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Guru Brahma, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Guruve Namaḥ. To the creator of infinite universes, the supreme sustainer, the Parabrahm Paramātmā residing in every heart, hundreds of salutations. At the holy feet of Ārāj Śrī Gurudev, countless prostrations. Dear Dharma-loving noble souls, mothers, today is a very auspicious day, for we have gathered here in the ashram for satsaṅg. This is the fruit of our good karma from past lives. Blessed selves, all dear ones around the world, blessings are coming to you from Holy Bhārat, from beautiful, colorful Rajasthan, from the pink city Jaipur. Welcome. Today’s subject is Nāḍī Yoga. The Vedas declare: Nāda Rūpa Parabrahma. If you wish to perceive Parabrahma, there is no other form but Nāda—the vibration, the resonance. The endless universes, the thousands of sun systems, the infinite stars and moons, all are created from that one sound. Our sages described this ages ago: the structure of the Brahmāṇḍa within the Śūnyākāśa, containing countless suns. The consciousness of a yogī can expand across the fourteen worlds and the 2100 sun systems beyond them. The awareness within that consciousness can reach there, return, and impart that knowledge to us. Modern science tries to reach the moon, Jupiter, or Mars within our solar system. But how the yogīs traveled there is the eternal evidence of the power and knowledge of Hindu culture and the ṛṣis and munis of Bhārat. That evidence will never die. All this emerged from what was once called śūnyākāśa—a void, dark blue space containing nothing. The Śāstra, the Veda, says: "I am one, and now I will multiply myself." At that time, within that endlessness, the awake Pūrṇa manifested as a vibration, a resonance. That is the sound we call Om, comprising Akāra, Ukāra, Makāra. Through that resonance, everything visible in this universe, and everything invisible yet felt, was created from that one Bindu, that one Ākāra. Nāda Bindu Kalā. It all begins with that Bindu, which is still present. When a Jīvātmā enters a mother’s womb, the first point formed is our navel (Nābhi). Next, the intestines begin to form, then the rib bones, followed by the other organs. That Bindu is the Nāda, and the mother’s womb is the complete Brahman, the complete Ākāśa Tattva. The Jīvātmā is the conscious form of the Lord. Thus, it is said the lotus emerged from Lord Viṣṇu’s navel. That lotus is where Viṣṇu resides upon the waters. And in that water, the same consciousness—which is the protective power of the mother—sustains it. Bhagavān Viṣṇu’s role is protection. Brahmā is the creator, Viṣṇu the protector, and Śiva the liberator—not a destructor, but a destroyer of the negative. The mother’s womb is sacred. The mother is infinite. The Upaniṣads declare the first and foremost God is the mother: Mātṛ Devo Bhava. In our yoga, we have the same Iḍā, Piṅgalā, and Suṣumṇā—the same nāḍīs, the same lotus (kamal), the same Brahma Jñāna. The Vedas say: Yathā brahmāṇḍe tathā piṇḍe. As is the macrocosm, so is the microcosm. What is in the universe is within our body. What is not in our body is not outside. Every cell, every organ in our body is within our nāḍīs. Sonography uses sound to hear the heart's voice. How many liters of blood does your heart pump per minute? I am a cardiologist; do not misunderstand. Have you ever cared for your heart? Have you ever asked it, "How are you? What should I eat to make you strong and happy?" We ignore our body's needs for the taste pleasures of our jīva. That is why we suffer. Have you ever asked your heart to rest for a day? If not rest, at least assist it a little. Your heart is your most devoted servant. That is why, alongside the four Vedas, there is a fifth: the Gāndharva Veda. The Gāndharva Veda is Nāda Yoga. The Nāda that has manifested in our body, in human life, can be recognized through human intellect, yoga, and meditation. Only then is God satisfied. A small observation, a story: God had a supremely beautiful garden where he resided. Every morning, God would walk through it, touching every bud, flower, plant, and tree. All the flora would say, "God, I love you," and God would reply, "Yes, my dear, I love you too." In a corner was a bamboo. The bamboo would also call from a distance, "God, I love you." God would respond, "Yes, my dear Bamboo, I love