇḍalī means coiled, like a snake’s coil. That’s why one of its names is also serpent power: Kuṇḍalinī as snake power. Kuṇḍal means a circle. Sometimes you see two different kinds of circles around the moon or on a full moon. One indicates rain, and one indicates wind, a storm. The circle which is unbroken, like a complete ring, indicates a storm, a strong wind. The circle which is clear indicates a lot of rain or flood. And the circle which has a little opening indicates good rain, and it will be filled with water like a dam. So Kuṇḍal means a circle. Kuṇḍal—women, or some men also, have earrings, big earrings, you know. That’s called Kuṇḍalī. And because it is a Śakti, therefore Śakti is not masculine; it is feminine. That means then, Kuṇḍalinī, feminine. Śakti: energy and consciousness. This is all a play in the endless universe, the play in consciousness, the energy, Kuṇḍalinī. It is that energy which keeps consciousness and space in balance and harmony and unites them. That Śakti is known as yoga śakti, and yoga is as old as the universe and consciousness. It is that energy which is in every creature, in every entity. Even a very small, nearly invisible Australian sandfly—you know your sandflies—they have a lot of Kuṇḍalinī power. Oh, you feel it for hours and hours. That is the Kuṇḍalinī. When a soul descends from the astral world to this physical world, it happens through the sun, the moon, and the environment: Apa (the water), air, earth, vegetation, grains, and into different creatures, father, mother. It doesn’t matter if it is very tiny; even for human eyes, it is not visible. That one also has a life; that means a soul. Do not think that elephants have a big soul, humans have a big soul, and perhaps animals have very tiny ways, a little touch of the soul. No, no. Soul is soul; there is no measurement of the soul. Only the soul, which is—soul is not ātmā; soul is an individual, and ātmā is universal. Often, unfortunately, soul is translated as ātmā; that’s wrong. And the soul is a victim of destiny. First is created destiny, pralabdha, and then the body is created, or the body is prepared for you, for this soul, where to go. Destiny is individual because destiny is the fruit or the result of our actions. Karma, niṣkāma karma (selfless service), positive thinking, forgiveness, love, kindness, giving, and helping create a beautiful environment and destiny for the soul. As usual, I always say: the folding hands do not have that much value; helping hands have more value than folded hands. So, humans understand karma and dharma. Dharma means good things, rightness, righteousness. Dharma means principle. Dharma means the duty, the obligations, the nature. The nature of fire is to give heat. And nowadays, they are making what we call the fake flame. From far, it looks, "Oh, big flame, fire," but you can go and touch it; there is nothing, no warmth at all. So, human, understand dharma and karma. Dharma rakṣita rakṣita: if you can protect your dharma, your dharma will protect you. If you cannot protect your dharma, dharma cannot protect you. The dharma of the eyes is to see. If you cannot protect your eyes, your eyes cannot protect you. Dharma of the ears, dharma of the nose, dharma of the lungs, dharma of the heart—you know, the one of the best friend or best servant or best employee, whatever you may call it in your body, in our body, is our heart. Now, since the heart was given into this body and the heart began to beat, the song came. Everything was prepared. Did you ever tell your heart, "Go and rest"? Did you ever say, "What a pity that I forgot my heart"? Did you ever send your heart for holidays? No. It doesn’t matter what we are doing: sleeping, running, practicing, diving, flying, anything. It doesn’t matter in which situation we are. Very loyal, the heart is constantly beating for our life. The heart is keeping its dharma. So what is our dharma? Our dharma is to take care of our heart so that the heart remains healthy. If you do not fulfill your dharma, your heart will not be healthy. And if you do not take care of your heart, then the heart cannot help you either. Both hands must work together: heart and you, and you and heart. Similarly, the intestines, the lungs, the liver, the digestion, the kidneys, and so on, all… That’s why the biggest or the best dharma for us is to protect this human life as a human, in order to protect all other lives and all creatures, and to get self-realization, Brahma-jñāna. So, the soul. The soul is a bundle of karma. Ātmā is a mixture of ātmā and ātmā. As long as we have karma, the soul will exist. When we have no negative karmas, then positive karmas will be credited to the bhaktas or friends, and the soul will be dissolved into the ātmā. And ātmā is universal. This individual soul, which came to the different form of life, is drawn by destiny. Therefore, it’s not only that "I do what I like," okay? That’s your bodily feelings. "I eat what I like," but consequences will be hard, and we will be sorry for that in