TV Channel

Welcome, everyone, here in this hall and in different parts of the world. I am happy to hear from you that your kriyānusthāna is proceeding well. Some people were sleeping this morning. I was sitting in meditation, looked over, and saw them sleeping. Then I found I was also sleeping. So I thought: you cannot be angry or give any commentary, because you are also sleeping. If you are eating ice cream and another is also eating, do not be jealous. Some had problems with their back and knees. But you know very well that in summer we have Kṛiyānusthāna. You must prepare yourself half a year before. You should begin now to prepare for next year so you will have no problems with sitting. Last-minute trying is too late. From the first week or middle of January, factories and companies begin preparations and production for Christmas in December. So, eleven months and one week ahead, they are preparing to supply millions of items. Similarly, we should prepare for next year already from now on: prāṇāyāma, āsana, meditation, dhāraṇā, dhyāna, and Kāya Sthairyam Āsanam Sukham. That āsana sukha means it gives you no trouble. On the table, there is a water glass, half full. The glass is stable. When the glass is stable, there is no movement at all in the glass, and the liquid inside is also motionless. If the table is unbalanced and moving, then the glass moves, and the liquid also moves. If it is not moving, it is stable; then nothing moves. So, if our body is in discomfort, our mind is restless. If the mind is restless, concentration is lost. Concentration means dhāraṇā: āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi. So: yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, samādhi. Before meditation comes dhāraṇā, concentration. But we cannot concentrate if the body is not comfortable. Therefore, kāya-sthairya, the steadiness of the body. Then you can focus your concentration, your aim, on one point. It is very hard. If you can concentrate half a minute on one thing, you are a practitioner of Kriya Yoga. The rest cannot do it. I give you a challenge: half a minute. But you are not capable. So how can you have hours of meditation? How can you imagine being in samādhi for months and years? One day we will be there. It is a soundless, soundproof place. We will go two meters deep in the heart, perfectly packed so no vibration remains. And samādhi? You have still not achieved concentration, yet you say, "I am meditating." What a joke! Just closing the eyes and sitting down is not meditation. Most of us dwelling in modern civilization face stressful days, a restless, big shape of family life, and existential problems. When you close your eyes, all problems become very clear again, so you cannot concentrate or meditate. So dhāraṇā, concentration, is when you can peacefully think on one point. When you sit to meditate and say, "I will not think anymore," thoughts come. You say, "I will not think; I want to meditate." You are already thinking that you do not want to think. "I want to meditate." It is impossible for people who practice irregular sādhanā. Just to concentrate is hard; meditation is far away. Dhyāna. Dhyāna comes from accepting something and becoming one with it. There is motionlessness of the body. When the body is motionless, every energy center in the body is relaxed and begins to give its energy out. That becomes a beautiful aura or radiance around the whole body. It goes through the earth; every direction is equal. You are sitting in a beautiful ball of auras. Like the earth is surrounded by water, fluttering on the water. And water is fluttering in this space. The creator has done a miracle. If we pour water like this, it goes down. Such a big ocean, yet it is nowhere pouring over. God gave enough possibilities or space. The ocean can go; we do not know where it is lost. And what about Earth? It will also go somewhere. But the creation of God is so perfect. It created within itself gravity. So there must be some strong power of gravity. At maximum, this water element can go a few thousand meters high, then again has to come back. There is no way to disappear. When you go by aeroplane from Europe to India or America, sometimes the whole way is only clouds. More than the oceans, the water which is in the ocean is in the air and in the vegetation, but it does not