TV Channel

Deep Nārāyaṇa Bhagavān Kī Chant, Alak Puruṣa Mahādeva Kī Chant, Deveśvara Mahādeva Kī Chant, Mādhava Kṛṣṇa Bhagavān Kī Chant, Satya Sanātana Dharma Kī Chant. Salutation to Om Śrī Alak Purī Jīsida Pīṭha, Cosmic Light, Omniscient and Omnipresent. Blessings to all of you from Mahāprabhujī. This evening is a wonderful evening, that we are all here together in Śrī Holī Gurujī’s āśram in Vienna, Austria, a beautiful city. My dear brothers and sisters from other countries who are with us through webcast, blessings. This evening’s subject is Nāḍī Yoga. The word yoga and yoga is only one. We say yoga, and when we write yoga, we are writing "A" at the last, G-A, so it is pronounced yoga. Yoga is an eternal principle. The space, Ananta Brahmāṇḍa, Ananta, endless. We are limited, and the universe is limitless. As long as we have this individual consciousness, as long as we dwell within this physical body, we limit ourselves with our body. And we limit ourselves within a small circle of our friends, parents, or this planet. But this space, which is eternal, the Ātmā space, has a similarity: you cannot burn the space. You cannot cut the space. You cannot destroy the space. Everything that exists exists within space. Therefore, the space is eternal, everlasting, akhaṇḍa, unbreakable. The space in which everything is existing is known as the mother’s body. Like we are an embryo in the body of the mother, that’s the cosmic mother. And within this space is that consciousness, eternal, parama caitanya. Param Chetanya within the space, and that’s why it’s called the golden egg, that golden embryo in the universe. Space and consciousness, or paramachetanā, are in oneness, in harmony, in balance. So yoga is that divine principle which unites, harmonizes, and becomes one with space and consciousness. And that is the aim of yoga practice, to become one with that eternal, everlasting, pure consciousness. These three, space, consciousness, and the yoga, these three become akāra, ukāra, and makāra. And out of this ākār, ukār, makār, A-U-M becomes the Aum. And nāda-rūpa-para-brahma, then the second form of the supreme, that parama-caitanya, if you would like to know how that universal God looks like, then it’s only resonance, Aum. OM KAR BINDU SAYUKTAM NITYAṂ DHYĀYANTI YOGINAḤ. OM KAR, that akāra, ukāra, makāra, OM KAR BINDU SAYUKTAM. That from one small dot, small point, that resonance begins. NITYAṂ DHYĀYANTI YOGINAḤ. And yogīs are every day constantly meditating on that Nirakara, Om, that sound. And through that sound, Oṁkāra is appearing, not manifested, but appearing from itself. That’s called Swayambhū. No one has made, no one has given birth, no one has declared, no one has sent. But that itself, that jyoti appeared in that resonance, that’s called Svayambhū Śiva, jyoti. And that jyoti is known as the jīvan jyoti. Jivan means life, the light of life, the flame of life. So where there is life, there is a jyoti, and that is Śiva. Satyam, sevam, sundaram. That Shiva is the ultimate truth, and that is the universal beauty, indescribable. Here, sundaram, beauty, means indescribable. Rangan roop anoop anādi, has no color, no form, but still indescribable beauty. So through that Śiva, cetanā jyoti, oṁkāra, resonates the nāda, nāda rūpa parabrahma. That supreme is spread, or awoken that consciousness in the endless universe, through which the four elements are created: fire, air, water, and earth. Anant Brahmāṇḍa Śāstra Sūrya, therefore it is said Anant Brahmāṇḍa Śāstra Surya, endless universe and thousands of the sun systems in the Vedas declared. The first scriptures that exist are the Vedas. Aligurusi said in his bhajan, "Fourteen worlds down, fourteen above, and 2,100 different sun systems, universes." Till that, a yogī is able to expand his consciousness. When it goes beyond, then it loses all identity and becomes only one with Brahman, that’s all. No more can come back. But two thousand, one hundred different solar systems, the yogī can cross, go, and come back. Through what? Not through the body. So that consciousness, that