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First, Gulābjī will speak, and then I will. Welcome, everyone. We are happy that Gulābjī has returned. He saw we visited Prague, golden Prague. It is beautiful, but one and a half days is not enough to see much. However, the most beautiful thing about Prague is the people of Prague, and most of them are here. So Gulābjī said, "I will go back to the people." Gulābjī, the floor is yours. With the permission of Swāmījī, my praṇām to all Swāmījīs here and all of you. Today we will talk about speech: the importance of words, the importance of letters, and the importance of speaking—the methods of speaking. The importance of words, the importance of writing, and the importance of speaking. Really speaking, our life is nothing but speaking and communication. We always have something in mind, and we want to communicate that to someone. From childhood to adulthood to old age, we have hundreds of people around us with whom we communicate. What is the essence behind this speech or communication? We call it Vāk. Vāk is speech. Vāk has two meanings. One is speech, and the second is matter. Modern science tells us that there are only two elements in this universe: one is matter, another is energy. In the Vedas also, we have these two basic elements. We can change matter to speech, and again speech to matter. What are we doing by talking to each other? We are trying to change each other, impress each other. By chanting mantras, what do we do? We try to change this speech into matter. But there is a principle of nature. When there was nothing—all dark, no sun, no moon, no earth—what was there? At least we can think of one thing: that is the sky. The basic characteristic of that sky is vāk, nāda—that is sound, the very fine level of sound. The basic characteristic of that sky is vāk, that is sound, nāda. That means one very clear message is that the whole universe is created out of nāda or sound. Out of these five elements—the first is sky, then air, fire, water, and earth—everything starts from the sky, from sound. Are we really so very, very conscious that the sound we use in our dialogues has all that element of the sky? By chanting these mantras, we are trying to reach that level, that sound, that node of the sky. There is one more stage which is beyond sound, and that is silence. It is also a form of sound. It is the most powerful medium of communication. As we have known, we have four levels of life or the body: body, mind, intellect, and soul. This Vāk, or speech, also has four levels: Parā, Paśyantī, Madhyamā, Vaikharī. Parā, Paśyantī, Madhyamā, Vaikharī. Pará is that sound which we are talking about from the sky, the utmost, which we can’t really hear. We can feel it only when we reach a higher level of sensitivity. We go the other way. What we are speaking is called Vaikharī. Vaikharī means a sound which somebody else can hear from you. When I say, "Oṁ, oṁ... oṁ," and you are listening to this, this is Vaikharī. This is the gross form of sound. When I say Oṁ, Oṁ... I listen to myself, and it does not reach you. It is Madhyamā. Then there is another level. While chanting, you will feel yourself. Madhyamā, also, you feel it. You can feel very soon Madhyamā, but to reach the next level, Paśyantī, sometimes you will know, even without putting effort, there is some sound coming out from your navel. You are feeling it. You are not trying to speak out. It is called Mānas Japa. When it is in the kaṇṭha, which we should be, this is Upāṁśu Madhyamā. It is called Upāṁśu Japa. And what we are talking about is Vācik Japa, when we are making sound with the mantra; it is Vācik. Why I am telling this is so that we understand what we are talking to each other and what is the impact. What is the difference when I am talking to you, and when you are talking to your friend, or you are talking to your children talking to you? I am sure everyone can understand there is some difference. From which level are you talking? You are talking from your heart, you are talking from your head, or you are talking just from your body. The same effect you will have on the person who is listening to you. When you are chanting, you are chanting for the Lord. Our physical... so we try hard and reach our soul’s spiritual level. We involve that level in our chanting so that we are one with the Lord. How does this language, how does this sound of this speech affect us? I will give you one example. There is one Japanese scientist who is working in America. He has made many, many experiments with water and sound. Water is also taken to be one of the most auspicious things out of this nature, because it is one of the five basic elements. It is pavitra jalam. But besides being pavitra, it has one more quality: it absorbs the sound. In all rituals in India, we start with the ācamana with that water. Our morning prayer to the sun also starts with the ācamana and hṛdayam, because it absorbs the sound of that mantra. When I leave it, that water is spread again in the sky, which is full of water around us. The same signs you apply in our dialogue. In that experiment, you take two