go away; it remains. Similarly, the Ātmā within us is connected with the Jīvātmā. This jīvātmā is that gravity. All energy, everything, all desires, every thought, every feeling, every majesty and concentration, meditation—all are subjected to this one jīvātmā. We do not want to lose anything. It is surrounding us. This jīvātmā is fluttering in the ātmā, but always comes back to that point. So when we sit in meditation, I hope one day in your life you will sit in meditation. You are not sitting in meditation in the morning. It is concentration. And that concentration is a struggle, a fight between body, mind, and intellect. Someone said, "Today, one was thinking during Kriya. No one told me; only he was talking to me." I was in my room, and he was in that hall, not with a mobile. He took his mala and said, "For what am I here?" I could tell the difference. I said, "Answer, my friend, will come later." So I am not telling only those sitting here. I am talking about all who are with the webcast and anyone practicing around the world, yoga and meditation. Where is the meditation? How does meditation look? We cannot even describe it. If we try more and more, then karma comes on the way. That karma attacks us, creating an obstacle on our path towards meditation. That is called a fact meditation, and you think, "Oh, I meditate." That is called tantra avasthā. Tantra avasthā means drowsiness. Then he said, "Neighbor, do you meditate?" He said, "Yes." What a beautiful mudra. Tandra means half-sleepy. Why does it come? Tamas guṇa. Therefore, before we come to meditation or kriyā or concentration or the best healthy way of life, we must overcome the tamas guṇa. Tamas guṇa: about 75% of our sleep is artificial, and that is because of the tamas guṇa, tantra avasthā. It is caused by gases in the body. These gases are mostly from grains. That is why yogīs try to lead a phalahārī life. But here, our phalahārī... I see some consume half or one kilo of nuts every day. "Because I am phalahārī, I can eat badam, I can eat cashews, I can eat pistachio, I can eat raisins. Oh, Brazilian nuts, paranuts are very good. Coconut is very good, my God." You put more cholesterol in your body, fat. And then the fruits, "Oh, this is very good fruit." And then vegetables. Milk, of course. Yogurt is all right. Now your cheese and fruits—this is not phalahārī. There is more tāmasika also. Limit, limit. Five almonds, five cashews, and five pistachios. One cup milk and some fruits, that is all. No potatoes, no ice creams, no pomfrets. They said, "Yes, it is a potato, it is fried, it is phalahārī." Chips, what they call chips. One day I was sitting in Jadan, in my room alone, evening time I think, or afternoon. I was just checking what my karma yogīs are doing. Three karma yogīs were sitting together. I could not imagine, I could not believe. Everyone had in their hands a big plastic bag; they opened potato chips. How quickly they were eating, so hungry. I thought I do not see clearly; I do not see the reality. So, my dear, these abilities you have to look into, only tamas guṇa away. That is called mālā, vikṣepa, and āvaraṇa. Impurity, disturbances, no concentration, and āvaraṇa, a curtain. Remove these three. At a particular time, technique comes from the Maṇipūra Chakra. From Maṇipūra to Ājñā Chakra, then you get that vision, subtle visions. In the beginning of the Mahābhārata, in Kurukṣetra, finally the Kauravas decided to fight a battle. They refused to give their nephews or brothers a little part of the kingdom. Hastinapur is what we call New Delhi. There is a place from where New Delhi is. And Kurukshetra is in Haryana, about 200 kilometers away. In Kurukṣetra, the whole army from both sides, all battalions, camped there. The blind king Dhṛtarāṣṭra wanted to know, "How are my children fighting? What is happening now? Who is fighting against whom? How will I know? I want to go there." But they refused him. So Bhagavān Kṛṣṇa said, "Dhṛtarāṣṭra, you can stay here. Your minister, your secretary, Sañjaya, I will give him the divine vision. While sitting here he will see all these 200 kilometers far, what is happening, like on television." When the time of the battle begins, there was always... The principle is that no one should fight at night, and no one should raise a hand of weapon on women. In battle, if a woman