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A good day and blessings to all. We have a very high hall today, one of the most beautiful. It is full of prāṇa, a lot of prāṇa. We can make many different kinds of buildings, but God’s design and nature are such that we cannot replicate them. It is said that science is very advanced, but still, science cannot make one drop of blood. What is all hidden in one drop of blood? She puts beautiful bangles on her feet and legs, and when she dances, God gives up everything and listens to this. The dance of a small, tiny ant produces such a beautiful sound. When you can hear that sound, then we understand what Nāda Yoga means. What does resonance mean? And what does it mean that the life of God is in each and every entity? So, God’s children are not only human. All creatures are children of God, and He loves them equally. And not only the little creatures, but also these trees. Yes. In 1981, they made two experiments. First, they came with one instrument and put it near a house plant. The owner came with water and went to the plant, and the plant showed such great happiness, different vibrations. The machine was showing it on the monitor; the needle was moving. After one hour, the owner of that house fled, came with a knife and scissors, and from three meters away, the plant was trembling and screaming, and that sound was also produced. This was one experiment. The second was about a potato. They put the potato in the kitchen and came with a knife. The whole potato inside was screaming, and when they began to cut the potato, it was an immense vibration of fear. And when they put the second potato in boiling water, the whole water became restless. So the result was, the next day in the market, nobody bought the potatoes. This lasted a few days. So every living thing in this world has fear, and humans have the same fear too. Sometimes, to remove the fear, we have to go to meditation. Meditation has different kinds of effect. When a different effect is created, it makes like a very big pipe or a balloon around our body, and energy collects there and joins our chakras in the body. There are thousands of chakras according to yogic anatomy. In yoga anatomy, there are 72,000 nerves, and each nerve has its own resonance, its own information. The consciousness actually flows through the nerve systems; the feeling goes through the nerve systems. When a nerve dies, that part of the body becomes senseless. But all these are connected to some strong power junction, and so it finally comes to the chakras. The chakras have different qualities. There are different chakras near the foot soles, so our whole feet have different chakras. That’s called the earth chakra, and they have the same feelings, same meanings. From the ankle joints to the heels, it’s related to vegetation. From our knees till the hip joints, these are animal chakras; they also have their feelings. Above that is the human chakra, which is from the beginning of the spine till the end of the spine; this is the human chakra. So, humans have a big choice: to come up or to go down. Two chakras are very difficult to overcome. It is always like a blind street, or circle traffic, where there is no exit. That goes more to the animal quality. That is the border between humans and animals. That is hard to overcome. But if we come up, then comes the Svādhiṣṭhāna. The Svādhiṣṭhāna has more active qualities of the Āsurī Śakti. So these are the two chakras, Mūlādhāra and Svādhiṣṭhāna, which do not let us go further. Everywhere there are Devī Śakti and Āsurī Śakti. Devī Śakti is helping us uplift, and Āsurī Śakti is fighting to push us down again. Āsurī Śakti has more tricks. Then comes the Maṇipūra. Maṇipūra is one of the most powerful chakras. What we call samādhi, when the samādhi takes place, it goes through the Maṇipūra chakra. Prāṇa and apāna, they both come to the Maṇipūra, and from Maṇipūra there is one nerve. Beside these three—Iḍā, Piṅgalā, and Suṣumṇā—here, Suṣumṇā is called Baṅk Nāḷ. It has yogic expressions and meanings. The Baṅk Nāḷ is where the Prāṇa and Apāna create a kind of vacuum, and from there it goes up. There comes the Anāhat Chakra, which has two qualities. One is the pure love, what we call Prem. So Prem is the divine love. And all passion, that is the physical love, the worldly love. Again, there are dangers; either it pushes back or uplifts. Therefore, both kinds of love are one, but they are colored with different colors. So when bhakti is colored with bhakti, then it is called prem. When it is colored with desires and ignorance, with attachment, then it goes downwards. What Gurujī writes in one beautiful bhajan: "Prem kā pyā lahārī kabha merā bharase, prem kā pyā lahārī kabha ādna bhi kariyām, khaḍe khat