TV Channel

Kuṇḍalinī, or Kuṇḍalinī Śakti, is a cosmic energy. It is that energy which balances the entire universe—all visible and invisible elements, the thousands of solar systems, stars, and planets. This balance is maintained by one cosmic energy, and that same energy is also manifested within the body of every creature. We have spoken about the Annamaya Kośa and the Prāṇamaya Kośa. Prāṇa is not oxygen. Prāṇa is that cosmic energy, the light of life, the life force. It is that Prāṇa which unites and balances all the five elements in order to manifest this body. Simultaneously, it is that Prāṇa-śakti which governs all the functions within the body. This entire physical phenomenon of every creature is governed by one energy that you may call Kuṇḍalinī. We are talking about the human body, and within it there are numerous chakras. To understand the chakras is also not so easy. In this body, there are 72,000 nāḍīs. According to modern physiology, they do not acknowledge these 72,000 nāḍīs, but according to yogic science, they exist. The word nāḍī cannot be translated into English; a nerve is not a nāḍī. How do we understand this? It means that if you go beyond the physical function of this body—beyond only the Annamaya Kośa—and enter into the Prāṇamaya Kośa, these 72,000 channels are the pathways through which the Prāṇa is streaming, radiating, and entering into the body. Just as there is one sun with thousands of millions of sun rays, similarly, there is one Ātmā. The Ātmā, which at present is living within the individual phenomenon, utilizes this system of nāḍīs, or energies, in order to exist within these kośas. It is also believed that if there are 72,000 nāḍīs, the channels through which the cosmic light radiates, then it means there are 72,000 chakras. These 72,000 chakras are located throughout the whole body. These chakras, again, are governed by that cosmic energy, what we call the Kuṇḍalinī. According to the emotion or state of being of a person, that energy is changing. The division of the chakras begins with what is first called the Earth Chakra. The Earth Chakra is located in our foot, from the sole to the ankle joint. Some people have experimented by concentrating and meditating on their own foot. It is very interesting, and many people do this, but the result is this: suddenly, depression appears because the consciousness is drawn towards the lowest chakras, and the lowest is this Earth Chakra. After the ankle joint, up to the knees, is called the Vegetation Chakras. From the knees up to the hip joints are the Animal Chakras. And from the hip joints, or from the beginning of the spinal column at its bottom, up to the throat chakra at the top of the spinal column (the cervical), is called the Human Chakra. These human chakras are connected with the five elements. After that comes the border between the human and divine chakras—the spiritual chakras, which begin from the skull. Where the spine ends, there is a wonderful chakra called the Ājñā Chakra. The Ājñā Chakra is the seat of consciousness, the seat of wisdom. Ājñā means to command, to give instruction, and therefore it is said to also be the Guru Chakra. After awakening or purifying all these chakras, when your pure consciousness rises up to the Ājñā Chakra, at that time you realize your inner self as the master. At present, our Ājñā Chakra is overloaded with the vṛttis, and as long as the vṛttis are there, you cannot proceed further. Therefore, the great Ṛṣi Patañjali said, "Yogaḥ citta-vṛtti-nirodhaḥ." The citta-vṛtti kā nirodha—to purify, to balance, to reduce all the different vṛttis, meaning the thoughts: intellectual thoughts, emotional thoughts, including all different feelings, any problem, what we call the prapañca of saṃsāra. It is where your vṛttis are creating disturbances, like when you would like to start your computer, but some disturbances come and you cannot get your program or whatever you wish. It is not easy to remove the vṛttis, and as long as they are not removed, you cannot see clearly that light of the Ātmā, the Self. Therefore, it is said there are three things which have to be purified: mala, vikṣepa, and āvaraṇa. Mala means impurity—physical, mental, and pranic impurity. If you think once negatively about anyone, about anything, immediately your phenomenon becomes darker. Modern psychology says negative thinking means poisoning yourself, and positive thinking means enlightening yourself. Thus, the Ājñā Chakra, which is the seat of the master, the seat of consciousness, the seat of wisdom, or the seat of light, is the border between the human chakras and the divine chakras. After we come to our head, our brain, there are numerous chakras. Those chakras, which you can say are the major chakras, are