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Amma śabdāsa prabhu śaraṇapa, amma yoma namo śrī prabhūdhi, śrī prabhūdhi, amma śabdāsa prabhu śaraṇapa rāyanam, śabdāsa prabhu śaraṇapa, prabhūdhi, prabhūdhi. Today is a beautiful day. It is always Mahāprabhujī’s blessing that we can have a nice satsaṅg at his holy feet in such a beautiful park, where more friends can practice. I was looking at our tree here, the one we planted in December, which we brought from Austria. In these three or four weeks, I see this tree is getting yellow again. They said we have to give it more water. We see that much rain is coming, water is there, and they are also putting water. Does anyone know about this? It is getting more and more yellow; the needles are falling. Can everyone look there? Is there anyone who knows about trees? This tree is not one which has these needles. In summer and winter, it should be completely green. This is a different kind of tree. We had the same tree like this before, and throughout the whole twelve months it was green. So we have to call the person again. (Iron supplement, some iron to supplement iron, she says. She says when the plants are yellow like this, it shows that there is not enough iron. But the person who brought these trees said, "We don’t need to put anything inside; this will be okay only.") Thank you very much. We will see. So what kind of iron should we put? A lot of iron inside? Thank you. We will see again, okay? Someone else? (I already sent to the ashram the contact information for one expert. Who is the expert for the park trees, so I can contact them again? But he knows this tree. And he told me that this tree is not so suitable here, but I told him that yes, the same tree was here before, so he said, "Okay, but you need to take special care." And he even said it’s better to plant a smaller tree than a big tree. So if you want to contact him again, I can contact him again. And from where is that person? I think he is from Moravia. He is definitely from the Czech Republic. I forgot where exactly he is from, but I can contact him again.) Thank you. So again, we have to also give our love to the trees. I think it will be better. You all have to give a little bit of love to this tree, okay? But don’t walk close. It needs a lot of water. In half a month, or in one month, we should have water. How many liters? In which country do they have so much water? Okay, thank you. We will get it from the persons who brought the trees. Maybe sometimes too much water is also not good. So we will ask that anyhow. Hari Om Siddhi Pṛāṇavāgvānakī. Good evening. Today was a beautiful day, and you know, it is the full moon day. This full moon would like to come to us and give us darśan. So we hope that we will see that. I spoke this morning about this month, this moon, and what it means. Of course, many different people think about this moon. We know that the moon is very close to Śiva. On Śiva’s side, there is the new moon. When we see the first new moon, it is the first of it. It is like the darśan, the darśan to the Bhagavān Śiva, and in this Śiva darśan means that moon darśan. Now, this will not disturb you. Sorry. Don’t disturb, okay? Just look at everything. Peacefully play. So again, Śiva, and what is that very beautiful thing? Why is it so close, near to Śiva on his head? Why not on his hand or on his shoulder or something? But why on his head just now? The moon is very, very important. To see this moon means to see Śiva. The second is the symbol of this moon. When a couple is marrying, then there is a ceremony, and on that day when they are marrying and have a ceremony, then it is also here on their head: a beautiful symbol, like a moon or something, like gold or something. That sometimes they say it is like a crown. So, not that koruna, okay? So that crown, so use the crown, okay? That is for life long; both will be one. And that the Śakti or Pārvatī is the left side, and so also it is said in Marys when they are standing, so that they are right and left. So the left is female, and the right is the male. Also, more in the body are the females. The power in touch is very strong. So, like our left prāṇāyāma. On the left nerve, and it is coming from up to our forehead, and from this is going right to the Śiva and other the Pārvatī. So there is more heart in the female. And because there is mostly the merciful, the female, the Pārvatī. And so in our chakras, all this from the mūlādhāra till the sahasrāra, there is always the moon. And after that, when it comes directly to our Sahasrāra chakra, then it merges into the light as the sun. So what we are learning in yoga—and in this yoga I mean that we are learning and practicing—is that we should concentrate according to the moon. Only āsanas and prāṇāyāmas; āsanas mostly, that is physical. But further, when we are going, then comes the prāṇāyāma. And then further also, from one chakra to other chakras. So it is said, there is time, like for example, in very ancient medical ceremonies, and so it is said that there are times in the ancient medical ceremonies. So first, glaze the female. So she will go some steps first, and the male is behind. But then, after, in Indian, what they are doing according to the Vedic, all. So then, after three steps, or going round, the male comes in the front and the female comes right back. And so after that, they sit in front of the fire ceremony, and the fire is there. It should be Agrabathis or something, what we have, not go, this light, what we call wax, wax. And so we have