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Ārādya Bhagavān, Alagpurījī, Devpurījī, Mahāprabhujī, and our Satguru Swāmī Madhavānandajī. Guru kṛpāhi kevalaṁ, śiṣyaka ānandamaṅgalam. This mantra was often spoken beautifully by our Gurudev, Swāmī Madhavānandajī Bhagavān. There are different kinds of sound, and sound extends beyond what we can ordinarily perceive. As far as our awareness reaches, we encounter the various sounds of this earth. As we go deeper, the sounds become purer. Beyond that, the sound transcends the moon, the sun, and the stars. Ultimately, we live within that sound. The entire universe is that sound. How can we know it? It is through sound itself. Nādarūpa Parabrahma. Therefore, it is said that Parabrahma (the Supreme Reality) has the form of sound, nāda rūpa Parabrahma. Nāda means sound. From this sound, everything emerges, just as salt comes from the ocean. The sound originates from all the tattvas (principles of existence). After all these, our own tattva remains as a resonance. This is very important to know. That resonance is also the master, or the Guru. There are four: Śiva, Viṣṇu, Sarasvatī (or Brahmā), and the Guru. In the scriptures, it is always the Guru. That Guru is the resonance, and that resonance becomes oneness. So nāda, the sound—whatever we touch, wherever we walk—there is prāṇa and the energy of sound. Our physical body contains everything we need within it, and from there it emanates outward. Therefore, the light comes, then the sound. And that nāda rūpa creates form, not merely the form we have, but the form of the entire universe. One can appear there or go there. But who knows? Perhaps after many yugas, we may be there. That nāda-rūpa, that sound, is what we have been discussing for nearly three months: the Brahmārī prāṇāyāma, the Brahmārī sound. From here to the moon and beyond, we are cleansing everything so that only that pure prāṇa remains. I hope that one day we will reach there. So, we are far, yet we come there. In that Nādarūpa, Brahmārī is the Nāda. Now, how is this sound? For example, from our own self, we can produce many different kinds of sound: good, bad, angry, hateful, jealous, etc. That is why there is immense difficulty around human beings. How can we cure this? It is through Brahmārī prāṇāyāma. This is not for one week, one month, or even one year—it is for a whole lifetime. It is that bravery: the bee will die, but where does its sound go? That Brahmārī gives her body, but through her karma, she returns to the sound. And so it continues. It is said that when we practice, each and every hair on our body, our head, and for men, the beard—all of this is a vibration of the Brahmārī. Many people cut their hair completely. Then the vibration is different, but it is still there. It goes like air, like light, and is finished. If the hair is there, it gives us immense vibrations or sound, but it is inside our body and brain. From there, awakening occurs. Like a seed sprouting, the sound emerges. Often, when winter passes and gardens bloom with flowers and trees, when leaves come from seeds, we can hear the sound at night. We perceive that sound, that vibration coming from the tree, through the flowers or leaves. And after that, they return again to Brahmārī and the sound. Thus, we have this vibration of Brahmārī with us continuously, even when we die. It is with us all the time. Only those who have achieved it and have the guru paramparā understand. And that Brahmārī will go into a different life, and then further. In this way, Brahmārī is beautiful. Nāda rūpa para brahma, nāda sound rūpa. This sound is also beautiful. Rūpa. What is rūpa? Beauty. How nice. Everything, even seeds—when we make juice or oil from them—from this oil comes again the resonance, the sound in the form of smell. And this travels far. It is said many animals have a better sense of smell than humans. In places like the far end of Canada, where there is only snow and glaciers, there are animals like the ice bear that can smell something from kilometers away. How does this come and go? Our body has a smell, but not for such a distance. But our thoughts, our eyes—the Brahmārī is there. Let us know more about Brahmārī. When you are driving your car alone and are tired, thinking, "Oh my God, I will sleep," what do we do? We sing bhajans or songs, or the driver himself sings. This is Brahmārī. This sound resonance is with us all the time, in and out. Holī Gurujī spoke of all these bhajans and other prayers, mantras, and discourses. He said that Rāja Yoga has its steps, one by one. Holī Gurujī once described it very nicely: Sādhanā chāro karo, Hari pyāra. Sādhanā chāro karo, Hari pyāra. Oh, my dear bhakta. Sādhanā, practice. Sādhanā means many things: bringing vegetables from the garden, wood from the forest, mushrooms, fruits, or bringing friends together. This is how we engage in sādhanā. So why and what are we collecting? There are different kinds of connections. How long will our body last? Yet we still take care of it—that is very important. So sādhanā and other sādhanā is like our president, Vasant, and his wife. They collect everything. They bought a house, made many things, took nice trips, but still they say, "Enough now." Constantly, they are making one more house. This is good, but it is a collection. As much as we collect, it will be. It may not be trouble, but it will be gone. It is said when we are born, our fist is closed. When the birth takes the child, the nurse opens the nose and mouth first, and then the fingers of the hand open. It must be so; otherwise, the child's hand remains closed. So first, the nose and mouth, then our palms open. Beautiful little children, you know. Each finger is separate. This, too, is to be understood. When we were born, our fist was closed. Perhaps we brought something, but something we do not know. When we die, our