consciousness which is eternal consciousness but at present united with your inner self, that jīvātmā, and that jīvātmā one day will dissolve, give up this pañca tattva śarīra and merge into the oneness, like a snake takes away the skin. Or you take your dress away. It’s not easy. It’s not so easy, as I have told you. Now, through which transportation, let’s say, how a yogī crosses that boundary, that is through the sound. The sound is penetrating through and through, Nāda going, and therefore Nāda Yoga. The practice of mantra is a practice of nāda yoga, and mantra is connected to a particular energy stream. And that energy stream may be your master, may be your iṣṭa devatā, goddess, different, different kinds of mantras. But make sure that this mantra will lead you to Brahman, not somewhere else. We are searching for the highway, not a footpath, which may disappear after some forest or some field. And that highway is that which leads you from sāguṇa to nirguṇa, and not what they call magic and tantric and this and that. Śūdra-śāttvika. Śūdra means pure, śāttvika. These three guṇas: sattva, rajas, and tamas. But that one who has to come to Brahman to become above the three guṇas, brahmānandam param śukadam kevalam jñānamūrtim dvandātītam gaganaśa draṣṭam tasmāsya dilakṣyam ekam, only one. Eko brahmadityanasti, only one truth. And that truth is that evidence will never die. Always will remain that evidence, truth. Ekam nityam, everlasting. Vimalāchalam, pure, spotless. Unmovable. Sarvādhyakṣa-sākṣībhūtam. And that consciousness, though it is in nirguṇa, is now of everything. Yes, it’s very nice to speak, and interesting to hear. But how to come there? This is this. Abhyāsa, abhyāsa, kaunte abhyāsa. O son of Kunti, practice, practice,... Arjuna, practice. Karat karat abhyāsa pyare jadmat hot sujān, rasi ki avat jāvat sil par padat nishān. While practicing, one can become perfect. Ekam nityam vimalāchalam sarvadhi-sākṣibhūtam. Now, out of everyone, every movement, every creature, Trigunarahitam satgurutam namamim bhavatitam. He is not he or she. You see, ātmā is a he. So women also have ātmā, no? Not sometimes, always. Every living entity, every entity has ātmā. So, woman, there is no duality of gender. Doesn’t matter male or female, everyone can achieve that higher consciousness. Only practice and principle, so there is no he and she, only one. And women can achieve very quickly if they follow the discipline, you know. But I don’t want to go further on this subject. Sarvaddhi-sākṣim uttamaṁ bhavati tam above the emotion. God Krishna said in the 12th chapter of the Bhagavad Gītā, "Arjuna, those bhaktas are very dear to me who are not happy when someone praises them, and who are not unhappy when they lose something." If you are a winner or a loser, you remain on the same level, one who has friend and enemy equal in the thoughts. Like Gandhījī said, we hate the sin, not the sinner. But it is to say, very nice to read and hear, but my dear, to get this path and continue is very difficult. Not one day, not two days, not one week, not one year, not five years, not ten years. Never count how many years you are practicing, and still you have... Nothing happened. Thanks to God, nothing happened. Because when something happens, then you will call me at three o’clock in the night. Now, what is now, Swamiji, please? I can’t sleep, and Swamiji will tell you, but I can sleep. You call me tomorrow. That’s why, thanks to God, that nothing is happening as long as we are not strong enough. We do have fear from existence. We do have fear from our life. Though you and I, we are all yoga practitioners, we said, "I am the ātmā." But if death comes, we are like this, oh! I try many times, if I am above, and the best place for me to find out how I am, if I still have fear or not, is to go to the dentist, you know. And the dentist comes with an injection and says, "Swamiji, open your mouth." Then I forget everything, only one thing I remember. The mantra: O God, Isi Mantrasi Khovemanamanjana Isi. So, how far are we from our path? How far are we