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Om Namah Śrī Prabhu Dīpa Nārāyaṇam. Om Namah Śrī Prabhu Dīpa Nārāyaṇam. Haṃsabhādas Prabhu Śaraṇ Parāyaṇam. ... Om Namah Śrī Prabhu Dīpanārāya. ... Om Namah Śrī Prabhu Dīpa Nārāyaṇam. ... Om Namah Śrī Prabhudeepa Nārāyaṇa. ... Śrī Dīpa Nārāyaṇa Bhagavān Kī, Devādhideva Deveśvara Mahādeva, Hindu Dharma Samrāṭ, Caturtha Guru Svāmī Madhavānandajī Bhagavān Kī. Om Śāntiḥ, Śāntiḥ, Śāntiḥ. Today's subject is for meditation. To attain meditation takes a long, long life. I can see among all of you that you are restless. If you are restless and you meditate, then you become even more restless. Let's see an example. Close your eyes for half a minute. Can you stay on one thought? I am counting half-seconds. Half a second, you can open your eyes. You were not on one point. If you were trying to be on one point, then you had two thoughts. "Now I will not think anything. I don't want to think anything." Half a second. In that time, you have been thinking. That means we are still not in meditation. We can say we will close our eyes and say we are in meditation, but that is not meditation. First of all, you know the science of yoga in humans, the science of humans in part, what they call meditation or yoga. If you want to practice yoga, if you want to practice meditation, if you want to practice anything, you need discipline. Atha-yoga-anuśāsanam. Atha means just now. From this minute, you should think that there is no restlessness. But then we are thinking about atha-yoga-anuśāsanam. What should I do? Which āsana should I do? Therefore, there is a difference between the gṛhasthāśram and sannyāsāśram. Sannyāsa āśrams are also many, because nowadays there are many sannyāsīs. Many think, "I am God, I am higher, I am there," but I don't think so that they are. They are more restless. If this, then you should go into peace, into peace, into peace. And peace is within thyself, not outside. How are you coming to meditation? The first thing for meditation is Guru Kṛpā, he kevalam. Guru's grace, blessings. But it does not mean that Gurudev will give you the blessing now and you will say, "I am in divine meditation." No, no, no. The blessing is not like that. We who are people talking, I don't know if it was or not. I don't know. I have heard. Maybe you have seen that, but not. You have also heard that. A great saint, Paramahaṃsa, and his disciples, many, many... Many. That's called Vivekānanda. Now Paramahaṃsa Rāmakṛṣṇa, he was having devotion more to the Divine Mother, Kālī Mother. Many heart, many heart he did sādhanās, very well. He devoted himself completely. As well as his wife, she was also very divine, great. One day, I did not see this. I will tell something, but I am telling something someone told. He told it to him, and then, I think it was a long time ago. I don't know, but I said it is. That Divine Mother Kālī, she appeared on the altar, and Rāmakṛṣṇa, he was crying and he fell at the holy lotus feet of the Divine Mother Kālī. And he embraced her, and she embraced him. "My son, my child. What do you want?" I did not know that they were having the, what you call, the condolences together. But it is said by somebody, so I am telling this in the book, it is said. Anyhow, what Paramahaṃsa Rāmakṛṣṇa said, "I want to see the mokṣa. Become one with the Supreme. Mother, give me that liberation." She said, "I can give you everything, my dear. But I cannot give you that mokṣa which only the Gurudeva can give. Brahma, Viṣṇu, Śiva, Śakti, they can give many things, but only the Guru can give you." Bhagavān Śiva has his duty. Bhagavān Viṣṇu has his duty. Brahma has, and others like Gaṇeśa, Śakti, etc. They have supreme power, very high power. But there, in that everyone, there is also Guru. And so, "Gurur Brahma," it is said, the principle of the Guru is within also. Gurur Brahmā, Gurur Viṣṇu, Gurur Devo, Maheśvara. Within the Guru is Gurur Brahma, Gurur Viṣṇu, Gurur Devo, Maheśvara. Gurur Sakṣak Parabrahma, Tasme Śrī Gurubenama. But still, dhyāna-mūlaṁ guru-mūrtiḥ, pūjā-mūlaṁ guru-padaṁ, mantra-mūlaṁ guru-vākyaṁ, mokṣa-mūlaṁ gurur-kṛpā. Mokṣa only can give Gurudev. But what is Gurudev? All it said was, "I am your guru. I give you blessings. You are my disciple, okay." But the guru is that Satguru which has the guru paramparā from the Satyugas till today. That paramparā gurus. And as long as you are a physical body, you are still not the Satguru. You are not still that one because you are adoring your guru. Which guru? Which has gone, become a Brahmaloka? He gave you. He gave the blessing. He gave us that: "I give you now