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The subject of sound, resonance, nāda. The first state was śūnyākāśa—a void, a wide space, nothing. It is said there was no movement, no nāda, no prāṇa, no vāyu (air). It is that vāyu that helps carry resonance far; otherwise, sound will not travel. So, sound and air are connected. Now, rūpa parabrahma. Parabrahma means the highest, the supreme, which has no form, no duality. It is neither earth, nor vegetation, nor the stars, moon, and sun. Life means life, not death. And death is death; it is not life. Yet, there is a seed inside. Nirvikalpa and Savikalpa, Sabīja and Nirbīja. In that endless, endless, endless universe, we do not know where the beginning is or where the end is. Therefore, it is said to be endless, sīmā rahita—without border. We are limited. Our knowledge, our experiences, all are limited. We have limits called the borders of the Czech Republic, the Slovak Republic, Hungary, Austria, etc. Our rights are within our country. But the creation of the Almighty is not bounded to only one globe; it is for the entire earth and water. And this applies to the entire universe, which is not even visible. We cannot see it with our, as they say in English, naked eyes. But why not say with naked, open eyes? As close as we come, it becomes visible. So, that seed in the universe—perhaps there are many, many different kinds of universes. In astral form, we call them heaven, hell, etc. We are living among fourteen lokas. Seven lokas are under the earth, and seven above. Within this, our sun is moving. But there are many suns, many, many. What we call a galaxy, sometimes the Milky Way. That light is from those different suns. Within this, at first, the stars, moon, and sun were not visible. The sun was created after. That state is called Ānanda. And this śūnyakāśa—no movement, no sound—now is changing. We have elements and everything. So, in that śūnyakāśa, in the endless, in the middle of that, is that seed we call Jīvātmā: dormant, frozen. There is nothing, yet it is said there is a tendency. So it is said consciousness is there, space is there, and balance is there. Harmonizing, balancing, and uniting: these are three principles we may call yoga. Yoga means harmony, union, and balance of the body, the mind, and consciousness. The Vedas said—I don't know, I only tell you what I have experienced or what the great saints are talking about—that's what I'm telling you. Don't say, "Oh, the Swamiji is so far and so great." I am like you. When I am in Śūnyākāśī, I don't know where to fall down. There is nowhere you can fall down; it is lonely. So there it is, this word which I often use: "I am one, and now I will multiply." Who? That seed, that embryo in the endless universe. But how? Chetan means consciousness. Conscious, it has no desires to do anything—neither to move, nor to be as it is, nothing. Now, in this, there are three: the space, consciousness, and Śakti, the power. You may call it Divine Mother. Now, the question is this: if the consciousness is in the space, or space is in consciousness. Meditate, research, and tell me, please, if you find this answer somewhere. Who is in? So, either consciousness is in the space, or space is in consciousness, or in the good śakti. Is the śakti within this all? Do both? It's a complication. I think it's better we remain on our beautiful earth. Even a little bit is hard: die and born, and die and born. We shall remain in our atmosphere of this earth, till where the gravity is. When the gravity is lost, then we are in other lokas. So, chetan, consciousness. Chetan does not have desire. Second is jada. And the other is... It's a dead material. Jada means, like, dead matter. It can't do anything. Without Chetan, the jada can't do anything. Without that consciousness, Chetan, that dead matter cannot do anything. So, how does the creation begin? So, between this is what is called the Śakti. That desire, that Śakti. Which Śakti is that? It is the Icchā Śakti, and that Icchā Śakti is the seed in the middle of the universe. And where is the middle? The center of the universe is our navel. Because we are part of the entire universe, and it begins from our navel. So, anybody ask you, do you know where is the center of the universe? You can say, "Of course I know." And then you can answer, "My navel or your navel?" So you can say, "Come and discuss with me." But answer me