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Kamala, the lotus. We call it Kamala, and you have the lotus. Why do we call it the lotus? Because the soles of our feet are like this, like the petals of a lotus flower that are opening and emerging. This morning, we were doing this sādhanā. Again, if you can, do it without socks. You should do this side and the other side. We are in an age where someone may have a problem with the knees; in that case, of course, we do it like this. So, take your gloves off, and very slowly, peacefully, from the toes and fingers together, on our whole foot soles and palms. At the same time, with this rhythm: "Namoḥ Har Har Bho, Namoḥ Śiva, Har Har Bho, Namoḥ Śiva." Concentrate on the altar. "Namoḥ Śiva, Har Har Bho." Now, sit in Vajrāsana. If you can, sit in Vajrāsana. If you cannot, then remain in any other posture which is comfortable for you. "Nādharūpa Parabrahma. Nādharūpa Parabrahma...." Bring both your palms and make a hollow in your ears. Do not place them flat, but make a cup-like hole in your palm. And then go further again, with the sound of the Oṁ, but not too long and not too short, like this. Place your hands on your thighs and try to listen to this resonant Nāda, Nāda Rūpa. Vajranāḍī. This morning, and yesterday also, we came from down to up, and the energy from the foot soles and all five toes, how we brought it up with five fingers or eight fingers and two thumbs. Now, this time we try to bring the vibration from this center through our ears. Now, place your palms on both hemispheres of your head and just make it like a cap, so that you will feel the vibration, number one. Second, you should be relaxed. If your elbows feel tired, then it means you should place your palms down, and then there will be no more tension. We have to hear both hemispheres with this sound of the Aum from the Nābhi, which we have gone from the Nābhi. That A-U-M goes to the brain. Slowly, place your hands on your lap. Open your eyes and look at me. It is like, let's say for example, the cobras. So make the hollow. And then, not like this, not like this, but like that. Then we are nicely covering the whole hemisphere. Okay? So in this way, not like that, not like that. There is a vibration, but not that exact effect to the whole hemisphere, and that is called the brahmarandhra, the brahmarandhra, so from down till there. Then, what we were doing today, the two melodies of the mantra, which is chanting, so again. Both hands like this, and then bring them up on your head like that, but not on the forehead, not on the forehead like this. You see where my hands are, so you can have it like this, you can have it like that, but not down. The forehead, above the forehead, above the forehead, yes, and be again complete like this. Go ahead. And again, "Nāḍāro." And place your hands down on your thighs. You can change your position if you want. Place your palms again on your head and sing "Cidānandarūpa Śivo’ham." Shiva, hands down, Shiva, Shiva. This is given from Ādi Śaṅkarācārya, and Ādi Śaṅkarācārya was a very great saint for us, was an incarnation, and you know this all. And we all, who are following and teaching, according to mostly "Cidānanda Rūpa, Śivo’ham." Shiv, Śivo’ham, and further Alakhpurījī, Śiva, etc., remain on the path, remain on the path. But it must be proper resonance, same thing, don’t mix yourself, don’t make khicṛī, don’t make what you call the salad. Salad is very good, but you cannot follow it, and you cannot achieve. So far, we have 35 purities of the bhajans, songs of Śaṅkarācārya, and so what we are giving. Like if you have very good melodies, like in the church or in the mosque, then it is the sound. The Muslims, early morning before sunrise, they chant. You will not understand, you will not understand what they are saying, but that is a resonance morning, that time, beautiful, beautiful. So, everyone should follow that path, and not one day this, and the second time that, and now the same every treat and other treat, and what did you treat? And you, nothing is. Yes, that’s why there are many great things. "Oṁ Śānti, Oṁ Śānti, Oṁ Śānti." Without śānti, nothing can be. There are many names of the girls, Śāntī, Śāntī. And even we have also the boy’s name, which is Śāntilāl, Śānti. But that is different. That Śānti, when you call the Śānti, He is coming from the navel, below, from the abdomen, our navel, and coming till the Sahasrāra Cakra. And that’s why we are always saying three times, "Oṁ Śānti, Oṁ Śānti, Oṁ Śānti." Now, when at the end we say "Oṁ Śānti," you will know both nostrils are giving the exact same resonance and sound at the end of the air. Come on again. "Oṁ Śānti." Yes, both nostrils. "Oṁ Śānti." The resonance of that is going from the palate in the behind, that under our tonsil there is a very tiny hole, very tiny, and that is bringing the resonance in the brain, bringing in not other parts. So there is, and you can get it that so from the... We can make netī, dhotī, many things we can do. Neti, drink, we can water through the nose, and water comes out. You drink, and it comes out. This is only behind the tonsils, but there is another one. We will have this day, we will have a time, how this is also from the satsaṅg. Śaṅkarācāryas, and those yogīs, Garaṇa Saṁhitā, etc. So, when you sing very well, there are many, many people, and the ladies have a very nice, clear voice. So mostly they are asking, always announcing at the airport, announcing something, the woman’s voice, that is it. And there is an invalid there, coming from that nāḍī from here. So, therefore, understand that Śānti, the name, is many. Everything is good; it is also very good. Nothing. But when you call "Oṁ Śānti," go to the cave, go somewhere to the cave, and you are sitting and you are renouncing, or renounces, sorry, the sound, "Oṁ Śānti," that’s it, that’s a resonance. Again, sit straight, "Oṁ Śānti," that’s it, that’s a resonance. Again, sit straight, "Oṁ Śānti," that’s it, that’s a resonance. Again, sit straight, "Oṁ Śānti," that’s it, that’s a resonance. Again, sit straight, "Oṁ." This is three: Brahma, Viṣṇu, and Śiva, all in one on that, on the top of the head, which is called the bindu cakra. That’s a bindu. There is nectar. So when we touch here, there was one Gurujī, one master. I met him two times. And he is a disciple; he was a disciple