comes between, they have to stop fighting. You see how, thanks to God, there are women in the world. But now the woman becomes a cause of battles—in the house, or between husband and wife. Because they did not understand their wives, or they did not understand their husbands. We have forgotten the principles, the dharma. You know, the same strict rules are and were in Islam. Very, very strict and clear. Yes. When the battle begins, the blind king is sitting there, and Sañjaya is sitting there. The king asks Sanjaya, "Has the battle begun?" Then Sanjaya looks and describes everything. "Now the conch is blown by Bhīṣma, and now the Pāṇḍavas are standing with the army here, and the Kauravas here. What is my son Duryodhana doing? Duśśāsana? What is doing this all?" He could see and give the answer. When the evening battle was finished, again his vision was gone. When the battle was won, he said, "Who was winning?" They said, "The Pāṇḍavas are the winners." And what happens? He said to the king, "Your Highness, I have no more visions. I lost." That is evidence. As long as Guru Kṛpā is there, you will have those visions and the development. When kṛpā is gone again, you are blind, and you fall into the kuśaṅga, the other side. Blind leads blind. So this śakti comes through. First you have to purify the three guṇas: sattva, rajas, and tamas. Therefore it is said, Mohan Purī, listen carefully. It is said, Aśvānjak. When you are above the three guṇas, then you are a Satguru. Satguru tam namāmy aham, and that is why we bow down to our Gurudev. They are above the three guṇas. As long as we are involved in the three guṇas—sattva, rajas, and tamas—Mālā, Vikṣepa, and Āvaraṇa, Kāma, Krodha, Madha, Lobha, Moha, and Ahaṃkāra, then we are blind. We can only see limited. When we open these eyes, we see this. We do not have the inner vision. Therefore, the Maṇipūra Chakra. That is the fountain of nectar, and our eyesight's energy depends on the Maṇipūra Cakra, over our solar plexus. Because the sun is here. The solar plexus is the sun, and these eyes are the sun. So when you have trouble with your eyes, or high pressure on the eyes, or your vision is getting less, then there are two best practices: Agni Sākṣīkriyā, that activates our Maṇipūra Cakra. Agni Sākṣīkriyā—Agni means again the sun, the fire that will purify. This Agni Sākṣīkriyā will give us clear visions again. So, Agni Sākṣiyā. Second, Trāṭaka. From the Haṭha Yoga techniques: Neti, Dhauti, Basti, Nauli, Trāṭaka, Kapālabhāti, and Nauli. These are the six techniques, and that is why it is called Haṭha Yoga, or the Ṣaṭ Karma. Now, Ayurveda has taken from Haṭha Yoga what they call the Pañca Karma. They are a little modified, but it is Hatha Yoga coming from Hatha Yoga. So this vision, inner visions that you can get, abilities to go into your chidākāśa—then that inner vision window opens sometimes. You have to concentrate, sādhanā, then you see what he or she is doing. It is very easy, my dear. You are sitting and looking at television, both you and your wife. Your wife asks you, "What are the children doing in the room?" You concentrate and say, "Two are sleeping, and one is licking the thumb." She said, "Okay." But he said, "What about our dog?" And she closed her eyes and said, "But he was already in the garden." What a miracle this is, that when Āvaraṇa is gone, chitta vṛtti nirodha, so kriyā. It is a divine technique. All these techniques I am talking about are my theory, maybe, and this theory I am putting into practice. I do many things at once. It is said, you do not see this plant growing, but in the morning you are surprised. It is already blossoming. If we look at the sun, we do not see the sun moving. The sun does not move; the planet is moving. But in local language we say sun rising, sun setting. The sun is in the middle, but we do not see that it is moving. But after time, after hours, we say, "Oh, the sun is setting," and so it is. Sūraj ko chalta na dekhā, badhtī dekhī nahīṁ, vel yogī ko bhasthā nahīṁ dekhā, yehī kudrat kā khel. And I did not see the yogī who is just meditating all the time and doing sādhanā, but he is a yogī. Kudrat kā khel, kudrat means nature. Or kudrat is an Urdu word. But you can say, the miracle of the creator. So this sādhanā, we should concentrate on our nourishment. Control your inner temperament; otherwise, rajas