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Part 1: The Path to Brahmalīna: Stages of Mantra Perfection Good evening. Very nice. And those who couldn’t come yesterday, they are here today—welcome. Actually, early this morning, Mahāprabhujī became Brahmalīna—we call it Brahmalīna. For yogīs, for saints, it is called Brahmalīna. Others talk about Svarga, heaven, and different languages. Brahma is eternal, above everything—the endless space, the light. That we call Brahma, the highest, the supreme; there is no one above that. And so, those who receive the blessings and ceremony as a holy saint become Brahma Līna. Līlā means becoming one with all. We can see the sun or anything; it has become one. For example, on the palm of our hand, there is one drop of water, and above our hand is the ocean. This water comes from the ocean, but at present it is separated. Either it will go somewhere else, or it drops into the ocean. So this bond—we say the one drop becomes the ocean. Brahmaloka is really about purification. We have to purify our soul, our jīvātmā. But we are too much caught in desires on the other side. There is a lion, and when the lion catches an animal, it will eat only that? Or take a very big bird that lives high up in the Himalayas and mountains. What do we call them? Seagulls? Eagles. Eagles will not eat anything from dead animals. They will catch the living, the fresh. After May, they go somewhere to drink water, but they will not eat from any dead animal. That bird is called Garuḍa—the Garuḍa we know. Similarly, it is said that there is a great saint who becomes like that, who takes only from the ocean or the lake, like from Kailāśa Parvata, and takes only the pearls from the ocean. Similarly, the saint always imbibes in his consciousness, in his body, that pure, pure sādhanā, pure concentration on God. And so, we call such a one Paramahaṁsa. In certain ceremonies, one receives the title Paramahaṁsa. And what is that Paramahaṁsa? They go to the Pramaloka. And in the ceremonies, when the Paramahaṁsa ceremony takes place, they are in that very beautiful lake on Kailāśa Parvata. Other kinds of birds eat everything—like crows, they eat everything. So it is said that through the blessing of Gurudeva and sādhanā, the crow becomes Brahman. That is quality. That is spirituality. That is consciousness. Consciousness has many meanings. As long as we are alive, we are conscious in our body. Doctors can keep us for some time, saying we are still alive, but that awareness of consciousness is gone; only reflections remain. So, Mahāprabhujī, in the morning, at Brahmā time—and our Gurudev, Mādhavānandajī Bhagavān, was sitting outside. You know that Holī Gurujī’s Mālā was going on nearly 24 hours continuously. Even when he slept, the mālā would fall from his hand, but this middle finger was still moving—think, look, the mālā is there. That is called Ajapā. If you want to attain perfection in the mantra, then, like a little child going from primary school to university, it takes time, it takes time. So the first stage is called Likhit. Likhit means writing our mantra, whatever mantra we have been given. So Gurudev may give us a mantra—any mantra. Let’s say “Hari Om, Hari Om Tat Sat, Dīp Nirañjan, Sabduk Bhanjan.” So we just have to write “Aum, Aum... Aum.” Aum is the eternal sound; when you see the Khaṁs from the ocean—that is one of the oldest, oldest animals, the Khans—and when we bring it to our ear, it’s like the sound at the bottom of the ocean. And that is called Nā, the Rūp of Parabrahma. That is Parabrahma, this sound. So first, we have to learn our mantra exactly. It’s not easy to write, and it takes a long, long time. Some people write every day; whenever they have time, they write their mantra. And so the Supreme, God, the Highest—they don’t have a long name. They are not a doctor or a professor. Jesus wasn’t a professor, nor Kṛṣṇa a doctor, nor Rāma a scientist. No. Only Rām. And when you say “Rāma,” the third time, when you renounce, then again comes “Rāma.” Rām, Rām, Rām. Now you don’t know the beginning or the past. Rām, Rām... Rām. So first, we have to learn and exactly establish the sound in our ears—this name, Rām. Then, after that, it is called Bekārī—not writing, but always saying, “Rām, Rām... Rām.” Rām, Rām... Rām. Or in a negative situation, if someone says, “Now I will kill you,” immediately your hair is standing on end, vibrating. So Likhit and Bākī—the third stage of mantra practice to reach perfection is called Upāṁśu. In Upāṁśu, only our lips move. I have one disciple whose father passed away two years ago; even in deep sleep, he was saying, “Rāma, Rāma, Rāma.” And when he left his body, where he was lying, even after death there was the sound, “Rām, Rām... Rām.” Then they made a recording, and for 24 hours in that house, from the time of their grandfathers, “Rām, Rām, Rām.” All the time, “Rām, Rām... Rām.” That is called practice. Yes. And we do five minutes—“Rām, Rām, Rām”—and tomorrow my mantra is finished. Our vṛtti, our concentration, goes somewhere else. When you cannot do this, then you want to