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O Deep Nārāyaṇa Bhagavān kī, Deveśvar Mahādev kī, Satguru Svāmī Madhavānandajī Bhagavān kī Jai. Satya Sanātana Dharma kī Jai. Good evening. Blessings to all of you from our spiritual lineage. Oṁ Śrī Alak Purī Jī Siddha Pīṭha. Welcome and blessings to all our dear brothers and sisters around the world. The blessing is coming to you from a beautiful place: Śrīdevapurījī Āśram, Dengong, Australia. Our subject is Nāḍī Yoga. For the last three days, we have been speaking about Nāḍī Yoga. The practice of Nāḍī Yoga has a very safe spiritual development, and the aspirant goes through many beautiful visions, feelings, and intuitions. It makes a person free from stress. Practicing Nāḍī Yoga is the technique you may call anti-stress meditation. Discipline, as we spoke yesterday, day before, before noon, yesterday—Patañjali said, "Atha yoga anuśāsanam," discipline. Guru kṛpā, or the blessing, is very important. But also, the disciple should have śuddha antaḥkaraṇa, pure antaḥkaraṇa. There are four antaḥkaraṇa. Unless you purify that, there is no progress—neither on your physical path of yoga, nor your meditation, nor anything. The four antaḥkaraṇas are known as manas, buddhi, citta, and ahaṅkāra—the purity of the mind. Many bad karmas are done through the mental level. First, you create karma in your mind, you feel. So, through the mental vṛttis, the thoughts, you transfer these thoughts into your indriyas—karmendriyas and jñānendriyas. And these indriyas force your body to act. At that time, if you are a slave of your senses, then your intellect will not help you. If you are a slave to your feelings, then your intellect cannot help you. You will try to influence your intellect negatively. It means you give the judgment emotionally: "Why not? I will do it." At that time, your intellect is very weak. So mana, it is said: man lobhī, man lālacī, man cañcal, man cor, man ke māte na caliye, gharāī, palak, man aur. Everything is clear? Therefore, the first antaḥkaraṇa is mana. Mana lobhī—the mind is greedy. Mana lobhī, mana lālacī. And man is also not only greedy but spoiled. Lalaj—greediness is more and more developing. I don’t think there is an English word for "lālājī." No. You know, "lalaj" means "I eat one chocolate, I take one more, I can open one more"—compulsive. So man lobhī, man lalājī, man cañcal—restless. Restless, very restless. Chanchal—a fish is very chanchal. If you try to catch the fish, it is quickly gone. The fish comes, it exposes itself, but as soon as you try to catch it, it’s gone. Or you have a very beautiful young horse, very chanchal, full of energy. And you can see some children also—you can see if this child is calm, peaceful, or chanchal. Or there are some people also chanchal, like we are. If it’s possible, every hour changing dress and something this and something that, you know, hair like this and then no, next time like that. Chanchal means not steady. It’s not steady, changeable, spoiled. Manalobhī, manalalāchī, manachañchal, manachor. And the greatest thief is the mind. The mind is stealing everything. Mentally, you think you have the freedom to think. But you don’t know what the result will be. You have more karmic result or influence when you act mentally. The physical body is the last one that it goes through. But one day your body will not support you. What you want to do, your body will say, "I’m sorry." You know, these little kids, they climb on this iron beam and they jump down. I would also like to do it. I did, sometimes, long ago, but I would like to go and just jump. Yes, I can jump. Not only once, but twice. First and last. That’s it. But the mind is never old. The mind is ever young, and the mind is ever full of desires and greed. One king said, "In my kingdom, no one will be hungry, no one will be poor, everyone will be rich." And he told his soldiers and his ministers, "If anyone is poor, give them land, money, cloth, and grains." And every day he was asking, and the message came, "Yes, your highness, all is perfect. All are happy, all satisfied, all have enough." And the king was very proud of himself. "In my kingdom, all have enough." Ego came out. God was thinking, "This king has..." Ego, and he thinks that he is who’s providing everything. His ego must go down. So one day morning, when the king had a walk through his garden in front of the palace, suddenly one beggar came and stood in front of him. All teared