guṇa, and rajas guṇa is a fire; it will burn everything. And walk the control over your words. On your words, every word that you speak, think over. Better think three times, four times, than just to shoot the bullet. And before that, control your vṛttis and anger before you put it on a piece of paper. What you write on the piece of paper is gone out of your hands, and you never know where it goes. You think you will write and destroy the paper, but "I must write." You write, and at the end of the writings, you have a heart attack. It is not in your hands anymore. Similarly, the words we speak are already in the air, and the thoughts we think are in the universe. This, if you can master, it does not mean that you should not speak. It must not be that you should not be angry. Without anger, you are a dead body. Yes. Anger is a kind of protection. The snake must show his temperament, but he should not bite. That is the difference. So, there are things which we think, control, and prepare ourselves. Your Trinetra Trikaḍṛṣṭi will slowly, slowly develop. If you do not want this, no problem. Practice for your health. Good concentration and meditation will come. So, Maṇipūra Cakra. It connects to our eyes. Maṇipūra Chakra connects to our anger. Maṇipūra Chakra is connected to our words because the seat of the sound of the words is in Maṇipūra, etc., etc. So Maṇipūra Chakra is responsible for many emotional reactions, and that means the Maṇipūra Chakra is overloaded. That is why we can have problems with this part of the chakras. If we calm down... Mostly, who has problems? Digestion problems, and many others. I do not want to say one word because I am a victim of that very sweet, that is also from their coming, so words. If you want to become a good singer, then you have to sing from down. I said, "Oh, as deep you are, like a..." Lion, sing nada, because that is prāṇa, maṇipūra chakra. So that is a seat of immortality. Our kriyās which we are doing, and the new techniques which we are doing now, are very, very useful, my dear. Āsana, prāṇāyāma, relaxation—you can learn anywhere under every tree, but this is specially designed for our special seminars, once a year in the summer time. For the next seminar, after you finish this retreat, begin preparation for next year. Avoid your kuśaṅgas. Develop your devotion and confidence. Nithya nithya prema mera adhika badi jo.... Dīpadāyālaya Rāja. O Dīpadāyālaya Rāja, Kar kṛpāmo satsaṅgadījo,... O Dīpadayālaya Rāja, day by day my devotion, my love should increase more and multiply more and more. If you therefore protect me from kuśaṅgas: one ill fish spoils the whole pond, so one kuśaṅga, just for one minute, can spoil your hard spiritual work. So vichāra, the vṛtti, the thoughts. Therefore these five jñāna indriyas, these five jñānendriyas, must be in your hands. There are ten horses which carry this coach: jñānendriyas and karmendriyas, and these horses are wild. But your mind should be a strong rider, because the ātmā is sitting in this coach. So the driver is that mind. That is the bhajan of Gurujī. Therefore, Gurujī said, "O merciful Mahāprabhujī, bless me. Be merciful. Have a confession. Bless me with the satsaṅg." And please protect me from kuśaṅga. May I meet the enemy. Let me face my enemy, but not the kuśaṅga. Śrī Dīpādayālaya Rāja Prabhupādāyālaya Rāja Saṅg Se Prabhum Dostyāra Dur Dur Rakhi Jo Dostyāra Dur. God bless you. God bless you. Śrī Dīpā Dayāl Prabhu, Dīpā Dayāl Karakīr Pab Sat Saṅg Dijo, Śrī Dīpā Dayāl Arjāsu Dayāl. araja prabhu dīpa dayāla, araja. Neme aap padharo nitha, and all my dreams are fulfilled. By the grace of God, I have attained. My faith, my faith, my faith. Day by day, my love has grown greater. Day by day, my love has grown greater. The desire of my beloved has been fulfilled. The desire of my beloved has been fulfilled. God’s blessings are on you. God’s blessings are on you.... Jaya Śrī Nārāyaṇa Nārāyaṇa Nārāyaṇa. Jaya Śrī Mahā Dāsa Rāja Kī Jaya. Jaya Śrī Mahā Kṛṣṇa Dāya Pāda Yā La Bha Bhu Dhi Pāda Yā Kṛpā. So, the Maṇipūra Chakra, which still has immense energy and control over many functions in our body. This afternoon, evening, again, we will continue. Now we shall do some practical look at how our Maṇipūra chakra is looking. So, all bhaktas, dear ones around the world, bless you and see you again.