first one question: How many meters is the distance between the sky and the earth? So we will think it over, okay? I don't have a tape that I can measure and tell you. But you can do it, maybe. So Icchā Śakti, the most powerful energy, is called Icchā, desire. Now, desire must not be negative. It can be positive. You have icchā to drink water because you are thirsty. Or you have icchā to help someone. So icchā is that kind of desire which is active within ourselves. Let's go further. So it is said that icchā śakti is there. So icchā and śakti, desire and power; icchā is different and śakti is different. Then it is said, "eko’haṁ bahusyāmi"—I am one, and now I will multiply. There's one tree, and it has beautiful fruits, little yellow fruits on this tree here. Definitely, the tree had a desire to multiply. And now we can go and move the branches. Hundreds of thousands of fruits fall down, and all have again capacities to grow and multiply. Similarly, so that was, it's called Svaṃbhu. Svayambhu means that he who has manifested. Sometimes, some people will tell you, "I'm coming to a very close point. You should drink every day Svāyambhu." What is that? No one has produced this. It's your own urine. If every morning you drink half a cup, after one year, two years, you will see how your health has developed. Your life is getting longer. Well, this is why I come to this point, because you are the Swayambhū, you produced yourself. That's it. So Svayam Bhū, that was the nāda. So "eko haṁpāhu siyāmī," I am one and I will multiply. But how? And so only this desire, icchā śakti, immediately creates a vibration. Within no time, when you are sleeping very deep, and on your small toe, when a mosquito bites you, your whole body knows, your consciousness knows. Your awareness awakes that someone has stuck or bit you, and your hand will go immediately to your small toes. There is also one thing: it is said, if you fulfill your desire, then do it yourself. If you want to go to buy vegetables, you want to go for a walk, you want to go to friends, you have to do it yourself. So it is said: Pravdā, khetī, prīti, prathānā—these are four points Gurujī said. Kheti means agriculture. So if you want to have good agriculture and good crops, then take care of yourself personally. If you neglect it, it will not be successful like that. So the farmer knows how hard work is: the weed, the water, the wildlife, many things, the bugs. So take care of your crops. Not just put the seeds in a room and you go to Hawaii, and after you come for harvesting, there is nothing. It is said, "O my mind, you did not guard your field." A beautiful sunflower, how many seeds inside, but you didn't take care, and when you came, it was empty. So it means that field means our body. We should take care of our body with good nourishment, solid and liquid. Our exercises, yoga practice, prānāyāma, walking, some sports: swimming, biking, etc. But if you are just lying down and you can't get up, and you cannot do anything, you are lazy then. Try three days remaining in your bed, you will be ill. You will, you can't get up quickly, that's it. The movement's energy needs to move, so that is our harvesting of our health, our meditation, our everything that we want to achieve. Then it is coming pretty. Love. So you have to do personally. There is a wedding day, and your wife is ready to come with you, go into the church, and make prayers and blessings. And after goes what is called now, in modern time, honeymoon. But once said, "Oh, my friend, I am somewhere in Tokyo. And I have many programs, and this, and I will come in two months. But you go for me with my wife and marry in the church." First, our dear priest will say, "No, no, I don't accept it like this," but let us see. And then you go for the honeymoon with her. After two months, when I come, I will take my wife with me. That doesn't function. So if you want to love, or anything—not only love—if your bread or your pizza, if you don't turn it or take it away, it will burn everything. Kheti, pṛthī, prathana. Prathana means prayer, or meditation, or mantra. Don't depend only on your priest or swami. "I give you money, and please, you pray for me." Of course, we will pray for you, but it is not that kind of prayer. When you come at the door of heaven, the door will not open. You will knock. The door will be opened. One said, "Who are you?" Wait, I will ask God. But I told my priest, or my friend, or my pūjārīs, that they will pray for me. It was nice of them. At least they brought you to the door of heaven. But no rights to go in, so pray yourself. We can help you. We can teach you. But prayer means not fanatically. Feel God in your heart. Everywhere you can think and get. It doesn't matter which God, or in which form, you believe in. You know, there is only one name that's called God. After we give the name—Śiva, Brahmā, Viṣṇu, Rāma, Kṛṣṇa, Jesus, etc.