go somewhere else. That is not good. This means that in your whole ātmā, in your soul, in everything, you are bringing it into a completely wrong way. That is very important. It is said that when young couples marry, they are happy, they enjoy, they love each other. But it is not forever; after some time, maybe. But that love, which is a love that is in the heart as husband and wife... And that is why in our heart there are two parts. And when you divorce and go away, your heart will be attacked. This is because people have lost it; they do not know what it is. And nowadays, they are introducing more and more of this kind of education in these schools, and it does not matter: go and life is finished, hurry home, and then that. They are suffering, they will suffer, very much suffering. You see that people at the age of about eighty or ninety are couples together. They married when they were about twenty, but still they are happy together. Because they know the ātmā to be the ātmā. So, the upāṃśu, the mantra. Then, the fourth one is called Mānasik. Mānasik. Mānasik means in our mind. Our mind, our mind is in every second somewhere. And our soul and our heart are constantly disturbed. Mind here, and here, and... here. Where is your mind? And when somebody is giving a lecture, and you are listening, it does not matter what kind of lecture, your maximum concentration is three minutes. Anyone who is there. Then their mind will go somewhere. For example, our professor Dayāl Purī, he is giving one lecture, and students are listening for three minutes. And then, what did he teach yesterday? Why is the mind going back? I said it is not so necessary. So, mind is very chanchal. Man marenā mamatā baṛī marmar gayā śarīr. Mamtā bārī marmar gayā śarīra. So, the mind does not die; everything else will die. So, the fifth mantra is, when you are there, then you can say, “Yes, now I am in yogic consciousness.” Otherwise, not. And now, then comes the fifth one. And what is that one? Ajapa Japa. Ajapa. This is not Japa. So that automatically, constantly in the body, at that time, with your body, it goes to Brahmaloka. Often, I could see when Gurujī was sleeping, and I was sleeping there in the room, and sometimes his blanket would have some vibration, and some lights were coming. Once I said, “Gurujī, fire.” He said, “What? Fire? There is no fire. Go in the other room.” So that was Holy Gurujī, and Mahāprabhujī was one. That was, Gurujī had Mahāprabhujī and many disciples. But the last, final, it was our Gurudev, Swāmī Madhavānandajī. And it is like the light of Mahāprabhujī and Devpurījī. Mahāprabhujī, Gurujī have brought this here. And we will see where we can bring the light. So, Mahāprabhujī was singing this bhajan. And Gurujī came, and Gurujī was standing with both hands and a mālā, like this. Only Gurujī said, “Bhagavān, Kṛpā Nidhān.” What is that? What a miracle! Where is a boat in the middle of the ocean? Where are you going? Mahāprabhujī said, “Now you should go.” And Devpurījī’s Śiva, he just now passed away through that ocean. And I am calling him. Mahāprabhujī said, “I am in the middle of the ocean.” My boat, my boat is sinking. And Gurujī said, Mahāprabhujī said, “Go to Kailāśa and make a very nice samādhi of Devpurījī.” Well, in the same way, that is called the master and disciple. It is like a mother, a child, and a father. But they forget. But that spiritual master and disciples, they are coming more and more close. But if they jump to one side, then you fall out of the boat. Guru Nānak Sāhib said, that those who are sitting in the boat, the captain will bring you to the beach or shore. But if you jump out, just for a little dip in the ocean, a little bit to enjoy in the water, the shark is waiting very well. It will eat immediately. Therefore, do not go out of that boat of the Gurudev’s instructions. So, in this way, Mahāprabhujī said, so Gurujī was, really Gurujī was, one, two years was very, very, like he was depressed, but he was strong, but he knew, he knew. Gurujī, and many times and in many dreams, Gurujī always said, “Mahāprabhujī is coming, Mahāprabhujī is coming.” And so is my condition to the Holy Gurujī. But sometimes, Holī Gurujī takes two, three months, because I may be naughty, but Gurujī is always taking care, always care, and what we call all this knowledge, what Gurujī gave from Mahāprabhujī and Devpurījī, that is a very big miracle. So, Gurujī told one story about that: one who really believes in God, and one who does not believe in God. And what they will call the studying and the science. The science will bring you further. Science will make you a great person. Well, that principal of the college, and he was a student of the science, and it is we all people, when we have something a little more, a step on our studies, then we are like, “Me, I am great.” So, at that time of the British, there was a beautiful park in Gujarat, Ahmedabad, a very beautiful little city. Today, it is a big, big city, and there is a beautiful park. Every day, that scientist, the principal, would go walking, morning and afternoon. Part 