my blessings, my power, whatever, and you will bless all my disciples." Don't think that you are already Brahman. Many people are thinking. There are so many people running here and there, and they don't adore their gurus anymore. They think, "I am the guru." Yes, of course. A school teacher is a guru, mother is a guru, father is a guru, child is a guru, tree is a guru, everything is a guru. But what we are talking about, that to get into the meditation and supreme consciousness, is that under the guru. Nothing will be achieved. And that guru is not what we are thinking, could be only in physical form. And like I am, and that's why many people are running here and there, and at the end of their life, they are disappointed. Why? Because there is the wall. What kind of wall? You have no guru. You have no guru paramparā. You have no path of that guru. You may talk as much as you can. One is Lākṣāratī and Vācaratī. Vācaratī guru is that talk and talk and talk. Lakṣaratī, that have the law left, have the aim, and that will go. On the path of that, all our ancestors and gurus, we are walking on that path. What happens? Divine Mother, we are all the ordering that Mother, we worship that Mother, we give all our devotion to the Mother, Kālī Mother or others, but Mother said to Rāmakṛṣṇa, "If you want to see that mokṣa, then go to your guru." And what was the name of his guru? Tattapurījī. That Divine Mother says to her, that is, her devotees. She said, "I give everything to my child, but mokṣa, Tattapurījī." That's it. And Tattapurījī, that is Śaṅkarācārya's paramparā. Similarly, now many, many bhaktas, many are devoted, they love Ramakrishna very much, and Ramakrishna always gives blessings to everyone. One day, a young student or a young man comes. He is always searching for God, spirituality, etc. Whom we call Vivekananda, before was not Vivekananda's name. Anyhow, he comes and he said to Ramakrishna, "Please give me blessings and liberation or self-realization." Self-realization is many, many things. When you do stupid things, it is your realization also. If you are mad, you are also. Whatever you are acting, how you are doing, this is your action. That is like that, but the other one is supreme. So now he comes to Ramakrishna, and Paramahaṃsa Ramakrishna puts his hand on Vivekananda's head. And what happened was that Vivekananda got enlightenment suddenly, and everything, and everything. And there many people were sitting near Ramakrishna, many, many sādhus. Why? They didn't get a realization, only Vivekananda. That is a question. Was it or not? I cannot say, because he was a great, and we all adore Paramahaṃsa Rāmakṛṣṇa, Vivekānanda. Many literatures, how he wrought, how he retired again. So it is not so easy. So Paramahaṃsa Rāmakṛṣṇa, he gave his whole power on the head of Vivekānanda, and Vivekānanda was maybe very pure and clear in his heart, maybe from last lives, and suddenly there was a maybe lightning. We read we are all adoring, but I have not sin, I cannot tell. You understand me? My saying can be truth or can be lie. Many, many things they are writing. Sometimes some nice words, and then said down Vivekananda. So, is that Vivekānanda or some others? Similarly, there was a great saint, Paramahaṃsa Yogānanda, and he declares that he was self-realized. He is called the Self-Realization Fellowship, and Ramakrishna, he was more in other countries, spent it in America, and he wrote many books. And very things, yes, but you know, also everyone, though he was in the condition of the self-realized, but still he was searching for the blessing of his gurus. It was many people, many bhaktas were a little bit not happy with Swami who was in America and there and there. The disciples were talking very not good about Yogananda. Many people are jealous. They will say, "Why?" For example, why is he sitting up here and we are sitting down? Sometimes there can be. So they were gossiping and telling not good about Paramahaṃsa Yogānanda to his gurus. And so, but his gurus, always writing beautiful letters, he always said, "To my heart, you are in my heart." One day, someone told me that someone spoke that your guru said something, or your guru doesn't love you, or something like this. Because they said, and your master said, that you are very far, always. There, Paramahaṃsa Yogananda writes one song, and that song is, "What is that?" Gurudev, what? Gurudev, I will be thine always. May I go far, far beyond the stars? When I die, look into my eyes. My eyes will mutely look to say to you, "I will be thy Lord." Whenever I am with you, night and day, night and day,... I