storing your memory—the storage of your past memories, your emotional feelings, your anger, your intellect—many, many things are functioning there in the brain, but they are connected to all other chakras. The brain is like one big transmission center, and from there the reflection, or anything, is received from different parts of the chakras. Therefore, Prāṇa. Prāṇa you can develop through your drinking. Prāṇa you can develop through your eating. Prāṇa you can develop through speaking. And Prāṇa you can develop through thinking. If you tell someone, "Oh, my friend, how kind you are, how beautiful you are, how nice you are," the entire hall or the room is filled with good Prāṇas, kind words. And if you tell someone, "You ugly, stupid one, bloody, oh my god," what kind of Prāṇa will be created there? Negative Prāṇa. Your thinking will put you in trouble, as well as cause trouble for others. Therefore, it is said: "Vaśīkaraṇa mantra ek yahī, tajde bachan kaṭhor." If you want to gain everyone, then there is one great mantra. How to make your best friends? How to make your best disciple, how to make your best students, how to make your best colleagues, or anything, even dogs, animals, cats also? Vaśīkaraṇa mantra ek yahī. Vaśīkaraṇa means to attract them or have them under your guidance, your protection; you are the governing. "Tajde bachan kaṭhor." Give up forever. Give up the hard or the harsh words. It is said, if you are cut by a knife, the wound will heal. But if you are injured by hard words, that will remain in the heart forever. "Bani aisi boli man kā āpā khoī, āraṇ ko kare āpu śītal." Speak such a language, the language of love. The language of love means full of understanding, full of kindness, full of forgiveness. And protect yourself. That’s very important. Sometimes, though someone is doing bad to you, you should not take action. It is believed that Jesus said, "Show your other cheek." If someone slaps you on this cheek, then show the other cheek. Is there any Christian here who is listening to me who is able to give the second cheek? No. There will be a knife in the hand, a stone in the hand. Come on, here further. It is very easy to believe that I am Christian or Hindu or Muslim, but to do according to the words in the holy book is not easy. In the Rajasthani language, or in India, we used to say, "Don’t take action." How? If a dog bites you, will you bite back the dog? "Agar kutta aapko kaṭtā hai, kyā aap kutta ko kaṭoge wapas?" Sahī bāt hai ke nahī? Now, what will you say to yourself when a dog bites you? Well, you will say, "Naughty dog," or whatever you call it. Now, it means be careful. What does that mean? Protect yourself. If you go to bite him, he will bite you before you again. He will take quick action. Therefore, in India we used to say, and on the Indian roads there is written very big on the signboard, "Bachāv meṁ hī, bachāv hai." There is a protection in protection. It means, "Protect yourself" means already a protection. So, negative energy, negative vibration, can disbalance all the chakras in the body. Now, not only the food, which I said, and in India we say, "Jaisā khāyegā ann, vaisā rahegā man." What kind of nourishment you take, like this your mind will develop. "Aur jaisā pīyegā pānī, vaisī bolegā bānī." What kind of liquid you drink, like that you will speak. "Pāgal bankar uskī bottle hastī, dag dag hai kī duniyā kaisī pāgal hai." Let’s drink one glass, a big one glass, Gulabi Lassi. One glass Lassi. Do you know what is a Lassi? Yes, this is buttermilk. You will be feeling very relaxed and happy, and your body will have immense energy. Or, let’s take one big glass of vodka or whiskey. After drinking, after taking time, five minutes, how will you speak? So we can compare the person who drinks milk, or the lassi, or nice, clean, pure water, and the second one who drinks the alcohol. Immediately, you see the differences because the alcoholic drink disbalances the brain’s centers. This balance is those chakras which are located in the brain, and those centers are also governing your body. Or you come to such a situation: "Jaisā karegā saṅg, vaisā lāgegā raṅg." In which society you are, you will take that kind of color on you. When you stay longer with me, you will all have orange dresses. If you are with an alcoholic person, very soon you will be alcoholic. If you are with someone who is taking drugs, sooner or later you will also be addicted to the drugs. If you are with a politician, you will become a politician. Or if you are with a businessman, you will become a businessman. "Jaisā karegā saṅg, vaisā lāgegā raṅg" means the habit. You will take that kind of habit, Saṅgha. You know, there are two paths in front of us. One path is called Patan, and another path is