the next life. What kind of destiny do these chickens have, for example? They hold their neck, cut their beak, and live with them in a small cage. What kind of destiny do these young-born, little male chicken babies—what you call them? Chicks. Yesterday, I read in this vegetarian magazine from the vegetarian, and what you call them, vegan and vegetarian both. One friend gave me one in an airplane, one folder. These living little babies, which are male, not female—they take them all and put them in a machine to grind them, living babies, either from the world or from the human. Can this human heart allow this to be done? Which karma will they have? They will suffer very soon; they will be inside. The clock is turning constantly; it’s not waiting for anyone. Jaisa karega, vaisa hi bharega. What you do, that you will get. So, what kind of destiny do these animals have—cows and pigs and all this? And in Canada somewhere, when the young sea lions, or what, the babies are born, they kill them, millions, because humans want to have a nice jacket and something nice from that. Yeah, next life you will get a real one; this life you get it. For killing, you get it, but then we’ll say karma: next life, you get real one karma. So, human dharma is to protect human life, to protect others. The dharma of the bus driver is to protect himself, which also means to protect all the passengers. Sitting in the bus, the dharma of the pilot is that he should be healthy, conscious, and alert because he is not flying only for himself, but there are many people in the plane. Similarly, the dharma of the father or mother is that he or she is not living only for their own enjoyment and own life, but they have children and family, relatives, parents and friends and colleagues, and countrymen, and the world. It’s not that they are only existing for themselves. No. Your neighbor is crying out of pain and troubles, and you say, "Oh, it’s her problem, I will sleep." No, I can’t sleep like that, because I feel one with them. So destiny, prārabdha: pehle rachā pise rasa śarīra. According to the destiny, the cosmic self—we call Dharmarāja, the king of dharma, and Yamarāja, the king of death, the sin. The sinner goes to Yama, the king of death, and the pure soul goes to Dharma, Dharmarāja. And Dharmarāja, he will lead you, he will escort you nicely to Brahman, your consciousness, I mean. So when the soul begins to descend from the astral level to this physical, then it is that cosmic energy, what we call the Kuṇḍalinī, that is guiding us, escorting us, and bringing, directing us to that kind of life. And according to that, that Śakti will function in the body, or in the atom, or in the plant, or anywhere. There is one beautiful poem in the Hindi language. I will translate it also. A very nice, very famous poem. One man was meditating, and after making his mantra, he was thinking, "What a life." He was thinking about life, yes, my parents, my brothers, my sisters. And he looked at the tree. The wind came, a strong wind. And one leaf, a yellow leaf, broke. And the wind blew it away, took it away. Far away, on the other side of the hill, that yogī is thinking: Pata tuta dalase—that leaf broke from the branch. Le gayī pavane udāī—and wind has blown it far away. This distance, this separation took place. When will we come again together? Why? Door padege ja—we’ll fall down somewhere, hundreds of kilometers or kilometers far away. So, our life in this world—this world is a tree. In the 15th chapter of the Bhagavad Gītā, Kṛṣṇa is talking about this tree: the tree of the humans. Normal trees have roots down, and humans have roots here, up in the brain. Urdhva-mūlam adhaḥ-śākham—and the branches hanging down. So, we are a leaf of one branch of this family, the human. And now death has separated us. Sooner or later, we have to go. Ātmā never dies. The soul passes away. The body doesn’t die because every element merges into the element. But generally, we give the name death. So death has taken away. And immediately, as soon as you die, destiny takes you into its hand. And it will take you in that direction, and where destiny will bring us—to which life, which place, if we become inhuman or not—is not under our power. It is under the power of that Supreme which guides our destiny. And so, preserve the wisdom which you have. Your dharma protects your body so that you can help others. Like in an aeroplane, they said when the oxygen mask falls down, first put it on you and then on your child. Protect to protect, and then protect entire creation. For that protection is not only physical protection, but also mental. Physically, we can make an operation, we can take an injection, we can take some medicine. But how are we going to operate on the mental level? Yes, a doctor will give us some tranquilizer. What will that do? That will not help our mind; that will make us dizzy, drowsy, more sleeping, and dumb, so you don’t think too much about many things. You forget; it is reducing your memory and takes away the