tarase, ādna bhi e prem kā pyā lahārī kabha merā barase, prem kā pyā lahārī." O Lord, O Gurudev, O Rām, Gurudeva, 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 madhura. Madhura means sweet. When we manage to fulfill all the ambitions... They are joining from the heart: kāma, krodha, baddha, lobha, moha, and ahaṃkāra. They pull again down. Arbhakti, jana, tyāga, vairāgya—this is uplifting. At that time, all the energy which we have in five bodies, from the five kośas, comes to the Viśuddhi Cakra, and there the filtering takes place. So when we can do that, then the bāṇanāl will bring the prāṇa directly to the Sahasrāra Cakra. And if we can’t filter, then it is colored in our intellect. Then we try to excuse ourselves. Always we say yes and no, and how and this; these are problems. It is polluting our vocal cords. It is polluting that Viśuddhi Cakra. But in the Amṛt, 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 in order 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, they will always support to bring this energy into the positive. So, it is said, God loves the bhaktas more than parents. God loves us more than parents. God loves us, and more than God, Gurudeva loves us. And so, that energy of the Kuṇḍalinī is not that imagination like a snake, but our vṛttis are the snake. When we go above this, then opens a wide vision, Ājñā Cakra, like a Trikardāśī. At that time, all the curtains open. 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, all these three purify. At that time, this Jīvātmā, the Jīva, is symbolically called the swan, Paramahaṁsa. Within all of us, the Paramahaṁsa is residing in the endless ocean of the heart, that’s called Manas Sarovar. Man, mind, all the ambitions, all the imaginations, what mind creates, it dissolves into the Sarovar, meaning this body, this consciousness, and the swan is there. So that nāda, the sound which is purifying and uplifting, it will not let us fall down. Once we fall down, it is hard to get up. Then we need help. So we are all like little children, and we are holding the finger of the parent. Because children have small hands, they can’t hold our whole hand, but they hold our finger. So, that finger of mother, father, master, or best friend—if they can hold our little finger, we are saved. That Paramahaṁsa can go. So these three—Maṇipūra, Anāhata, and Viśuddhi—these three cakras provide the energy to free and purify. This is one mantra, one chanting, which is beautiful. So, sit as if in meditation. Yes, and make this chin mudrā, index fingers and thumb together, like this—not like that. Like that is when you take salt. Yes, you may close your eyes; you will feel better. Open your eyes, you will have more vikṣepas. So, Parā, Paśyantī, and Vaikharī—there are three steps of the Nāda. Parā is where the origin is, the source, the seat of that. The source is that Parā, and that is Maṇipūra. Paśyantī is the middle. This is going through the heart to the vocal cords. So, paśyantī, middle. Vaikharī, then the sound is manifested. You may call it the tongue. It is very close, near the vocal cord and the tongue. So the tongue has a lot of functions, and the tongue is very clever. And the tongue enjoys, and she is in danger. Once someone had a very painful tooth. And he was eating something, and some little spices remained in the gums. The tooth was very painful. The tongue is serving us. So, the tongue tries to take out those spices, like a cumin seed. So the tongue goes there always, and the tooth said, "Please let me be in peace, don’t disturb me." The tongue goes away, then again goes there. So 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. Again, the tongue goes there to take it out. The tooth is so angry. He said, "Don’t do. 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, "Do not think that I have no power; I am ill. But we have a union. Thirty-two 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... therefore, don’t disturb me." With one bite, the tongue’s head... "Don’t be proud of your union. Yes, you know? If I say one wrong word, all 32 will come out." So, the tongue is very gentle. One of the best parts of the body is the one that enjoys. Whatever you eat, it tastes. But when it goes down from the vocal cord, the taste is lost. No taste. So, the tongue has a direct connection to the Mūlādhāra and Svādhiṣṭhāna. So, this tongue and Mūlādhāra and Svādhiṣṭhāna are not easy for us. We are stuck always. But sound goes up, goes through the baṅknāl to Sahasrāra Cakra, and in Sahasrāra Cakra the sound resonance is spread. The first, best quality part of the sound goes up to the Sahasrāra Cakra, and through the nāḍīs, the Sūrya Nāḍī, into the Anahat Chakra. 