TV Channel

Deep Nārāyaṇa Bhagavān Kī, Devpurīśrī Dev Kī, Satguru Svāmī. Mādhavānandajī Bhagavān Kī Jaya, Satya Sanātana Dharma Kī Jaya. In sādhanā, to create a sāttvic vṛtti—the mental modification described by Patañjali—it is said, "Yogaḥ citta-vṛtti-nirodhaḥ." The first sūtra states, "Atha Yoga Anuśāsanam." Yoga begins with discipline. Without discipline, your practice will not be successful. So, Atha Yoga Anuśāsanam. What kind of discipline should we have? It pertains to eating, drinking, walking, society, work, thoughts, vicāra, and so on. Sāttvic, positive thoughts should always dwell in our consciousness. Yogaḥ Citta-Vṛtti-Nirodhaḥ. According to Patañjali’s Yoga Sūtra, vṛttis are the thoughts. Our mind and our vṛttis are very close. And these vṛttis are such that nobody else knows them; only you know yourself. You are sitting here, but suddenly you think, "I may go swimming." Nobody knows; only you know. Or you suddenly think about something else. There is a metaphor for vṛtti. Imagine a very beautiful pond with peaceful, still water. If you throw in one stone, the waves ripple out layer after layer for a long time, not just once or twice. When you throw a seed or a stone into the middle of the pond, the waves spread out like a disc. One unnecessary vṛtti—what you are thinking about someone, something, or some problem—is like that stone. Look into the pond where you threw the stone. Where is the stone? You will not see it. It takes a long time for the vṛttis, the waves, to calm down again. Only then can you see clearly what is at the bottom. Therefore, as long as our vṛttis, our vichāra, our thoughts are not peaceful, our practice will not be successful. You know the story about a man. He told his daughter-in-law at home, at 10 o'clock in the morning, that he was going to his room for meditation, for sādhanā. He told her, "My daughter, my child, I have given someone an appointment at 10:30. If he comes, tell him I will come a little later, or that I am doing my sādhanā, so please wait. Give him a cup of tea or something." She said, "Okay." At 10:15, the man came. She opened the door and he asked, "Where is your father-in-law? I have an appointment with him." She said, "Please come and sit. Have a cup of tea. My father-in-law went shopping. He wants to buy shoes." The father-in-law was listening from his room. He thought, 'But she told him I am shopping. Why did she lie? I am here. I told her I am meditating.' After 15 minutes, he came out from his room, had a discussion with the man, and after half an hour the man went away. The father-in-law said to her, "My daughter, why did you lie?" She said, "Why? I didn’t lie." He said, "You said that I was shopping for shoes. I told you I am meditating here. I was here." She said, "Yes, Father, I know that you were meditating here inside. But you were thinking, 'In which market are there better shoes, because I want to buy shoes?' So you were searching in the market." He said, "Yes, you are right. But how do you know? I didn’t tell you. It was only my vṛttis." She said, "Well, I know. I also practice yoga." He asked, "Which kind of yoga do you practice?" She said, "Yoga in daily life." Our thoughts are so subtle. Sometimes you can’t speak, you cannot open up, you cannot tell anything. But the vṛttis are there, and when these vṛttis are present, your meditation is not there. Therefore, Yogaḥ Citta-Vṛtti-Nirodhaḥ: through the practice of yoga, you can calm down all your thoughts, your vṛttis. Or, through the practice of yoga, your vṛttis will be calmed. As long as you do not calm your vṛttis, you will not be successful in yoga. For that, it is said: ekānt, ekānta vāsa. From time to time, go somewhere to a peaceful place where there is no noise and there are no different kinds of people. Go somewhere with only those people whose interest aligns with yours, to a place where there is nobody else. No noise, nothing. There your meditation will be successful. Look at how beautiful this ocean is, a beautiful ocean with many islands like mountains, beautiful clouds. It is not too hot, neither too cold, and very pleasant for our eyes. How beautiful and green you see. This is called a place for retreat, for meditating. Here, each and every movement of our body—our lungs, our heart, all our organs, blood circulation, blood cells, the joints—everything is so pleasant. So, for 24 hours we are recharging that prāṇic energy, which calms down all our vṛttis. We are