strength of the body, that prāṇa. How are we going to operate on that mental body, energy body, causal body, intellectual body? And there is what is called mantra. Mantra: "man" is the mind, the function between conscious and… the subconscious, between intellect and emotion. The man is that messenger who brings the message from the jñānendriyas, from the five jñānendriyas—that’s called eyes, nose, ears, the tongue (tasting), and the skin (touch). These are the five Jñānendriyas, which give us information. Through my eyes I see you, and now I have seen your face. In the afternoon I will come, and then I will not ask you again what your name is, because I saw her already now. And how do I know in the afternoon that it is the same person? Because my eyes have said; yes, memory is registered here, at the level of my intellect and consciousness. Then she spoke to me. Now she is telephoning from a far distance. Part 2: The Journey of the Soul and the Power of Mantra I do not see her, but I recognize her voice. Yes, we were in the āśram. Who tells me that? My eyes. And she gave beautiful flowers which had a good smell. I said, "Wow, the flowers which you gave, I still have the nice smell on my hands." My nose will recognize which person that was. That’s it. And the skin, the touch. These are the Jñānendriyas, and the mind is alert. The intellect is functioning only at that time, in what is called a time zone. The intellect has to proceed with our conscious mind, our conscious awakened state. So, what happens to our past? The past is taken by that power we call the mind, and safely, very carefully, exactly, it brings the evidence to the subconscious. And now the subconscious is functioning, and that subconscious converts the impressions into desires. What kind of vision, what kind of smell, what kind of words, what kind of touch gave you information and taste? That desire will be formed, and it will come up as smoke comes from a fire, from the subconscious to the conscious. And the conscious has no time. Immediately, we will give it to the intellect, the buddhi. And the intellect’s duty is to give judgment. What is what? The microphone, the light, the water bottle. As soon as the mind brings the hidden energies from the subconscious as a form of desires, the intellect converts them into clear visions and gives judgment. This is a water bottle, and why am I looking at the bottle? Because I am thirsty, and my intellect tells me this is what your thirst needs. And now I take and drink water, that’s it. So again, the mind brings the desires from subconscious to conscious and takes from conscious to subconscious. So the mind is not guilty. Guilty are our senses, the karma-indriyas and jñāna-indriyas. And so, the mind, mental power, mental śakti, the mind is thousands of times stronger than the body. And that mind can only be controlled or guided, directed through the wise words of the wise men or Guruvākyas. All holy scriptures are the words of the divine masters. Those are Guruvākyas for us. And the essence of the Guruvākyas is called mantra. "Man" means mind, and "tra" means liberation—that which gives liberation to your mind from all these kleśas and vikṣipas, disturbances and desires and all these thoughts, and whatever comes. Kleśa means troubles, and vikṣipa means the disturbances. So it is the mantra śakti that can protect you like a bulletproof glass, and inside, it guides your mind and your consciousness toward the better conditions in the universe. And it will lead you again to a better life and will continue your journey. So nothing will go with us but our mantra śakti, the guru mantra which you receive. That mantra will lead you forever and ever to all the different levels of the universe. So it is said, the soul, the individual soul, alone, alone, traveling. Floating on the waves of time, through the darkness and light, experiencing the happiness and unhappiness, pain and the pleasure, and then destiny again brings you to the mṛti-loka, the mortal world, so that you can come further, make a step, and we are lucky that we got a human life. It means not that we discriminate against other creatures, no, we love them. Human is here as a protector, not as a distractor. Other creatures, feed them, love them, but don’t eat them, right? So mantra śakti, it is the mantra śakti. In ancient times, they could realize anything through the mantra. So about mantra śakti, I will tell one story and then I will give you the rest, okay? There was a very nice king. Some kings were nasty, some kings were like a parent, a father. All the citizens of his kingdom, the king considered them as his children and loved them. And the king had one beautiful queen, or his wife. He loved her very much also. But somehow he was under her power, no wonder. Which man is not under his wife’s power? Even he denies it, but he knows when he will come home and what will happen. That’s good. That is a cosmic Śakti, you know. Shakti should control, and Shakti also needs to be controlled. The aeroplane