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, related to three different parts of the body. That leads 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, an ill person. "Oh, how are you? And so, 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 pain when the doctor will come. "O sleep, go to that house where there is no bhakti to God." There are two who cannot sleep: a rogī or a yogī. The yogī doesn’t sleep. It is always yoganidrā. So it’s a good excuse. When we sleep, we say, "No, I am making Yoga Nidrā." And a rogī cannot sleep because of the pain. And who is sleeping? Bhogi. Bhogi 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 Anāhat comes to the Viśuddhi, and then it goes to Bāṅkṇāl, up to the Brahmāṇḍa. This is a Brahmāṇḍ, this is a universe. Everything is here. So 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 Śiva. Śiva means consciousness. Śiva means energy. Śiva means the Ātmā. Śiva means liberation. Śiva means the universe. That is not this Śiva physically which you see. That’s okay. That’s very good. Śiva is greater than us. But that embodiment of Śiva, the meaning of Śiva, 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 a beauty. So this beauty of nature, what 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 Śiva. So now you will chant, and you will close your eyes. 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. Going upward is a vacuum. God is light. God is fire. Everything goes up towards the light when we put... A seed in the earth 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. So, warmness—it is Agni Devī, Agni Devī... Agnidev, that is purity. Agni means pure. It is that Agnidev which purifies all, everything. Only the quality remains, and Agnidev does not 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 Shiva. So we will chant and concentrate on that beautiful, beautiful phenomenon of how the sound is going. Sorry, and how we will chant. All together. Take time. If you chant quickly, quickly, then the balloon will burst. It should go harmoniously, like nice waves on the lake. Very gentle, very soft. So, first we chant three times, "Oṃ." Because the Oṃ is the seed. Oṃ is the seed of the universe. Out of that seed, everything is manifested. "Oṃ kī racanā sarī śāntam. Oṃ kī racanā sarī re svāhī." Gurujī’s bhajan, yes. All this racanā, racanā means creation. Satyam, Śivam, Sundaram, all together Satya, Śiva, Sundara, Satya, Śiva, Sundaram, Satyam, Śivam, Sundaram, Satya, Śiva, Sundaram... Sundaraṁ Satyaṁ Śivaṁ Sundaraṁ. This is both the Bahiraṅga Yoga and Antaraṅga Yoga. This is Antaraṅg Yoga. Automatically, immediately, all vṛttis are gone. When the light comes, darkness disappears. Satyam means the truth. Shivam means the consciousness. Sundaram means the beauty. Satyam Shivam Sundaram, Satyam Shivam Sundaram, Satyam Śiva Sundara, Satyam Śiva Sundara... Satyam Śiva Sundara Satya Śiva Sundara. Try to follow your awareness, your consciousness through the baṅknāl, spinal column, and this Suṣumnā. Don’t hurry. You chant loud, but like it’s singing. Satyam Śiva Sundaram... Satyam Śivam Sundaram Satyam Śivam Sundaram... Satyam Śivam Sundaram. Oṃ Śānti. It’s like a veil. There are three steps: Satyam, Śivam, Sundaram. Trilokas, the past, present, and future. So, it is beautiful. So, chakras and the nāda sound. It is something beautiful. So, we will continue in the next lectures with more about chakras, the spiritual part of the chakras, not only that something is moving inside of you, "Oh, my kuṇḍalinī is going up." Once one person came, "Oh, my kuṇḍalinī is burning, burning, Swāmījī, please hold, hold, put water on my spine." Yes, eight years, eight years, I had big spasms in the stomach and in the lower belly, abdomen, so strong pain. Of course, I don’t want to say the person’s name and this, I was sorry for him, because she did not follow. So when the impurities, doubts, and confusions, when everything is mixed inside, then it can cause physical pain and physical illness, mental disturbances, mental agitation, a growing ego, jealousy, conflicts, many, many things. So, when one comes to the spiritual path, then it is beautiful. So, there is someone who said, "Abham Mast Bhaya Rāmaras Pikey, Moi Lage Duniya Kā Sabī Ras Pikey, Abham Mast Bhaya Hue Rāmaras Pikey." Now I became very happy, joyful, Rāmaras Pikey, while drinking the juice of God’s name, spirituality. Mohi lāge duniyā ke saviraspike, and all this joy and taste of the world, these things are tasteless for me now. When the prāṇa and apāna come to the nābhi, and if you don’t do it 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. So 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. So 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. Dīp Nārāyaṇa Bhagavānakī, Devādideva, Devīśvara Mahādeva, Satguru Svāmī Mādhāvanājī Bhagavānakī, Satya Sanātana Dharma, Kī Jaya.