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Part 1: The Nature of the Soul and the Power of Inner Sound Is there any question from this morning for Gulābjī, according to the subject we discussed? Dear Gulābjī, did you come to know which experiences, knowledge, and wisdom you brought from past lives? And if so, how? If you have some knowledge about your past lives, how did you obtain it? Today, there are many exercises and experiments available to all of us – so many methods through which we can try to access our past lives. The most interesting development is that American psychiatrists are finding remedies for people simply by taking them back to their past lives. Most of you, being highly educated, may have read the work of one psychiatrist from the United States, Brian Weiss. All his books describe how he treats patients by uncovering the root problem through regression. He cites experiments where patients are taken back to the crucifixion of Christ – he brings them right to that moment, where his patient was standing during the crucifixion, and then traces her life birth by birth up to the present day, when she came to him. I think today it is no longer a secret to know the past. Quite a number of experiments and books are available to us. But I would never advise you to try these by simply reading books. Under proper guidance, we can all avail ourselves of this facility. There are many books with various instructions, but I would not recommend anyone to proceed according to instructions read without responsible, safe guidance. My own experience is not about knowing my past; it is more about knowing my present. I request all of you to spend ten minutes speaking to yourself about yourself. This is what we don’t do – we talk about everybody on this earth. Before sleeping, turn off the light. Close your eyes and talk to yourself about yourself. Not even God in between – only you and you. You can repeat this in the morning when you open your eyes. Close your eyes again and talk to yourself. Honestly, I can tell you that within one month – perhaps even in a day, two days, or a week – all your questions will be answered by yourself. I think that answers your question. Thank you. Next question. Praṇām. From which elements is the soul made? Thank you. This will be somewhat difficult to understand because the vocabulary is not familiar to you. I will do my best to explain. But you have to be a little more serious in listening to the words. I may try to explain those words as well, yet the subject is so different from what we use in our daily life. Everybody knows about the Pañcakośas: Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya Kośa. These are all coverings, and at the center is where my soul stays. That means no kośa is a part of my soul. In the center of these kośas, there is another formation called Ṣoḍaśī Puruṣa. Just imagine for a minute: in the beginning of this universe, there was nothing, only darkness. Only one matter was spread throughout the sky. That matter was called Brahma. No Brahma, no Īśvara, and no individual can live without its power. So when the Śakti of this Brahmā awakens, a desire arises in the mind of Brahmā: "Eko’haṁ, bahusyām" – "I am just one, let me become many." This Śakti takes a portion of Brahmā and creates a Bindu. Bindu is a house. Until now, there was no form in the sky. This formless state is known as Ṛtam. Ṛtam means air, water, or fire – it has no center, no periphery, no figure, no form. Now, this Māyā, the Śakti, shapes Brahmā into a Bindu. This Bindu is called Puruṣa. "Pur" means house: it is a house that has a center and a periphery. The center is Brahma, and the periphery is Māyā. This is a concept where Māyā surrounds the Brahma element. And this Puruṣa, the very first creation of this universe, is called Avyakta Puruṣa. All those who have read Śrīmad Bhagavad Gītā will remember that Kṛṣṇa says, "I am the Ava Puruṣa." In the Bhagavad Gītā, Kṛṣṇa declares, "I am the Ava Puruṣa." Ava means that which cannot be spent. And this Puruṣa has five basic characteristics. When Brahmā expands itself, that is Ānanda. And when you know how you are expanding, that knowing is Vijñāna. In this way, the Ānandamaya Kośa and Vijñānamaya Kośa come into being, and the center becomes Manas, the Manomaya Kośa of this Puruṣa. After Manomaya Kośa, we have Prāṇamaya Kośa and Annamaya Kośa. When this Manas, or the Brahma seated in the Manas, thinks of spreading or becoming many, of creating the universe, the Prāṇamaya Kośa becomes very active. The mind enters every atom of this Prāṇamaya Kośa; in every atom of the Prāṇamaya Kośa, the mind and its desire are present. And with prāṇa comes activity, action. No action is possible without prāṇa. Therefore, whether you move towards creation or towards the Ānandamaya Kośa, you need prāṇa. When this Brahmā wants to become many, it goes