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Hindu King Mādhavānandajī Mahārāj, Mahāmaṇḍaleśvar, Śrī Maheśvarānandajī Mahārāj Kī Jai, Jai Ho. Oṁ. Satguru se lagī hai parīt, Aur konī man bhāve. Nīrī kī ānsū nain har sāve, Sathe guru se lagī hai parīt, hor konī man bhāve. O dilmahī, dilmahī gaṇīye ume, dilmahī gaṇīye ume. Kehne se thāg konī āve, o kehne se thāg konī āve. Hum kīṁ bisrāwe. Sat gurūān se lagī hai paritāe, aur konī man bhāwe, aur konī man bhāwe. Nere kī ānśūṁ nain har sāve, manuṣ tan mūl hai amor. Manuṣ tan mūl hai amor. Samaj binā jīv dukh pāve, Samaj binā jīv dukh pāve. Māno, māno, janam maraṇ mit jāye. Māno, Janam maraṇ mit jāye. Phir pācho konī āve, o phir pācho konī āve. Sathe gurūān se lagī hai parīt, hor konī man bhāve. Druho purab la hussain nere kī āsūṇ nain har sāve. O Śrī Dev Purīsā Bhagavān, Amar Pad parsāve. O Śrī Dīpu kare o ardhā, O Dīpu kare o ardhā. Satyagura se lagī hai parit, o konī man bhāve. Nere kī ānśu nene har sāve, Satyagurān se lagī hai parit aur konī man bhāve. Om Boli Śrī Dīp Nārāyaṇ Bhagavānī Kī Jai, Śrī Śivānanda Jī Kī Jai. Oṃ Bholī Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Śivānanda Jī Kī Jai. We will continue today with the Brahmārī Prāṇāyāma. There are many practices of Brahmārī Prāṇāyāma to control and move energy through the whole body. Usually we know only one form, but when we wish to extend this to the entire world, the whole world becomes our body. Our body is the whole universe. From the whole we issue, and from that wholeness we are only a very small part. The rest we cannot touch, we do not know. Brahmārī is something like bees, producing a humming sound like this. If we can observe this, we see how many different vibrations arise through the Brahmārī practice. Yoga is not only exercise and meditation; it is beyond that, and we cannot simply learn it. For that, we need all that this practice offers. So, let us again sit straight. You may keep your eyes open or close them as I speak, and then you can adjust as needed. How do we bring this vibration, and for what purpose? This practice involves both hemispheres of the brain. Long ago, while I was in Slovakia and also on another occasion, I met a very distinguished professor where I was staying. He and his colleagues were mostly conducting scientific research on sound—on vibrations, words, and sound itself. They claimed that only a few languages fully engage both hemispheres of the brain; others engage only half. Sometimes one hemisphere, sometimes the other. I did not know or understand it in that way, but the professor was an expert in vibration. He said that first among these languages is our Indian language—Sanskrit, or the languages that derive from it, which we normally speak, but mostly the language from Sanskrit. How can we understand this? When both hemispheres vibrate equally while we speak, the nature of that vibration shows in which manner we are functioning. Normally, when we speak, if both hemispheres are in equal vibration, this is ideal. When singing, some cannot complete the vibration, while some have that complete language. Similarly, in dreaming, when one is sleeping, how one breathes and how one speaks in a dream also reveals this balance. For singers, if their singing is controlled, it may be on one side only or evenly balanced. The professor in Austria said there were only three—maximum three—people who had achieved this complete balance. First, it was always in Sanskrit. Sanskrit is one of the best. A person who speaks and lives in that vibration is always the very best. After Sanskrit, the German language, but in one or two cases it is not fully proper. There are also two or three other languages, which I have forgotten, but perhaps I can recall later. So, singing, learning, speaking, dreaming—only a few languages work with both hemispheres equally. He said that the Hindi language is also not complete now; it is not very clear, though some parts are spoken very perfectly and clearly. But Sanskrit, and then what is in the… In this way, we can bring something into our brain, and that is what we call the Brahmārī exercise, Brahmārī Prāṇāyāma. For example, sitting here and making the sound of Brahmārī. You know, I am not sure how I was speaking—you might have heard that I was not very controlled. It was like my car, but I have my wheeler; it is not good, like driving unevenly. But if you go very deep, then through that, there is a vibration in the brain. Sometimes, for example, if someone has a tooth missing, I cannot speak the Brahmārī sound properly. When I sing it, I feel my two or three teeth, yes. So I speak it deep, deep, and then I meditate, and in that meditation I can meditate both times while speaking. That is it. So sound is there, and this is one of the best practices for students and children. It is very good to speak with your master, your teachers, and so on. It is very good. And so we take our index fingers, and we must sit straight because our whole body—and also what we call the reed, the reed that produces the sound—if the posture is wrong, the vibration is wrong. We should not sit like this; I can speak like that, but it is not good. When I go like this, yes. So the vibration, the speaking, has to travel from here to there. This will come further into the practice, so we will do it. It is like this: for example, we go with our fingers. Boys, men have such long fingers; they needle this. So don’t go like this. Ladies do not have long needles—who has more, I don’t know. So we should not make it too long. And if it is long, then be careful and go in very nicely deep. I did not hear anything from you. But that moment is one of the best to know our brain’s vibration. I did not tell you to watch that further. Just like this, but don’t go in like this.