clothes, no shoes, very dirty, very weak. Body is trembling, holding a stick in one hand, a pot, begging for food. "King, please give me something to eat. Fifteen days I’m hungry, nothing, and I had nothing to eat." The king was shocked. In my kingdom, you beggar? Yes, yes, king. Impossible. Where do you live? Nowhere, just behind your castle. Behind my castle? Yes. And no one gave you food, or no one told you? He said, "Sir, many people, they come and go, they ignore me." But no one reported me. They said they are all selfish. They want to do their best. Everyone would like to be your slave. When you ask, everything is okay. Yes, okay. Yes, okay. They don’t want to work. So what do you want now? Nothing. Only eating? I’m dying out of hunger. Come quickly. And he ordered some food, some rice. How much do you like? He said, "Nothing much. My stomach needs only this much. That much which I have, my pot, please fill my pot, that’s all." And the king ordered food, cooked, and this, and rice, and everything. Putting it in the pot, but nothing is inside. The king himself gave, eating inside, and disappeared. Empty, empty, empty. The king gave so much that he himself had nothing in the palace, but disappeared, and the beggar was looking at the king and said, "Sir, I am hungry. I asked for nothing, only some food to fill my pot." The king was trembling; something must be wrong. He said, "Beggar, who are you, and from which material is the pot of the beggar made, that whatever I give disappears?" Then he said, "Yes, sir. This pot is made out of that material which we call the human mind." So the human mind is never content, never satisfied. Whatever you give, it asks for more and more. It is always empty, always empty. And then the beggar changed his form, and God Viṣṇu was standing, blessing. "I am Viṣṇu. Why didn’t you tell me before?" He said, "I came to clean away your ego. Never think that you are the one who is providing the food to all in your kingdom. Little corn for a little ant, and one ton for the elephants. It is God who is providing to every creature. Therefore, be happy. What you did is very good, but never have ego." Yes, sir. So, man lobhī. Man is greed. And Gandhi said, "Mother Nature has enough for everyone’s need, but not for everyone’s greed." Man lobhī, man lālacī, man cañcal—very restless. Thinking about this, thinking about that, this, that, that, all the times. There are yogīs who can close their eyes and sit, one. Citta vṛtti nirodha. So mind creates those vṛttis in the citta. So mana, buddhi. The second is the buddhi, intellect. Intellect—positive intellect or negative intellect. Positive intellect is that you think about the well-being of all, and spirituality. Negative thinking means that you don’t think good about others. Check your thoughts now. What are you thinking? Where are your thoughts dwelling? About whom? Or where? Or what? And that while sitting here in the boat of the satsaṅg, your thoughts are somewhere else, or with the doubts and conflicts, you are creating bad karma. At the same time, good karma and bad karma, but, you know, let’s say you have good karma, ninety-nine percent, and one percent... It is bad that it will be more counted, like how someone has a beautiful white shirt, beautiful, and he was drinking tomato juice and one spot fell on his shirt, just one drop. You don’t see now; everyone is looking at that spot. They don’t see the... Whole white shirt, only this dirty spot. Similarly, your dirt, mental dirt, will be counted first. And the body you can clean with the soap, with the air, with the earth, with the water, with the clothes. How are you going to clean your mind and your... Buddhi? Selfish buddhi supports the mind, and a selfish mind tries to feed your buddhi negatively. Then comes citta. Citta vṛtti, the thoughts in your consciousness, are constantly moving. You can’t get out. It’s very difficult to get them out. And then ahaṅkāra. So when these four principles, these four principles, inner—manas, buddhi, citta, ahaṁkāra—when they are dominating, you have no chance of spiritual development or any kind of development. Finally, you will fail. It doesn’t matter how much you try, but in the end, it is sure that you will fail. So, sādhak, aspirant, needs to purify antaḥkaraṇa. Man lobhī, man lālacī, man cañcal, man cor, man ke māte na caliye. Therefore, the holy saint said, "Do not walk or go in the direction according to your mind." Have your mind