—but God is only one word: God. We go to Īśvara. We don't say Mr. Īśvara. We don't say Professor God. That's only one seed, and that seed is the seed of the entire universe. Now, put the Lego jar. It's itching somewhere in the back. And you tell, please, can you scratch here a little bit? A little up. A little left side, in the middle. But still not, because how should I know where it is itching for you? But your own hand will go there, and if you don't have this, then you can take a stick and go there, but it will go there. But the other one will not go there. O člověče. If you want to get it, get it. Suk, pleasure. Then do it yourself. That's what I meant, that you have to do it yourself. So that is the Icchā Śakti. Ekoham bahu syāmi—now that I am one. Neither male nor female, no genders. Only one vibration, feeling, and that is how it went further. So that desire, that feeling towards what? Yes, I am feeling itching on my foothold, so that my consciousness, my awareness went there. So this feeling, that vibration went into the whole universe. Then, that was the energy, the sound. So the air, principle, and lightning, the light. What we call the light of our life, our soul is a light. God is light. What is living is a light, and that is brought into what we call form. That we call OM: akāra, ukāra, makāra. These are three principles, the form. Ākāra, Ukāra, Makāra. And that was the sound, resonance. Akār, ukār, makār. And that's the life. So this is the eternal resonance in our entire universe. You may also fly. I also fly in an aeroplane. 35,000 meters, stop. 10,000 stop. Kilometers, meters. Sometimes I'm sitting near the window, and sometimes I'm sitting by the window. It's night, and the flight is flying so peacefully, nearly 1,000 km speed. And I open the windscreen. Looking down, there's an ocean, nothing. Dark night, nothing. Maybe God is there, so high up. I didn't see him up, and I looked under this ocean, our earth. There, I didn't see him also. Where we are sitting, if we dig something deep down, we come out at Adelaide. We will fall down there. So here is the night, and there is the day, etc. So from this, then, the Svayambhū manifested Śiva. That seed is spread, that vibration. And so we are there. So nāda rūpa para-brahma. So this nāda, the sound, that sound and the air, these two. And this is in our prāṇāyāma, breath. Both the sound and this energy movement. The circulation in the body, the function of all organs; otherwise the prāṇa is gone, then everything is stopped. Petrol is finished, engine is stopped, so prāṇa will go away. Prana is life, and life is prana. So when we practice prāṇāyāma, and at that time, what we do in our anuṣṭhāna, cakra anuṣṭhāna, Kriya anuṣṭhāna, you say, think of this prāṇa. Don't think of something outside. Don't think of the pain in your body. If you have nothing to do, then your knees are hurting, your back is sore, and moving up and down, and you do your mala. One example, when you are tired, you go to sleep. How deep you sleep. Except breath, nothing is moving for a few hours. Why was there nothing itching or having pain in your back or knees or this or that? Because our cetanā, our awareness, was somewhere else in that deep sleep. And thanks to God that God gave us sleep also. So when we do this Kriyā Anuṣṭhāna, our meditation, then just put yourself to these principles, what I spoke now, or imagine that God, what you believe, and say, "Lord, I give you in your hands," and come to your prāṇa. You gave everything in his hands. Ab sampā diyā isa jīvanakā sab bhār tū mā. Only half, half. We did not give everything to God. Ab sampa diyā isa jīvanakā. Oh, merciful one, now I give all into your hands. Oh, merciful one, now I give all into your hands. I give you. Now, if I'm a winner or a loser, it's in your hands. Śrī Dīpnā and Bhagavān, Dev Purī Samādhi, Sat Guru Svāmī Madhavānandjī Bhagavān, Sat Tisaṇā Tandhar Makijā.