fist will open. Our hands hold things, but when we die, it is gone. So it is that when we came, we were born bringing everything with us. And when we die, we lose everything. Sādhana. So, what kind of sādhana should we have, and what should we not have? Yet we do so. We collect many things, but we should not think, "Now what will I do?" Many people are dying, saying, "My house, my money," but then they die. Still, inside, the jīva is there, the ātmā is there, and it says, "My house, my monies." Yes, the body is not there, but they know it is mine, and they go round and round, unable to touch. They can go in the house, but the body is not here. So again, those who are going to die go to their children, grandchildren, husband, wife, monies. This mind is always there. It will go, but it cannot come back. Perhaps to humans, animals, anything. I was once in a country near New Zealand, in Fiji. In Fiji, I initiated nearly 150 sādhus. About a hundred people were there, and they called me for satsaṅg and blessings. There was a sādhu of 150 or 140 years. He got up and wanted to make praṇām. I said, "Please don’t do this." He said, "You are Mahāmaṇḍaleśwar." I said, "It doesn’t matter if I am Mahāmaṇḍaleśwar or any Mahāmaṇḍaleśwar. You are 150, my sannyāsīs, you are sādhus. Please let me bow down to your holy feet." He said, "No, no. Not your body, Swamiji, but this position, Mahāmaṇḍaleśwar." Anyhow, we sat. Then I said, "Please, I have come to listen to your lecture." And he said, "No, no, you." Then he spoke: "How many fish have you eaten? At that time, you will have to become a fish and be eaten by the person who ate you. How many chickens? You will become a chicken, and they will come to eat you. How many goats? How many cows? Like this. How many have you killed and eaten? You have to give it back." This is the cycle, coming and going, coming and going. Some other animal is killed now. We don’t know about the one before that. It is very difficult to come out of this. Therefore, as much as—oh man, oh human—it is said, "jīva jīva bhakṣate": every soul, every being, any kind of animal, everyone who eats is eaten. So animals eat; they have to. Jīvā, jīvā bhakṣate, soul to soul, they are killing, killing, killing... Jīv jīv bhakṣati, but humans should not, because this is a god. Otherwise, whatever we do—so many troublesome things, angers, and this and that—we remain in a circle. In London, someone told me during a lecture: an elderly lady, for many years, did not eat any animals or fish. They also said you should not eat fish because some people cannot eat fish. Some don’t eat mushrooms, and so on. But something happened; the person became very ill and went to the hospital. The doctor asked, "What did you eat yesterday, today, etc.? What do you eat?" She said, "I don’t eat any meat or that." "What kind of fruit or vegetable do you eat?" "I eat salad with tomatoes." "Which kind of tomatoes?" Beautiful, nice, good. The doctor said they made something from fish in the seeds of the tomatoes, yes, the genetic berries. So men pollinated genes. "Did you eat that?" She said, "Yes, a little taste, even a smell of something." But we don’t know when this fish was killed and eaten, and how it came into the saṁskāra, so that she should not eat the fish? Because if you eat the fish, you will die. So sādhanā. Sādhanā is not only money, clothes, house, and this. Similarly, purification for humans—we have to be very, very careful. So sādhanā chara karohari pyāra, the four sādhanā principles: karohari pyāra. Hari means God, Viṣṇu. Hari to you, O Lord, God. Hari Pyāra. Sādhānā cār karo Hari pyārā. God said, "My dear, make some time for sādhanā, which will be good for you, and after, give it further. That’s all. Give everything. Otherwise, breath is gone, ātmā is gone, body is gone, hari oṁ. Now you cannot ask, you cannot take, but still we have the feeling in song. In song, your breath, your ātmā, your body. Then, Hara Yama. Then you just leave. Sādhanā cāro, hari pyārā, jin se hove mokṣa tumhārā. Jin se hove mokṣa tumhārā, sādhanā cāro, hari pyārā. O my dear one, God said, "Hari Piyārā, you are the love to God." Jinse hove mokṣa tumhārā, from that, mokṣa means we will no longer be in this world and these things. Tumhara mokṣa hoga, mokṣa means you are free. That’s it. Pehlā sādhanā viveka vichāro. The first sādhanā: Viveka vichāro. Viveka means thinking, using the brain exactly. Think very positive, good, humble, etc. If there are negative things, you should swallow them and let them go through the toilet at home—but not like that. Satya asatya kar nyāra, that is one of the pious acts. Satya and asatya, truth and untruth. From both, satya and asatya. Satya is the pure, the good, health, truth. Asatya is negative, it is not real. So separate both. Satya and asatya, kar niyāra. Kar niyāra, niyāra,... niyāra. Both are separate, the satya-nyāya and asatya-nyāya. Go with those bhaktas, with those people, those friends; they are good ones. Go there. But someone may be thinking, doing good for you, but backbiting afterward. They smile nicely, eyes looking, but inside is like a knife. Mokṣa tumhārā jīvan se ho, mokṣa tumhārā sādhanā cāro, hari pyārā. Pela sādhanā, which is the first? Vivek vichāro, viveka. Ito viveka. Vivek vichāro. From morning until now, we should know what we are doing. Viveka vicāro. Satya and asatya. Truth and untruth. Please separate it, and go to the path of satya. Go away, like we are walking in the forest on a narrow path where people and animals walk, and we always stay on this path. If we say, "No, I will go straight," then there will be many thorns and stones. Satya, asatya, kar, nyara, make it separate. Satya kar nyāra nyāra sādhan charā karohārī pyārā. This bhajan is from Mahāprabhujī’s writings, our Bhagavān Deep Nārāyaṇ Mahāprabhujī’s disciple, our Holī Gurujī. Tomorrow, we will continue further.