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Hari Om to everybody. Blessings to all from our Siddhapīṭha, Alagpurījī Siddhapīṭha. Welcome, all of you, here in this hall and elsewhere in the world. You were all blessed the day before yesterday—or was it yesterday? The day before yesterday, we were all traveling through the Himālaya from Badrināth to Svargarohiṇī. How was it? In vision, visually, we were there collectively, not individually. We remember the hard terrain, the stones, and the sīlā, the beam where Bhīma placed his strength. We were talking about how our Sādhvī Śāntī once walked there for ten days. He was there for fifteen days, so it must have been beautiful, no, Śāntī? It was the Satopat Lake, beautiful. Can you imagine? In that lake, Shanti was also bathing. How many karmas are left there? We don’t know. But I think Svarga Rohiṇī still couldn't be reached, no? Otherwise, she would not have come back, for then one is lifted up. It was wonderful. We must have a helicopter company so we can at least go and have darśan. I flew once; it was nice. Thank you. Our last week’s program is now completing, and a new one is beginning. You are all blessed ones to have the opportunity to be here and to know more and more. Now, beginning one week more, there will be more and more. So don’t think that with one lecture, what Swāmījī spoke is enough. One week’s lectures—that’s more than enough. Next week we need not come, because whatever was to be spoken, he has spoken it. So, I would like to give a clearance. In the Jaipur Ashram, Gurujī was there around 1967. A man came who was composing poems and writing something, but he had difficulties. He came to Gurujī because Gurujī was a very great singer, poet, writer, etc. That man said, "Gurujī, all great saints have already spoken." He listed bhajans from Sūradāsa, Kabīradāsa, Rāmdāsa, Mahāprabhujī, Devapurījī, you, etc.—many, many names. "Now, what should we do? They took all the cream, and what is left after the cream we call buttermilk. The butter is taken out, and the chāś remains." Gurujī said, "Yes, it is like that." But then he began to listen. I was younger then, a little bit, and had no ideas about so many bhajans. My interest was only Gurujī’s sevā. I was lucky enough to have 10-15 minutes to sit near him. Gurujī had three rules: first, work; second, read something; and if you are not doing this, then sit down and make a mālā, a mantra. No gossiping. Gurujī said, "Keep them busy." When disciples are not busy, different thoughts come. But that day I was lucky; I could sit without anything. So Gurujī said, in Hindi, a nice poem. You understand from my many lectures, no? Gurujī said: If they have eaten the butter or the cream, what is that? It’s not all. Denu, we still have the cow with us. They ate the butter, not the cow. Chara dalo prem kā—feed the cow with love. Du dina rat—milk it day and night. So, Sarasvatī Vidyā, knowledge, has no end. Never say it’s enough and that you will search somewhere else. Saraswatī Vidyā is endless. Therefore, you cannot measure knowledge with centimeters or kilograms. It is endless. So they ate this much butter, no problem. That cow is still with us: our buddhi, our intellect, the knowledge. Feed it with devotion, with love, and you can milk it day and night. Whenever you want, you can write bhajans, books. Therefore, everything is there. I wouldn’t have imagined when I was writing or talking about chakras, which you have in the beautiful book Hidden Powers in Humans. For eight days continuously, twice a day, we had one-hour lectures or more on the Manipūra Chakra. Do you think we have learned enough? The Manipūra chapter is just now opening. It took me eight days to give a glimpse of the Manipūra Chakra. More and more will still come. The Maṇipūra Chakra is the center of our life, the foundation, the beginning of our life, the existence of our life. Immense abilities and energy are there. That’s why we call it maṇi-pūra: maṇi is a jewel. The jewels of wisdom, the jewels of energy, dwell in that richness. Material richness is temporary, but that spiritual form of energy is endless. So maṇi is that jewel, and pūra is the city, the mines where diamonds are found, or the endless ocean on whose bottom all jewels lie: the pearls, the pearls of nectar. These are lying within our body. From Rāja Yoga, the third point, the third sādhanā practice is that which leads to sat-sampatti. Sampati is the treasure: wealth, richness, happiness, health, etc. So there are six kinds of jewels lying there. These are the six treasures within ourselves. But if you think in the Western world, you call money "money," dollars. And without money, you are poor. So you have known that you did not discover the treasure within thyself; that’s why you are poor. So let’s come to the maṇi-pūra. It is only those who have the money who are the poor. Those who have no money are the rich. Who is happy and rich? It is the content. Who is unhappy and poor? The one who always asks for more and more and more. Desires have no end, and desires make us poor. Therefore, when we speak about Ananta, the endless universe, Śūnyākāśa—that ākāśa is void. There is nothing. Nothingness. No stars, no planets, no sun, no moon. That is called the Ākāśa, endless. And we are that one. Our one Self is that one. That’s why when we come to the Brahmaloka, we are happy. Because there is only one, and that’s you. So you need not say, "I am lonely." To whom do you blame that you are lonely? All is in you, and you are in all. One in all, all in one, and that is not in this form, like the body. This is the cosmic consciousness. One is Gagandrasya, equal like the sky. And from there, "Ekoham Bahusyāmi"—I am one and I multiply. Because of this, it happens that I’ve awakened the sound, Nāda Rūpa Parabrahma. That Nāda, that resonance, and we are the waves of that resonance. We are the taraṅg of that resonance. When a peaceful, beautiful pond is still and you throw one little stone in the middle, you see waves like a disc. One small stone creates