here, and we do feel it. From the first day we came on Monday till today, Friday, notice how much change you have physically, in your health, mentally, etc. This is called Ekāntavāsa, Vihāra, Ācāra, Vicāra, Āhāra, and Vihāra. At the same time, we have our yoga practice, our entire life of yoga. You have some kind of movements; sometimes it is too much, and you cannot meditate and sit down. So, you go for some changes. When you go for changes, your vṛttis will come down. For instance, you go every morning for a beautiful swim. This is such peaceful water here—very clean, very peaceful. And the sharks, they are not so near. Because they said, "Here are so many good yoga people, and I don’t want to..." Yes. Sharks know it is ahiṃsā, and they are spiritual people. They are not bad people; they are holy people. She is respecting the sharks. Sometimes you can see about 10 to 20 kilometers far into the ocean, and suddenly you see that she is looking up to where we are. Yes, through our trikāla darśī, through our voice and through our ears and our inner third eye, we can see everything. In our sādhanā here, I told you about the Brahmrī Prāṇāyāma. First of all, you should know, and you have definitely felt it in these four days. Brahmrī Prāṇāyāma is first of all for our brain activities. After doing Brahmrī Prāṇāyāma for about 10 to 15 minutes—which means you do it 15 times—you close your ears and make the Brahmrī sound. Each round may be about 30 seconds, 20 seconds, or 15 seconds, depending on the individual. Now, our stomach is more or less full after breakfast, so we cannot feel all of our diaphragm. We do the prāṇāyāma like this; it activates the blood circulation towards the brain. All the nāḍīs, which are the network of channels and glands, receive this vibration. It is very good. Brahmārī Prāṇāyāma is also the culmination of Oṃ Uccāraṇa, Oṃ chanting. Second, try to do it. After our seminar, for one year, you should do your Brahmārī Prāṇāyāma continuously. Then you will see how your memory, your brilliant thinking, improves. It doesn’t come so quickly. We are old now; some of us are 70, 80 years old here. Some of you are 50, okay, and some are young. But their brain is slowed down by some kind of instruments. All the time, looking, they are reading the hand lines, you know. They are all astrologers. Everyone is sitting at home—husband, wife, children, everybody—looking at their palm reading. You see the good line, the health line, the money line, this line, everything. Yes, they are all astrologers. So, the father said, "My son, you need not study. If you don’t have anything in your brain, don’t worry. You have everything in the palm of your hand." Okay, so the goal is Ayurveda. In Ayurveda, guggulu is a very, very important and good medicine. And this guggulu is a gum from a particular tree. It is found a lot in India and also in the Middle East, in warm countries. That is the gum of the tree. Ages and ages ago, during meditation, they would put this gum on the fire and meditate. The whole house smelled beautiful. That was for pūjā, for ceremonies in the temples. Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam. If you meditate in your room or somewhere every day, do not use too much. Too much is prohibited everywhere. Don’t do so much that even your neighbor on the fifth floor holds his nose and thinks, 'Oh God! Where are the guggulu fumes? I’m not a religious person to go to the temple. Who brought me here? Alcohol? Meat? This smells like fish.' That nobody minds at all. So this is the Kali Yuga. These are the Āsurī Vṛttis. And where there are nice flowers and incense, that is what we have. This is from the invitation from guggulu. Or it was from ceremonies, yajñas, where they put a certain kind of herbs. From these herbs, they make agarbattīs, or incense sticks. They are from sandalwood and then different kinds of flower aromas. It is good, but too much is not good. So, guggulu, you should have pure guggulu. There are different kinds of guggulu. One is a dark one; that is for animals. It is too strong. So you should get pure, good guggulu imported from India. I will tell you. I am now planting guggulu trees, about 100 of them. They will yield so much guggulu—pure, good, crystal clear. That is also guggulu, which people take in tablet form. You know that? Guggulu tablets? Yes. Not Googulu. Lulu Sendres. So people are meeting, maybe now in Bengaluru. You know, in Bengaluru? So they say