into the Prāṇamaya Kośa and then into what is called Vāk. In the morning, we heard that Vāk means speech and also matter – both. So this universe is created in the form of matter from the Annamaya Kośa; here, in the Avyakta Puruṣa, it is called Vāk. Prāṇa is known as all the gods – our thirty-three gods are known as the prāṇas. And Vāk is the material world. Thus, throughout this entire material world, all five characteristics of the Avyakta Puruṣa are inherent. Ānanda, Vijñāna, Manas, Prāṇa, and Vāk – they form the coverings of the soul. The Prāṇamaya Kośa further creates all the prāṇas of the universe. While we call the first Bindu the Avyakta Puruṣa, all the prāṇas are known as Akṣara Puruṣa. Akṣara means that which is indestructible. We have seen that whatever is built, produced, or formed eventually dissolves. But Akṣara Puruṣa will never dissolve, even at the time of cosmic dissolution. Ava is something that was created and will also be destroyed, but the Akṣara Puruṣa is not subject to destruction; it is eternal. Just as the Ava Puruṣa has five characteristics, the Akṣara Puruṣa also has five: Brahmā, Viṣṇu, Indra, Agni, Soma. Brahmā, Viṣṇu, and Agni create the Hṛdayam of everything produced by nature. In common language, we say "heart" – this is my heart. It is not the physical heart of medical science. When we speak to each other, we say "with all my heart." The same Brahmā, Viṣṇu, and Indra form your heart and my heart; even lifeless things have the same center, the same heart. Now we have ten characteristics: five from the Avyakta Puruṣa and five from the Akṣara Puruṣa. The last two characteristics of Akṣara Puruṣa, Agni and Soma, create the rest of the material world with the help of the other eight. This material world is called Kṣara Puruṣa, the perishable world. It also has five characteristics. You could say the characteristics of Akṣara Puruṣa are transformed in the material world into mortal characteristics. Brahmā becomes Prāṇa, Viṣṇu becomes Āpa, Indra becomes Vāk, Agni becomes An, and Soma becomes Nāda – these are the five. So the five immortal prāṇas of Akṣara Puruṣa become five mortal prāṇas that form the Kṣara Puruṣa. All the characteristics of Akṣara Puruṣa are transformed into those of the Ava Puruṣa and, in turn, create the characteristics of Kṣara Puruṣa. Thus we have fifteen characteristics in one unit. And right at the center of this unit is the sixteenth, Brahmā. This makes sixteen characteristics, and anything that contains sixteen is called Ṣoḍaśī Puruṣa. Ṣoḍaśī means sixteen, and this Ṣoḍaśī Puruṣa is our soul. That means, in the center of this Ṣoḍaśī Puruṣa, out of these five coverings, we have the Manas at the center. There is no Manas in Akṣara Puruṣa, and no Manas in Kṣara Puruṣa. The only Manas in this universe is in the Avyakta Puruṣa. What we call our mind is the reflection of that Manas. This universe is divided into two parts at the level of the sun. When you place the sun in the center, the upper portion is immortal, and the lower portion, Mṛtyuloka, is mortal. The sun is the heart of this universe. By this principle, our heart also has two positions, two directions in which to work. When we have the opportunity to be in the presence of great saints like him, we move upwards towards enlightenment. Through Vijñānamaya Kośa and Ānandamaya Kośa, we are able to see the Śuddhūṣi Puruṣa. Without that, we move outward, identifying with the body, and gravitate towards worldly objects related to our senses. I think this is how the soul is formed according to ancient Indian literature. Anyone who wishes to have the mantras and ślokas from those scriptures can send me an email. I will send you all the mantras related to what I have said, so you can authenticate everything. He Kevalam Gulabkothari at Rajasthanpatrika.com. Very good. Any more questions? Now, do you understand? Where is your soul? But I have a very short and sweet answer – though I will not tell it now. It was very precise. According to the Vedas, the ancient science – no other science can compare with it. But how many understood? Because someone begins to… So, just raise your hand. How many of you understood 100%? Or let’s say 80%? Hands up. It means everyone is in nirvāṇa. And those who raise their hands remain behind. Thank you. We have a recording, and from time to time – every week or every second week – we will have Gulābjī coming on Swāmījī TV. Something unspoken – but the sound was not there. If you can’t hear, you can’t talk. I think we’ll have something remaining. Oh yes, sound is a big subject, a big subject. After I get the name, I just want to make two points. Sound communicates without words. When the child is in the womb, the mother talks to the child, and no words are needed because the child does not know the language. In India, we say the mother is the first guru of the child. Where? When the child is