2: The Yogī and the Principal: A Lesson in Divine Wisdom He wears a fine hat, walks along a neat little street, his shoes polished, a cigar in his hand. Every day he goes and comes. One day, a yogī was sitting under a beautiful tree, about ten meters high. The yogī was very thin—like our Swāmī Alpurī, though I could have taken him to Vivek Purī, but he is not so thin, that is why. And he is doing his mālā, meditating. The principal made one round, then a second. He became angry. “What is this person doing? Stupid. Eyes closed. Legs twisted. What is he doing? There must be nothing in their brain.” Neck on the third, the third. What is third? Brown. He said, “I think I should say something about this boy. He is like an animal.” So the yogī was there—why should he say anything? The principal went again and said, “He does not answer, why?” Then he called out, “Boy,” and the yogī replied, “Yes, sir. What are you doing?” “I am meditating.” “What is that? Meditation. For what?” “God.” “Where is your God? He is here and there. God is not God. He is stupid. All are talking about God, and religions are stupid, stupid.” Suddenly, the yogī sat up straighter. “Mister, who are you to say that there is no God, and that God is stupid?” The principal said, “Yes, I can tell you. Look, there is a big tree that bears little fruit, and a big plant on the ground, like a pumpkin, ten kilos, twenty kilos. And this vine, it is so soft, it falls down. And this means God has no knowledge? For little plants have such big fruit, and big plants have so little, little.” The yogī said, “Mister, that is all?” “What do you mean? That is all. Come to me in my college, and I will teach you.” The yogī replied, “Oh, nice of you, but please, just wait for a minute.” “We are wasting our time.” “No, no, sir, I want to give the lesson of God to you.” “You want to give me God—the knowledge—to me. I am the science.” “That is why, sir, I am giving you the knowledge of God.” And in that minute, the yogī said, “God, please, wake up the eyes of this man. Give him this knowledge.” And that fruit was little. And what did happen? It fell down on the head of the principal. The principal exclaimed, and the yogī said, “Sir, what happened?” “What was it?” “Oh, it is nothing, a little fruit of this tree.” “Mister, it was not a little fruit. If that had been a big pumping pumpkin and had fallen on your head, on your pumpkin, what would have happened? You are right. We should research again.” He said, “Your research is only limited. But God’s research is endless. Come and practice half an hour of meditation with me. I will come and sit with you every day a little bit to give you the lesson.” “Yes, mister, this is your good luck. Hari Om.” And therefore, no one can defeat God. We have science, lots and lots. But this science we have is also not enough. Now, what they did is wrong. Now, coming further and coming further, it is okay, that is good. But still, they cannot do what God can do, and therefore, yoga. Yoga is before all creation. Where there is a sign, it is called the space and light, the sound. And there are these three principles: Brahmā, Viṣṇu, and Śiva. And there it is said, in this universe, they were not visible, anything. But now they are coming, and now what happens? There is one answer coming to us, for all of us. Many times, mostly Western people said, “If you are holy, or you are a yogī, then please give us an answer. Answer, yes, but tell us, please, if the bird was first or the egg was first. Please show me this: your signs, was the bird before or the egg? Your mother was before, or you were before? If not, then you are not a yogī.” I said, “Well, I will tell you sometimes.” And now, I got it. And you should always answer this: Swayambhū Śiva—Śiva has no mother and no father, no elements. He became from himself, and he became to. From where again we begin? So it is Śiva. He brought this. Śiva is going more and more. So if someone asks you, then you should say Swayambhu. How do you explain to me Swayambhu? Wait, boy, wait. After some years, a girl, you will have a child. From where did it come? So this is your mother, that principle, but where was it in your mother? Swayambhū, the Śiva. Similarly, we have to go through that research until the oneness where there is nothing. Now, we did a lot of research, and we tried to follow something. What we call telephone. Yes, science has made it into a telephone, but still, it is physical material through which it goes. But the yogīs, they could talk to the Alpine mountains. No instrument, no batteries. Nothing. How did they do it? Why don’t you give us everything for free? If you are the scientist and the best, then tell, don’t do anything. I give you, now you talk as you like to talk. But they are catching us. Limited, we are limited. Without limitation, so there are many things in our life. Yoga, we cannot lift anyone. So, at that time, there was no question of religion. The word “religion” came from the Kali Yuga. And in this Kali Yuga, many religions came. There is no other religion than only Śiva, Brahma, and Viṣṇu. And