Googulu. Not Googulu, okay? Guggulu. Pure guggulu. What I am telling you, please give me the results after one year. Take the little guggulu tablets; you can get them. If not, then get the guggulu resin and place a little piece, like the seed of an apple, on a coal fire. One pūjā, one mantra, one time is enough. But of course, sometimes your wife is very allergic; then it can cause you a divorce. So leave the guggulu aside for the sake of your wife, please, or for the sake of your husband. You have to create a sāttvic atmosphere in the family for all. This guggulu, which we are using for inhalation when we are doing... what do we do after? When we have finished, what do we do? We inhale, and the guggulu comes so intensively into the brain. That means all the nervous systems are activated, and your memory and many different faculties improve. It will even develop our hearing. Also, people who have problems—many people always have a sound in the ear, something. What do we call that? Tinnitus. Tinnitus. This will definitely help you. Brahmārī Prāṇāyāma: Many people do not practice Brahmārī Prāṇāyāma. They know of it. They will do it once or sometimes, and then they are finished. You have to practice. You can place your elbows on your knees, or in front of you on a small table. You should do it comfortably and nicely. This technique, as I taught you—after two days, you have caught the technique. From here, our throat, our shoulders, this part of our body, this part has the brain. A small... no, a big elephant has that brain. And this much brain leads the elephant in the direction it wants. A python, a big python, has a head like this, but it pulls everything; the whole body goes behind it. So, the brain. In this part of our body, first of all, we have the five jñāna indriyas. What? The five jñāna indriyas—the senses of knowledge. First, our eyes. Our eyes are very, very important. We have our eyes, and we are very happy, very lucky, very good. We pray to God to keep our eyes good. But still, we don’t know the value of our eyes. Only a person who is blind knows what eyes can be. Or if suddenly our eyes are gone. We saw the world, we know everything, but now we can’t see anything. Now technology has come; so many people even try to give other kinds of eyes and operations, etc. But still, we know that our eyes are jñānendriyas. Take care of your eyes. This Brahmārī Prāṇāyāma is activating all the five indriyas, the senses. Next comes the ear. Our ear gives us all kinds of knowledge. If we can’t hear anything, we can’t learn language. We know some people, some children, who were born but could not hear anything. And when they can’t hear, they can’t speak. If you connect it, they will say, "Ah, that’s all." Then they have another language, with the hands and gestures. So thanks to God that sound informs us of everything. So, eyes and ears. The third is our smell. Well, without smell, we can survive. But still, this nose connects these two nāḍīs and bindu cakras. For me, I can’t smell anything, anything. When you are blind, your eyes completely tell you, "You see nothing." But I am okay; I am happy. Sometimes I think Mahāprabhujī did it purposely, because in the aeroplane there is so much alcohol and meat, and what they are serving at that time is not good. So, Holy Gurujī, when he came to Europe for the first time, and they opened the food and alcohol service, Holy Gurujī said, "For the first time in my life, I came to hell. I thought it was high up in heaven, but it is not. It is so terrible." For him, the five to eight hours were a horror. He came down from the aeroplane, got out, and said, "I went eight hours through this hell." Such a smell. Or, not only in an aeroplane; in summer, you are getting on the bus, and there are many people in the bus, you know, and everybody is holding on... Śrī Śrī... Can you imagine having no taste? Nothing. Whether we are eating mud, or we are eating some nice grass, or we are eating mangoes, we are eating the taste of the tongue. And this is just when you swallow it; it comes to the vocal cords, and after that, there is no taste at all. So the taste is only in the whole mouth, gums, tongue, etc. And the fifth Jñāna Indriya is our Tvacha. Tvacha means the skin, and the skin touches. If our skin is not sensitive, if someone touches us, we don’t know. If a scorpion is crawling on your back or a frog is going on your back, your skin immediately informs you. Even the little