bottles of clear water. One bottle you keep in one room, the other bottle you keep in another room. Before one bottle, you pray every day. Speak all auspicious words before it. Before the other bottle, you use the opposite language. After some time, you will see that this bottle, where you do your prayers, has started giving some good smell, and the other room, when you open your lager and close it, because it gives a foul language, a foul smell, if you have not touched any of these bottles. Then, how has this effect come? Water is also produced from the sky. Therefore, it also is affected by the sound. In my body, I have 70% water. Now, imagine if you are using good language, positive language the whole day—your blood will always be pure, free from all diseases. And if you use the other language, which we are doing more... Most of our language is negative. We always criticize something, or we are busy with jealousy or something. All negative elements of life are full in my mind. You look at the internet. What are we looking at? You look at this mobile phone, WhatsApp. What language are we using? All this language, all this negativity is going to create blood issues, blood problems in the body. Sound has one more [quality]. Light always travels in a straight line. You can stop it by creating some obstacle. But you cannot stop sound, because it travels in a circular manner. So it passes through all mediums. And because it is the characteristic of sky, sound cannot be destroyed by any other element. Today, scientists are trying to retrieve the language from Kṛṣṇa, the Gītā. They believe that the Gītā is still available, the sound of Kṛṣṇa is available in the skies. It means for us what we understand. If I am sleeping in my room, and somebody in the next room is playing or keeping the TV on with some foul messages, that sound also passes through my body, whether I am knowing it or I am not knowing it. Now, I am sure you are clear. How? What is the importance of this spirituality, and all this chanting, meditation, and all these spiritual practices? We are trying to use this sound element somewhere to purify not only our blood but all our chakras, all the seven elements in the body, and finally the mind. When the mind is purified, we attain silence. Silence is the most powerful sound. And silence represents the truth. That’s why we practice silence. We practice truth, and silence has no arguments in life. Why do I learn more and more? Because I want to talk more and more. I want to impress many people again, more and more, so that I collect my knowledge and information and use it through my talks. This keeps me in touch with the outer world more and more. Information, knowledge, both come from the outer world. Right from my childhood, my parents would teach me, then school would teach me, then Swāmījī would teach me, society and friends would teach me, and now we know the medium, media, TV, and all those things will teach me. But everything comes from outside. When I am not my body, I am not mind, and I am not my brain intellect. All this information coming from outside does not have any relation with me. I am the soul, I am Brahmāsmi. I brought many things from my past lives. I came to this body with some specific goals, targets to achieve. No information and no knowledge will help me to achieve this goal. Then only I can decide about what to teach you in this life. Now, you can imagine there is no information, no modern knowledge in the past life memories. What we are doing with this chanting—this is the simplest exercise. We are doing every day chanting of mantras from Vācikā. We are going down to Madhyamā. Our Vācikā goes to Upāṁśu. My chanting, nobody can listen except me. I am disconnected from the outer world. At this level, no information and no knowledge from outside can enter my soul. When I go even deeper, I forget my body. My prāṇas will not work outside, but they will work inside my body. I can feel the silence, not only in the speech. I can feel silence in my eyes, in my mouth, in my ears. All my senses will be in silence. And that is where I entered with Jñānamayakośa. Then you will find the wisdom which I carried from past lives starts coming out. Because by this time, I have emptied out all my mind from all the past, all the memories, and all the imaginations of the future. Now, I am part of the present. And I told you, being in the present is meditation. This meditation, you are with yourself. And this is where this wisdom we call prajñā—this is what we say in our ancient literature. That means that wisdom which can penetrate Akṣara prāṇa’s sūkṣma. Knowledge cannot enter Sūkṣma. Unless we enter Sūkṣma Śarīra, we cannot proceed beyond. Sūkṣma Śarīra is not the soul. It is the middle, midway between the gross, the sthūla śarīra, and the kāraṇa śarīra. So by practicing these mantras and chanting exercises, we learn to eliminate what disturbs us around in the manner of sound. We clear ourselves. The same thing we do with Bhastrikā. Many of you must be practicing Bhastrikā also. This teaches you how the sound operates inside the body. In our language, we have