you very much too," and touch it. Yet, some great beings have said that when a wild grass (bhaṇs) grows on the ground and becomes dry, one day it will ignite and burn the entire forest. There are three weaknesses in such a reed (bāz). Whether it is near the moon or amidst roses, it cannot absorb the fragrance due to its inherent flaws. One weakness is its stubbornness, its ego, which allows nothing to pass through. The higher one's rank or status in society, the greater this risk. If a senior officer does not serve the poor, how long will his influence last? Just four days of a moonlit or dark night? Gurū Nānak Sāhib said every day is equal, a golden day—but for whom? For the saint. A saint's quality lies in the heart, in thoughts, in compassion. If someone comes to a saint saying, "I have no time to stay for food," the saint insists, "Take this prasāda and go." That is a saint. The more you feed others, your tapas, your śakti, your spirituality (adhyātmikatā) increases. Tulsī Dās Jī says: "Tulsī, keep giving, keep giving... do not stop giving below." Maṅgan maraṇ, śramaṇ hai jo koī, māṅgan jāye. Unse pahale vo marā, jiske mukha se nikala nāye. This is a sign of peace. Even a guest must be shown mercy. This duty falls especially upon mothers and sisters in a household, who maintain its cleanliness and offer water without being asked. So, what happens when one grows tall like a date palm tree that gives no shade, whose fruit is distant and whose bitterness cannot be tasted? If fragrance tries to enter it, it finds a solid pole inside. Where will the fragrance reside? If you tell such a person there is a pole within, he may get angry. Ṭhoṭā cāna ne vāje? Gāna. Bārā to jabke nahī̃, jabke soī? Ādhā. The horse is not hungry, but the donkey sleeps hungry. When such a person reaches his youth and the wind of circumstance rubs against him, it can catch fire and burn down the entire forest. What shall we do if such a person is born in our society? But consider sandalwood. When sandalwood grows, it protects the entire forest. No trees are cut where sandalwood grows; its presence safeguards all. This is the quality we desire. In our society, when a mother is born—whether as a daughter-in-law, mother-in-law, or daughter—she embodies the three adorned strengths that empower our nation: peace, valor, and strength. Conversely, three traits disgrace a nation: deceit, cowardice, and cruelty. There was talk that our doctors go to America. They are called for further studies. But do you know how much America pays our doctors, providing first-class tickets and daily allowances? Many doctors from Mumbai, Ahmedabad, and Rajasthan are invited because India is knowledge, India is light, India is the world's Guru in every field, not just spirituality. Our inventions are recorded everywhere. Fifteen years ago, Germany made visas free for our skilled engineers, inviting them to teach. This is our legacy. So, God walks in his garden, touching all. The wild grass (bhaṇs) says, "God, please accept my greetings and grant me a place in your garden." God replies, "Bhaṇs, you are very dear to me; you will always live in my garden. I love you the most." Yet, in the mind of the deceitful, doubt always lingers. One morning, God awoke and rubbed his hands on his waist. The reed's (bāz's) heartbeat raced to 165. It cried out, "God, your hands are always in a posture of blessing. Why did you rub them on your waist today? Why this burning gesture?" God addressed the reed, which began to weep, "What mistake did I make, Lord? Will you cast me out?" "No," said God, "In my garden, there is a place for you forever. But today, I will cut you." "Cut me, God? You are all-powerful. But please tell me why." God said, "O Reed, I need you. There is a work I cannot do, but you can." "What is that, God?" "A human being's heart has become like stone. It must be made soft like butter." "How can I do that? Only you can, God." "No, Reed, only you can, my son." "Then explain how. Cut my hands, both of them. I am your instrument." "I will make a beautiful flute (bānsurī) from your body. Into it, I will infuse the blessing of my Prāṇa, the inspiration of my life. The fire of that inspiration will manifest as Brahman. The form of God will emerge, and the hardness in every heart will melt, replaced by softness." Tell me, since when has this flute existed? Since Satguru