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Bhagavān Kī Jai! Devādideva Deveśvara Mahādeva Kī Jai! Satya Sanātana Dharma Kī Jai! Alakapurī Jī Mahādeva Kī Jai! Good evening, everybody. Welcome, and also our dear bhaktas from different parts of the world. Our subject is the Viśuddhi Cakra, and today was that beautiful technique. Did you enjoy it? All who could come earlier. The Viśuddhi Cakra is the throat chakra. A chakra is an energy center, but every energy is different. Where are those powers of the body, the power of the mind, and the power of the consciousness? Every center, or chakra, has a particular effect on our body, on our mind, on our consciousness, and finally also on our soul. According to this philosophy, there is karma, and karma is action. Action is day and night continuing. Everything we do with body and mind, with our emotion and our intellect, is collecting in a particular part of the body. And that’s why all this chain of the chakras is located in different parts of the body. As has been explained many times, the energy chakras begin from the earth chakra. Earth is beautiful. From all the planets, our Earth is called a living planet. According to astrology, a planet is not... the Earth is not a planet, but what? Should we give the name? So they call the living planet the blue planet, though it’s called the living planet, but it’s called the mortal planet. All the jīvas which are connected, bound to the karma—that’s action—and when the action takes place, then comes the reaction. So, reaction can be positive or can be negative, according to whether the action is positive or negative. For example, you say, "Thank you," the answer comes, "My pleasure," or you will also say, "Thank you." And if you say... "Stupid one," what answer comes back? A more powerful negative answer. So action and reaction, we are bounded, and we are rolling in the cycle of action and reaction. Inhalation and exhalation is also action. Eating is action. Heartbeat is action. Everything that we are is life. But this is just general. Animals also have this action. They also have the reaction, but not that karmic, because they are bound. They have a dark wall to do some other things. Then, according to the nature, now it is from the śūnyākāśa, empty space. Empty space, neither stars, nor moon and sun. This is the highest, the first or the last, that space. There are three things: the space, the consciousness, and sound, resonance. Consciousness, space, and resonance, which have been explained many times: "Ekohaṁ bahuśyāmī." I am only one. That is that supreme, the highest, but has no body, no form, nothing. But still, it is said, "Ekohaṁ," I am the one; "bahuśyāmī," I am going to manifest into many, many creatures. And that’s called all, whatever it is: the vegetations, the elements, the creatures—Jalcha, Thalcha—the creatures in the water, creatures on the earth, creatures in the sky: Jalcha, Thalcha, and Nabcha. All is just the energy of that highest one. He, from his coming manifestation, manifestation from his body, and that’s called the universal body. And we are the cells of that universal body, from many, many different... There is that light, sound, etc. After that, all, which is many, many suns. Our Gurujī writes in one bhajan, which describes that one, a real yogī, a good warrior, a Siddha Yogī, who got that power, perfection. We are very far from that. We are very far. But at least we can remember or tell something. So, samādhi, that’s called samādhi, the highest consciousness: Nirvikalpa Samādhi and Savikalpa Samādhi. So vikalpa, vikalpa is our desires, our wishes, our actions, etc., mentally, not physically only. When they see that yogī goes so deep in the meditation, the consciousness, that whole part of the body, organs and everything is just life, just has that prāṇa, and how they went through, how they come back—this technique I gave you yesterday and today. If you will practice at least one, two years... You practice, then tell somebody, otherwise you will put another one in trouble. But that is how this technique, which it went through, that’s called banknala. I don’t know that word, the word in yoga, in yoga anatomy. That is called banknal yogic. And when a yogi’s consciousness finds the banknal, it is like a tunnel, and you find the right tunnel. Then you can come above, out somewhere. Otherwise, in the mountains, there are so many tunnels. You go a few meters far, it’s dark, you go a little left, you go further, further,... Then you said, "Okay, we go back." Back going, we are lost. Many are lost in the tunnels of the mountains. And then everybody says, oh, that yogī was in the Himalayas, went into the tunnels and samādhi, or still living, or we don’t know. Similarly, for those who do not practice properly, theory is different, and practice is different. We see the mountain