in the womb. You can teach that child whatever you want – give them all saṃskāras, place them in bhakti, in the signs. You can make anything out of that child only while he is in the womb, not afterwards. You cannot change it. It is like a clay pot. You cannot change the pot once you bring it home, because it has already taken its final shape. It has passed through the oven, the fire, and come to you. The child also passes through the same fire for six months in the womb. So when it is delivered to the world, nothing can be changed after that. Only a mother can make a true sound. You see, where is the sound now? Silence is the sound. That is the highest level of sound, Parā, the quiet. It is a meditation when you are talking to the child in the womb. We have an example in the Mahābhārata: when Arjuna talks to his wife Subhadrā, and the child in the womb, Abhimanyu, learns the art of war – how to break the Cakravyūha. So it is not just a play of nature. If the mother wants, she can change the whole world in one generation. Mind it. This is our true sound. If mothers would like, they can change the whole world in one generation, thanks to sound. The second thing I want to bring into the discussion is this: we are all chanting mantras. A mantra has two aspects: one is the word, the other is the sound. There has to be a synchronization between these two. That means we must use our in-breath and out-breath so that the mantra, the word, and the sound become a rhythmical pattern. Just as in an orchestra the instruments support the singer, our prāṇa will help to synchronize and create the rhythm. But a mantra is also a body of sounds, of the letters. So, do I chant only the body of the mantra? Or somewhere I must look for the soul of the mantra? Because finally, I am trying to connect this mantra with my soul, or with God – whatever you call it – and the body cannot reach the soul. Part 2: The Power of Mantra and the Path of Sādhanā When you chant a mantra, many of the words, this language, does not have much power to travel or to create impact. The air inside the body, but there are many things circulating in the body, like your air or the blood, and all the activities are creating friction in the body. It creates frictional electricity. And by this, a certain electricity is created. Electricity, yes. Likewise, our thought process, our mind, our determination, our intention to reach the destination, it creates magnetic electricity. When we connect our chanting with the mind, the saṅkalpa or the determination, and finally the intention, the bhāunā, when this is connected with this electricity — so when we connect this with the electricity — this electricity creates the force in the mantra to travel long distances or to create impact when you are talking to somebody. Our speed of sound is very little when you compare it with the speed of light. If we cannot increase the speed of our mantra chanting, you are not complete. We cannot reach the soul of the mantra. So when you are from Vekrī, you go to Baddhimā, you come to Paśyantī. Here, this force of those electricities, both electricities, creates the impact and opens up. And they open up the doors to where you want to reach. So, do not stick only to the words or the meaning. Mantra will not have any meaning. So, please make sure that with your mantra, your breathing is synchronized, your manas, your mental concentration, with the wholehearted intention, so that when you say Aum, Aum, you do not listen to Om with your ears. No, it should not come back to you. For each of you, Om has a different destination. So, when you chant, your intention is in touch with the destination, with your God, with your form, where you want to join, to meet. If you are listening to your mantra, that means you are not in the meditation form. When you are in meditation, there is no body, there are no prāṇas, and there is no thought. All three kośas are silent. So mantra is this ladder; we have to climb up step by step and keep dropping the unwanted things, the worldly issues, behind. So, so hum, so hum, very nice, very good. So, the theory and practice are different. But without theory, there is no practice. And without practice, there is no understanding. And like a very nice ripe mango. If you didn’t understand the theory, you can’t enjoy the mango juice. We will have many times, we will have many times to think over. And understand, it’s called — there is a lot of knowledge, wisdom. We have to understand. And now, in this civilization, all of you who are sitting here, you have had a university education. And you have a lot of knowledge about what Gulābjī is telling us. But what you learn in university, you have not got this knowledge. If the universities bring this knowledge, then, definitely, the world will be different. There is a fear in the people. Unfortunately, there are certain paths. And