hairs stand up. So these five jñāna indriyas are connected, and therefore this upper part of the body is very important. Our Brahmārī prāṇāyāma, as we did it, you will see that by going through all these five jñāna indriyas and their opening, you will feel it. Like an open brain, everything is getting light. Your brain will be very pleasant and light. Brahmārī Prāṇāyāma has different techniques. There is a second technique that we will not do now, but I can tell you it is like this. Yes. Did you try? The 100% technique I will tell you later. But now I can tell you: slowly, slowly put your fingers in and out, in and out, but not with pressure. Yes, that functions like when your water pipe in the kitchen or bathroom is blocked, and you give some pressure, you know, a vacuum. So it is opening, and that awakens some kind of glands in our neck, throat, and, of course, the whole brain. But that vibration goes to the heart. Rāmṛī Prāṇāyāma. Now again, you try. See how it is going. Three times, close your eyes. Pūrṇimā. Very good. Do you feel the difference? Yes. So Brahmārī Prāṇāyāma has different techniques, which we still have time to practice. And all this is sound. This is called the whole creation. Everything is based on sound. As Mahāprabhujī said, Holy Gurujī said, it is Holy Gurujī who spoke of the Oṃkāra Mantra. Oṃkāra Mantra Bhajan Gyānī jāne bhed sohī jāne rahe sukhīārī re, Gyānī jāne bhed sohī rahe sukhīārī re... Jani Jani Bhed Sohi, Rahe Sukhiari Re, Om Ki Rachana Sari Re, Om Ki Rachana Sari Re. Everything—all that is visible, invisible, hearing, tasting, feeling—all this is only from one source: from the Aum, the sound. Aum is the creator. Aum is the whole universe, the sound. Aum has no form to see. It is Nirākāra, without form. Jñānī jāne Ved sohī, rahe sukhī āre. Those wise people who have understood the Om will always be happy, sukhī, because they will know what the Om is. Oṃkār Parabrahma rūp, Oṃkār. If you want to know the form of the Om, you have to know... you have to know the form of the Oṃ. You have to know the form of the Oṃ. You have to know how is the form of the Oṃ. You have to know how is the form of the Oṃ. The Om, you have to know how is the form of the Om. Then it is Brahma only, Brahma. It has no form, nothing. The entire universe, all the highest of the highest, is Brahma. You can say a different name if you want. In Christianity, you can say the Holy Father. In Islam, they say, "Highest, highest is Allah, nothing else." Yeah. So Gandhi brought one very nice song: "Iśvara Allāh terā nām, sabko sanmatī de bhagavān." Iśvara and Allāh is Thy name, O Lord, give good thoughts to everybody. Who said that? Gandhi. Oṃ kī chāyā nahīṁ dhūp hai, oṃkār svarūp sadā hī. So that is Nirakara. So neither the shadow, nor the sunlight. Om Kāra Naba Rūpa Sadāhi. And Om Kāra Naba Rūpa Sadāhi. Naba is the sky. That is the Om all the time—only a very clear sky. No obstacles; there is nothing. Even the clouds are nothing; pure, pure nābharūpa. That’s called nābharūpa. What is your form? What is your ātmā? My ātmā is nābharūpa, just like all. And how big are you? What is your color? Go into the nabha and you will see endless and endless this ātmā. Rozum is? Understand? No. Who did not understand? What is a Naba? Sky. Empty sky. Everything. That is thy Ātmā, thyself. That is Oṁ. Oṁ kāra naba rūpa sadāhi he nira dharire. That one, Oṁ is not based on anything. It is not that we are sitting on the earth. But Oṁkāra has no base. It is everywhere equal and the same. All exists in that, but it is in no one. So it is with all, and no one is all. Oṁ, Oṁ, Oṁ. Oṁkāra kī triguṇamayī. Oṁkāra kī triguṇamayī. There are three guṇas. Which ones? Sattva, Rajas, and Tamas. So, Oṃkār Kī Trigunā Māyā, this is a Māyā of the Oṃkāra, because in this everything is happening. But also you cannot touch it, you cannot hold it. Sattva, Rajas, and Tamas all enter our body, and then you will see how and what is happening. Omkār me jīv rahe sabh de dharīrī. In that Omkār live all the souls, all jīvas, and all who have a body; they are in the Om. We will continue in the evening, okay? So, again, come to the Brahmārī. How many times? Fifteen, okay? Without movement. Deep inhale, not moving. Good. So, we will continue. And to all our dear ones on the webcast, we give them time to sleep a little bit, okay? So, wish you all the best. Hari Om. In the evening, we will again be on the webcast. So, it’s about seven hours from now.