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Good evening, all my dear sisters, brothers, yogīs, all yoga teachers, yoga practitioners around the whole world, all other yoga centers, and all spiritual seekers. For all of them, I pray to the supreme cosmic self. Today we will continue. Yesterday I spoke about the temple. There are two kinds of temples. One is made by humans. They make a beautiful temple, a very small temple—maybe we call it a church—and many other different things. That we are making. It is said that humans make their toys. But that is for our making, as the temple is the place for God, and the people who have devotion feel happy, peaceful, and spiritual towards God. Also, what we are making, our house, is also our temple, whether it is made from grass or with stones, etc. The second temple is that which God made, and as I told yesterday, our body is our temple. How we take care of it, how we feel, and how we live in it—that is our body. And in this, our temple, the body temple, it is also said to be the toy of the gods. But in this temple, there are immense insights, many further living insights. As we said, we should take care of God’s temple. And so we are doing; we are all trying to have good eating, pure good water, we are getting many fruits, and we move. We are helping someone; we are not working for someone, but we are worshipping. Thus we are taking care of the temple of God, and in this temple, God Himself is sitting. There are many bhajans, and in those bhajans they tell that this is also a toy for God. And in that toy, God is playing with it. It means God’s play. God takes care. God looks after, and God is always such that nothing will happen wrong. And it is now that this tool sometimes is only then it will go, and again we go with God. Our consciousness, our body, our thoughts, our feelings, our mind—everything is separating them. But that quality, what is there with God, is our ātmā, our soul. That’s why we are doing many different kinds of techniques or anything else, but we are doing it for our body. And with this body of ours, we are doing for others, also helping. But first, we should help ourselves. Like an aeroplane: when we go, before they take off the plane, they give instructions. When we are in the aeroplane, then the host comes and tells about the oxygen masks. The reason is, if you have children with you, then first you take your mask, and then your child’s. Similarly, our God, He is taking care first of Himself, and then He takes care of us. And what is that? Now you can say yoga practicing, prayers, meditations, helpings—many things. That we are in one temple of the human. Animals also have it, but they have very limited understanding. The Ātmā is there, but they have little knowledge from this, and humans have more, but not all. The most is as the God. So in this, our body, in this toy, we are playing to become healthy, happy, and feeling very, very happy. These are the steps; we are now going step by step to the Cosmic. And how are we going? We have to take care that we will step by step go up. There is a way to go comfortably and quickly, and in a very high or long way, we can come to the Cosmic, to God. But everything is a toy of this, our body. In this toy, we are playing, and we should take care of the toys, the physical things like bones, muscles, nerves, etc. All of these, they are playing with us, but not playing a joke. Everyone has their place. We are playing with that. You know that I’m talking very long and many times about the Vajranāḍī and Iḍā, Piṅgalā, and Suṣumnā. But everywhere there is one point, the key, which is in the navel. And then Nāda, Rūpa, Parabrahma. Nāda, the sound. Nāda, the form of Parabrahma. That is Parabrahma. That is the sound, Parabrahma, Puruṣottam Bhagavān. That we come to. So, when we come to meditation and consider how long you can practice, we need power. It’s not so easy, and this way is that nāda rūpa para-brahma. And nāda, from where does it come? The nāda comes from the navel. From that, it goes to different chakras, and the chakras are the power, creating more power one after the other, what we call the chakras. So we shall today think about the OM. Om is the sound. Sound is the Om, and sound is everywhere. Every creature has a sound, and they know how they are speaking and smelling. And we have it as a nāda. Nāda Brahma. And in the Vedas, there is also the nāda. So we are bringing from the very powerful Vajranāḍī, and so when we will bring the whole body to awake everything, then first is the nāḍī, the Vajranāḍī. When that is awakened, then everything is awakened. Everything from all, from the brain, from the heart, from our legs, hands, everything. First is that seed, that first point where you are, is in the navel. When someone dies, yes, we say from the brain—gone, no ears can hear, eyes are gone, heart is not beating, everything. But all this vibration comes again to the navel. So when one, what we call, died, is going, prāṇas from everywhere, but finally from the navel. Sometimes people are saying one died and then again awoke. And that is from the nabhi, the navel, and that is the center of the whole of our earth, the ocean, and from there, nabhi is there, and then in the skies, but there are many that are different. So, from these chakras all—in our books, "The Hidden Powers in Humans, Kuṇḍalinīs and Chakras"—we have to go through. So, there, first, when we said that I will, or we should bring the resonance, Nāda rūpa, rūpa. The rūpa means the beauty, for example, rūpa, or pure, beautiless energy, nāda. And nāda is that vibration along beyond the sun, so we are not only here, toys in this earth, that is within us here. We are connected with each and every one to the Cosmic. That is very important. So from this, in this resonance in our body, when we should come, we should go through the chakras. Because when we have resonance through our mantra, immediately each and every cell of the body is very silent and peaceful. It is when we become conscious and we know