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I offer infinite salutations to the Supreme Brahman, Parameśvara, who is the ruler of infinite universes, the sustainer of creation, and who resides in every heart. At the lotus feet of our venerable Gurudev, I offer countless prostrations. O righteous and devoted souls, mothers, I greet you. Today, by the supreme grace of the Param Pitā, Paramātmā, and by the fructification of good karma from past lives, we have attained the privilege of Satsaṅg. Merely by attending sixty Satsaṅgs, even a fool can become greater than a satsaṅgī. Satsaṅg itself makes a human being truly human. It is greater than all the education from the world's universities. That is why it is said: "Satsaṅg, Hari Kathā, Tulsī, Durlab Doī, Dhanda Sutdhārā Lakṣmī, Pāpī, Paisē Se Mokṣa Nahi Milta Hai, Pad Se Mokṣa Nahi Milta Hai, Pad Se Madh Badēgā Mokṣa, Aur Gyān Guru Kṛpā Hi Kēvalam." And knowledge is that where there is no ignorance. Ignorance is you, yourself. The knowledgeable may understand, but if anger, ego, or pride reside within you, that is not knowledge; it is ignorance. Humility is the greatest virtue in the world. With it, a person can make his life successful. It is said we cannot know the limit of the infinite Brahman. He is limitless, and we are limited. So, how does a limited disciple (śiṣya) comprehend the limitless? The body, senses, intellect, consciousness, and mind are all limited. The one who is beyond all limits is śimarāhit—that is the Ātmā. Upon attaining Self-knowledge, all limits dissolve; one becomes limitless. The Infinite is known as Śūnyākāś. Some scholars have heard of it; some have experienced it in Gurudev's āśram. Once, I and Kapūr Chandrī Kuliśjī of Rājasthān Patrikā were traveling by car to Hungary. We passed a large city named Tata Banya—the second-largest city in Hungary. Kapoorchandjī remarked, "This name is very good, Swāmījī. Is this the Tata Baniyā you have made?" Then, a devotee sang a bhajan: "Śabda Sanāyī Mātrī Marī Helī, Oran Yāve Mare Daye Daye Marī Helī." Śabda Sanāyī means 'of my word'—one who understands my words is of my caste. To take words, give words, and act through words is our movement. Our Dādā Gurujī, or my Kākā Gurujī, Brahmā Nanjī Mahārāj, a disciple of Deep Nārāyaṇ Mahāprabhujī, composed Śiv Nanjī's bhajan. He became a sādhu of Chhoṭī Khaṭṭū. So, Ananta (the Infinite) and Śūnya Ākāśa (the Void Ether)—where there is neither light nor darkness, neither movement nor stillness. The supreme consciousness of the Infinite abides in that state of Śūnya Ākāśa. Within it reside three powers. Ākāśa is like a mother's body and womb. Our scriptures speak of Hiraṇya-Garbha. Thus, Hiraṇya-Garbha is the supreme consciousness within that Śūnya-Ākāśa. It is also mentioned as Hiraṇya and Uttama. The consciousness of the Infinite is in Ākāśa, which is the supreme power of the mother's body and exists in the supreme state. Between the two—Consciousness (Cetan) and the Inert (Jaḍ)—lies another power. Consciousness (Cetan) is not desire (icchā), and nothing auspicious arises from the inert. So, how was creation fashioned? Consciousness is not desire, and nothing auspicious comes from the inert. Between these two exists that power known as Icchā Śakti (the Power of Will). That power which balances both Śūnya and Cetan, Ananta and Cetanā, is called Yoga. It is through this same Yoga power that these fourteen Brahmāṇḍas, indeed more than twenty-one Brahmāṇḍas, and all of creation have been manifested. I will return to this point. Lord Kṛṣṇa also tells Arjuna that, from time to time, He manifests through His Yoga and Māyā. Therefore, if we accept Lord Kṛṣṇa as that same Supreme Consciousness, the same God, then even His descent to earth in a corporeal form (Sākār) cannot occur without that Yoga power. In today's age, there is no such thing as real Yoga; it has become like eating appaṛā (a snack). Within that consciousness, there is an awareness called spūrṇa (fullness). That spūrṇā is expressed as "Eko’haṁ bahu syām"—"I am One; may I become many." But how? Consciousness (Caitanya) has no desire. Nothing arises from the root. Zero is zero. But within the seed lies a density, a