two is very powerful. One is the religion. Religion sometimes becomes a barrier. Then they go to the weakness of the people. Of course. You can eat chicken, no problem. Come to my religion, then you can eat meat, no problem. Doesn’t matter now, you can marry a second time, third time, fourth time. Go to the court and marry. Or, the so-called intellectual way of learning. And so they don’t want to take that ancient wisdom. So-called, like the Vedas, the Upaniṣads, the Old Testament, what they call the Jewish Torah, but we try to say it doesn’t matter; it was old times. So all the time, you also had only two legs. And now he also has two legs. That time you didn’t have a tail. But now also you don’t have a tail, so what is changed? All five elements are present at all times. So we have changed a lot, a lot and a lot and a lot. So there are two kinds of knowledge. And that’s what Parāvidyā and Aparāvidyā are. When we talk about the Vidyā, as much as you go too much toward the scriptures, then you can get out of your path. So when you talk about this subject or that subject, this literature, that literature, this religion, that religion, then we get lost. And now we don’t know if this literature is original, correct, or not. Everyone can write and say, “This was that.” Many people write under Swami Vivekānanda some nice words and say Vivekānanda said. So, what we spoke about the Vedas and your questions, Gulābjī was answering. It was what we call the evidence, that was the right evidence, because he did not write. And he did not create some words like that, but it is from the Vedas. The experiences, so we have to think over. And now, it is one in all and all in one. He is trying very hard. Talking, coughing, but he tries very hard to give us something, pushing something. Sorry. But it is all within you. He didn’t say somewhere else, perhaps in Mexico or China. No, so everything is within you. That was very interesting. How is the soul? And where is this? So, if you don’t understand, don’t go very far. It is your father. Yeah, your soul is your father. So, how did you create the soul, my father? Finished? And the house, which house, as he said, is my mother. It is said, Chetan Ketui Chanei, or Jartse Kusnei Hot, is how the creation began. Chetan means that consciousness can’t do anything. It is consciousness. And this material, dead material, can’t do anything. So how did creation begin? That was 35 minutes. Yes, one question Gulābjī explained. Gulābjī explained one question for 35 minutes. Still, if you don’t understand, then take my theory. So, very good. So, Lakṣatī and Vacatī. That’s it. So, Lakṣya, Lakṣartā, and Vācartā. So, Gulābjī said in very short words that we are just going on the ladder, one step after another. Because that’s our Lakṣya. But if you go again, back, and again, back, then it is a chewing gum in the mouth, or go ahead chewing. So, therefore, we have to go there and not think, not go back. So, there are so many bees somewhere. The bees are angry with us today. You hear? Yes, still they give honey, though. Oh, okay, let them go. They will come and go. Garden. So, practice. Tons of theory is nothing. The practice of a gram is the practice. You talk and talk about hunger. I’m very hungry, and this and that and that, but nothing goes in our stomach. But if you take only one little fruit, when you take a small piece of fruit, you will have something in your stomach. So that’s what we are trying, Gulābjī is trying, that giving us something. And that we shall think over, very much. Try to collect everything and practice. Sādhanā. Without sādhanā, we can’t go through. So it is said, Sādhanā Cārakaro. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai. So, mic to our Mahāmaṇḍaleśvar Svāmī Vivek Purījī. Yes, yesterday morning, yesterday morning, very good. So, tomorrow our dear professor Arvind, Arvind Jī, will be giving a very beautiful light of knowledge. Not a talk, the light. Okay? Praṇām Guru Dev, praṇām Haryam, dear Gulābji. Praṇām Gurudev and all dear friends. Now is not such a nice and good moment for talk. First, we hear a lecture from Gulābjī, and we understand everything. Of course. And after that, you know, a lecture from Viśvagurujī. And now, said something, it’s not so easy. I must say that most of us here were not studying the Vedas and Vedic literature so deeply. And for us, it’s a little hard to understand all this. But we have one really blessing from Mahāprabhujī. And from Śrī Alakhpurījī, Siddha Pīṭh Paramparā, we have Swamijī here with us. Siddha Pīṭha Paramparā and Swāmījī have such a nice way of explaining things to us. Only in the one sentence. But I must say what I learned in this period of my being with Viśvagurujī. That is one bhajan, sorry, I am not so good with bhajans, but I remember one sentence, and that is that meditation makes a stupid man into a wise man. And