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Blessings to all. We have gathered today in this hall, a beautiful space filled with prāṇa. We can construct many buildings, but we cannot replicate God’s design in nature. Science is advanced, yet it cannot create a single drop of blood. Consider what is hidden within it—it is unbelievable. Even a tiny creature, a small ant, is endowed by God with eyes, a nose, a stomach, and all feelings. It is said that when a tiny ant places bells on its feet and legs and dances, God gives up everything to listen to that dance. The sound is so beautiful. When you can hear that sound, you understand what Nāda Yoga means, what resonance means, and what it means for the life of God to be within each and every entity. All creatures are God’s children, not only humans. He loves them equally. This includes not only little creatures but also the trees. In 1981, two experiments were conducted. In the first, an instrument was placed near a house plant. When the owner approached with water, the plant showed great happiness, with different vibrations displayed on the monitor as a needle moved. An hour later, the owner returned from three meters away with a knife and scissors. The plant trembled and screamed—a sound was produced. The second experiment involved a potato in a kitchen. When they approached with a knife, the whole potato inside was screaming. When they began to cut it, there was immense fear vibration. When a second potato was placed in boiling water, the whole water became restless. The result was that the next day, nobody bought potatoes in the market for a few days. The fear that every living thing has in this world is the same fear humans have. Sometimes, to remove fear, we must go into meditation. Meditation has different kinds of effects. For people who cannot meditate, a certain sound helps them; this is called light and sound. When the sound is created, it forms a large pipe or a balloon around our body. Energy collects there and joins our chakras. In the body, there are thousands of chakras. According to yogic anatomy, there are 72,000 nerves. Each nerve has its own resonance of information, and consciousness flows through the nervous system. Feeling goes through the nervous system. When a nerve dies, that part of the body becomes senseless. All these are connected to some strong power junction, and so we come to the chakras. The chakras have different qualities. The chakras near the foot soles—our whole feet have different chakras—are called the earth chakra, and they have the same feelings and meanings. From the ankle joints to the heels pertains to vegetation. From our knees to the hip joints are the animal chakras; they also have their feelings. Above that is the human chakra, which is from the beginning of the spine to the end of the spine. The human has a big choice: to come up or go down. Two chakras are very difficult to overcome. It is always like a blind street or a traffic circle with no exit. The first is Mūlādhāra, which inclines more to animal quality. It is the border between human and animals and is hard to overcome. But if we come up, then comes Svādhiṣṭhāna. Svādhiṣṭhāna has more active qualities of the Āsuric Śakti. These two chakras, Mūlādhāra and Svādhiṣṭhāna, do not let us go further. Everywhere there are Devī Śakti and Āsurī Śakti. Devī Śakti helps us uplift, and Āsurī Śakti fights to push us down again; Āsurī Śakti is more tricky. Then comes the Manipūra. Manipūra is one of the most powerful chakras. What we call samādhi, when it takes place, goes through the maṇipūra chakra. Prāṇa and apāna both come to the maṇipūra. From maṇipūra, there is one nerve beside the three: Iḍā, Piṅgalā, and Suṣumṇā. Here, Suṣumṇā is called Banknal. It has yogic expression and meanings. The Banknal is where the prāṇa and apāna create a kind of vacuum, and from there it goes up. There comes the Anāhata Chakra, which has two qualities. One is pure love, what we call prem. Prem is divine love, and all passion is physical love, worldly love. Again, there are dangers; it either pushes back or is uplifting. Therefore, both kinds of love are one, but they are colored with different colors. When bhakti is colored with bhakti, then it’s called prem. When it is colored with desires and ignorant attachment, then it goes downwards. As Gurujī wrote in a beautiful bhajan: "O Lord, O Gurudev, Mahāprabhujī, please, when will you fill my pot full of the love? I am a beggar at thy door. I don’t want anything. Only this prema." So prema is the divine bhakti that you can also call madhura. Madhura means sweet. When we manage to fulfill all ambitions... Ambition and positive life aim both begin from the Anāhata chakra. If it goes down, then there is a strong force. They are joining from the heart: kāma, krodha, lobha, moha, and ahaṃkāra. They pull again down. Or bhakti, jñāna, tyāga, vairāgya uplift. At that time, all the energy we have in the five bodies, from the five kośas, comes to the Viśuddhi cakra, and there the filtering takes place. When we can do that, then the banknal will bring the prāṇa directly to Sahasrāra Cakra. If we can’t filter, then