so many waves. That’s called taraṅga. In this small action, there are hundreds and hundreds of waves, which are the ideas to make a disc, a compact disc, a CD, because you put something compact inside. Similarly, the nāda, the glory of that Oṁ, that sound. So we are that taraṅga, we are those waves of the ocean. Waves come to the beach and again merge into it. The ocean is breathing, the ocean is alive, living, and within that living are endless creatures. Imagine how the gentle ocean water washes your body when these waves flow over you. That water element is on this earth. All creatures originate from one light, from that one God. So you have reached the beach, and now you will go back to become one with that endless one. But someone comes and takes one bucket of water away. Another comes and takes a tanker full away. The heat comes, the prāṇa rises up, and so we are becoming individual. Every drop of rain becomes individual, but again unites to form a creek, a river, and the ocean. That is the process of life on this earth. So our navel is not just our navel; that is the navel of the universe. That is the center of the universe, because you come from there. When we see our past lives, go back, go back, go back, you come to that navel, the Nābhi Kamal. That is the Nābhi Kamal. Beautiful. So, the Manipūra Chakra—still, we have just opened the chapter. Next week you will see, wow, my God. Swamiji, why didn’t I know that before? But slowly, slowly. You have a beautiful feast in front of you, and you are very hungry. You cannot eat all at once. Bite by bite, slowly, this will go. So we have a limited space, so it will come again: Maṇipūra Cakra. The strength of the Maṇipūra Chakra is the Vajranāḍī. And the Vajranāḍī is a mighty, mighty power. Out of these three channels—the left sympathetic and parasympathetic, and the consciousness, the central nerve—these are supplying, controlling, and balancing the prāṇas: the subtle energy in our body. There are five prāṇas and five upa-prāṇas. Without this prāṇa, we can’t move even our eyelid. Without prāṇa, we can’t move our lips. It is that prāṇa and apāna that support our diaphragm to expand and contract. It is that prāṇa and apāna that help our heart muscles to work, expand, and contract. Either in prāṇa śakti or apāna śakti, avrodha comes. Avrodha means obstacle, blockage, imbalance. So if there is an imbalance in prāṇa or apāna, one of the prāṇas is not supplying enough strength, and that can cause a heart attack. Similarly, these five prāṇas and upa-prāṇas are divided. They are especially responsible for the heart, for the eyes, for the eyelids, and for the brain, etc. Don’t think only about prāṇa. Prāṇa is that incoming energy, incoming force—when we take in oxygen and all kinds of pure energy. Then we exhale the toxins. But how are you exhaling? That exhaling is apāna śakti, apāna prāṇa. Between them, there is a ventricle, and this ventricle has a great duty to block incoming breath or outgoing breath. When the prāṇa does not coordinate, then you can’t breathe anymore. Also, similar things can happen, like not being able to pass urine. So, this is you. You are a doctor here, so you know better than me. I am not a doctor, but I am the cosmic surgeon. Holī Gurujī said so. I am working on the cosmic level, and therefore this is the subject of the cosmic, not this earthly. So, the energy of the Maṇipūra... When you first came to the mother’s body, you came as a seed of water, and that was the navel. The entire physical creation began from that point. That seed expands and embraces the mother’s body. Like a seed growing: when a seed grows, there are two parts. One becomes the root, and one becomes the branches, the trunk. The roots search for energy from the mother’s body. The outer part searches for the prāṇa, the cosmic energy. The seed has to die to live, to exist, to multiply. So it is also said in the Bible. Someone told me it is said, "You have to die to live." So the seed has to die to live as a tree and give more seeds. Our navel: one part expands and embraces. It is the mother’s body that provides the nutrition. The other part is connecting to the suṣumnā nāḍī. So, first the intestine, spine, and brain center develop from the navel. That is why, in mythological pictures, Brahmā is residing on the lotus which comes out of Viṣṇu’s navel. Viṣṇu lives in the milky ocean, in the ocean of nectar. And that is the water. So that fire, that fire energy, cannot exist without water. So it is not that Brahmā was created from the navel of Viṣṇu, but that lotus came out of Viṣṇu. And Śiva gave the place to Brahmā on that lotus. Here, Śiva is the consciousness. Brahmā is the intellect, which is on our head. And this lotus is coming from the navel, which is Viṣṇu. That’s why Vishnu is also known as Nābhi. These are drawn as symbols, mythological symbols. Otherwise, these signs will disappear, so we have to take the essence of it, not get lost in different things. So, let’s proceed further with the Maṇipūra Chakra this week and Vajranāḍī. The Vajranāḍī is the root. And Iḍā, Piṅgalā, Suṣumnā are now creating these three: Brahmā, Viṣṇu, and Śiva. So Śiva consciousness is that our knowledge, the buddhi, that is Brahmā. Tomorrow evening, nobody asked me to speak; I just came to sit and began to speak. Therefore, we have to come to a different understanding. So, to those who are living today, I wish you a good journey. Take care. You know, some countries have school holidays today. People think they have big cars and want to come quickly to the Adriatic coast. They think they can overtake nicely. They can overtake, but they can’t overtake who’s coming in the front. So please take care. Many accidents happen during these school holidays. You may be careful, but the other is not careful. Therefore, have your car under control, or meditate on Hanumanjī. If someone is coming in the front, you say, "Jai Śrī Rām," you go up, and then go down. Yes, at that time, the Manipūra Chakra has to be like Hanumānjī’s ghoṭar. So, I wish you a good journey.