will for thee, O my heart, open, I will for thee. Will thou come, will thou come, night and day, night and day,... My Lord, I am looking for you, etc., etc., what in this song. So, there are people who speak so negatively, even devotees of the same Guru, jealous, etc., etc. So, to purify from our heart, very pure, very clean. Otherwise, many, sometimes they love their master, which means devotion. And sometimes gossiping, sometimes telling bad things when they are coming. But it is like this, even they will tell, "I will be thine, my Lord." So, bhakti, we need that kind of bhakti; otherwise, it is that everything is gone again. Moksha, what you think, is not a moksha here. Self-realization? There is no self-realization. Because self-realization, the divine, everything comes in the last minutes. Now, let's see an example. You are employed in some subject in government. Maybe the teacher of the schools, maybe professors, maybe in the railway, anything in many, many ways. And you are working for the government, and the government gives you money every month. But at the end of your day, when you are finished, what are you getting? Retiring, retiring. When he is retiring, that time the government will give you the rest of the money back. On the way, between, you will say, "The government will give you anything." Similarly, Gurudev gives you enough of that kind of love or devotion or whatever. But finally, that, it will be that time. Otherwise, come on, guys, and sometimes when you are not honest to the government, they will fire you. Yes? Hai ki nahī? Vohī guru, voh kā voh guru ke prati bhī hai. Kabhī tumhārā, when your thoughts and your devotion and this, you get the gossiping within thyself. Not gossiping with her, or with him, or with me, or with them. And within negative gossiping within our self, it means you have lost, like the milk and lemon. And how quickly the lemon, when it goes in the water or milk, will spoil everything. Very difficult, very difficult. Therefore, night and day, night and day, I look for thee. Day, night, and day. Even in the dream, I don't want to think negative, and also negative about no one. So there are three levels: jāgrata, suṣupta, and svapna. Jāgrata, svapna, and suṣupta. Now, if you want to realize that, yes, I have now meditation, yes, now you can meditate. And this I give you today. I give you today a task. We are all jāgṛt now. We are jāgṛt. Means, we are awakened. Now, we are going to sleep. When are we going to sleep? Do you know the border? That from jāgrat, you come to the suṣupti. Aap jagrit ho, aur ab nindra ke andar ja rahe ho. Aapko pata hai, ki kis second, se second, aap nidrā ke andar āge hai. Fourth question, now you are going to the railway, and the railway train will be at 4 o'clock in the morning. And you have to go to the railway station. You are tired, and you say, "I will sleep earlier." When you try to go, that is, I will be packing my luggage, this, that. You lie down, you say, "How is my watch?" Again, you try to sleep. Where is my pocket, my money pocket? Again, this. Little you want to sleep, where is my passport? Then you cannot sleep. Restless, and if there is nothing to do, then at that time you just lie down and you are sleeping. This is number one. Number two, how do you know from which second you are in the sleep? And sleep, suṣupti means you are out of this world completely. Then we are in other lokas. Still, we are breathing, we know, and if something happens, we are immediately awakened; then there is nothing. Now, who can sleep very deep? Who can sleep relaxed? Because there is another station, and that other station is dream. So, how do you know when, in which time, you from the jagrata went into the nidrā? That railway station ka kab kitna baar o city bhaji. Now we are very peaceful in sleep, and dreams come. How do you go to the dream? You are sleeping here. You are thinking about the railway station, and then you are dreaming that you are in the football place. You are playing football in another city, and you see your friends. After you go to your friend's house, knock on the door, and nobody is there. Then you are writing a letter on the door, and you are going. And suddenly, koi āvāz ātī hai, āṅkh khul jātī hai. Where is the New Delhi football? Where is it in Jaipur? Where is sleeping? Where did you write a letter to your friend? Is there somebody who has written something? So how can you control the dream, the sleep, and jāgrata? Awaken, sleeping, and dreams. These three levels of the consciousness, if you cannot awake, you cannot control, you cannot meditate. Aryo om