if we now have a little problem with understanding all of this, I know that through our sādhanā, we will somehow get that knowledge. And I know one joke in Croatia. And they said, in the previous time in ex-Yugoslavia after the Second World War, people never ate bananas. They don’t even know what a banana is. And one friend asked another, “Do you know what is the banana?” And this other said, “Yes, yes, I know.” Please explain to me what is the banana? That is our question about the soul. And that other man said, “You know what is the apple?” Yes, of course, the whole garden is full of apples. And you know how it’s nice around this apple? Yes. And you know, when you bite this apple, it’s nice; the juice is going out. Yes, yes, yes. Banana is not at all like this. And when we are talking of such things, I hear from Swamiji and I read somewhere that when you want to ask something like this question, especially what is God, what is the Ātmā, what is all this stuff, mostly the answer is what is not that. Because I remember one lecture from Viśvagurujī in Kāṭhu Āśram. And Swamījī nicely explained how to get self-realization. And he explained through that, in ancient times, 30 years ago, we got this picture, a 3D picture, on paper, in the newspapers. They just give some picture, and there is some technique for how to do it. To see something that is not visible, but in a special angle and a special way, to see a three-dimensional picture. You remember this? Yes. And you know how it was hard the first time to see this. All your friends tried to explain to you how to see this. And we were completely confused. More explanation, more confusion. But slowly, slowly we try. All the time we are trying to see some angles, some strange view. But in one moment, it just happened. But it happened because we got some instruction, but also it’s very important to practice. And Vishwagurujī explains in that way, just try, never give up, just try, try. Thousand times, ten thousand times. But in one moment, it will just happen, and from that moment, it will not be very easy every time, but it will be easier, easier, and easier, and in the end, we will be able to see in every moment. And now we hear from Viśvagurujī that on the Swāmījī TV will be Gulābjī’s lecture, and we will try and try, and in one moment we will make a click. Only just try. But, plus, from before, meditation is what makes the stupid one a wise one. And with these two wings, we will somehow manage. And thank you for the lecture. Siddhipān Bhagavān Kī Jai. Lord above all, O Lord within all, O Lord above all, shower Thy grace on Thy children. Sattā Guru Kindle, my heart’s flame with Thine, May Thy light banish darkness forever. Sattā Guru Kindle, my heart’s flame we dine. O Lord, thy children seek thee at thy gateway. O Lord, thy children seek thee at thy gate. Appear in thy glory before us. Sattā Guru Kindle, my heart’s flame we dine. May Thy light vanish darkness forever. Sattā Guru Kindle, my heart’s flame we dine. It’s Thee whom we worship, praying for Thy mercy, Siddhi. Whom we worship, praying for Thy mercy, love’s nectar shower upon us. Sattā Guru Kindle, my heart’s flame with. I, may thy light vanish darkness forever. Satgurū, kindle my heart’s flame with iron. Just within us, that power has been slumbering for ages. Just within us, that power has been slumbering. Awaken Cit-Śakti within us. Satgurū, kindle my heart’s flame, we dine. May thy light vanish darkness forever. Sattā Guru Kindle, my heart’s flame, we dine. For long in our heart that ember has been smothering. For long in our heart that ember has been smothered. To the music of Soham awakens Sattā Guru Kindle. My heart’s flame with I, may thy light vanish darkness forever. Satgurū, kindle my heart’s flame with I, immortal soul of my Gurudeva... Our lives at thy feet we surrender, Sattā Guru Kindle, my heart’s flame we dine. May thy light banish darkness forever, Sattā Guru Kindle, my heart’s flame with thine. Doā, my mother, my father, Doā, Doā, my brother, my friend. Doā, my wisdom, Doā, all my wealth, Doā, Doā, my devotion, Purījī, Siddha Purījī, Siddha... Puri Jī, everywhere thy lotus feet adore, in that place, Hari in his glory dwells, shedding light everywhere. Thy bhaktas sing their songs to thee, like streams of rain, their hearts calm, the highest world, to listen the whole strings of love. The good thing thou hast given free to me, what, O Lord, may I give unto thee? Please accept this heart which I offer thee. In this fourth house of mine, Though never indeed this perfect world was born, if should all this world disappear from view, who still though it’s always be the same? Śāntiḥ, Śāntiḥ, Śāntiḥ. Śrīdīp Nārāyaṇa Bhagavān Kī Jaya. Śrī Śrī Devpurīṣa Mahādeva Kī Jaya. Hindu Dharma Samrāṭ Madhav Kṛṣṇa Bhagavān Kī Jai, Maheśvarānandajī Gurū Deva Kī Jai, Oṁ Śrī Alakh Purī Jī, Śrī Dīp Paramparā Kī Jai.