under control, like a horse, and you are under control. Because every second and every hour, that mind has different thoughts. Hari Gurujī said in one bhajan: "Yogī yatī kohī mehnat karke bhove bhajan kī badī." The yogīs and yatīs, they are both the same. Yatī means yatna, one who is trying again and again, tapasyā, and a yogī who practices yoga. "Yogī yatī kohī mehnat karke bhove bhajan kī badī"—who creates a beautiful spiritual garden, bhajan garden, spirituality. Many, many years. That means your inner vṛttis, your inner love, spirituality, the beauty within thyself. "Yogī yatī koi mehnat karke bove bhajan kī badī, yah man bandar badā harāmī, palme badī bigaḍī." This mind is a monkey, that terrible, crazy, destructive monkey; within no time, it will destroy your garden. How many years did it take for that person to build a beautiful garden—blossoming love, happiness, faith, confidence, harmony, everything? But one negative word, one negative vṛtti, one negative satsaṅg, one negative person, monkey, puts such a thought that your mind destroys the whole garden. Mahāprabhujī said, "Beautiful bhajan." O mind, you lost everything with kuṣaṅgī. Therefore, aspirant, disciple should purify manas, buddhi, citta, ahaṁkāra, these four. When these four are purified, then to remove three big obstacles, very big. You know, don’t think that I did one thing and now everything is finished. One thing you cannot do, and if you do, that will be the best. Gurujī said, "One in all and all in one." Those three obstacles are called mala, vikṣepa, and āvaraṇa. Mala means impurity, again—physical, mental, intellectual, social, all kinds of impurities. Vikṣepa, disturbances from the outer world and your inner world. From the gossiping and from reading, so you should know what you read. And you should know with whom you speak. That’s it. In the beginning, you like Kuśāṅga very much. You listen very carefully, but the fruits will be very terrible. Mala, vikṣepa and āvaraṇa. Āvaraṇa means the curtain of ignorance. You can’t see through. It means you can listen, but you cannot see. The truth is far away from your knowledge. Māla, vikṣepa and āvaraṇa have destroyed everything, and vikṣepa again. Vikṣepa has three strong, mighty bodybuilder friends. You are not strong enough to fight against them. Oh, within no time they can kill an elephant, a mighty elephant. So, four antaḥkaraṇa: manas, buddhi, citta, ahaṁkāra. And for vikṣepa, he has good friends. How to create problems for you? There are some people I always call troublemakers. Every day they make trouble for many people, and on the day when they cannot make trouble for someone, they can’t sleep. Then they telephone to someone, and because, "Hello, how are you?" and be nice and this. And you know, you are the most negative person in the world. What? You put the telephone off. Now you will sleep. This is a sleeping tablet for a troublemaker. Then you sleep. I’m happy that I made someone unhappy. This is how one after another, layer by layer, the negative energy is pushing you down and down. Your soul in the darkness, can you imagine? So these three mighty friends of the Vikṣepa are called three tapas, three kinds of fire. And these fires are disturbing fire, destructive fire. Ādhibhautika, ādhidaivika, and ādhyātmika. These are three tapas, very hard to become free from them. You are maybe a bodybuilder, a strong man, mighty, and you have a lot of knowledge in everything, but a little creature, this Australian black spider, can put you down, no? So God protect us from these three tapas from animals and humans. The illnesses and astral influences, these are three tapas. But there is a possibility to become free from the three tapas. There is a mantra for that, to purify these tapas and protect yourself. Of course, you have to use your intellect on how to protect, a protection. In protection, if you protect, you will be protected. Dharma, if you correct the dharma, dharma will protect you. So, mantra which can make you free from three tapas. Holy Gurujī said: "Sabha prabhu deepa niranjana, sabha dukkha bhañjana. Isi mantra jansri deepa niranjana, sabha dukkha bhañjana. Prabhu deepa niranjana, deepa nārāyaṇa bhagavān kī." The fire of these three tapas. It is like a sin. Due to our sins, there is a revenge in these three tapas. And that can be removed through this mantra: Oṁ Prabhudeep Nirañjana Sabhā Dukha Bhañjana. This is a protection mantra. Try. A snake is coming towards