from the fear? One man came to Paramahansa Ramakrishna, Vivekananda’s guru, and asked him, "Swamiji, I have one question." He said, "Yes." For the last 60 years, I have been practicing mantra, meditation, pūjā, and prayers every day. About 10 hours a day, I spend only for my spiritual sādhanā. But still, I have no divine experiences. I love God more than anything. Paramahansa Ramakrishna said, "Are you sure that you love God more than anything?" He said, "Yes, even I love more than myself, my life." Ramakrishna said, "Okay, good, very good. Go on practicing." After one year, because the bhakta used to come every day, Paramahaṁsa Rāmakṛṣṇa went with him to the ocean. "Can you swim?" he said. "Yes," I said. Then he said, "Okay, let’s go." So he went with him in the water till here, soldiers, deep. Can you dive? He said, "Of course, Gurujī, I can." Then, "Go in the water." So he holds his nose. Who is holding the nose is not a very good swimmer, you know. But anyhow, he dipped down and Ramakrishna held his neck. In the water, now half a minute, 40 seconds, 50 seconds, he couldn’t hold his breath and wanted to come out, but Swāmījī kept him down. He did all his force to come up, but Swāmījī kept him down. After one and a half minutes, he wanted to inhale, so Swamiji took him out. Gurudev, I know to die through your hands is maybe a divine blessing, but it’s too early. What do you have in mind? You want to kill me? He said, "No, no, no. I didn’t want to kill you." If I wanted to kill you, I would not take you up. I am giving you an answer. I didn’t ask you a question, my Master. What kind of answer do you want to give me? You told me one year ago that I love God more than my life. Did you? I said, "Yes, I did." Now, what have you been thinking this half minute in the water? Did you think of God? Did you think of yourself? Or you thought about your money, or wife, or children? He said, "Gurudev, I’ve forgotten everything." Think. No God, no children, no money. Only one thing I was thinking: how to survive. He said, "Go and practice. Ten hours is too little." So practice, the theory and practice are different. Tons of theory is nothing compared with a gram of practice. It is easy to speak, good to hear, but to get realization is not so easy. That’s why very rare bhaktas or yogīs can come to Self-realization. There is a gap between our confidence, our faith, our trust, our devotion, our belief, our practice, and so on. We would like to just take it something while going like that, that is not good. Dedicate, dedicate the entire life. So mantra, that is Suddha Sāttvic mantra. Pure consciousness, Ātmā, the Self, that kind of mantra will lead us, like going through the highway. While practicing your mantras, do not ask for something. We are sitting and practicing. God, tomorrow I have an examination, please help me, Mahāprabhujī. I am searching for my job. Please help me tomorrow. I will make one more mala. My children, they are ill, should get healthy. I need money, my husband is not good, Mahāprabhujī, help that he will be normal. Mahāprabhujī said, "You become first normal, then he will be normal." So, how many selfish desires do we have? There are two kinds of bhakti, śakām bhakti and niṣkām bhakti. Śakam karma, niṣkām karma. Śākām bhakti will give you immediate results of the fruits, but it’s gone. And niṣkām bhakti will give you everlasting fruits. Akṣaya dāna. Akṣaya dāna means everlasting. And nirguṇa-bhakti, that will lead us to our ātmā-jñāna. So nāda-yoga, nāda-rūpa, that supreme sound, when it awakens in our chakras, in kuṇḍalinī, in our consciousness, then we feel the union with the Supreme One. That nāda in every chakra, mūlādhāra, svādhiṣṭhāna, maṇipūra, anāhata. I spoke before about anāhata. It is that chakra which can awaken that nāda, that talent, that artist who can write a poem or a bhajan or something different. Artists have the anāhata chakra more active, and then the ājñā chakra. So, the light and sound, light and sound: the light is Ājñā Chakra and the sound is Anāhata. That will lead through Nāḍī