vowels, we have alphabets. We call them Vedanā. How they form Varṇas. You see, this is the same principle of nature. How the Brahma becomes the universe. In the same way, this sound, the alphabets, the vowels, how they create this parallel Brahmāṇḍa. For example, the first letter in English, you say "A." In Sanskrit, it is "A." But by wearing the system of pronunciation, it can be pronounced in 288 forms. I think we know, with all these varṇas put together, with all the walls put together, how we can form the same universe, like the universe of the matter or the gross matter which we see around. So when we start, when we control the speech model and we start operating in the sūkṣma, and we start to operate in the sūkṣma śarīra, then we can also control the prāṇa in the body. And with the help of those prāṇas, we go further up. And then we go to the ānandamaya kośa. "Māme vanśo jīva loke jīva bhūta sanātana," He means, "I am sitting in every heart." And what is the sign of Kṛṣṇa? Basically, how is Krishna represented? And what is the symbol of Kṛṣṇa, or what does Kṛṣṇa represent? The flute. The symbol of Kṛṣṇa is the flute. Sound. He says, "I am the sound, and you can reach me through this method or through this sound. You practice sound, find from Vaikharī to Parā. I am to Parā, sitting there." With the practice of this sound, you can join. Come now. Hari Om. Any questions? Samko? All right. One request: you can have your question answered in the evening, no problem. But questions should be only on this topic—what we are talking about in the morning. Our aim is to understand, to know whether the subject is clear to you or not. So, you can prepare questions regarding speech and sound in the evening. Now, all are welcome. Thank you. Why are you so silent? Okay. Get ready. Yes. Warm water. They have done already. It’s been in both body, a para passion to bakery, who palm shoe. Yeah, this is really warm, lukewarm, yeah, from my room after camera. If it was good, then I would have taken a little less. But you were just here, right? No, it is like this: after two or three minutes, if you come a little closer, then it will be good. Always good. Yes, a little. You should be more on yourself. But then it will be a little, then it will be a little, then it will be a little, then it will be complete. Some people didn’t see it. Now they will see it. They will see it. Yes. Number two, yes. Not old, new. New, not old. Okay. This side. First we had Khaṭū Praṇām. Now people... So there is a difference between Sūrya Namaskār and this. But people say Khaṭu Śyāmjī. We have that Khaṭu of Mahāprabhujī, so that is Baḍī Khaṭu. So we put it, baddhikhatu, praṇām. Baddhikhatu, praṇām. It went through everywhere. Okay, more, come over here. Who will chant oṁ, mantra? Yes. No one dares to say. Madhuram, mantra. Also, dayā, also mantra meet, okay? Go to the mic. So I will only be looking. You will guide, okay? Swamiji will just watch, and Madhuram will lead by singing mantras. Are you all nervous? 7, 7, 8, 8, 9, 9, 10, 10, 11, 11, 12, 12, 13, 13, 14, 14, 16, 17, 17. You missed it; she was right. Don’t be nervous, next, next... Somebody chewing, just bite it, don’t move. Next, next, next. Další, the toes touching ground. Další, and last. And lastly, so this is a complete Bīja Kṣata Praṇām. It’s not Sūrya Namaskār, and Sūrya Namaskār is wrong, what they are doing. Surya Namaskār, they begin with standing. And many people who have low blood pressure can fall down. The high blood pressure, low blood pressure. Therefore, we should not criticize. It is Swami Śivānanda who was creating. And Swami Sivananda was great, so I cannot, I am not there to correct him. But the technique is wrong. When you are standing and you raise your hands up, the blood circulation goes a different way. Either you fall down, or when you bend down, you get a second darkness. You can get a second darkness. So, therefore, Bārikhatu Prāṇāyām is the best. So, again, Say, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13. So that you don’t become dizzy coming up again. 16 knees. Kolena. So the Muslims are also happy. Yes, the Muslim postures, yes. And that is right, they are right. Now, some can; it depends on the person’s body. Either you can hold your elbows, like this, this is correct, but someone’s body is a little bit not so flexible, so you can hold your one arm wrist, or like this, but expand your chest, look up, that’s it. Next, next, this has to be demonstrated to the ambassador. Yes, everybody will be in the line. Next... Next. Toes touching the ground. Next... New Delhi airport, pay, yeah, but wrong, yeah, but wrong, yeah, it is not for. Everyone, yes? Why not? I can’t correct their politics, but I can correct my yoga. Nahoru? Fine. Konnetsu. Vīrāsana. Vīrāsana. Rāmjī. Japtak hum thodā. Nekin theek toh hura hai, aap kaf kaf. Haan, thoda hua hai. So you will stay there? Sustante tak. Like Eklavya? Jako Eklavya. As long as I will have a lecture. Have a lecture. Try it with the other leg. Maybe that is easier. Perhaps with both legs would be better. Only on the toes, and knees up. Maybe better all the time, it’s ready. We must look