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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 goes, we encounter the various sounds of this earth. As we go deeper, the sound becomes purer. It extends beyond the moon, the sun, and the stars. Ultimately, we live within that sound. How can we know the whole universe? It is through sound. It is said: Nādarūpa Parabrahma. Parabrahma is of the nature of sound, nāda. From this sound, everything emerges, just as salt comes from the ocean. The sound originates from all the tattvas (principles), and after them, our essential tattva remains as resonance. This is very important to know. That resonance is also the transmission from master to master, or guru to guru. There are four: Śiva, Viṣṇu, Sarasvatī or Brahmā, and the Guru. In the literature, it is always the Guru. That Guru is the resonance, and that resonance becomes oneness. The sound, nāda, is in everything we touch or where we walk; there is prāṇa and the energy of sound. Our physical body contains everything we need within it, and then it extends outward. Therefore, light comes, and then sound comes. That nādarūpa creates form—not merely this form we have, but the form of the whole universe. One can appear there or go there. Who knows? Perhaps after many yugas, we will be there. That nādarūpa, that sound, is what we have been discussing for nearly three months: Brahmārī prāṇāyāma, the Brahmārī sound. For weeks we have spoken about brahmarī, the sound of brahmarī. That brahmarī sound purifies the entire universe completely. From here to the moon and beyond, we are cleaning everything; only then comes that pure prāṇa. I hope that one day we will reach there. We have come from far to reside within that Nādarūpa. Brahmārī is the Nāda. Now, what is this sound like? From our own self, we can produce many different kinds of sounds: good, bad, angry, hateful, jealous, etc. That is why there is immense difficulty around humans. How can we cure this? It is through Brahmārī prāṇāyāma. This is not for one week, one month, or one year—perhaps not even for one lifetime. It is a lifelong practice. It is that bravery: the bee will die, but where does its sound go? That Brahmārī gives it a body, but through its karma, it returns to the sound again, and so it continues. It is said that when we are practicing, each and every hair on our body, our head, and for men, the beard, is a vibration of the brahmarī. Many people cut their hair completely; then the vibration is different, but it is still present. It travels like air or light and is finished. If the hair is there, it gives us immense vibrations or sound within our body and brain. From there, awakening occurs, like a seed sprouting, from which sound comes. Often, when the window of winter is gone and all the gardens, flowers, and big trees emerge, we can hear at night the sound, the vibration coming from the trees through the flowers or leaves. Afterwards, they return again to Brahmārī and the sound. This vibration of Brahmārī is continuously with us, even when we die. Only those who have achieved it and have the guru paramparā understand this. That Brahmārī will go into a different life and further. In this way, Brahmārī is beautiful. Nāda rūpa para brahma: this sound is also beautiful. Rūpa means 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, animals like the ice bear can smell something from kilometers away. How does this come and go? Our body has a smell, but not for so long. Yet 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 sings. This is a brāhmaṇī. This sound resonance is with us all the time, in and out. Holī Gurujī spoke of all these bhajans and other prayers, mantras, and speakings. He said that Rāja Yoga has its steps, step by step. Holī Gurujī once described it very nicely: "Sādhanā chāro karo, Hari pyāra. Sādhanā chāro karo, Hari pyāra." Oh, my dear bhakta. Sādhanā means practice, and it encompasses 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 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. Sādhanā is like our… for example, our president Vasant and his wife collect everything. They bought a house, made many things, took nice trips, but still they say, "Enough now," yet they constantly build one more house. This is good, but it is a collection. As much as we collect, it will be—perhaps not a trouble—but it will be gone. It is said when we are born, our fist is closed. After birth, the nurse opens the nose and mouth first, and then the fingers of the hand must be opened. Otherwise, the child's hand remains closed. So first the nose and mouth, then our palms open. Beautiful little children, you know, each finger separate. This too must be corrected. 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. We hold on in life, but when we die, it is gone. So it is said: when we came, as we were born, we brought everything with us. When we die, we lose everything. Sādhana. 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, and they say, "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." The body is not there, but they know it is mine, and they go round and round but cannot touch it. They can go in the house, but the body is not here. So again, those who are dying go to their children, grandchildren, husband, wife, monies. This mind, manas, is always there. It will go… it cannot come. Perhaps to humans, animals, anything. The first time I was in a country near New Zealand, 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 there, about 150 years old. He got up and wanted to make praṇām. I said, "Please don't do this." He said, "You are a Mahāmaṇḍaleśvara." I said, "It doesn't matter if I am a Mahāmaṇḍaleśvara or any Mahāmaṇḍaleśvara. You are 150, you are a sādhu. Please let me bow down to your holy feet." He said, "No, no. Not your body, Swamiji, but this position, Mahāmaṇḍaleśvara." Anyhow, we sat. I said, "Please, I have come to listen to your lecture." He said, "No, no, you…" Then he spoke: "How many fish have you eaten? Then 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. Animals eat; they have to. Jīvā jīvā bhakṣate: soul to soul, they are killing, killing, killing… Jīva jīva bhakṣati, but humans should not, because this is a god. Otherwise, whatever we do, and we have done 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 say you should not eat fish because some people cannot eat fish. Some don't eat mushrooms, or things like that. 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 this and that." "What kind of fruit or vegetable do you eat?" "I eat salad with tomatoes." The doctor asked, "Which kind of tomatoes?" Beautiful, nice, good. He said they made something from fish in the seeds of the tomatoes—yes, genetically modified. "Did you eat that?" She said, "Yes." She said, "Yes, a little taste, even a smell of something." But we do not know: this fish was somebody killed and eaten, and so on. How did it come into saṁskāra that she should not eat fish? Because you should not eat fish, otherwise you will die. So sādhanā. Sādhanā is not only money, cloth, house, and such. Similarly, purification for humans: we have to be very, very careful. So, "sādhanā cāro karo Hari pyārā"—the four principles of sādhanā: "Hari pyārā." Hari means God, Viṣṇu. "Hari to you, O Lord, God. Hari Pyārā. Sādhanā 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 is all. Odevzdáte dál, to je vše. Give it, 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 not be anymore in this world and these things. Tumhara mokṣa hoga. Mokṣa means that you are free. Mokṣa znamená, že jste volní. That's it. Tak to je. 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: satya-nyāya and asatya-nyāya. Go with those bhaktas, with those people, those friends; they are the good ones. Go there. But someone may be thinking, doing good for you, but backbiting afterwards. They are only smiling 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? Co je to první? Vivek vichāro, viveka. To je viveka. Vivek vichāro. From morning when we get up until now, we should know what we are doing. Od rána, kdy vstaneme, až do teď, bychom měli přesně vědět, co dělá. Viveka vicāro. Viveka a viveka. Satya and asatya. Truth and untruth. Kar nyara nyara. Please separate it, and go to the path of satya. Go away from the other. It is like walking in a forest where there is a little foot-width path from people and animals walking. We always go on this path. Or we say, "No, I will go straight like this." 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 the writings of Mahāprabhujī, our Bhagavān Deep Nārāyaṇ Mahāprabhujī's disciple, our Holī Gurujī. Tomorrow, further. So tomorrow we will continue.