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Sit straight. If you can sit comfortably in Vajrāsana, that is very good. Place your left hand on the Maṇipūra chakra and your right hand on the Sahasrāra chakra. Do not press your hand on your head; place it nicely, like this. The Sahasrāra Chakra is exactly in the middle of your head. Relax your wrist, elbow, and shoulder. From the Maṇipūra chakra, feel the resonance ascending to the Sahasrāra chakra. In the Sahasrāra, it is a humming sound, a strong vibration you will feel on your whole palm and your whole head. You can close your eyes. Ascend the sound from Maṇipūra to Sahasrāra, and descend from Sahasrāra to Maṇipūra. Prāṇa and Apāna are two strong forces in the body. Prāṇa is what we receive and supply to the body. Apāna is what we reduce, exhaling all kinds of toxins. When we chant Aum, the Prāṇa and Apāna unite in the Maṇipūra chakra at the navel. Prāṇa begins from the navel; life begins from the navel. Consciousness ascends and descends through Prāṇa and Apāna. At the time of samādhi, or higher consciousness, Prāṇa and Apāna unite and bring that consciousness through the Suṣumnā Nāḍī towards the Sahasrāra Chakra. At that time, Apāna is also pure. Then Apāna and Prāṇa unite with the Iḍā and Piṅgalā. Iḍā and Piṅgalā both unite into one, and the Suṣumnā takes over. This flow of pure prāṇa is like Devaprayāg in the Himalayas. Devā means divine, God, and prayāg means union, merging, oneness. Two mighty rivers, Alaknanda and Bhagirathi, meet there. These are like Iḍā and Piṅgalā, and they become the complete Gaṅgā, like the Suṣumṇā. With this prāṇa transferring into sound, we call that sound Nāda. Nāda rūpa parabrahma. That Nāda is Parabrahma itself. That Ātmā, Jīvātmā, consciousness, prāṇa, nectar, life—whatever you call it—is just like one. And that one means Nāda, sound. When the Nāda develops, it converts from prāṇa to sound, to resonance. Vibration begins and comes to the Sahasrāra Chakra. When life leaves the body, the Jīva or the Prāṇa comes to the navel and decides which way to go. That time is according to our karma, our deeds, and also... What kind of wish, desire, or attachment do you have? Which kind of wish do you have at that time? Which kind of attachment? What desire? And what quality is that? To which indriyas is it connected? Then it goes in that direction. It is influenced or guided by your last wish, how your consciousness will go. But if the mantra is there, if pure thoughts are there, devotion is there, it proceeds directly to the Sahasrāra. There are ten indriyas, the ten senses. These mean different feelings, different desires, and with that, your soul will follow. Like water flowing in a river or creek, dividing into five or six streams—if you throw in a fruit, it will swim and flow towards the stream with the most force at that time. Similarly, this Jīva goes in that direction. There, you have no more power, no influence. It is like a big waterfall; you fall in and have no power to go back. Before, you had a choice and power, but if you come to the edge of Niagara Falls, you will fall down. You may scream, call God, but you will come down. When the soul is out of our senses, wishes, and willpower, it has no more power. The soul will go there. The last minute of life is very important. What wish do we have? You may have a wish for your mother, wife, or husband. Take it with you, but not with desire. As a good person, you might say, "No, this husband was horrible. Thanks to God. Now, bye-bye." The whole life picture comes within a second. Therefore, your positive thoughts, your positive person, will be with you and lift you in a different direction. From the navel, Prāṇa ascends through all the cakras, and this sound is bathing, coloring, getting quality. This resonance goes through the Bindu Chakra. When Bindu has that nectar, the sound is filtered through the nectar and comes to the Sahasrāra Chakra, and that is, of course, through the Brahma Randhra to Brahman, otherwise not. There is the most power in the Sūryanāḍī. Look, Chandra and Surya. Sūryanāḍī is very important for us to lead to that light of Brahman. The Kriyā you received from me ties you with a beautiful thread—a very beautiful, powerful, but fragile life. That is the blessing, the connection of the Master who gave you the Kriyā, and you promised to the Master. If you don’t follow the vices, permissions, and you turn to negative thoughts, then you will be on the edge of Niagara Falls. You can shout, "Oh Gurudev, please, at the last minute, help me," but the thread is broken. The balance is broken, no more strength is there, and it will harm your body. You will fall down, maybe to life or death. This is a spiritual Niagara Falls. It is a stream of devotion, love, spirituality, light, and electric power. How comfortably your Kriya will lead you to the Sahasrāra Chakra depends on that Sūryanāḍī. In Prāṇāyāma, when we practice through the right nostril, because the navel is fire, and that is Sūrya, the sun. The right nostril is fire; the left is water, the moon. You see the stream, the energy of these two streams. It is like a negative and positive pole. Negative does not mean bad, nor positive mean good. They can kill you if you make a mistake. Hari Om Tat Sat. You will see after how many lives you may become a human again. So it has good benefit and bad benefit. The bad is that if you don’t take Kriyā, don’t practice Kriyā, you will go to Naraka. Kriya means good karma, good deeds, good thoughts, prayers—many things. Don’t think of only one