at the benefits of the postures. Then we shall stand up. Perfect. Sit comfortably. So the gulāb jī is all silent, it was very silent, everything. So on Friday evening, we had some talk, and Saturday morning, we are trying to learn one beautiful and very powerful kriyā. And when we do this Kriya, then we see that 99% we are chanting all over the world wrong OṂ. And when we said we talked, it was a long talk about the sound. And that sound is in the navel. Now, generally, when we chant OM, když zpíváme OM, so everyone chant OM, so it is half, that is according to the yoga and kriyā, podle yogī a podle kriyā. Nāda, the sound energy, is a different place. That’s why we were talking, in that last lecture, about the 52 letters. We call it alphabet, but some said, "No, alphabet is wrong, it’s only letters," and others say, "No, no, it’s the correct." So we can do both, the letters or the alphabet. We spoke about Dev Nagarī. Dev is what we call goddess. And the goddesses are not there like Ādmanjī, Biamjī, Jamjī, Kākājī, Pāpājī, they are not this. But these are the elements; they are the energies. This all is creating, and within is our body. Our whole entire body, with five elements, is bound together with that resonance, the light. In English, there are only 26 letters; that is half. In every university, everywhere, when they are coming to the Sanskrit or the Hindi alphabet, they call it Devanāgarī. And we know that mostly the language is from Sanskrit. And if we learn the resonance of the Vedas’sounds, it is much better. Once, one professor told me, because he is a specialist, or they are all about the expertise of the linguistics. And so they said, "We have two hemispheres, and when you speak, when you sing, when you write, when you dream." In all these times, both hemispheres should be balanced. And now, many, many languages, they are only one side. There are only a few languages: Sanskrit, Old Greek, Parsi, and Latin. But in one face the Latin is false. So what we spoke, you know, I was sitting like this, I was not sleeping. Someone says, "How was he sleeping?" No, I was very fine. I was observing, very fine. Even when he was coughing, I was watching him. So that perfection, siddhi, etc., must be followed in a proper way. So now the seed of the sound is the navel. Those who cannot properly pronounce anything, or children who cannot speak. In our Yoga and Daily Life book, there are a few postures or āsanas. Definitely, it will bring back the voice. So, now we chant Oṁ, normal. We were in the vocal cord. And that is wrong. So now, the first alphabet is called A. Now, everybody touch your navel. Don’t press, relax, but feel. Only one alphabet. Say, ah, ah,... yes, ah, ah, it was in the navel, ah, ah,... And when you don’t practice properly, then the body creates coughing, then you say, "Ah, ah..." So, it begins from a, then comes a, and that comes to the heart; that’s called anāhat. So, bakery, it goes more, as you got explanation, bakery, outside. That creates a beautiful aura. A je to upaṃsu. That’s called uu, uu,... navel doesn’t move at all, uu, uu,... Uu, uu,... So that’s the third step. No, no, no. Don’t go to m. Only u. Usa. Usa. Okay? U. Ulu. So, u, a, u. Don’t close your lips. Yes, now we are on the border. Now we are going towards our both hemispheres. And it will be equally vibrating in the brain. So then, automatically, it will go to the humming sound. Opera, I’m not going to the opera. I thought I’m on the opera. Suddenly, I thought I was in an opera. So, this is a Kriyā. It’s not completed. So everyone, both nostrils, now are exactly the Piṅgalā, both are running, look. Yes. Now the Ṛ is in Sahasrāra. And R is in Manipur. So we have to go up and come to the Ṛ. Then our one Kriya round will be complete. It’s not easy. You are in the Sahasrāra Chakra, you are in both hemispheres completely relaxed, the stress is gone. After eleven times, your stress, your sorrow, is gone. About yoga in daily life, this technique has been accepted by many, many people. And now, I don’t know how China and America are always for copyrights. Everything. How are they doing Śaṅkhaprakṣālana? They have copyright already. When the water is coming quickly down, they are making a photo of what is the effect, the reaction of the anus. So now they have created one instrument, it’s like an MRI, and now they put this machine here. They took the sound of my kriyā long ago. And it is said that they can cure many, many diseases. Also, the stress, the headache, and even now they are trying to release or cure the cancer. They are very much working on that. But luckily, we don’t have brain cancer, okay? We don’t have anywhere. This resonance will clear away everything. So, we will remain only half, then evening or tomorrow we will come to the second level. Eleven times. Sit straight. Concentrate on your head and feel the vibration. In both hemispheres, also your Iḍā and Piṅgalā both flowing together. Only OM one time. From the navel, fold your hands. And rub your palms. Fold hands on the face, open your eyes, and slightly give a massage to your face. And get fresh blood circulation. And slowly lift up.