called Uthān. Kuṣaṅga leads to the Patan, and Satsaṅg leads to Uthān. The roots of the Kuṣaṅga and Satsaṅg are in one point. And that’s called Saṅgha—society, companion with whom you spend most of your time. In the Saṅgha, if you write before the Saṅgha one word, Sat, what becomes? Satsaṅg. That satsaṅg will lead you to your spiritual development, life goal, to realize your life mission and self-realization. Koṣaṅga means the patan. If you write the ku, ku-saṅga. That will destroy your human life, and again you will go to the Cāraśikā Cakra in the cycle of rebirth and death. Some believe in rebirth, and some do not believe. But the truth doesn’t need whether you believe or you don’t believe. Truth is truth. If you believe or not, the sun will rise. Whether you believe it or not, the sun will set. Therefore, Saṅgha—where to go and what to allow to bring into our body. Recently, one Mahātma gave a very nice example. There is one man, a human, male or female, it doesn’t matter. And five ladies came to him, feminists, and five ladies came and they said, "We would like to live in your body. We would like to live in your body." He said, "Why? Who are you?" So the first lady said, "I am Buddhi." Where would you like to live in my body? In the brain. Buddhi is masculine or feminine? Buddhi? No? Feminist. So Buddhi, the second one came, "I also would like to live in your body." Well, what is your name? My name is Dayā. Where would you like to live in my body? In your heart. Alright. Dayā went into the heart. The third one came and said, "I would also like to live in your body." Said, "What are you? What’s your name?" He said, "My name is Śarma." Śarma? Yes. Where would you like to live? In your eyes. Well, all these five of them came and entered into his. Then came the five men. The fifth one was Śakti. And Śakti, where would you like to live? In the whole body. So, Buddhi, Dayā, Śarma, Śakti, and the Bhakti. So, these are all five. Now came the five men. We would like to live in your body. Where is it? Who are you? One came. I am the Krodha. Where would you like to live? In the head, in the mind, Krodha. Other one. Who are you? I am the Kāma. Oh, my God! Where would you like to live? In your Svādhiṣṭhāna Cakra. Third one, what is, are you? I am the Madha, Ahaṃkāras. Where will you live? In your Buddhi. Likewise, all these five masculine qualities: Kāma, Krodha, Madha, Lobha, Moha, and Ahaṁkāra. They enter into the body. Now, the poor ladies, poor feminists, they didn’t have any power against these five strong men. So that man was saying, "I would be happy if only ladies would enter in me, not the men." But again, the Śakti said, "No, we will purify them and we will control them." So the prāṇa, prāṇa is that which can control kāma, krodha, mada, lobha, moha, and ahaṅkāra. The Śakti, "Śakti hīṅ kardegā. Kyā? Śakti hīṅ kardegā." That Śakti can make this body completely without energy. Not capable to move, Hari Om. Therefore, prāṇa, the māyākośa is developed through different situations. Five Jñānendriyas, the four Jñānendriyas, they are located here in the head. The fifth one is throughout the whole body. And these five Jñānendriyas, they are influenced by different energies, the Prāṇas. And then it developed in a different way by your chakras, going to the karmendriyas. So, jñānendriyas and karmendriyas, the prāṇas, are governed by the mind. And how the mind, and who is governing the mind, that we will speak tomorrow. Today, I just would like to say about the Prāṇamaya Kośa, about which we are talking already three days. Now will come the Manomaya Kośa, the mind. Mind is very strong. Mind is very weak. And mind is completely different. So, first we have to understand what the mind is. Then we will find the way to control or govern the mind when we come to the Ājñā Cakra. At present, we are at Viśuddhi. Viśuddhi means Viśuddhi, to purify that poison which you swallow all the time. What kind of poison? The worldly problems. Family problems, partner problems, children problems, parents problems, social problems, political problems, emotional problems, financial problems, health problems, mental problems. There are many, many problems which we have to swallow down. Unfortunately, it does not always happen as you wish, and it is not in our hands. Well, then we have to come first to the five Jñānendriyas in order to understand what the mind is. Jñānendriyas first: cakṣu, eyes. Whatever you see, any color or object, it goes to your subconscious. Like the camera’s film is running, and what I am talking, every second is new, a picture is there. So anything that I see goes to my subconscious, Ardha Chetan. Whatever I listen to, good or bad, goes through my Sarvendriya. That will go again to my subconscious mind. And