tassat. Aankhe bandi karte jo. Jaise ki railway station kī jānā hai, now I have that, now I will go to sleep, now I have that, now I have that. While doing this, sleep does not come. Then, while doing this, deep sleep comes so much that the clock rings, but you are in deep sleep. The train has gone, isn't it? This meditation, how to do the meditation, and that's why there is yoga in daily life, which has the techniques, many, many, about the meditations. And many disciples, though they know how many years, but they have, there is what we call the one word, restlessness. Restlessness means uncertainty. Uncertainty, you will never get that you are the aim of your meditation. Many, many things. There was a story about God. God had a beautiful, beautiful house and a beautiful park. A beautiful park. Many, many, many flowers, trees, everything. And God gets up at four o'clock in the morning, and he's going to the park and touching hands to all the trees and bushes and flowers. And God said, "I love you, my flowers. I love you, my bush. I love you." And they say also, "God, I love you." God, who? All vegetation, everything. Every day, and flowers are happy. They are blossoming again, opening everything, wonderful. And there's in one corner, there's a bamboo also. And God comes, "My dear bamboo, I love you, my bamboo, love you." And bamboo said every time to God, "Those who have no confidence, though a person will give you everything, but inside..." That in the heart is something not, some kind of, what is it called, no confidence. God, I love you. And God also said to Bambu, then Bambu said, "I love you, God, but please let me be in your garden." He said, "You are in my garden. He is here." Yes, I know, Lord, but please keep me in your heart. Every day, and every day, he said, "Let me be there. Please don't check me out." One day it happens. One day God comes in the morning and has His hands on the back and says, "I love you. I love you, my plant. I love you, my love. I love you, my bamboo." And bamboo said today, "I love you, God, but I am so afraid." Said, "Why? Why call my Lord? Why is your hand on the back, always coming with him, open hands?" God said, "Yes, you are right, my child. I will have one part of your branch. I will chip out." Why? He said, "Because I need." But why me? There are many others. He said, "No one is that. My love, you are, and I will chip off your one arm." Painful? No, it will not be painful. I will quickly. God, you can do anything you want, but no pain. And why me? He said, "It will be no pain, and there's no one like you." So I said, "What? I will chip your arm? And why?" He said, "Because I will make a flute." He said, "Yes, my dear. And what will you make with the flute?" My dear, I will kiss you as my flute. You will kiss me? Yes, my dear. That's great, but why did you cut me? You can kiss me there. Yes. He said, "No, because I will flow my breath through you, my child." And the whole world, all the birds and animals, will listen to this flute. And from that time, the Bhagavān Kṛṣṇa's flute, that flute from Bhagavān, bamboo. Still, always, no one will take it near Krishna's, but always his flute is there, from the bamboo. Now they made some from metal, but otherwise it was bamboo. Okay, God, I did it. I did it. But you let me be here? Yes, I will do. Every day, God comes and says, "I love you, flowers. I love you, my bush. I love you, my trees. I will love you this." Oh, there are also bees and bamboo. And bamboo said, "God, let me be here. I will let you be here." One day, the God again comes with his hands on the bamboo, and the whole bamboo was trembling. And God said, "Don't worry, my dear, I love you, my Paul." He said, "I thank God, I have no more good arms. What can I give you?" He said, "Don't worry, my bamboo, I love you, but I will chip your whole trunk." I knew, God, that you would check me out. No, no, I am sure. I have so many legs for you, so many roots, so strong, like any other plant. You are strong, my son. But why? He said, "In Himalayan rock, and there is one side in the north part of the south, north part of India, there is no water. All the water which is falling into the glaciers deep inside. But what will I do? Yes, because I will chip in two parts. You will chip in two, yes. It is a big bamboo. Why?" He said, "I will put it on the rocks and glaciers, and water will melt and fall into the northern side hole, and there Gaṅgā will flood." So, Bhagavān has given this bamboo, and the bamboo was happy. Now again, it is said, the bamboo will grow in the whole mountains. And everywhere, many, many, many rocks or