theoretically. We come to the mountain. Then we said, "Oh, there’s one cave." Also, we know that one, but don’t go in the cave. Alone, don’t go without a guide. Perhaps if there’s a guide. So this is how the chakras, the consciousness, the awareness, and so this tunnel is, let’s say, it’s like a spinal column. And there are these chakras where the mighty power, mighty power we all have, but it is dormant, dormant. So if one comes to that bank of the nālā, then that yogī can go to many, many levels of consciousness. And so Gurujī said in his bhajan, there are fourteen different worlds, seven below and seven above. This is where, in this sun system, we are dwelling. Either with only the soul when we die, or with the body, which kind of lokas? Different worlds: Chaudha lokas, seven below the earth and seven above the earth, Ikisho brahmāṇḍ. And there are brahmāṇḍ; one brahmāṇḍ means one sun, our sun’s range. Our loka of our sun, this is one. And so the yogī said, "2100 different suns, where a yogī can go?" I asked the Gurujī. So Gurujī said, "Will you stay now? Stay here?" "Yes." But it is those Siddha yogīs, Alagpurījī, Devapurījī, Mahāprabhujī, and Gurujī who experience in reality. And that’s what he writes, the bhajan. It’s a beautiful bhajan. So, 2100 different suns, and that’s what we call the galaxy. One after, one after, one after sun system, one after the sun. Now, that, the samādhi, nirvikalpa samādhi and savikalpa samādhi. So, savikalpa, savikalpa means my wish, my desires, I wish something. Still, I have the longing to come back. I don’t want to be lost, like, how far can you dive deep in the ocean? Then you will come immediately; your body will push you out, you come on the surface of the water to take the oxygen. And so is the condition of that yogī who tries to go to the higher consciousness, and therefore Mahāprabhujī said in a beautiful one bhajan, a beautiful bhajan, and that bhajan is, "Manvā dhire dhire chal, gagana garā imānvā dhire dhire chāl, gagana ghar chhaḍanāre bhai, chhaḍanāre bhai, gagana ghar chhaḍanāre bhai." Chhadnaare bhai, Mangangar chhadnaare bhai, Iman wadi redi, Chaal Gagangar chhadnaare bhai. Mahāprabhujī said to the mind, his mind, my mind, your mind, everything. When there is a lot of ice in the street, don’t run; be careful. Otherwise, it will be slippery, and you will fall down deep into the valley. So, oh my mind, oh my consciousness, awareness, my awareness, my sūratā. My sūtra means: where goes my feelings, where is my destination, where is my target. Where is my target? So, manva dhire dhire chal, gyagan ghar chadnaare vai. Gagan is the above, sky, sky. Gagan ghar chadnāre. So, slowly, slowly. Therefore, many yoga practitioners are not successful. Either they will learn a little bit from me, a little from the Prema Purī, a little from the Svānāmukī, and then after go to the Dayāmātā. It’s nothing. You are cutting here, here. It means that person enters into the bank and all. It means those mountains you entered, and there are so many beautiful caves. Somewhere the water is, some is dry, and who knows who’s sitting inside? Because that animal knows, smelling, how to come out. So the first, the first sādhanā is that: don’t go too far. That’s called samādhi, the highest level of the consciousness, because the consciousness is above everything, all the space, consciousness, and... the resonance, that’s all. So we have that attachment, we have that desire. We meditate, but suddenly a mosquito bites you. And in the meditation, what are you doing? So where is your consciousness? Where is your awareness? And when a yogī, that spiritual, when he goes out of his body through the Nankavara, then automatically his energy and protection is from other, other power, so no animals, any kind of animals, cannot attack that one. There’s one story which I can tell you is very simple. It is the real one, and that was about 155 or 156,000 years ago. A ṛṣi, a yogī, and the story is interesting. Should I tell you or go further? Yeah, everyone? Story? Everyone likes this? Yes, well. The humans were every time different. That time, they were in the jungle, in the forest, under the caves, under the trees, or they tried to put some pieces of grass, leaves, and so on. So there was one tribe, and one of the... Tribe, he was like a very strong and, very like a, not nice person, and he had his good friends, and if nobody’s friend, he will kill them, so they were afraid. And what he used to do, this man, anyone who comes, anyone passes, I will take away from that person everything. Sorry, but not only taking away, I said, "I will kill you." So the person said, "Please take everything from me, whatever I have, but don’t kill me." He said, "No, no... you are not giving me a donation. I am taking from you." You are not only giving me. And therefore, I am not that; I am just getting a