it is colored in our intellect, and we try to excuse ourselves. We always say yes and no and how and this; these are problems. It pollutes our vocal cords and pollutes that Viśuddhi Cakra. But in the Amṛta there is Śiva. There is a Śiva Śakti; Śakti means energy. It was only Śiva who could drink that poison from the churning of the ocean to save the whole world. So our father, our mother, our master—maybe your husband or your wife, these are not sure—they are not sure. But mother, father, and master will always support bringing this energy into the positive. More than parents, God loves the bhaktas. More than parents, God loves us, and more than God, Gurudeva loves us. That energy of the Kuṇḍalinī is not an imagination like a snake, but our vṛttis are the snake. When we go above this, then opens a wide vision, the Ājñā Chakra, like a Trikardashi. At that time, all the curtains open: māla, vikṣepa, and āvaraṇa. The māla is here in the heart, the vikṣepa is in the heart. Māla is in the throat, and āvaraṇa is in the intellect, in the knowledge. These all three purify. At that time, this jīvātmā, the jīva, is symbolically called the swan, Paramahaṁsa. Within all of us, the Paramahaṁsa resides in the endless ocean of the heart, that’s called Mānasārovar. Man, mind, all ambitions, all imaginations that the mind creates, dissolve into the sarovar—this body, this consciousness—and the swan is there so that nāda, the sound which is purifying and uplifting, will not let us fall down. Once we fall down, it is hard to get up. Then we need help. We are all like a little child holding the finger of the parent. Children have small hands; they can’t hold our whole hand, but they hold our finger. That finger of mother, father, master, our best friends—if they can hold our little finger, we are saved. That Paramahaṁsa can go. So these three—Maṇipūra, Anāhata, and Viśuddhi—these three chakras’ energy, to free and purify, this one mantra, one chanting, is beautiful. Sit as in meditation and make this Chin Mudrā: index fingers and thumb together like this. You may close your eyes; you will feel better. Open your eyes, you will have more wig shape. Parā, paśyantī, and vaikharī are the three steps of the nāda. Parā is where the origin is. The source, the seat of that source, is Parā, and that is Manipūra. Paśyantī, the middle, is going through the heart to the vocal cords. So, paśyantī, middle. Vāk, then the sound is manifested. You may call the tongue. It is very close, near the vocal cord and the tongue. The tongue has a lot of functions. The tongue is very clear, and the tongue enjoys, and she is in danger. Once, someone had a very painful tooth. He was eating something, and some little spices remained in the gums. The tooth was very painful. The tongue serves us, so it tried to take out those spices. The tongue goes there always. The tooth said, "Please let me be in peace. Don’t disturb me." The tongue goes away but again goes there. We know when something is there, the tongue always goes to take it away. Again, the tooth said, "Please, it’s so painful. Don’t touch." The tongue goes away but again goes there to take it out. The tooth became angry and said, "Don’t do it. What do you think? You are so clever. You let us work, and you enjoy the taste. You are enjoying the taste. We don’t have any taste. It doesn’t matter if it’s sweet or salty. The bone doesn’t feel. We are working for you to make you chew more and more because you like that taste. So don’t do this now." Again, the tongue comes. The tooth says, "Don’t think that I have no power. I am ill, but we have a union of 32 teeth inside, and you are just one piece of flesh. We can destroy you within seconds. We will bite you in such a way that you will just... therefore, don’t disturb me." With one bite... The tongue said, "Don’t be proud of your union. Yes, you know, if I say one wrong word, all 32 will come out." The tongue is very gentle, one of the best parts of the body for enjoying. Whatever you eat, tasty food, where it goes down from the vocal cord, is lost—no taste. So the tongue has a direct connection to the Mūlādhāra and Svādhiṣṭhāna. This tongue, Mūlādhāra, and Svādhiṣṭhāna are not easy for us. We are stuck always. But the sound goes up, goes through the banknal to Sahasrāra Cakra. In Sahasrāra Cakra, the sound resonance is spread. The first, best-quality part of the sound goes through the nāḍīs, Sūrya nāḍīs, into the Anāhata Cakra. The second part goes to the whole body, and the third goes to the space, what we can hear. These are the three levels of the sound, pertaining to three different parts of the body, that lead us to meditation. Rare yogīs can do this. We will do today and tomorrow, and then we forget. But there are some who don’t forget. You go to the hospital to visit someone ill. "Oh, how are you? We are sorry. This is painful. Take medicine, it will be okay. Take care." After half an hour, we go, "Bye-bye." That’s it. And so we are all. But who is ill cannot forget the pain. "When will the doctor come?" It is said: "Nindrā us ghar jāye. Jis ghar hari bhakti nahī̃ ho." O sleep, go to that house where there is no