now I smell a nice rose flower. It doesn’t matter if I smell good or something smells bad. All will go into my subconscious. Then I eat something: sweet, sour, bitter, salty, tasty, no taste. All kinds of taste go to my subconscious. Suppose there is one fruit, and this fruit you have never seen in your life; then your eyes cannot identify what it is, though you see it now. But if the knowledge is given that this is a dāḍam, you will never forget. Anytime when I show you only this picture, what is it? You will say it’s Dāḍam. You have seen only, but you never tested. What kind of taste has a dāḍam? I don’t know, because I never eat. But if you have eaten this dāḍam, I will close your eyes with a cloth and give you this fruit in your mouth. What will you say? It’s a dāḍam or an ām. How do you know? Because your jñānendriya once got information, and forever it’s recorded. Or the fifth jñānendriya, the fifth jñānendriya is called tvac, the skin. Yes? Anything touches you, immediately you know what it is. Do you remember the touch of your mother? Yes. And do you remember the touch of the mosquito? Different, no? So the tvac, Jñānendriya, this is also giving us the information. Now, whatever you receive from the external world, "Bahar se jo bhī aapko samāchar miltā hai, impression," that impression is taken and transferred to the subconscious mind. Now, I show you this fruit, and now you are inspired by this. You would like to eat it, but I didn’t give it to you; I put it here. Now you walk by the vegetable market and you see beautiful dāḍam, and you say, "I would like to buy and eat this." You buy it, but your wife says, or your husband, or your friend, or your mother, "No, don’t eat." Because you are allergic to this fruit. What? Allergy. But you have a desire to eat. Yes. If you eat one seed of this fruit, immediately you will have suffering in your body, allergies, itching, your whole body. Well, you would like to eat, but you can’t eat. This is the vṛttimaya. We want to eat, but we don’t want to eat. "He kyo ki hum is fruit ke khāne se hame allergy ho jātī hai?" Now you sleep. Now you are sleeping. What a beautiful thing. Thanks to God that He gave us sleep. In sleep, you get that prāṇa and complete relaxation. You gain the energy for sleep, dream, and jāgrata. Do you know, all who are listening, how do you sleep? "Aap sabhī sote ho. Can I sote ho? Yes or no?" That’s it. "Lekin aap kaise sote ho?" Do you know, from jāgrat to suṣupta avasthā, how is transferring your consciousness? "Jāgrat avasthā se svapna avasthā, jāgrat se nidrā avasthā meṁ āp kī cetnā kaise jātī hai?" Abhī tak patā nahīṁ hai. It happens suddenly. So first master your consciousness, this awakening and sleep, the process, the transaction between sleep and consciousness. Now, the second: do you know, do you dream sometimes? How do you go from deep sleep to the dream? You dream you are in Jaipur. You are dreaming that you are in Jadan Ashram, or you are in Delhi. "Svapna dekhte." You go to the doctor, and the doctor tells you and your wife or your husband or parents, "Good news." What kind of news? Your husband or wife or a child is not allergic to this fruit. How happy you are. You tell your wife, "Let’s go to the fruit shop," and you buy beautiful anār, dāḍam. You bought a dāḍam, you went home, opened it, and nice pearls came out, rubies, rubies. You want to eat, and the seeds come near the mouth, and your dream is alarm, alarm baj gayā. Alarm bajte svapna, ṭūṭ gayā. Now see, even in the dream, you couldn’t fulfill your desire. The desire to eat dal and rice could not be fulfilled even in the dream; it woke up. Now, what happens then? So the mind, which we call the mind, is a function and process. The information that is received from the outside world through the jñānendriyas is brought to the subconscious. In the subconscious, it is analyzed and developed into the desire, which we call vāsanā. In the Svapna, the desire comes out; you would like to do something, but you can’t. So mind is that process, mind is that tendency, mind is that principle which is working between the subconscious and conscious levels. And so the mistake is in the indriya, not the mind. Therefore, control your indriyas, not the mind, and that we will continue next time again. So mind is that which is working; therefore, it is the principle of the mind. "Man kā dharma kyā hai? Puṣpājī. Saṅkalpa? Saṅkalpa vikalpāha." Making a decision and breaking it again, that is the mind. Therefore, you say, "I change my mind." So, I changed my mind. I will talk continuously tomorrow. All the best. Dīpa Nārāyaṇa Bhagavān. Deveśvara Mahādeva. Om Sarve Bhavantu Sukhinaḥ, Sarve Santu Nirmayāḥ, Sarve Bhadrāṇi Paśyantu, Mā Kaścid Duhkha Bhāg Bhavet, Om Śāntiḥ, Śāntiḥ, Śāntiḥ.