dhvani or nāda or taraṅga (sound/vibration/wave). That "Eko’haṁ bahusyāmi" manifests in the form of Nāda. Therefore, Brahmā is in the form of Nāda. That same Nāda manifests as Oṁkāra, as Akāra, Ukāra, Makāra. Within that itself, the Śiva Jyoti (Śiva's light) manifests, and from that, Śiva Himself manifests. For only Śiva is the creator and the creation. This is not a matter for Brahmā or Viṣṇu. The creator of the entire universe is Śiva. And when the great creation occurs, it will be Śiva's creation, enacted through Śiva-Śakti. Hence, the yogī who is Lord Śiva—all the knowledge, wisdom, mantra, power, and devotion they possess—has manifested only through Śiva. That is why in Marwad, if someone wishes to teach you something, Mahādevjī says, "Teach them the mantra." If someone says something like that, how can Mahādevjī teach the mantra? Mahādevjī is the mantra; from there, this consciousness arises. Thus, the navel (nābhi) of that infinite being is the center of that infinite being. That same point is the center of every living being today. We say that Lord Śiva granted Viṣṇu permission to perform penance. That penance is the source of water. It is said Viṣṇu is the element of fire. Fire cannot exist without water. Therefore, its preservation lies within the water element. That is why Lord Viṣṇu resides in the deep ocean. The lotus that emerges from His navel—upon that lotus seat, Lord Śiva seated Brahmājī. It is not that Brahmā appeared from Viṣṇu's navel; no, this is incorrect. For when Brahmājī was placed on the lotus, he asked, "Who is my creator?" This is beautifully described in the Mahāśiv Purāṇa. Brahmājī spent many ages searching for his creator. The channels that govern the mind are called Iḍā, Piṅgalā, and Suṣumṇā. Iḍā is the symbol of water. The deity of the mind is the moon, which waxes and wanes. Hence, the mind is called Saṅkalpa-Vikalpa (will and doubt). Piṅgalā Nāḍī is the symbol of the Sun or Fire; all our actions flow through it. Suṣumṇā is composed of both to maintain balance. However, the energy that keeps Iḍā, Piṅgalā, and Suṣumṇā balanced in our body is another very strong channel called Vajra Nāḍī. Vajra Nāḍī balances the Maṇipūra Cakra, the navel center. The union of our prāṇa and apāna in the navel, which controls them—which nāḍī did I mention? Vajra nāḍī. Vajra nāḍī runs between the toes and the first finger, where we wear the charanpadu strand. This is because that Vajra nāḍī is being controlled. Until one knows this Vajra nāḍī, one's samādhi will not be fulfilled. And Kuṇḍalinī, who takes a formidable form—as soon as Vajra Nāḍī comes under her control, it is like a powerful elephant frightened by a small needle in the hand of a mahout (elephant driver). Similarly, all the senses, tendencies, and desires within us are subdued by just a small part of Vajra Nāḍī. Until we understand this, we will face disappointment and dangers in some places. A smart person does not go astray. This is a city of those who have gone astray—astray by giving up. Thus, amidst many desires, Mahātmājī has said: this house is not the house of love. "Shish utar charan dhare, paunse ghar ke maai kair, man mane Shankare, prem ka marag bankare, sura deve shish arpan jhankare." And it is also said: "Amar ho jis ko khaane se mithai ho to aisi ho, aur phataade man vishyaon se khattai ho to aisi ho." Until the Vajra nāḍī comes into our hands, our mental and physical equilibrium will not be complete. The infinite within us—"yathā brahmāṇḍe tathā piṇḍe"—what is in the macrocosm is in the microcosm (the body), and what is not in the human body is not in the universe. Therefore, the journey of the subtle body must first be undertaken within our own body. Only after completing the journey of the gross body can we travel with the subtle body and comprehend the power of the infinite. Otherwise, we merely come and go, ask, drink, eat, and speak of things that will never be fulfilled. That is why Yoga is essential. Nāda can be manifested only through the power of Yoga. Otherwise, that Nāda remains in the subtle (sūkṣma) realm. If you throw a thorn into a tranquil lake (Śānt Sarovar), how many thorns will emerge? Similarly, in that tranquil, infinite