takes off with 500 passengers. How many tons must the aeroplane itself, passengers, and luggage be? But there is one pilot who controls everything and takes off. Shakti. The king and queen were walking through their beautiful park. It was a small, nice orchard park. In the garden, there was a very beautiful small mango tree, and for the first time, one mango came on this tree. It was beautiful, nice, and big. It was looking like in two weeks it would be ripe. The Queen and King were walking through the garden, and she said to the King, "My dear," he said, "Yes, I have one wish." He said, "Yes, what do you wish? But if you promise, promise me that you will fulfill my wish." He said, "Well, I cannot promise to give you mortal life, but I will try. What can I do for you?" "Look, this is the first fruit of this tree." He said, "Yes, and when it arrives, I wish to eat this first fruit." He smiled and said, "No problem." That’s not a big wish. He called the gardener and said, "Look, 24 hours is your duty to take care of this mango which is hanging on the small tree, a beautiful mango. When it is ripe, the tree ripe, and it falls down, bring it to me, because the dear queen desires to eat this first mango of this tree." He said, "Sir, no problem, I will. Sleep here, I will have my tent here, and even I will not have a tent, only my bed in open air. We’ll have a mosquito net, but I will keep my eyes all the time on this mango." And he put a net around the tree so that birds could not destroy it. After twelve days, now only one day is left, one or two days, and that mango will be ripe. A couple passed by that orchard garden, and the wife of that man stopped and said, "My dear," he said, "Yes." "You know the duty of the husband is to fulfill all the wishes of his wife." He said, "Yes, what do you wish?" She said, "I wish something, and you should promise me that you will fulfill it." He said, "A promise is never there. A promise is a kind of pressure. A promise is kind of demanding; a promise is kind of blackmailing. If you promise, ask someone to promise me. But I will do the best I can." She said, "Look, there is about 100 meters far away, one mango tree, and one gardener is sleeping under the tree and has a net over. It seems it is the first fruit of this tree. My dear, I desire, I would like to eat that fruit." He said, "Oh, my dear, then nothing is easier than this." Okay, so he had a mantra siddhi. He practiced all five levels of mantra very correctly: Likhit, Vekārī, Upāṁsu, Māṅsik, Ajapā. And then he got the siddhi called Mano Kāmanā Siddhi Mantra. Mano Kāmanā Siddhi Mantra. Mano Kāmanā. "Man" means mind, "kāmanā" means the wish, "siddhi" means perfection. What you wish will be yours. So he put his hands like this and said the mantra. And that mango disappeared from the tree and came into his hand. He said, "You are here, you are my dear." She said, "In my every life, I wish for such a husband." He said, "And I wish also for such a wife who keeps me busy." They went away. She ate the mango. After some time, the gardener looks at the tree again. There is no mango. Ah, he was frightened. My king will kill me. And he ran to the palace and said, "Dear sir, sir,... sir." King said, "Yes." "Something terrible happened." "What?" "In 24 hours, I was under the tree. I put the net around the tree. There was no cat, no birds, no humans, except me, and on the floor, I didn’t find the mango. It disappeared." The King told the Queen, and the Queen was very sad. "Even you couldn’t fulfill my this... First, the desire which I asked you, that was the first tree which I planted, and I want to have the first fruit. Who was it? Find out and punish him with death." Now the king told his one son, his only son, the prince, and said, "Go and find out who that is." They were searching and searching. No one knows who that is. The man who took that mango through his mantra śakti and gave it to his wife to fulfill the wish, he heard that the king is searching for someone and that person will be killed. He said, "Truth is truth. I will go and say I was it." So he went towards the palace, and the prince saw him, and he says to the prince, "Sir, I was the one who took the mango from the tree." The prince was so surprised by the, how do you call, the faithfulness of that man. He tells that he was it, though he knows he will be killed. So he asked, "How did you take that thing? There’s an iron fence around, no one can climb over, and there was a 24-hour guard there." He said, "Sir, no problem. I have mantra siddhi; I practice my mantra in such a way. So I wish, and it comes in my hand, and unfortunately or fortunately, my wife, she desired. She said, 'I want to have that fruit,' and I did not know it was for a queen. Otherwise, I would tell her to give another mango. So I materialized that one, and she ate." "Is this a power in your hands, Siddhi?" He said, "Yes, sir." "So, me? Can you take that orange from that tree?" This is one orange hanging on the branch. He said, "Sir, if you want to