you, and you stand there and say, "Dīpa Nirañjana Sabhā Dukha Bhañjana," and you will see the snake will change its way. And if he doesn’t change, better you change. That’s it. How do you change? Now, mind, intellect, citta, and ahaṁkāra are purified. Mala, vikṣepa, and āvaraṇa removed—ādhibhautika, ādhidaivika, and ādhyātmika, tritapas—calm down, then your inner vessel, your inner pot is very clean. And when it is very clean, then we can put something inside. Otherwise, it is said: "Upar se bhare, niche se jhare, Gurudev kya kare?" You’re feeling Gurudev putting in, but dripping everything down out. What should Gurudev do? So first clean your antaḥkaraṇa, then you need to get that blessing. Guru kṛpā, āśīrvāda, always blessing. Blessing has immense power, immense power. You see, in the Mahāśivapurāṇa, everyone, Śiva said, "Bless you." Nārada also tells the other bhaktas, "Blessing, bless you, bless you, blessing." And today it will come about, blessing. Perhaps about one great sage who was longing for a son, and he got a son. But he was a great astrologer, and he found that his son will die at the age of 7 years, or 14 years, I think. And he was so unhappy, you can’t imagine. But finally, then Nārada came, and Nārada gave him advice that your son will have a long, long life. Get blessing. This is a long story. Maybe sometime I will tell you, or you can see it today or tomorrow in Mahāśivapurāṇa. And that was that Ṛṣi, great Ṛṣi, still living. From Satyuga onwards, how many millions of years he’s still sitting in meditation. And surprisingly, some photographs from the West or India, I don’t know, were heading. He was a good photographer, and it was his hobby to take pictures of the Himalayan hills, snow, glaciers, and caves. And one day, the weather was good, and he made a beautiful picture of the nice landscape, snow and glaciers, and so on. And when he developed, he saw one yogī sitting like this. You saw him only in the photo when he developed it; before, he couldn’t see. He was sitting like Sukhdev Purī in Dungong, you know. But that yogī, you could count every rib, you could count every nerve, but hair, skin, everything is there. Then he asked people. He went again there, he saw, searched, nothing he could see. And then he researched that area geographically, and that was the area where a great sage was meditating, still living. I will bring you a photo, or I will ask in Vienna, or ask Jasrājī or Chidānand to email it to Bhaktī, and tomorrow we can see. And what was the name? Mārtaṇḍarī. Martandari, you will see. So yogic power is something, a blessing. But the blessing will only go there when the pot is clean. Otherwise, I told you, and you heard, "Hari Om, crazy bird, fly away." Then, we have to meet a Brahmaniṣṭha Śrotriya Gurudev. You remember the story of Paramahaṁsa Rāmakṛṣṇa and his disciple Vivekānanda. When Ramakrishna puts his hand in blessing to Vivekananda, he enters into samādhi. Didn’t Ramakṛṣṇa put his hand on some other bhaktas? On thousands or millions, why didn’t they go to samādhi? And why only Vivekananda? Because Vivekananda was the one who was ready and pure. So he needs just the master’s touch. That’s all. When you build the house, put the electric cables and everything, then, you just need a connection from the powerhouse. Touch, and you have the light in the house. So it is called life’s and life’s sādhanā, bhakti. Guru and disciple, they are one. They come into this world as two. They play this perfect theater on this stage as master and disciple, and then they go again, like a bird has two wings. It’s the waves of the bhaktas with the master moving. You see sometimes small fish in the water, hundreds, thousands. How nicely they’re coordinating. Five meters this side and two meters this side. How much is five and two? Seven. Seven meters, how does that fish, which is seven meters far, know what the other one wants to do? These waves are going towards communication and harmony. And so is the real bhakta, the real devotee, constantly moving until they come to Brahman. And therefore, one day, Mahāprabhujī, around 11 o’clock, noon, in Kathu, came to Gurujī. Suddenly, Gurujī was sitting under the banyan tree in Kāṭhu Āśram, no, beautiful tree. And Gurujī said, Mahāprabhujī said, "Mādhavānandajī, ask what you want. Ask anything you wish; it will be fulfilled." Gurujī was surprised. And Mahāprabhujī said, "Anything." With folded hands, Gurujī said, "Lord, if so, then bless