that is called, what we call, the Sanātana. And Sanātana means eternal. All vegetation, rivers, oceans, air, animals, humans, and life—everything is that Sanātana, but religion is something like a part. That chapter and this chapter. There is one chapter in this Holy Book, and the next page is another chapter, but it is one book. Similarly, this one is one, that is sanātana. So people don’t understand. And what people understand in religion, they don’t understand that. It is all fighting and fighting and fighting. Therefore, the first is yoga. And yoga is not religion, but all religion is yoga. That’s all. How? Next day, that’s it. So, we have to come. No one can get the yoga. All that yoga people are doing as yoga is not religion and this and that; they are confused. This time, in the conference in New Delhi, I will say, “You are confused, don’t talk like this.” I did, you remember? And again, I will tell it like this. What is Patañjali? What was Rāvaṇa? Now, Rāvaṇa was a great, great person, and he could talk from Śrī Laṅkā to the Himālaya. Everything. He had all the places of the world. He had his thoughts and his person. But one thing destroyed him, and what was that? Ego. And ego kills everything. And so somebody will say, “I’m great, my science, I’m a doctor, I’m a yogī,” then it will go down. But God Rāma, how humble he was. And how? Everywhere, love everyone, respect everyone. So there are many things. Vedas? The Vedas are only about six to seven thousand years old, written. Before, it was that. That is called Śruti and Smṛti. Śruti, Smṛti. So that master to master in our brain. Their brain, their memory was so great. But the ṛṣi came and said, “Now, in these Kali Yugas, they will not have any more memory.” And we lost the Vedas. And this science, this what we call the technology on this earth now, they have killed our brain. Every time I am telling you, do you have sixty-five telephone numbers by heart? Don’t ask me, please. Even I don’t know my telephone number. This is this. So that was what Ved Vyāsa said, and it is true today. But that memory the ṛṣi had, that is called Śruti and Smṛti. What you heard, that you learned, and you give further. But we don’t have that anymore. And as we are coming closer and closer, we are completely lost. So, come on to the techniques of the yogic path now. We have to come all. I know we are very neglected. We love yoga, and we are each other. We love us very much. You are my bhaktas, and you say, “These are my gurujīs, and we are good.” But we didn’t practice properly. From today on, practice yoga for at least one and a half hours every day, no matter what. And on that day when you cannot practice, do not eat anything. Next day, first practice and then eat, but you have no time to practice. You have no time to eat. The next day, also, don’t eat. That’s it. So please, but yoga means not only jumping up and down. Now they are making yoga conferences and competitions. I said always, in yoga there is no competition and no challenge. No challenges. When the wise people said that you are great, please, can you do it? He said, “No, no, my son, you do it, you are great.” He said, “No, no, please, can you take grandfather?” So we don’t want to take them over; that’s not good. Therefore, our Yoga in Daily Life book is our, what’s called, holy book. And our bhajans of Gurujī, it’s so nice. Now I have begun in India to translate all the bhajans of Mahāprabhujī, Gurujī, and all disciples nicely into Hindi language, and then they will be translated into good English, and then we will give them further. I am doing this. And this one book, one book translation, I will give them at least two to three thousand euros. That person will be so happy. Day and night, he will do it very quickly. Money is money. Kali Yuga. And I made a test from Jodhpur, one scholar, a Sanskrit scholar, a Hindi scholar, and he wrote this one bhajan or prayer, three pages, one bhajan, and it’s very nice. I like it very much. So I will go, and I will tell you first to hold this book, and then we will do the second. Similarly, Mahāprabhujī’s Līlā Amṛta, that we have to, how do you say, make it more a part of what we said, yes, write it again more clearly, so that all people can understand it as our holy book. And the Viśvaj Bhajan, it’s very complicated. I gave it to him. It’s not only dancing. Pagga Gunga Rubandh Meera Nachire Meera Nasi by Bhakti Devī, she danced more than Mīrā Bāī. Yes, who has seen how Mīrā was dancing? But our Bhakti Devī, no? She is a great dancer. Yes, say Bhāṭe Gānī. If I will, more and more, I will try to talk good about her, she will come and dance here immediately, so I will not glorify her. So that bhajan which he brought, it’s also, you can say, a bhajan or a prayer. And you know, and that is, you know which one? Oh yeah! Very nice! Which one? Śrī Guru Ātmā Oh Matamapuras, sit here. Om Śrī Devīśvara Mahādeva Kī Jai, Śrī Dīp Nārāyaṇa Mahāvarājī Kī Jai, Śrī Svāmī Madhavānandajī Bhagavān Kī Jai, Viśvagurujī Mahāmaṇḍaleśvara, Śrī Svāmī Maheśvarānandajī Gurudeva Kī Jai, Svāmī Śivānandajī Mahārāj Kī Jai.