eat, no problem." He said it’s a Manokāmanā Siddhi mantra. It came, here you are. Prince was a very wise person, not emotional. "How many people in our kingdom have such a siddhi?" He said, "One was my master, and five were my other guru brothers and sister, disciples of my master. Unfortunately, they died. I am the last one." "Can you teach this?" He said, "I can try. If someone follows me as a master, disciple, okay, thank you. Go home." He went to the king and said, "Father, I found the guilty one. I wouldn’t say he is guilty, but I found a person." "Then bring him here, chip his head, or throw him in the fire." He said, "Yes, father, it will be done. But listen to a story, father." He said, "There is no story. One who went against the queen has to face the consequences." "Yes, father, I know. But listen," and he told the story. And then he said, "But you know, only he is the one left in our kingdom who has this siddhi. If we kill him, this siddhi, this knowledge will disappear forever. Why, father, you don’t want to have this knowledge first? Siddhi, and then kill him." The father said, "Good idea. Call him." Now, the father is sitting on his throne, and the man is sitting down, and the man is teaching him. But the king doesn’t get anything. Even he doesn’t understand. The king said, "All is stupid. Take him and kill him." The son said, "Wait, father, wait. You know, Father, when it’s raining, then from the hill, water goes down. It doesn’t go from down to the top of the hill." "What do you mean, my son?" "Father, when the guru is preaching or giving blessings, then disciples should be down. You are sitting on your kingly life and on your king’s chair, and he is sitting down, your guru. How can it function, Father?" "What do you mean? What should I do?" He said, "Father, I am sorry, we closed the doors. You sit down and let him sit up." Such a son, what karma have I? Okay, close the door and curtains. Make sure that nobody comes in and nobody sees. So he sits down and he says, "Please sit up." So he was sitting there and gave the blessing. Something is happening in the body and mind of the king. Slowly, slowly, really, the king learned how to manifest something, materialize something, or bring something. Then the king said, "Okay, now we will kill him." The disciples said, "Brother or son, yes, father, it will be done. But—" "What’s 'but'? Always don’t tell me 'but' after the end of the discussions." He said, "Yes, father, I obey, I respect you." "But what is 'but'?" "I want to protect you, Father." "What do you mean that you will protect me? When did you kill him?" He said, "Yes. Since he’s sitting up, he’s your guru, and if you kill your guru, you will have a very heavy punishment. How many yugas you have to spend somewhere in the space, without birth and without coming down. And even you will be born in such a call where there is nothing to eat and drink. I don’t want this punishment for you, brother." Father said, "What should I do then?" "Give him a piece of land, nice, and build a nice ashram. That’s all." So the king gave him a beautiful piece of land and a good ashram. Many bhaktas used to go there and meditate, and from time to time, the king and queen, they also go and practice and meditate there. So mantra siddhi, it’s called mano-kāmaṇā siddhi mantra. What? Mano kāmanā siddhi mantra. Mano kāmanā, "man" means mind, "kāmanā" means the wish, desire, and "siddhi" means perfection. Mantra is that mantra. Mantra: "man" is the mind, "tra" is liberation. Liberate your mind from the many, many troubles of this world and concentrate your mind in one direction, God. That will liberate your soul, and then your consciousness will emerge into the cosmic consciousness. And that is the work of the Kuṇḍalinī Śakti, which will awake within us. And Manipūra Chakra and Anāhata, which are of great significance. So, another mantra. Mantra means trapti, and trapti means contentment. When you are thirsty, you drink water, and you say, "Now I am fine. My thirst is quenched." Or you are hungry and you get good food to eat, and you say, "Good, I am satisfied now." Similarly, all desires and longings in the mind, according to the senses and body, are all fulfilled. Santosha. āy santosh dhan, sab dhan dhūr samān. There is no wealth greater than contentment, satisfaction. When we are content, no more desires, no more longing, how happy that life is. Now, in this global crisis, in this global crisis is what we call economical problems. If you ask a yogī, "Is what are you talking about?" Money is nothing, it is a man-made. When things are printed, more money is lost. Nothing is lost. When health is lost, something is lost. When character is lost, everything is lost. When confidence is lost, everything is lost. So money—how stupid is a human’s brain, crying for a piece of paper, and you have many, many papers printed. Hari Om Tassa. This evening we will do a further lecture. Okay, wish you a very good appetite. God bless you, have a nice afternoon, and see you in the evening.