the light always there. In the church also, it’s like that. So fire is purification. So then this side comes the female, and the other side comes the male. So the heart is the female. And the right hand is meant to work and this and everything. So then both are going like this. And you know that in our kriyā and chakras, and that we call like a snake. But in our body, it’s not a snake. These both are Iḍā and Piṅgalā, left nostril and right nostril. And they are moving with energy, left and right, left and right. That morning I told you how from the left nostril and right nostril, how the prāṇa is moving more. So both male and female, all creatures, need the balance. Time to time, they have to change something. And so that’s called in that way, as the movements should go through these nerve systems, and that’s called like a cobra or a snake. It’s called a serpent. When we are going to the highway, then we go up to the mountains. Then the street path is like a serpent. So when we take in our hand our car, and the roads are like a serpent, we have to control, you know, everything very well. And that is both sides, the Śakti and Śiva together. And at the end, they are coming together again. That is called the Mūlādhāra Chakra. Now, it is not a snake. It is just like the movement of a serpent. But there is the symbol of the sun and moon, and so it’s also that if you understand, then this snake is very great, very great, powerful, and like a god. So our earth, the whole earth, is balanced by the cobra, the snake. That he’s like a circle, then he puts his head like this up. And here is earth. That is not the Lord. So, snake, nāga, that is balancing our whole earth. And because it can be too hard and heavy for him, therefore, that Nāga tells the God Śiva, "Give me, please, a place in the ocean, so that I cannot give up, because the earth is very heavy." So Śiva said, "Coil thyself under the ocean and be there." So it is heavy, very heavy, still very heavy. But we can say, about 95%, that Earth is light. But, time to time, also the snake, Nāg, what we call the Nāgarāja, he had a little bit more than an earthquake. Fire, that of Śiva and the Nāga Deva, is heat in his body, but it has calmed down in the water. And in water is the fire; fire cannot exist without water. So water and fire are very, very close together. In our liquid, in our water, in our body, and there is heat in our body. And there are different kinds of heat in the body: anger, hate, jealousy. And also beautiful and good. It’s called the heat. And there are different kinds of heat. You have to come to the heat. Otherwise, it’s gone. And so in that, it’s that light, like the sun and moon. The science of the Kriyā and our kriyās and our chakras. In this, the God, water, and fire are inside. So also God, Viṣṇu, he is residing down under the ocean. God, who? God Viṣṇu. He is residing like this. But where and how? So again, Śiva said, "Lord Viṣṇu, go be deep in the ocean and rest there." But where? And how? Again, the śeṣanāga. It’s called śeṣanāga. Śeṣanāga means he has the hundred heads. And while he’s sitting there, it is Viṣṇu residing. And age to age, Satyugas, Dvāparayugas, Tretāyugas, Kaliyugas, then Viṣṇu is moving. Then it will happen. So now is Kali Yuga. And there are many things happening, you know. Now, Śeṣanāga. He wanted to be the god. He wanted to be the best one. So the snake, Śeṣanāga. Sheshanāga coiled. Like this, Bhagavān Viṣṇu comes and resides, but he needs to protect the water with his head, so the hundred-headed Śeṣanāg, and on that top is residing who? Earth. So down and power from the water, and through that, the heat, the fire. And then, from time to time, utilizing the fire in different ways. So, how many different kinds of fire do we have? Many, many. You forgot? So now, in this way, it is going to the human. And in humans, what we are having many, many things, which are the behavior, and something is the snake. Now, you know the snake, male and female, so there are two, what we call this, the energy. So it is what we call this, the urinary, so there are two for the snakes. And females also have two. And you don’t know. Many, many people don’t know. But there are those who are experts on snakes. Then that kind of snake has two urinary ducts. Many of you don’t know this, only the experts recognize it, which snakes have those two outlets. No others any. And no one else has it like this. Or, like I said, that’s only the horse. So these are the things; it is not only we think of humans and this and that. There are many things in these trees. There are so many things happening in these trees that we don’t know. So, Kriyā and our chakras and the awakening of the Kriyās or energy. If you understand the science of the chakras and kuṇḍalinī, then you know that its awakening will make a human become pure qualities, then as a human. All everything we need, it is a power in humans and in animals too, but in humans it is more than knowledge. But this knowledge we can also use in a different way. That power is difficult. So, for example, we all have now the power as yogīs. Or someone who is like another kind of work. A doctor, doctors have that quality. So that, friend, we go in that direction. So there are people who think that I am very far along in learning and everything, and very good. Yes, that is the case, but that is limited. And not too much, but others who are going spiritual, even if you have not studied, it is immense awareness awakening, that kuṇḍalinī or that śakti. You know, the hidden powers in