technique. There are many, many good things. You must not stand the whole day in a church or need to be in front of it, or sing kīrtan the whole day in a temple. These are all outer things. What I am talking about is the science of our body. You are your own engineer, doing your engineering work in your body. That’s Kriyā Yoga. So don’t take it easy. It is something great, but you must follow the Guru Vakya. Otherwise, many who lost or gave up already have difficulties. I don’t wish that, but it is like that. When you drive a car too quickly and see two cars about to collide, though both master and disciple are sitting in that car, it is too late. He will say, "Dear Master, God, boy, what are you doing?" That’s it. But the master’s soul is like a bird; it will fly away. But that one is like a python, very lazy. No, that’s a joke. One was a very thin, light, energetic person, quick in moving. The other was very heavy—one leg about forty kilos, the other also forty kilos, buttocks about thirty-five kilos each, trunk about eighty kilos, hands... nearly two hundred kilos. Both went to cross a road. A truck was coming. The thin one said, "We shall wait, let the truck go." The other said, "No, we will cross quickly," and began to run. The thin one was on the other side in half a minute. The heavy one was in the middle, and the truck hit him. The thin one said, "Come on, catch up." So it is like that. Those who have heavy karma must think when they have to cross the border. This is your inner engineering. You have to check all your machines, all mechanisms. In your Kriya practice, you are changing, checking your mechanism every day. You become your own engineer. Time will come. But at present, don’t become ketchup. Ketchup is also good, but not in that way. Prāṇa in the body, if not pure, and our way of living is wrong, becomes confused, like a polluted river harming many organs. All different organs suffer. Why? Because the way of living and thinking nowadays has a big psychic problem. Unfortunately, 80% of people think, "I hope I will not get cancer. Maybe my grandmother died from cancer." This blackmailing in people’s minds... It is said, what you wish will come. This fear in the subconscious—so never think like this. Purify your prāṇa and practice your kriyā properly. Devotion first to thyself. Love thyself. Adore thyself. Worship thyself. Purify thyself. Control thyself. Master thyself. Be thyself. Then you can continue your path. We have many things to do. The Piṅgalanāḍī, Sūrya, influences our intellect, activities, decisions. Iḍā makes Saṅkalpa and Vikalpa, but the Suṣumṇā does not. We have to purify. This Prāṇāyāma is the science of life—not only for humans, but the entire earth has that prāṇa. Without prāṇa, we can’t even sit for half a minute. When sitting, if you die, you fall down. The neck has strength and holding. But when prāṇa is gone, the neck hangs like rubber. As long as you sit straight, the neck does not fall. Don’t think a person is dead if you feel no pulse, no heartbeat. Prāṇa may still be there; don’t give up. Prāṇāyāma is something beautiful. Tomorrow we will go further. One of our uncle gurus, our grand-uncle gurus, Lāla Nānjī, wrote a beautiful poem. A poem is perfect if it has honest questions and answers. The answer can be negative: do bad, get bad. Drink poison—Idd a mérget. There is good or bad, but there is question and answer. Otherwise, poetry is not... That’s why I don’t write poetry. If I write one, you will say, "Swamijī, leave it, speak something." But you are all perfect here. I feel proud that you are perfect as long as I speak. After, I can’t respond. So Lala Nanjī said: "Satguru blessed me. Satguru, his mercy. Satguru bestowed mercy." Immediately, I became liberated. Immediately I got mokṣa. So guru kṛpā hi kevalam. Satguru kṛpā kari mukta bhayotat kālā dekhyā jagat rājū sarapsam. Then I saw this world like a sign of a snake, a trap of a snake, or a rope lying on the road. You think, "Oh, it’s a snake." As long as we did not see properly, we saw the snake. Then we found out, "Oh, it’s only a rope." So Gurudev bestowed such mercy on me. Immediately, I was liberated from this saṃsāra. When I saw properly, it was only rope, no snake. Immediately, my ignorance disappeared. There was no snake; it was only a rope. Dekhyā jagat aludhu sarapsam durbhayo brahma-jāg. And so my bhārama, my doubt, woke up. Not dharma, bhārama, my doubt. And I awoke into the knowledge. It is said—I don’t know, I didn’t try, you can try—the milk of the tiger you can keep longer only in a golden ball. So knowledge remains in the heart when it becomes pure, like gold. Otherwise, that milk will spoil. So let’s go tomorrow to milk a tiger. Then we will see how long it will remain. So knowledge, bhakti, love will remain in that heart when it is pure like gold. What a beautiful poem. And so it is said, in Āratī Pūjā Praśana, the prayer: O Guru, Sukh, Dham, Swāmī, Sarva Jagat ke Kāraṇam Prabhu, Sarva Jagat ke Sukh Kand Ho Ānand Jī. What a beautiful prayer. O Gurudev, you are the holy place, the holy saints. You are the cause of the whole world. Yes, you can liberate. You are the creator, the doer, the happiness, the holy. You are the happiness, the bliss, and niṣkāṁdaho, you are without any wish. You are doing all, let’s say, humanitarian work. Gurudev is not selfish. Nīsākandho māmātarnām, nīsākandho māmātarnām. Deep Dhan Bhagavān kī Satguru kṛpā karī, mukd bhayotatkāl dekhya. Jagat rājū sarap sam dūrī bhayobrahma. Jag kanak pātra me ṭhairo rahe, siṅghaṇī dūdh joi gyān usī ghaṭ me rahe.