Yoga. Now, when we practice Nāḍī Yoga, it has to be slowly, step by step. First, you have to master āsana, āsana. It means one posture in which you can sit for a minimum of 40 to 45 minutes without changing the posture. You may sit in a chair, you may sit on a sofa, lean on it and make yourself straight, but then don’t go like this and like that and like that or like this. Remain steady, motionless. Kāya-sthairya, Kāya-sthairya, motionlessness of the body. When the motionlessness of the body is mastered, then you feel around your body, half a meter, this energy, that’s your aura. If you move a little like this, it’s gone. In this aura, then you concentrate, according to Nāḍī Yoga, on those chakras where you are working now and on your mantra. Now your mantra will be like a stream, like a thread, which will let you enter into that cosmic resonance, individual and cosmic. Is there a link there? This is a first step only. Then you have to master or go within thyself to realize those sounds, and there are ten sounds. When you practice Nāḍī Yoga, there are ten sounds which belong to the ten indriyas. And the first step of that Nāḍī Yoga sound is with the Brahmārī Prāṇāyāma. You do the Brahmārī Prāṇāyāma as we did day before yesterday. In Brahmrī Prāṇāyāma, collect all your thoughts and vṛttis to one point: kāya estheryam, ābhāmaṇḍal, your own aura, and the sound. Brahmrī, be like a wasp. Mahāprabhujī said in bhajan, "Sobhāvo sata saṅgarī, Jāne badbhāgīre jana, Pāye sobhāvo sata saṅgarī." Jaise kīṭa bṛṅga, chaṅga hokar, śabda sune ikasā, That bṛṅgī, that bee, can develop from one. The wasp can form one worm, and these are Three kinds of worm: uttama, madhyama, and kaniṣṭha. The Nāḍī Yoga, the whole story I will tell you next time. So first, through the Brahmārī Prāṇāyāma. Brahmari Pranayama, we have three different stages of practice. After you have done this sound meditation, Then remain there and listen to the inner sound. Sometimes you listen here like a waterfall, sometimes like a locomotive. These are all different blood circulation sounds within you, different indriyas. After the tenth sound, the eleventh sound is coming from the jīvātmā. At that time, all the concentration and vṛttis are concentrated on the sahasrāra cakra. That time, yes, you see like lightning in the clouds, and it leads your concentration of the feelings to Sahasrāra Cakra, like in Kriyā Yoga practice, which many of you are doing, Nāḍī Yoga. And many, many, many yogīs, mostly all yogīs, they go through the Nāḍī Yoga. For the practice of Nāḍī Yoga, you should have mastered the Śvarī Yoga that comes after the Brahmārī Prāṇāyāma, Śvarī Yoga. And Śivarī Yoga is this Iḍā, Piṅgalā, and Suṣumṇā. The function of the Ida, Piṅgalā, and Suṣumnā at different times of the day, different times of the night, the time of your drinking liquid, I mean not alcohol, okay, water. And eating. So śvaryoga, we have to balance to master nicely. Then you will feel, yes, now you are progressing. After the śvaryoga mastering, then you come to the ārā-uradha practicing of the sound, nāda, between the navel and the kaṇṭha, kamal, or the throat. Ārā-uradha is a very fine working, balancing process. Then spirituality is very quick, or Self-realization is very quick. But discipline, discipline, if you lose the discipline, you are again there where you began. That’s it. Practice, practice, practice. Discipline. Discipline means following discipline. Who does not follow the discipline is not a disciple. So there is a flower and a follower. So disciples are the flowers in the garden of the Gurudev, who follow the master with discipline. And those who can’t follow the discipline, they are followers. So they are not a follower, they are a follower. So, Nāḍī Yoga, I hope we will continue this subject. Today, I wish you all the best and bless you in the name of Gurudev. A very nice evening. Tomorrow, we will be in Vape, in Hungary, and there will be a Vapecast in Vape. Good idea? Subject, still I don’t know, but it will be a nice subject. Hari Om. Deep Nayan Bhagwan Ki. Om Shanti Shanti...