Devakī. This flute of Bhagavān is the true essence of India's culture. That is why Bhagavān holds the flute, Sarasvatī Mātā holds the scriptures, and Brahmājī holds the Vedas. He cut it, and it became the flute. Bhagavān always follows his daily rules. One day as he walked, he came to me with his hand on his back. I asked, "God, why is your hand on your back today?" God said, "Son, today I will cause you great pain." "What sin did I commit? I do nothing but stand in your court, greedy for your darśana." "Still, today I will cut your neck." "Why today? What will you do with it?" "The water that flows from the melting snow of the Himalayas travels south to India. But there, animals and humans have no water to drink. Your long, hollow form, I will cut and place where the water streams, so it may flow across all India. You alone can do this; others would scatter the water. You can contain it without spoilage." That Prāṇa, like water, quenches our thirst again. Thus, this flute is Nādayoga. Nāda Rūpa Parabrahma. The form of that Parabrahma is not the same for everyone. This is a small stick of a flute. If you give it to me, I might say it is well-made. But when a true artist like Kṛṣṇa places it on his lips, the flute becomes joyous, for now God is loving it, and the life of God is transmitted through it. We are all God's flutes. The life transmitted within us is the life of that Supreme God. As long as God keeps us alive, we remain. No one can take the flute from his mouth. Nāda. Nāda Yoga. There are ten types of Nāda connected to the ten senses. When the nāda of the ten senses is awakened, we realize So’ham—"I am That, and That I am." Upon hearing that nāda, the yogī's mental modifications (citta vṛtti) cease, and he enters deep meditation. Otherwise, he might stand dumbly on one foot like a heron, watching intently as if to catch a fish or frog. Why stand on one foot? So that if a fish approaches, he can swiftly lift the other foot and strike. There is an art to life, a divine artistry woven into nature for survival. In today's satsaṅg, a great Kavīrāj has joined us—if I recall his name, Indra Dān Ratnam. One who would donate even to Indra, a true jewel (ratna), has come. Where else would a jewel be found? It emerges in the company of jewels. I introduce him today. I have spoken on Nāḍī Yoga and the story of the bamboo and the flute's creation—the meaning of sound and the artist. The artist is a master. Practice makes perfect. You can practice for many years, but if you lack compassion (dayā) within, your practice will not succeed. As it is said: "Gurudev bina kāraj na sare, koṭi upāy kare, koī cāhe innā bhavsindhu, tere Gurudev bina kāraj nahīṁ sare." Without the Guru, no task is accomplished, despite millions of efforts; one may desire to cross the ocean of existence, but without the Guru, it cannot be done. The same flute, the same Nāda, from ages past, he will now play for us—a flute originally crafted many yugas ago. [Musician's Interjection] First, I wish to thank Swamiji millions of times for so profoundly analyzing the creation of the universe, linking it, and ultimately bringing it to the flute, which I wish to play before all of you. I am very thankful for the invitation to deliver this flute recital. Thank you, Swamiji. Welcome. This is a song based on a rāga. It was based on rāga Sāraṅg. Please explain to our international audience in English what you are playing. [Musician's Explanation] It was based on rāga Sāraṅg, and I just played the flute for a bhajan about Lord Kṛṣṇa. The bhajan says: "Chhotī chhotī gāiya, chhotī chhotī gwāl." They are small cows and small cowherds. "Chhoṭī se amāre madana gopāla." So, Lord Kṛṣṇa too is a small person. Similarly: "Ghās khāe gaiyā, dūdh piye gwāl, aur makān khāe amaro." The cows eat grass, the cowherds drink milk, and my Lord eats butter. What is the next rāga? It would be difficult to explain before playing, lest the essence escapes. Still, it will touch upon Bhairavī. There were two songs with two rāgas. Tomorrow we will take up the subject of Rāga and Vairāgya. Rāga, Dveṣa, and Vairāgya are of different kinds. Tomorrow's subject is yoga. We will continue on this topic. For now, it is time. Good night, and blessings upon you all. Om Sarve Bhavantu Sukhinaḥ, Sarve Santu Nirāmayāḥ, Sarve Bhadrāṇi Paśyantu, Mā Kaścid Duhkhabhāg Bhavet, Om Śāntiḥ, Śāntiḥ, Śāntiḥ.