bhakti to God. There are two who cannot sleep: rogī or yogī. The yogī doesn’t sleep, always in Yoga Nidrā. So it’s a good excuse. When we sleep, we say, "No, I’m making Yoga Nidra." And a rogī cannot sleep because of the pain. Who is sleeping? The bhogī. Bhogī means one who is very much involved in worldly life. They have time to enjoy this, but after that, it is gone. From the Manipūra, then Anāhata comes to the Viśuddhi, and then it goes to Bānknal up to the Brahmāndra. This is a Brahmāṇḍ, this is a universe; everything is here. That is connected to the one mantra: Śiva. Śiva is Satyam, that is the ultimate truth. Brahma Satya, Jagat Mithyā. Ultimate truth, Satyam Śivam, that is the Śiva. Shiva means Consciousness, Shiva means Energy, Shiva means the Ātmā, Shiva means Liberation, Shiva means the Universe. That is not this Shiva physically which you see—that’s okay, that’s very good. Shiva is greater than us, but that embodiment of Shiva, the meaning of Shiva, is not in one person. Each leaf of this tree, if you can hear, is repeating the name of Śiva. So, satyam, śivam, sundaram, and that is beauty. This beauty of nature—"Oh, beautiful trees, so nice, good sky, butterflies, bees, honey, all this, oh, good air"—this is the body of Śiva. That is the Śiva. Now you will chant. Close your eyes, and when you close your eyes, very soon automatically it will become a beautiful balloon or like a pipe which is going upward all the time. It is a vacuum. God is light. God is fire. Everything goes up towards the light. When we put a seed in the earth, it grows up. Everything goes up. Look how the trees are growing up. If we put them upside down in the earth, they will not grow further. Warmness, it is Agnidev. Agnidev, that is purity. Agni means pure. It is that Agnidev which purifies all, everything. Only the quality remains, and Agnidev doesn’t make differences. If you throw your euros in the fire, Agnidev doesn’t tell us, "Oh, take care, carry the money, take it out." No, because Agnidev has no dualities. And so karma goes down or up. That Shiva is the Śiva. We will chant and concentrate on that beautiful phenomenon of how the sound is going. How will we chant? All together. Take time. If you chant quickly, quickly, then the balloon will burst. It should go harmoniously, like nice waves on a lake—very gentle, very soft. First we chant three times OM, because OM is the seed. OM is the seed of the universe; out of that seed, everything is manifesting. "Oṃ kī racanā sārī santā." It’s Holi Gurujī’s bhajan. All this rachanā, rachanā means creation, is OM. Out of the OM. Even the birds are chanting with us. Inhale. OM. All together. Satya. Śiva. Sundara. Satya. Śiva Sundaram Satyam. This is both the Bahiraṅga Yoga and Antaraṅga Yoga. This is Antaraṅga Yoga. Automatically, immediately, all vṛttis are gone. When the light comes, darkness disappears. Satyam means the truth, śivam means the consciousness, sundaram means the beauty. Satyam, śivam, sundaram. Satyam, śivam. Sundaram satya śiva śundara satyam śiva śundara satya śiva śundaram satya. Try to follow your awareness, your consciousness through the banknal, the spinal column, and this suṣumṇā. Don’t hurry. Chant loud, but like he’s singing. [Chanting of Satyam Śiva Sundaram] Oṁ Śānti. It is like a veil. There are three steps: Satyam, Sundaram, Satyam, Sevam, Sundaram. The three lokas: the past, present, and future. So it’s beautiful. So chakras and the nāda sound, it is something beautiful. We will continue in the next lectures with more about chakras. The spiritual part of the chakras is not only that something is moving inside—"Oh, my kuṇḍalinī is going up." Once, one person came: "Oh, my kuṇḍalinī is burning, please hold, put water on my spine." For eight years, he had big spasms in the stomach and in the lower belly, the abdomen—so strong pain. Of course, I don’t want to say the person’s name. I was sorry for him because he did not follow. When impurities, doubts, and confusions are mixed inside, then it can cause physical pain and physical illness, mental disturbances, a growing ego, jealousy, conflicts—many, many things. So when one comes to the spiritual path, then it is beautiful. Someone said, "Now I became very happy, joyful. Ramraspike, while drinking the juice of the God’s name, spirituality. And all this joy and taste of the worldly things is tasteless for me now." When the prāṇa and apāna come to the nābhi, and if you don’t do properly, and if you don’t have guru guidance, then it can become a big spasm in the navel. Then it can have disturbances in talking and spasms in the body. What God has given energy in our body? Different kinds of energy He has balanced so that we can live comfortably. But it is like other creatures are also born and die, but, oh man, if you want to achieve something more, then control. Control these energies. When we touch something God’s, God-made things, then we have to pay attention. Definitely we can. So wish you all the best. Good afternoon, and evening again. We will have the chakras. Deep Nayan Bhagwan Kī, Deva Dī, Deveśwar Mahādev, Satguru Swāmī Madhavān Jī Bhagwan Kī, Satya Sanātan Dharma Kī Jai.