donation. I will take out of my, with my will, I will kill you. So he was killing many, many people, waiting there somewhere on the tree, down. So once came one sādhu, one saint. So the sādhu was going, he had it from the tree leaves, made a kind of umbrella to go because it was raining a little, some cloth or some of the animal skins or something like this, and they jumped from the tree and caught him, so he said, "Oh, why? What do you want?" He said, "We want your life. First, give us everything." He said, "Okay, you can have it, but don’t kill me. Let me go." They said, "No, no..." We are not giving any freedoms. It is our principle that anyone that comes, we will wrap from everything from that person and kill you. I think that saint came to give the knowledge, give some knowledge or vidyā. He said, "Why are you doing such bad karma?" And that man, who was a creamer, said, "What is the karma?" Karma is this: what you do good, you get good; what you do bad, you get bad. He said, "I am doing good." He said, "No, no,... this." And you will get all karma on you, and next life, and in this life also can be. The karma will come on you. Why you are killing this? He said, "Well, I am doing my wife, my children, and my parents to feed them." So I said, "Well." But karma is on you. He said, "No, no, on my father, my mother, my wife, my children." He said, "No, no." So this saint said, "Okay, you go and ask your family. If they say that yes, we will take karma over, then you can kill me. Or what is their answer? Come and tell me." He said, "How many people are coming and talking like this? I will go to my house and ask my parents and family. By that time, you will run away. So clever you are, but I am more clever than you." He said, "Tie me to the tree." He felt in his heart some kind of... pain, he was a little bit scared, scared of his karma. So they tied him, and that bandit said to his friends, "Take care, don’t let him run away. I’m going to my parents and will come back." So that saint, what they call it, was Nārada Ṛṣi, so he was tied up. The trunk of the tree went to the father. The old father, lying there, said, "Father, this is so and so, this and this. Will you take the half karma from me?" "No, my son. No, my son. No, no..." Who will do that will get my son? Then he went to the mother. Mother said, "My son, you see, this is a principle law of the karma. If you eat and your stomach is full, my stomach will not be full. So, every karma, how..." You do it, you will get back to the wife. Same answer gave the wife. He was so frightened, so frightened. Now what to do? I did so many sins, I killed so many people. He was, he’s trembling, his whole whole body. And he went there, that... sadhu, he was still standing there, and he said, "Hello, hello..." My friends, nobody’s there because all his friends have a chance to run away from here. So he said, "What did your parents say?" He begins to cry. He said, "No one is sharing with me, no one. What can I do now? How to get my sin away?" He said, "Only one name of God? Do the bhakti, will I become pure?" He said, "Yes, all your karmas will be washed away." "Then give me the mantra." So that ṛṣi Nārada, he gives him the mantra Rām, God Rāma’s name. That time was incarnation of the God Rāma. 105,000 years, Rām, Rām. You see, when you are thirsty, very thirsty, and just a waterfall comes, you see nothing but drink water. So the ṛṣi said, "Repeat this name mantra. You will get liberation, mokṣa." And so he said, "Give me mantra, please." Such Ram, and he said Mara, he said Ram, and he said Mara, because Mara means kill, kill in his mind, in his feeling, is everywhere, just kill it, kill it, and Ram is different. So he said, "What can I do? Tell me again." He said Ram, he said. Mara, oh God, then Nārada Ṛṣi said, okay, go ahead, day mara. Mara, mara,... Mara, mara,... After five times or three times, it became Rām, Rām,... Rām. And that was the continual mantra. It is true. He went into samādhi deep and deep. He was not aware of eating anything. Years, and the termites, they put the earth over his body. He was sitting inside. And many, many termites built it, like in their house. And there was a hole where a big snake lived around him. That was his tapasya, his tapasya. And then again, the ṛṣi came, and he opened from the samādhi. That’s called Vālmīki Ṛṣi. Ṛṣi, Vālmīki. And Vālmīki wrote that time holy book Rāmāyaṇa. That is the real Rāmāyaṇa, what the Vālmīki Ṛṣi wrote. And Vālmīki Ṛṣi wrote the Rāmāyaṇa, before Rāma’s incarnation. And he wrote everything: where Rama will come, how it will come, this, this, everything is written there. That was the highest supreme consciousness he could reach. So, Śravikalpa Samādhi and Nirvikalpa Samādhi. So there was still Savikalpa Samādhi, but he had no feelings or anything for the body. He went very, very high, and then