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Blessings to all. We have gathered today in this hall, which is truly beautiful and full of prāṇa. We can construct many kinds of buildings, but we cannot replicate God's design and nature. Science is said to be very advanced, yet it cannot create a single drop of blood. Consider what is hidden within one drop—it is unbelievable. Or a tiny creature, a small ant: how did God manage to give it 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, then 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 houseplant. When the owner came with water, the plant showed great happiness—different vibrations—and the machine's needle moved on the monitor. An hour later, the owner returned with a knife and scissors. From three meters away, the plant began trembling and screaming; that sound was produced. The second experiment involved a potato. They placed a potato in the kitchen and approached it with a knife. The entire potato inside was screaming. When they began to cut it, the vibrations were immense with fear. When they placed a second potato in boiling water, the whole water became restless. The result was that the next day, nobody bought potatoes in the market for several days. The fear that every living thing has in this world is the same fear humans possess. Sometimes, to remove fear, we must go into meditation. Meditation has different kinds of effects. For people who cannot meditate, a certain sound can help them; this is called light and sound. When the sound is created, it forms a kind of large pipe or 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 actually flows through the nervous system. Feeling travels 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 soles of the feet—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 relates 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 its end. 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 leans more towards animal qualities. It is the border between human and animal and is hard to overcome. 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 uplift us, and Āsurī Śakti fights to push us down again; Āsurī Śakti is more tricky. Then comes Maṇipūra. Maṇipūra is one of the most powerful chakras. What we call samādhi: when samādhi takes place, it goes through the maṇipūra chakra. Prāṇa and apāna both come to 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 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, worldly love. Again, there are dangers: it can either push back or be uplifting. Therefore, both kinds of love are one, but they are colored with different colors. When bhakti is colored with bhakti, then it is called prem. When it is colored with desires, ignorance, and attachment, then it goes downwards. As Gurujī wrote in one beautiful bhajan: "O Lord, O Gurudev, Mahāprabhujī, please, when will you fill my pot full of 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 mādhura—mādhura means sweet. When we manage to fulfill all ambitions... Ambition and positive life aims both begin from the Anāhata chakra. If it goes down, then there is a strong force. They are joining from the heart: kāma (desire), krodha (anger), lobha (greed), moha (delusion), and ahaṃkāra (ego). They pull us down again. Or bhakti (devotion), jñāna (knowledge), tyāga (renunciation), vairāgya (detachment)—these are uplifting. 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; our vṛttis (mental modifications) are the snake. When we go above this, then a wide vision opens at the Ājñā Chakra, like a Trikārdarśī. At that time, all the curtains open: mala, vikṣepa, and āvaraṇa. The mala is here in the heart, the vikṣepa is in the heart. Mala is in the throat, and āvaraṇa is in the intellect, in the knowledge. 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, called Mānasārovar. Man, mind, all ambitions, all imaginations that the mind creates, dissolve into the sarovar—meaning 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 a 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—the energy of these three chakras, to free and purify, one mantra, one chanting, is beautiful. So 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 vision. There are three steps of the nāda: parā, paśyantī, and vaikharī. Parā is where the origin is; the source, the seat of that source, is Parā, and that is Maṇipūra. Paśyantī, the middle, is going through the heart to the vocal cords. So, paśyantī, middle. Vāk, then the sound is manifested. You may call it 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, 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, like zīrā (cumin). The tongue went there always. The tooth said, "Please let me be in peace. Don't disturb me." The tongue went away but again went 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 went away but again went there to take it out. The tooth became so angry and said, "Don't do that. 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 came. The tooth said, "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, which is for enjoying. Whatever you eat, tasty food—where it goes down from the vocal cord, the taste is lost. So the tongue has a direct connection to the Mūlādhāra and Svādhiṣṭhāna. This tongue, Mūlādhāra, and Svādhiṣṭhāna are not easy for us; we are always stuck. 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 the one who is ill cannot forget the pain. "When will the doctor come?" So 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; it is always Yoga Nidrā. So it's a good excuse. When we sleep, we say, "No, I'm making Yoga Nidrā." And a rogī cannot sleep because of the pain. And 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. So from the Maṇipūra, 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 that we admire—"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 means 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 racanā (creation) is OM, out of the OM. Even the birds are chanting with us. Inhale. OM. All together. Satyam. Śivam. Sundaram. Satyam. Śiva Sundaram Satyam. This is both 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 singing. Satyam Śiva Sundaram Satyam Śiva Sundaram... Satyam Śivam Sundaram, Satyam Śivam 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. The 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 lower abdomen—so strong a pain. I was sorry for him because he did not follow. When impurities, doubts, and confusions are mixed inside, it can cause physical pain, 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 God's name, spirituality. All joy and taste of worldly things is tasteless for me now." When the prāṇa and apāna come to the nābhi (navel), 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. It can cause disturbances in talking and spasms in the body. The different kinds of energy God has given in our body are balanced so we can live comfortably. Other creatures are also born and die, but, oh man, if you want to achieve something more, then control these energies. When we touch something God-made, we must pay attention. Definitely we can. I 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.