and we are awakened and we want, then we are turning from our brain and we are going directly to the navel. That time, when it comes to the navel, that time in the whole body all the cells there are awakening. For example, a doctor gives an injection in our body. Sometimes they are very afraid, and there is some pain. Some doctors make the injection in such a way that hardly they feel it, but still that needle goes in, or a thorn goes in, very tiny, but in the whole body is a vibration. In the same way... Nāda, nāda is from the navel, so it’s going from, when we go, it goes first from the navel, and when we speak anything, our work is coming to the navel, and so from there we should begin. Mostly people immediately go with the OM in the brain, and of course there are three points. There is the first here in our eye-brow center. Iḍā, Piṅgalā, and Suṣumnā there. Then it comes to the Bindu and to Sahasrāra. So these are the three points. From there, it goes down again. But from the navel. So please, those who know, everybody around the world, with your right or left hand, place your hand on your navel. The navel is our navel. So, say something, anywhere you are—Australia, America, Canada, Vienna, everywhere, India, Afghanistan, everywhere. You are there now, connected with me. Yes, that was Guru, who was connecting to all disciples, but disciples will not feel. However, our science has given us those instruments, so that I am talking here, and you all are listening, and you are feeling, and you are giving back. So, from the right hand, for example, don’t press on your navel. Don’t press, but you should feel it, that you are there. And now you should say anything you want to say, one word. For example, I will say A, A, B, yes, no, good, beautiful, water, eating, etc. Happy. You like it? Yes. So, it is in the navel. Even though we say in the brain everything, they say in the brain and this and everything, of course that is this, but still the center is there. So where we say Abhī, then Anāhata, Viśuddhi, Ājñā, Bindu, then comes again to Sahasrāra. That becomes complete one, OM, and we are only taking three: A, A, U. These two words: A, A, U. Of course, it’s going from the navel still, but they are only going to the vocal cord. And therefore, that yoga practice will not be complete for us. The yogī is the yogī, and that yogī will learn and will know everything through the nostrils. Nostrils. It comes to the khaṇḍ, khaṇḍ, the viśuddhi. So here in our throat, from it comes to the petal. It goes from the mouth, and then there is a very thin little air or hole where it goes to the nostrils, and there comes the sound, then nasal, then it goes again to the nostril. Not from here, then it comes to the Sahasrāra, and then comes to our Sahasrāra Chakra. So who is singing, or speaking, or meditating Aum? Everything comes very fine from our, we call it, on the petal, or what? So, you know, we have here. And behind that is a little hole. And it is so tiny, but it is there. We can bring the nostrils left, right, both sides; we can bring the water. And we can drink the water through the nostrils and then through the mouth. Or take water from the mouth and bring it out through the nose. It is the Haṭha yogīs, but there is that which language you speak doesn’t matter. But the vocal cord, from here to there, the vocal cord, that sound, if you can catch it, then it is beautiful, beautiful, like a samādhi. How many steps are there? And these are the steps for us to go to the Brahman. That’s yogī, janakī, yoga, nidrā, which Mahāprabhujī has given beautifully. Yogī, Jānakī, yoga, nidrā. That yogī who knows what is many, now people are lying down and relax and say, "We make yoga nidrā, yoga nidrā, relax." This is not so. Therefore, yogī Janakī, yoga nidrā, and Mahāprabhujī, tomorrow maybe I will come, because Mahāprabhujī is always giving me a new day, different. He gives me the work. It’s our Gurudev, Ālak Purījī, Devpurījī, Mahāprabhujī, Holī Purījī. That’s it. So we are all related. I wish you all the best. That’s it. We will come tomorrow, so we come there. Nābhi Brahmari, this we all continuously, and therefore, Namo Namo Gurū Devājī. I bow down, I bow down to Gurudev. Koṭi, koṭi, thousand and thousand times my praṇām, my praṇām, bow down. Palaka palaka, every breath, palaka palaka, not like eyelids go up and out, so palaka palaka, it means always we are opening, opening, opening our eyes. Palak, palak, Prabhu, vinati. Palak, palak, on each and every eye movement, Prabhu, oh Lord, oh God, oh Prabhu, vinati. I pray to you, I pray to you. Sukha sāgara niju nāma, sukha, happiness. Comfortable. Sagar is like an ocean. Let my happiness be like an ocean. Nijanam, my name in this is Sukh Sagar Nijanam. Sukh Sāgar. I am Sukh Sāgar. Sukh means happiness, joy, peace, everything. No disease, nothing, desires. It is very peaceful. Nām Liyāsabhūbhūri. When I know the name of Gurudeva, then in my heart it is going white and white. Ānandoth Apar, and so blissful, so blissful. Apar means endless. I am so happy, endless. You are Gurudev, and I am thy disciple. You are my prāṇa, my life. I am on you, please. You are on my life. Paramahaṁsa Gurudev Jī, Param Paramātmā Supreme God, Śiva. Paramahaṁsa, that haṁsa is in the Himalayas. Paramahaṁsa Gurudevjī, and that is the Gurudev, Tīn Lokke Dev. You are the Lord of all three: earth, between, past, and supreme height. Namo Namo Gurudevjī, koṭi koṭi praṇām. Palak Palak Prabhu Vinatī, Sukhsāgar Nijnām. Nām liyā sab yubre, ānand ho tayāpar. Aap Satguru mein śiṣya hoon. Āp mām prāṇa ādhāra Paramahaṁsa Gurudev jī. Tīn loke ke deva, sur-nar-muni sab santa jana nitya utkṛṣṭa sevā varadāna candra bhagavān. Sur-nar-muni sab santa jana, sur-nar-muni sab santa. All nitya uttīs, everyday when they get up, karte se, when they wake up, first they make praṇām. So, tomorrow. Have a good evening, good morning, good noon, good afternoon, etc. Because this nāda, nāda, Swami, our Swami Swamiji TV, there’s a globe, vibration, still is vibrating, till tomorrow, that will go mmmmmmmmm...