humans, you have them, everybody or not? Who doesn’t have it? Who has this book? No one. Oh, good. You know, in the many sheep, white sheep, sometimes black also inside. So we will cut this and then color it, okay? So that book has to be read. Okay? So in this, it is said, we are on one side. Others go to the spiritual, and that is called the spiritual, like going to God’s path. That little story: in one family, they had two sons. So the elder brother was studying and studying and studying, nearly about 30 years, 40 years, 50 years. He learned everything, all the science and this and that. And he earned a lot of money. The second brother, he didn’t study. And he was more into mantras and temples. And his elder brother said, "Please, you should teach, you should listen, and you should study, study." And the other brother said, "Yes, yes... but I am doing." Well, both become elders. So one, he went to the forest. And there was a Śiva temple. So he was happy. His brother, another one, the elder one, he also was happy. The youngest one is very happy in making pūjā to Śiva, and he made a little garden for vegetables, and like this. And he dug little wells, so there was water. That’s all, but he needs. All the time he’s practicing pūjā, this, Śiva’s, everything. An elderly brother is so unhappy. My brother, he didn’t study anything. He’s like an animal. So you are like a buffalo, or you are like a cow, or you are like this. He said, "No, my brother, I am happy." Well, time to time, the elderly brother used to come to visit his youngest brother in that Śiva temple. And he was bringing some nice fruits or something like this. And an elder brother was spending time, the whole half day or something, with him. And at midnight, midday, also, there is a pūjā for Śiva, in Śiva Liṅga and pūjā and everything. And he’s also playing the bell and mantra. And his elder brother is standing nearby. And what is he hearing, the elder brother? God. Even he doesn’t know this mantra exactly. You did not study. So the elder brother said, "Brother, you don’t even know the mantra exactly." He said, "Why?" He said, "It’s not good, it’s a mistake." I will teach you now. Yes, brother, please. So he was giving some mantra between, you know: "Triyambakam yajāmahe Sugandhim puṣṭivardhanam." But he was saying, and then, "Triyambakam yajāmahe," dun-dun-dun-dun, and "Śivāri Nārāyaṇam." Oh, God. So one mantra was missing, so his brother was teaching it again and again. And he wrote in his hand, "This is the mantra." So there was a paper, I cannot read, I don’t know what it is, but he taught him, and he was doing. About four o’clock in the afternoon, the elder brother said, "My dear brother, I have to cross the river, and there is a boat coming." A boat, so I have to go, please. So the youngest brother said, "I come with you to the river." And the elder brother hugged him, and he came in the boat. And the boat is going, and the youngest brother is standing and looking. Then my elderly brother is going. And the eldest brother was about 70% or 80% reworked; he covered all of it. And the elderly brother, he said, "Mantra," the youngest brother. My elder brother gave me a mantra. And he said, "I should ask my brother." Till the boat was near the river, getting out. On the beach, on the shore, and my brother, I have forgotten. And he was running on the water, and the elder brother saw. And he really walked on the river. And the elder brother was just getting off. He said, "Brother, brother, I’ve forgotten the mantra." Can you tell me again? And the elder brother said, "My dear brother, you don’t need any mantra." You are the holy and greatest. You could walk on the water? How did you learn this? Brother, it is Śiva. Everything is Śiva. Shiva is that. So you say, "What can you do?" I don’t do anything. I was in a hurry, so I just walked. And now, how will you go? Of course, I will go as I went. So that’s why it is said, for those who are on the spiritual path, like they are towards God, that is the different science. And this, others, what we are reading and learning, this is another, but this is limited. So, in kuṇḍalinī, what we are learning is everything. And there are many, many chakras. We have so many chakras. We have many chakras in our hand also, on the fingers, on the tip of the fingers. You know what we call this, the thumbprint. So this is that, all many, many chakras everywhere. And then, chakra is because... Energy has to be kept in the body and created in the body. So therefore there are many, many centers everywhere, centers in every joint of the body. But, all of us, more or less, have got these eight chakras, and that’s very powerful. And there is the Nāgarāja, the snake, and the Śakti. The Nāga is the power, the human like Śiva, and inside is the Śakti. So there is both Śiva and Śakti together. Brahmā and Viṣṇu and Lakṣmī are there. And Brahmā and Sarasvatī are there. In each cakra, everything is controlled. And in every petal of the cakra is a certain power of the gods. What is a god? It is energy. That’s nothing else. Sometimes that energy comes to somebody. And that will, for the time being, that prāṇa, the energy of God, will be in that body and then go home. And so, in each chakra there is very much power. And that we, in this—the chakras, kuṇḍalinīs, the science—we are each one, one alphabet or letter, you want to use it. Because sometimes one says, there’s an alphabet. Or others say, "No, it’s only a letter." So he was telling me many times, he was talking to me. So I said, "It is a letter." And he