of Swami Sivanandaji. Sivanandaji Ashram in Rishikesh. And mostly, people are famous to go to yoga, like Sivananda. Sivanandajī is a very great, very great saint. Only Gurujī also went to him very much and read many books. And Mahāprabhujī was telling, yes, he is good. But Gurujī said, there is another Swamijī that is highest lived or developed. This is Maṅgalānandjī Mahārāj. Anyhow, they all are there. So Sivanandjī had many disciples. Swami Sivanandjī was from South India. And he studied here somewhere. And then he became a sannyāsī, and he was very humble, very nice, and many good things. The stories of that, that Swāmījī’s books are very good. And so, but that’s always a problem. Everyone has problems. So many, a very great master, and so many disciples come there. Everyone gained a great deal of knowledge. Now, who should become the follower of that master? And if he speaks to one, then the other is angry. So this is, as long as they did not achieve what is called the disciple and master oneness, where there are no dualities. But the others, who have many, many literatures and old sādhanās, still they want to have my Gurujī as my disciple, where I should be. And so he sent one disciple, Śivānandajī, to the Western world. And that is why all of his yoga centers are called Sivananda Yoga Centers. You know that? Yeah. In everywhere, in America, everywhere, here, there, it’s great. But how people are doing that is different. So, one, that Swamijī was there, but others also, very good learned people, Śivānandajī’s disciples, they also want to go to the Western countries or somewhere and get a great master. And that is every disciple’s, I have sannyāsīs, but every sannyāsī knows each other a little bit like this and like this, and then going somewhere else. Sivananda knows or Mahāprabhujī knows who is who, and therefore, any masters. So, there is one master who was music, singing, and therefore his name was Nādananda, Swami Nādanandajī. Very nice. He was playing instruments, harmonies, and it was very good; the resonance was very good. And Śivānandjī’s disciple, what’s his name, the Nādānandjī. Nadanandjī also, he always shared his hair, like this boy, his boy who cannot hear properly, this Dayālpuri. So, Nadānandjī was sitting there, and I saw, see it. And he came twice to Vienna and to my ashram also. The Sivananda ashram is about 150 meters or 200 meters distance. But he also, when he came, he wanted to come to our ashram. And, well, this is always good. So he was singing, and someone is singing the Ḍālak, but he said, "No, moment." And he puts one coin on the top of that, here, Vajrāsana, on the Bindu Chakra. And he put that coin here, and then he’s chanting. But in such a way, Oṁ, and the vibration is on his forehead here, on the head. That was moving like that. That’s why Sivanandjī gave him the name Nādanandjī. So there are great sādhus who have done the sādhanā, the sādhanā of the Guru. So, all that, many are in the Western countries also, all follow Sivananda’s teachings also, and other teachings. So, we have to come to listen to that resonance, and that resonance is coming all together in one place. Gurujī said, my Gurujī said, each and every feather of the bird, when the bird is taking off, flying, each and every feather is in balance on one side, here, there, this. So that is sādhanā. But if you cut yourself, now you do sādhanā with Maheśvarānanda, then you are going tomorrow, going to Dādrananda, and then you are going to Padrananda, and you are going to Dādrananda, and this is Padrananda, and Kadrananda, and Dādrananda. We don’t know which is the Dādrānanda. Yes? Yes, only one, only one. You see, also in politics, if you are on one side, this is for you, then you are there because that’s your principle. But you are going there, and you are going there, and then it’s nothing. So, but they are all in the one. So, I told you also many things yesterday and the day before yesterday, because Indian ministers, they are all doing their work really very much. But, of course, everyone has different principles. But now, in this way, what is happening now is these infections, and this in India. So, our old Modījī, he is really giving good instructions to the people through them all his radia in this. And in Rajasthan, we have a very nice minister, Ashok Gehlot. And Ashokjī Gyalot, I know him from 1973. And he was very young also, I was also young. And this Ashok Gyalotjī is doing very, very good for people now, especially in these conditions. And so, such a person we need. It doesn’t matter. It is said that there was one minister, a home minister, who was doing it. One was another minister, Bharu Singh Shekhawat, and he was also the president and vice president of all India. They had two different political affiliations at different times. But on that day, then, one that Ashok Gyalot told, or this Bharu Singh Sikaut, when he got something, there was something, and he said, "We are all politicians. We are working for ourselves, we are talking, and this." But we are doing our hard work, this and this, but we are in oneness. So that is everywhere. So in that yoga, spiritualities, you have to be on this one path. Not now to the Siddhānanda, now to the Bhaktānanda, and this is the Satyānanda, and this is the Ādrananda, and this is the Pādrananda, and this is the Kādrananda. Not like this. Remain in one. But now in Kali Yuga, it’s like this. For example, now you are many disciples and with me, but what happens? When some other master comes, they go there, and the other master will say, "I am the best one. Come, I will send you this and this." That is not a real master. You are on the... Don’t run like this here and there. You should have that. Your work, that you should know how you are doing. So this sound, Nāda Rūpa Parabrahma, Nādanānjī, from the Ṛṣikeśa, Śivanānjī’s disciple. And that time, he said, he told me that Swamiji, he always used to call me Swamiji, though he was much older and I was young. And he said, "Put your hand here." I said, "Yes, sir." And then he was—I was going, and really my hand was like this. That was the resonance, Nādharūpa Parabrahma, in Nādha, in Parabrahma. So tomorrow, we will go further again. Thank you. Wish you all the best. Hari Om. Deep Nārāyaṇ Bhagavānkī, Dev Purīśamadevkī, Satguru Svāmī Madhavānandjī Gurudevkī, Satya Sanātanadharmakī, Oṁ Śānti.