state of "Eko’haṁ Bahusyāmi," where will you go, Mother? Abhideh Śrī Prasād, come and give it to me. Yes, come and take my pickle; I will give you a big one. Śrīmān Nārāyaṇa Nārāyaṇa... Śrīman Nārāyaṇa Nārāyaṇa Lakṣmī Nārāyaṇa Nārāyaṇa Lakṣmī Nārāyaṇa Nārāyaṇa Śrīman Nārāyaṇa Nārāyaṇa Śrīman Nārāyaṇa Nārāyaṇa Dīp Nārāyaṇ Nārāyaṇ Dīp Nārāyaṇ Nārāyaṇ... Nārāyaṇa, Dīp Nārāyaṇa, Satya Nārāyaṇa, Nārāyaṇa, Satya Nārāyaṇa, Satya Nārāyaṇa, Nārāyaṇa, Satya Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa. "Śukhināḥ sarve śāntā niramayāḥ sarve bhadrāṇi paśyantu mā kaścid duḥkha bhāg bhavet. Oṁ śāntiḥ śāntiḥ..." Ah, Oṃ Vaiṣṇav Nād, Vaiṣṇav Prakāś, Vaiṣṇav Śakti. Now you can see the lotus has again appeared from the navel. This is called a picture of imagination. The painter has created an imaginary picture, but he does not know it may be of no use. If you create anything, consider the creator of the atom: he was so small-minded he could not create anything good. Upon realizing the harm caused by the atom, it is said he committed suicide. So, both negative and positive exist. They are produced alongside divine and demonic powers. Along with wheat, weeds also grow. Thus, in the womb of a mother—be it animal or human—there are four types of birth (yoni) for beings on earth: Jarāyuja (placental), Aṇḍaja (born from an egg), Svedaja (born from sweat/moisture), and Udbhija (sprouting from the earth). These are the four doors to enter this world. Bacteria born from sweat and filth are svedaja. The placental birth from a mother's womb is jarāyuja. The bird from an egg is aṇḍaja. And the other? What is called Udbhij? Pīḍā pradhānā (troublesome). That's it. Bark, sprout. Kumbhī (mushroom) also comes under this. That is why some yogīs and saints do not eat kumbhī, what you call mushroom. Many yogis do not eat mushrooms. Mushroom is not considered a fruit; it is also a life form, but we will examine this evidence later. All these exist in the world. It is observed that testing the fetus (garbha) is forbidden today, strictly so in India. The gender, they say, cannot be tested. But if you see in foreign countries, to check the child's health, you will see the child is connected to the navel. The water connected to the navel is the place of Viṣṇu in the mother's womb. The grace growing on the navel is the lotus (kamal). Upon that human-formed lotus sits Brahmā, called the creator. Or rather, Brahmā, who creates the universe. So, Lord Śiva has given the permission to create the universe. Thus, He is our central part. Therefore, Brahmā did not appear from Viṣṇu's navel. Brahmā, who manifests himself, was seated on the lotus seat. There is one thing I wish to say: Lord Kṛṣṇa's līlā is amazing. Once, the Gopīs were bathing in a river, and Lord Kṛṣṇa took their clothes and sat in a tree. Well, we are devotees. God does as He wills. We have faith in Him. But look, there are people like this. God is not making fun of them. It was good the painter painted it, but others misunderstood. This means God says, "I am sending you into the ocean of the world." You are a human being... (repeated for emphasis). If you are a king of mind and senses, then you are the king of Kāyā Nagarī (the body city), the king of Ātamantra Jāmī. But if not, the mind and senses are not your subjects; you are their slave. Ācārya Ramjī Mahārāj of Jodhpur said in his bhajan: "Don’t forget to be a wise man by getting drunk." This is a city of drunkards who get intoxicated by alcohol. Don’t forget to be a wise man by getting drunk. So, our senses—the five organs of perception and five organs of action—which God has given with the human body, if you misuse them, God will take that body away. You will be stuck in dirty water and become sorrowful. That is why the meaning of our methodological pictures can only be discerned by a wise or great person. So, this is the main center: the navel. "Eko’haṁ Bahusyāmi." From there, the Nāda Bindu has manifested in our navel. All powers that exist are present in the navel. The seat of sound, the seat of water, is in the navel. Those children who cannot speak clearly, whose tongues are tied, have a specific posture in our yoga that is based on the navel.