again God sent him back. And then suddenly all the termites disappeared, the snake disappeared, and he got up and he began to write. And his whole family was liberated through his karma. Through the good karma, he gave to the karma. So therefore, whatever we do, the karma is here. And so, sabīja samādhi and nirbīja samādhi. Sabīja, bīja is a seed. Bij is a seed. Sabīj, there in this fruit is one seed. But there are some fruits that have no seeds. And now, in this Kali Yuga, we have manipulated all kinds of seeds. It will grow once, and the second time you have to buy the seeds; otherwise, it’s finished. So manipulated, those kinds of seeds are very bad for the people, and it is coming like this. So, this kind of seed, whoever is eating the food, after a few generations, that human will hardly get one or two children. And if more, or even that, will be like no hands, no legs, many, many problems will come. And therefore, we should have this healthy food, organic food, and we shall try to get again the ancient old seeds. They grow, and they will grow and will grow. You know, in Kannada, you have there are red seeds. This is one of the most beautiful. And others, the seeds have developed from here. That one. So, try to say, but I think they have also manipulated those seeds. You know that? No, no, red seed. Wild seed. To call us is wild or the red. Anyhow, we are not arguing. Go to the first class Canadian airplane, and they will give you rice, the white rice, and this little inside. Very tasteful. Yeah, but you have to go to first class from here to... Yeah, from here to... you have to go a far distance. Yes? Go to New York, or go to Vancouver to New Zealand in that class, and you should write. They will give you nice rice, or you buy here a lot of rice. You get it previously. When I was here coming, the people from Vancouver were giving me this, called the wild rice, and they are here anyhow. Let’s go. So, Manwādir dheer chalga ghan gar chadna re bāī. Manwādir dheer chalga ghan gar chadna re bāī. Chal gagangar chadnaare bāī. Nadiyān chale lambī lambī khai, aja tar nadiyān chale lambī lambī. Agar Sīrāpāte Pāhūḍre De, so you can get that book called Vālmīki Rāmāyaṇa. One is called Tulsīdās Rāmāyaṇ, but the real Rāmāyaṇ is the Vālmīki Rāmāyaṇ. And that is very, very nice, beautiful, beautiful. Originally written only in Sanskrit. That time, they were talking, speaking Sanskrit, in Sanskrit, the very old, okay? So, sābīja samādhi. So, there is a seed inside, and what kind of that? Indeed, we still have our hope. Still, we want to have something. So it means a Nirbīja Samādhi has no seed. It is above. And that yogī who can transfer until that, about 2,100 solar systems can cross there. After, if he tries to go further, then he cannot come back. And that yogīs, they have brought the science and knowledge, and this and this, everything. And so they have seen these chakras in your body. You don’t know. If a doctor makes an operation physically, you will not see any chakra. A doctor cannot perform an operation to awaken your kuṇḍalinī. This is what the other bodies have already said: the five bodies. The body of nourishment, annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. So that is the bhāva in the ānandamaya kośa through the vijñānamaya knowledge. So that is how our viśuddhi cakra is beautiful. And these powers, if we really awaken and use them, then many, many of our wishes will be fulfilled. So, viśuddhi cakra, you again go to this book. If you have not read that, next time still you will not understand anything. But when you will read one page, you have to read it ten times, then you will understand. And it is very simple, clearly written, no complications. So next time when I come, you will say, "Oh, I only want to have Viśuddhi Cakra." But I will come to this other Chakra. Wow, that is something. So that’s our Chakra. Today is enough. Tomorrow is the last day. We will continue and close our Viśuddhi Chakra. Shri Deep Narayan Bhagwan kī Dev Puruṣa Mahādeva kī Satguru Swami Madhavananjī Bhagwan kī Alak Puruṣa Mahādeva kī Satya Sanātan Dharma kī Jai. So, what this is, those who are going in a different path, sometimes here, sometimes there, that master, sometimes this, all masters are okay. Every tunnel in the mountain is okay, but where are you going? That’s it. You can go, tell your parents and everybody, say bye-bye, I am going to the tunnels in the mountains. And where is that now? You are wandering somewhere, wandering somewhere, we don’t know. And so it is called path-brist. Path-brist. Path is the path, and bliss is the lost. And therefore, remember, all masters are good. I am not saying that some masters are bad. But what you have, you should remain and continue your path. Finally, that path will bring you to the other side of the tunnel, on the peak of that mountain. Hari Om Tassad.