TV Channel

First, everyone should relax. Lie down with your head towards my side or towards the castle, as you are on the hill. Of course, lie down. You may remain sitting if you wish, but it is best to lie down and relax. If you have back problems and cannot lie down, it is no problem. Still, you should try to lie down, on your back or on your stomach. Gentlemen, lie down. Everyone, relax and lie down. Meditation, in Hindi or Sanskrit, is called Dhyāna. This is divided by Patañjali Ṛṣi into Rāja Yoga. 'Raja' means king. Now, who is the king? There is one bhajan: "Tu man indriyāṅkā rāja..." Yes, you are the king of your senses, and you are the king of your mind. Do not be a slave. Do not be a slave of your senses and your mind. So, Om Jīvātmā, do not be the slave of this Tukhāyā Nāgarkā Rājā. What a beautiful meditation this is. This is a meditation of instructions. It is a meditation for the yogī who would like to achieve that highest level. So, where is your kingdom? To Kāya Nāgar’s king. You are the king of this, your body—Kāya Nagar, your city, your Nagar. So, what is within your body? At least this should be under our own guidance. The mind and your senses, they are your people. Your thoughts and your senses are your people. Mat kartuniski gulami raja antaryami. Do not be the slave of all that is under your skin. This is your body, your kingdom, and you should control it. This is a beautiful bhajan. It is a beautiful bhajan from one great saint, his name is Achal Rāmjī Mahārāj of Jodhpur. So whatever we instruct or teach people, we should mention the author. If you do not mention the name of that author, artist, writer, or poet, if you do not mention their name, then you are stealing the intellectual property. And when we mention the name of that person, then the light, the energy, the knowledge of that great personality enters into your mind. And your attention goes towards that. What will be spoken or explained? At that time, our attention goes to that point, and that is dhyāna. Dhyāna means to accept. We are accepting. So our concentration is on that beautiful point, which the master or some other great saints or your teachers explain to you. So, Tu man indriyāṅkā rāja, and you are that king, Rājā Antariyāmī. You are the lord of thyself. This text is not readable to me. So now concentrate, be aware, and concentrate from the toes to the top of the head. And from the top of the head to the toes. Your whole body from round to round. What I am giving you instruction in is not a meditation, but this is called active meditation. First, to understand what it means, the meditation. So, there is concentration and meditation: Yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, and dhyāna. Dhyāna. So, dhāraṇā is concentration. When you drive a car and you know where you are going, it is your destination. But you are driving by car, by motorbike, by bike, or walking to your destination. Then you have to pay attention to your path. If you are walking, then you should know if there is a stone or a thorn, up, down, etc. If you go by bike, then you should know to take care of all the traffic. If you go by car, also pay attention. So this is called dhāraṇā. Without this, you will not come to your destination. So this is called concentration, but this concentration leads us to our destination. Our dhyāna is there. And we should not put dhyāna in the wrong direction. The dhyāna is that which you accept. Now, what will be when you come to your destination? That was your dhyāna. Then it comes to the last. It is called samādhi. Samādhi. There are many definitions. But you can say samādhi means samājatahe, you samāgaya. It means you become one. You put one drop of water in the ocean. This samāgaya, this becomes one with the ocean. So our jīvātmā would like to merge into the Paramātmā, the Brahman, the Supreme, and that is coming to dhyāna. Samādhi. Now, the state of the meditation should become in oneness. It is called dhyāna. Gaya or jñātā. The object, the knower, and knowledge. This is the samādhi. So the object, the knower who wants to know what they want to know is the knowledge. So knowledge, knower, and object merge into oneness; this is samādhi. I am not teaching you meditation, I am just preparing you for it. Of course, if you have back pain, you can roll your body over the stomach, or still, if you feel discomfort, you can stand on the head and therefore be comfortable. There are many different kinds of samādhis. One samādhi is called in our language śmaśāna samādhi. Śmaśāna means the graveyard or crematorium. Now, how do you get samādhi there? There you get vairāgya. So when we go to the company for the funeral, every one of you think, one day we will be here too. Yes, saṃsāra. Saṃsāra, this world is known in our language, in Sanskrit or in Hindi, as saṃsāra. Saṃsāra, this world. But saṃsāra means there is no sense in these saṃsāras. So it is only here to work, that is all. So saṃsāra is not permanent for us, it is coming and going. Then why should we have that attachment to this saṃsāra? My, thy, their, our—it is only a dream. So when we meditate, we should have these feelings: we are here to achieve something, not this worldly thing only, but something higher. Now, second samādhi is called bhāva samādhi. This is also samādhi. Bhāva means a kind of devotion. Bhava is like when you are happy and you begin to dance. Or you sit deep with closed eyes, and you are lost within thyself. But this is also temporary, bhāva samādhi. So there are different kinds of bhāva samādhis. Then comes the nidrā samādhi, not proper sleep, but you feel like in trance. So, bhāva samādhi and this one, they are similar. A temporary samādhi. Then comes the sabīja samādhi. Sabīja. 