said, "Don’t make me a letter." I am going, so I am not a letter, and you are making me a letter, so I will take my letter and go. Anyhow, that is a different thing. Then I will say "akṣara," that’s all, and he says, "What is that?" Akṣara is akṣara, so letter is a letter. This is only the different language. But it is 52 letters that we have, and when you will see in your book these chakras, how many lotus petals, and in each petal there is one letter, and in the center there is a bīja. So these are 52 letters, and this all is controlling the whole humans, and everything from the earth to the heaven is great. Chauda Lok, Ikishu Brahman, it is Chauda Lok, the 14 energies. In the earth below and above, so are you now above or down? So you are under the earth or above the earth? So it means you are all hanging there. You are hanging now, everybody. So anyhow, that goes further and further. So in every letter, there is a power, and that power is that coming. That many mantras, so each chakra, see carefully, very carefully, and you yourself, you will get more and more knowledge. You will get out of it. So, Śeṣanāg, Viṣṇu, residing, and Śakti, energy, and also looking at everything, if everything is okay. A Viṣṇu řekne, again sheesh naga little move other side, the flood comes. So much flood because other movements after sheesh naga. Sheesh naga, we have to praṇām pūjā about. About, I think, 15 or 20 days ago. That’s called Nāg Pūjā, and all they are worshipping the snake. But when the snake comes, we’re finished. Only we make a picture in our house, and we make pūjā on the picture only. Yes, yes, there is a very big festival. And there are certain places in South India, and there are rocks, and in the rocks there is one cobra, a big, big cobra. And he comes and he sits there. And many people, they give the milk there, drink milk. And, of course, he cannot drink so much, but he drinks the milk. He sits there. People come near, all children, everything. The snake does nothing. And after the puja is gone, that snake again disappears. And after 12 months, again he will appear. That is Nāg Dev. So there are miracles, there are so many. Oh man, don’t think that only we are. But the human is there because all these chakras and energies, and this all is more in our body than in other creatures. We are human beings because there is more energy in our body than in other animals’ bodies. So that is Śeṣa Nāga. And in this, Sesh Naga is also the resonance coming from the Sesh Nagas. And which is going further, so that’s in what we learned so many things. So nāda, nāda is also nāga. So nāda is resonance, and in each chakra we have the resonance. And that is, Śeṣanāg is making in the beginning. Yes. And so from the navel. Our beginning, our roots, everything from the navel. Then we begin in difference, so we call the nāda. Nāda is a sound. Nāda-parabrahma. That Parabrahma is only nāda. As far as we will go, as higher we will go, there will come the resonance, a very high resonance. And so, according to the kuṇḍalinī śakti, when we will do or can do, then we have to first learn that our, but we, because the, which kind of the mantra, as we call, not Bīja mantra, no, no... it is a Sanskrit alphabet. Devanāgarī, Devanāgarī... and that is within our body, that power is. So the first, what we call OM, and that Aum begins first from the navel, from the navel it comes. To the heart, and from that it comes to the Viśuddhi, and from there below that, it is the—I don’t know the word—of this body. Is there not? Thyroid is already down. Thyroid is down, and then you can see it’s going, a sound from... Palate, there is something hanging beyond. Here, there is a very tiny, not only hole, holes, and from that comes from our Bindu Chakra, coming the nectar. From there, we go up again, and from Iḍā and Piṅgalā, and then it expands completely. In the head again, you come back, so there are so many centers that bring the one OM, that is a complete Aum. So, the first alphabet is all this. Still, Aum will be chanting. Your tongue should not move. Your tongue is completely relaxed under your mouth. So, how many letters are there? It is only that until the OM is resonance, and there is no tongue moving. And when the tongue doesn’t move, the navel doesn’t move. So, from here to here connection, so we know, I told you many times, you can listen again. So, left or the right one of your hand, and touches where your navel is. If you don’t want to open your dress up, doesn’t matter, put it on top. Otherwise, because of too many clothes, you will not feel. The navel is the oneness between mother and child. And it is when they separate from the mother, the child. But this remains forever. So, when we say the first alphabet, when we say the first letter, the navel does not move. And the tongue does not move. A, O, U, M, M, M. How many was it? Seven. And that is called the real Oṃ chanting. But we make together A-U-M, and that we again make the short is only A-U, A-U,... Om. Om. O-M. We are making it shorter and shorter and shorter. Okay, better than nothing. One eye is better than blind. So this goes like this. Touch your... this. Very gently, you should say. Very gently, say it. Not like a camel. Like a camel. Yes. So. A, A, U, U. It goes again through to make it go through again in the whole brain. In the whole brain, there should be resonance. And again, but until all that, the tongue is relaxed. We will now pray. Till I’m starting, sing OM. Nipunarāyaṇa Bhagavān, Nekupurīṣa Mahādeva, Satguru Svāmī Madhavānandajī Bhagavān.