me that if I have to be born again, either here or in the astral world, only one thing: love for you, devotion, my bhakti." Mahāprabhujī said, "That’s all, nothing else." He said, "For me, it’s not." That’s all. Any more wish? Mahāprabhujī, the Holy Guru, said again: Dasa Rakhi Shri Deepa Dayalaya Ram. Prabhu Deepa Dayalaya Jasur Kar Kirpa Moye Sat Sangh Di. Kar Kirpa Moye Sat Sangh Di Jau Shri Deepa Dayalaya Ram. O Prabhudeep, O merciful Maa Prabhujī. Listen to my prayer, again and again I beg for one thing. Janam Janam, in every life, accept me as your servant. And even if it is said like that, if you don’t feel and find me worthy enough to be your servant, then let me be. God bless you. If you, Lord, don’t accept me directly as your servant in any lives, then let me serve your servant and accept my service. If not directly, then through your servant, that I take care of your servant. And what we do, yeah, we are... Swamiji, come, I will come. We don’t accept what Bhakti said, we don’t accept what Chandra said, why should I listen to Gaurī, why should I do what Prasād Purī said, no? That’s it. So they are all my bhaktas. So if I don’t accept your service directly, you should seek that you serve them, and there your love through them will reach me, Mahāprabhujī. That’s it. There’s no other way. You have to be a good friend to the gate man. Okay? That’s it. Therefore, that time when so much love, longing, and seva is there, like Mirabai said: "Mīrā dāsī janam janam kī, Hari tumāre sāth." O Krishna, I am from many, many lives your servant with you. Darśan do Gaṇeśyam. And what is this bhajan? I’ve forgotten the beginning. Tum bina raho na jai. Without you, I can’t live. Without you, I can’t survive. So the sound that changes into that vibration awakens that love. So the mind is mighty. Karma first begins with the mind, and then this poor body has to suffer. But not only this one body, five bodies: annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. Five bodies suffer because of the mind, because of your negative thinking. Today’s challenge, Hari Om Tat Sat. God bless you. Bahu baad ki na usvāmī, bahu binā guru gyānan tak bhatā kare na. Hari Om, Jaya Jaya... Saṃsāre badā bhava sāgara bā, usvāmī, bhava sāgara bā. Satsaṅga jāja calā kara sū pāla me hara yoma jaya pāna, kali yuga me abhiṣāra jāya usvāmī rū. Sabha ko guru samjā, vāta sabha ko mā batā. Har yom jaya guru, tana mana dhana arpaṇa kara. Guru sevā, Svāmī guru sevā, pājī karu. Jodh binati Charanam siranma Hari Om. Jai Dev Rishaparipur. Anand darsave oh swami ananda da. Sri deepa prabhu Sri deepa daya gaya yaryo daya kripa. Padayal Mahā Prakāś Vyāpakaviśva Carācarame Haricetan Jotatum Carācarame Haricetan Jotatum Prabhu Nirguṇ Se Saguṇ Bhān Āp kī śaraṇ meṁ āye pade, ham dūr bal das dukhya. Prabhu, aap kī śaraṇ mẽ āye pade hamen dhūr siri dī. Āp binā kone hamāre nātā jin ko jāye po. Prabhu, āp binā kone hamāre nātā jin ko jāye po. Śrī Gurudeva Puruṣa Dayālaṁ Nijaṁ Śrī Rāmāya Kandam Hari Upajase Atītaṁ Anādi Nirāṇaṁ Nīrāgam bhajoni aparalittham sārūpam śuṣudam sārayam nabho sarva vyāpī guṇātīta deva prabhu-dīpādi-josadā vighana-haraṇa-maṅgala-kāraṇam dhāraṇa-parāsa-varapāna-parāvatī-namdana-nabho-siddhi-prasādam. Jai Jai Deva Dayāla Śiva Karṇa Sumaṅgana Mūla Dīpa Jñāna Vairāgya Mātā Sudhārā Mūla. Vandau Sharana Gurudevake Shri Deva Purushash Yoga Yugati Jai Shmurati Prabhu Jani Bhaan Shri Deepa Prabhu Shri Veena Shri Veena Palaka Prabhu Veena Shri Veena Shri Veena Naam aliyan sab ayubhare anandotayapar aap sata guru mein shishyan paramahansa gurudev ji teena loka ke deva suran sata garu samdhata nahi sab jag man yahaar sata garu purana brahma he joveshwar na nuga rani cha jaane na yata nevi shakive nadi Guru Amritaki Khan Sishadiesh. Guru Mūrti Mukhacandra Mā Sevaka Nenachako Aṣṭāpahāra Niruktaram Guru Radeva Maheśvara Guru Rakṣā Parabrahma Dhyāna Mūlam Guru Mūrti Pūjā Mūlam Mantra Mūlam Guru Vākya Mokṣa Mūlam Oṁ Dīp Jyoti Parabrahma Dīpam Sarveṣām Dīpanam sajate sarvam sandhyā dīpam sarva satyam prabhu dīpa vināśi api brahma api viṣṇu hapo khalasi hapo ho nāradī hapo śāradī hapo se śukrāsi hapo dhyānī hapo jñānī hapo yo hapo deva sevā devī hapo śūra prakāśī Apo Brahma Nirvāṇī, Apo Chaman, Apo Vedāntajñāta, Apo Bhaktāvāśī, Apo Śatnām Kedāta, Apo Niṣāṇa, Oṁ Namo Prabhudī, Praṇāma Brahmānanda, Bolī Śrī Dīp Nārāyaṇa Bhagavānakī, Śrī Śrī Dev Puruṣa Mahādeva, Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavānakī, Satya Sanātana Dharmakī.