'Sa' means it is inside, or you have it. That means like a fruit, but it has a seed in the fruit. And that seed has all the qualities of that fruit and that tree. Again, it will grow. So, Sabīja Samādhi or Savikalpa Samādhi, these are all in our yogic literatures. So the samādhi, savikalpa samādhi. So kalpā, vikalpā. So saṅkalpa, kalpā. Kalapa means we are trying very hard, staring for that. So still we are in samādhi, but we have desires. Savija samādhi. Savikalpa samādhi. Saṅkalpa and vikalpa. These are two things. Saṅkalpa and vikalpa are very closely connected with the mind. Do not sleep. I am teaching you techniques of meditation. So it is savikalpa, it is called that, saṅkalpa-vikalpa. This is the principle of the mind. Mind brings the thoughts, mind dissolves the thoughts. You make some ideas, and you again delete the ideas. But it is deep within thyself, but the mind is running with you. Because there is a seed inside, desire. So this is also in the meditation. You are deep in meditation, so how? There was one man, about 98 years old, and he was going to meditate in his meditation room. He told his daughter-in-law, he said, "My daughter, we call them ’my betī,’ daughter, I am going to meditate for about one hour. But I gave an appointment to someone to talk with me, and that person will come in about one hour. If I am still meditating, maybe I am delayed 10 minutes, 15 minutes. So please welcome him and offer him some tea, coffee, fruits, whatever he likes. And tell him that I am meditating. I will meet him soon." So after 50 minutes, that person came who wanted to speak with her father-in-law. She welcomed him, and he asked, "Is your father in the house?" She said, "My father went to the market to buy shoes. But he told me that I should wait, and that we would come very soon." So he was sitting, getting a cup of tea, some biscuits, a glass of water now. When she told him that, "My father-in-law is in the market shopping for shoes," the grandfather was sitting in the other room and meditating and was listening. "Why is my daughter lying? She knows that I am meditating, and I told her that he should sit. And I will tell him that I am meditating and I will come," so he was a little bit confused. Why my daughter lie? Well, after 15 minutes she came, and they had a consultation, some meetings. After, when that man was gone, the father-in-law said, "My daughter, why did you lie? I told you, dear, I am meditating." She said, yes, father, I know. But I wanted to tell the truth. This is the truth. She said, "Yes, father. At that time you were thinking to buy the shoes, and we were searching for which shoe shop is good. So, Father, you were not here. You were in the shoe market." He said, "Yes, yes, my daughter. But how do you know?" She said, "I was practicing yoga in the life meditation. So I am in that level, I can see. I am in tṛīyā samādhi." So we are in the body, dwelling in the body. And with the mind, but still we do not have that highest level. And then it comes, Nirvikalpa Samādhi. This is very nicely written by Patañjali in the Sūtras, and that is why he put the first chapter as a Samādhi chapter. So, because there are so many vṛttis, after that, if you are still living in the physical body, then you get called the turīya samādhi. Turīya, this means above the three, and that is called the past, present, and future. That is called the state of the trīyā. That time, that third eye opens. That is called trikāla-darśī. 'Tri' means the three, and 'kāl' means time. Savikalpa Samādhi, still you are only in one world at the present time, and in Nirvikalpa you come to the three levels. That time you come to that point, knowledge, knower, and object become one. So therefore, now you can make one beautiful yoga in daily life. Sarvitāsana, raise one leg up. If I want to see if you are still in somebody or not, and forward cycling. Yes, perfect. Well, one step is done. Second step from the next leg, left leg. Yes. The left leg is always a little bit not in the front. It cannot be in the front. You have to go back, then lift it in front. Very good. And now stretch your hands beside the body, parallel to the shoulders. And do not worry if someone touches your body, please. It is called Ānandāsana, completely in Ānanda. Samādhi. And if you have understood and you practiced with this, what I told you, then try to be half a meter above the ground now. So now I know on which level of meditation you are. Hands above the head on the ground. And slightly turn to the left side. And with one right hand and right knee, try to sit up. And come out of the samādhi. Meditation. Meditation. So this is what, when you do now in your anuṣṭhāna, then you should know how you shall lead your vṛtti. Man is chanchal, man is chur, man is lobhi, man is lalchi. Man is chanchal, man is chur. Gali palak na chali. Man is always cheating us. Man lobī, man lalcī, man cañcal, man cor. Man ke māte na calye, ghaṛī palak, man or. Man lobī, mind is greedy. Man is lalcī, also greed. Man lobī, man lalcī, man cañcal, man is very restless. Man cor, and mind is the thief. Man ke māte na calye. Do not walk according to your mind, neříte se svou myslí, because gharī palak man, or in every second or every hour, man has different ideas. Man lobhī, man lālchī, man chañchal, man chor. Man ke māte na chalye, gharī palak man. Or so, your meditation: just be thyself. That is why, Tu man indriyoka Raja, je terī prajā, mat kartu eskī gulāmī, Rājā antriyāmī, O King of Ātmā, do not be the slave of the senses and mind. We know our mind is like that. We have many, many, many purposes. In saṃsāra we say pūrpoñch. Pūrpoñch means all, whatever I have to do this, I have to do this, I am this, I am that, I have forgotten to put off the light from my car. I have to buy this. How to write a letter? Many meripan parpanch. So we are in the saṃsāra of the parpanch, so vṛtti. So vṛtti is all our thoughts, and this vṛtti is like waves of the water. All the time, the waves are coming, going, coming, going. Whatever you can do. You should try to break the waves. So, like a glass window, you take the glass window and put it on the water. Then these waves will break. They will not come in. And then you can see on the bottom very clearly. Because there are no waves. Similarly, we shall make the boundary of this like a window, a glass window. Then we have a very good vision within ourselves, or meditation. Saṃsāra parpañca is out of the frame. Then you see that light of ātmā. Dikāla diyā deva purīṣa ne, Dikāla diyā ne samajā diyā deva purīṣa ne, Batalā diyā deva purīṣa ne. So this was this morning’s meditation techniques for your further sādhanā. I wish you a very nice lunchtime, and at the right times, please go to your program wherever you are divided. And in the right time, then go to your program, wherever you are.