bamboos are there, that God said. But this is a story that even you will do, but it is God who said, "I do it for that purpose, for you, for a purpose." So meditation, you have to go deep within thyself. What is it that can happen or not? And so, again, this meditation goes through what we call the cakras and kuṇḍalinī. Chakras and kuṇḍalinī, and kuṇḍalinī is not like this, what we are saying, that is like a snake and this and that. This is all nothing, but that is power, that power. And kuṇḍalinī means that prāṇa which goes through the body. Pranayama and meditation, through this it comes. So now we have, how many alphabets do we have? How many letters do we have in Sanskrit or Hindi? Fifty-two. And how many in Hindi, Sanskrit, or English? Fifty-six. So in our body, many, many chakras. From the foot soles till the ankle joints are the earth chakras. From the ankle joints to the knees are called the vegetation chakras. And from the knee till the hip joints are the animal chakras. And from the border of the lower end of the spine, there are human chakras. And so, when you go to Nepal, then it is Paśupati Mahādeva. Pashupati. Pashu means animals, and Shiva is for the humans. But there is a border there, and this is a border which has sattvic living, sattvic thinking, sattvic food, everything sattvic qualities or negative. And you have always been negative. I know how many people you can immediately feel it. For a while, it's okay, but there are some who, at the same time, are thinking positive and negative, positive and negative. Okay, doesn't matter. But from the Mūlādhāra Cakra, animals and humans, and humans and animal cakras, it is still our Ājñā Cakra, finished. And after that is Ādhyātmik Chakras, the Divine Chakras, God's Chakras, etc. Now, from the Mūlādhāra, Mūlādhāra with Chakra is not Svādhiṣṭhāna, Mūlādhāra Chakra. So, from the Mūlādhāra Chakra to the Ājñā Chakra, there are what we call the lotuses. And lotus is, this is also a symbol, and the highest flower. But each and every petal of the chakras, how many petals are there, and there is one that is called the bīja mantra. And then each petal has one letter. So one letter is in the middle center, and each petal has one letter. Likewise, up to the sahasrāra, the ājñā cakra, there are fifty-two cakras, centers of the letters. Exactly, you can count it. And these are every chakra, which goes through the spine, but through the whole body. And from this is a middle that we are all born, the jīva. The jīva which comes enters in the position of what we call the navel, in the navel, and that is like, from it is called the jīva. Again, it comes back through the water, space, heat, air, and water, and enters into the earth, the physical body. From there, then all different things are happening. So there is a call, first sound, first sound, akāra, ukāra, makāra, that goes further. But the first is that in the nābhi. You know that after that, it is said, when the Rāvaṇas and Rāmas had a lot of fighting, Bhagavān Rāma was trying more and more with his arrows, but Rāvaṇa could not be killed. Even he chipped his head away, the second head was there. But then the brother of Rāvaṇa said to Bhagavān Rāma, "Bhagavān, please. At sunset, then no one can fight, and it will not be good. If you want to kill Rāvaṇa, then sit there on the nābhi. And when on the nābhi, then he falls down, he dies. Everyone, but please don't kill your wife with a knife like this, okay? Or your husband." Anyhow, now these 52 letters, they are vibrating in the whole body. Nādarūpa parabrahma, that is, parabrahma-śarīra is there. And so from there, these are 52 letters; your tongue is acting in the mouth. Our tongue is articulating 52 letters in our body, in the mouth. That is the yogic science, and there, there are ways where sometimes the tongue will not move at all. It's like just a little tongue. And in that is that how, when we want to understand what Oṁ is, then go from that to the Nābhi. And that's why we call the Sanskrit or the Hindi alphabet, that we call Devanāgarī. Dev Nāgrik means the lord of the universe. So, there in this, they said, "First letter, kaunsa hai?" So we said, "Long." Usī jagā upar mat jāyā na. Ek hī. To jīva jo hai na. Vahī paḍhī rahegī. 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That is the real chanting of the Om. Then how will it go there for the sound? Because it is still here. What sound is there? What power is there? But how are you then going in your chakras, in the brain? That we will, maybe tomorrow, we will tell you more. Dīpa Nārā Bhagavānakī. This was a good meditation today. Thank you.