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Good morning to everybody, and good evening to our European devotees and all our dear, known American devotees. It is nice to see you this morning. The subject is Nāḍī Yoga. Nāḍī Rūpa, Parabrahma, the supreme one whom we call God, Īśvara, Allāh, or Holy Father, is the universal God with no form, given different names by humans. It is omniscient and omnipresent. Creation arises from His divine consciousness, His pure consciousness. That is the second form of the universal one, in the form of light. That is called Jyotī Svarūpa: Nāda Jyoti Svarūpa. First is the Nāda, the resonance; then comes the Jyoti, the light. After that Jyoti comes Akṣara Brahma, the form, the different elements. After that comes Śabda, according to the Akṣara. Akshara means the alphabet. We call it the Devanāgarī alphabet, but it is not merely an alphabet. These are the different energies which are manifesting the cosmic sound. After that come the elements, the Tattvas: fire, air, water, and earth. Space was, is, and will be. Through these elements or Tattvas, the physical object is created where color takes place. Within these Tattvas, color takes place, and then the solid or physical form appears. It is that cosmic sound, Nāda, which unites the elements and begins to work through this Nāda to manifest or create life on this planet. There is life on other planets, but it has a different system, different laws. Here, law means cosmic law, natural law, the law of nature, not given by human or political authority. In the universe, there is a network, and that network is created by the sound, the Nāda. When creation begins, it is that resonance that brings the energy, helping to build up the tissues and molecules in the body, in nature, and everywhere. It is that resonance which helps to build up our veins, nerves, arteries, and so on. It is that sound, Nāda, that helps to construct in the body the bones, joints, the flexibility, and the space. Even in the bones, we have space—Ākāśa Tattva. Ākāśa Tattva in our body is, we can say mechanically, the tolerance space. Our nostrils have a space; can you imagine if they were blocked completely? Our mouth is a space. The food pipe, the trachea, our intestines, and so on—this body has the ākāśa, or the room, or the space, equally important like the other elements. That sound, Nāda, changes into the Prāṇa. Prāṇa is not oxygen; Prāṇa is life. That Prāṇa is balancing the entire universe, all the planets, the stars, the solar systems, and so on. It is that Prāṇa which is functioning on this planet as life. And that Prāṇa further helps to construct our nature, our body, trees, and so on. Now, that resonance is constantly managing our physical existence. It is constantly checking, like before an airplane takes off, the engineers come and check everything. Similarly, 24 hours a day, this cosmic Prāṇa is checking the function of the body, organs, everything. If some tissues have died, then the Prāṇa helps in the body to improve or create what we call immunity. So immunity is a kind of Prāṇa, and this Prāṇa we can gain through nourishment for the body, and additionally, our body can produce it through our chakras. From all 72,000 different chakras in the body, the main chakras are eight. From these eight, one is the Maṇipūra Chakra. Maṇipūra Chakra is the center of our life, the center of our body. If you would like to know the exact middle point, the center—just a pinpoint of the universe—then it is your navel. Do not go anywhere with a telescope to see. That Prāṇa, that resonance which creates the energy and Tattvas, collects in one point from where our body begins to develop. And that is our navel, first: Maṇipūra Cakra, Agni. The word Agni is fire, but it is not only the fire we see with our eyes and touch as heat. There are many different kinds of fires. Anger is a big fire; your cheeks become red. There was one lady who told her husband, "Oh my dear, I forgot my beauty box." He said, "For what?" She said, "I would like to have a little powder, and it is looking like red." He said, "I can make you red within one minute." She said, "How?" He said, "Then do not be upset or disappointed. I will tell you one word, and you will be red." One word, one sentence, can change the entire atmosphere. That is Nāda, that is all. If you tell someone kindly, nicely, "I love you. You are a very kind person, you are a beautiful person, you are a good-hearted person," you say one word: "You are great." Okay, what happened? From your mouth came one sound: "You are great," and your blood pressure went down. High blood pressure? Have a one-word treatment. Through human language, it is said: "Human is a medicine for human." No, the best medicine is a human. Kind words, relaxed, good, harmonious—then the heart is happy and relaxed, digestion is happy and relaxed, Maṇipūra is happy and relaxed, Ājñā Chakra is completely relaxed, Vṛttis are harmonized, the whole tissues in the body are celebrating Diwali, no? Celebrating the greatest festival of your birthday. One word, one sentence, does this. "You are great" is also like fuel on the fire for your ego; ego grows. Of course, beside your good vegetable, the weeds grow. And with the same mouth, if you tell someone, "You are ugly," the face becomes red, and tension rises, blood pressure goes up—like you hold a football under the water and you release it. What happens to the football? So language, Bānī, as Mahāprabhujī said, each word should come out of your mouth like flowers falling from your lips. We call it Amṛta Vāchana. Vāchana means the words, Guru Vākya. Anyone who speaks is Vāchana, and that is why Mahāprabhujī said in beautiful Vāchana—which Vāchana? About Vāchana? God bless you. You can read all about this Nāḍī Yoga, all these examples, all Bhajan, in the Līlāmṛt. In the Līlāmṛt, this Bhajan is written when Śrī Devapurījī appears in the Khaṭū āśram. Do you know how he came? First, there was a strong wind. The devotees were sitting and singing Bhajans. Mahāprabhujī knew it was not only strong wind, and Mahāprabhujī greeted. The devotees said, "What happened?" He said, "Devapurījī is coming." Then, around the ashram, there was a strong wind, and suddenly there was some reflection, some sparkling. They said, "What is that?" And they said, "This is Devapurījī’s sword." And then, one horse without a rider was running around the ashram a few times, making a kind of Pradakṣiṇā. Look, there is a horse without anyone on it. Suddenly, Devapurījī is sitting on it. So Devapurījī, Mahāprabhujī’s Gurujī, could appear at the same time in many places. He could manifest himself. That is called Siddha: Siddha Gaḍī, Siddha Pīṭha. Mahāprabhujī was there, and Devapurījī came. Devapurījī told him, "What is this? All this Māyā you have started here." He spoke deeply to Mahāprabhujī, and all the people were unhappy and scared. They thought, "Now Devapurījī will do something to us, and we will not be able to digest it." So the devotees, they just went to one side. Devapurījī entered Mahāprabhujī’s small room. It was only one room, nothing else. It had no door. There was a little donation box, and there was some money inside. Devapurījī said, "What is this?" Mahāprabhujī said, "This is some donation." Devapurījī said, "We do not need this." At that time, there were silver coins. "Where were so many silver coins?" He took an axe and shaped them into many, many pieces. And he threw them around the ashram, everywhere, in every direction. People said, "Gurudev, what are you doing?" He said, "I am putting it in the field so that all the devotees of Devapurījī, of Mahāprabhujī, will harvest it. They will harvest as much as they like. They will be very rich, and that is it." And now, the result is this: that Guru Vakya—all who have that confidence in Mahāprabhujī, that he is Viṣṇu and Lakṣmī—they never had money problems. But when you have no confidence, then you are occasionally praying to this and that, and then, of course, you have money problems. This is my personal experience. There are many, many people who did not have anything, and they surrendered to Mahāprabhujī, and they are millionaires today. You know one very famous Indian eating brand you can buy everywhere around the world, called Haldiram. Who knows this? Namkins and sweets, and that is it. You know it all. So, the present Haldiram’s grandfather was Holī Gurujī’s disciple, and Holī Gurujī taught him about Mahāprabhujī. And he said, "Well, I am a poor man." He had a little shop; he was making what we call Malpua and some namkins. Mahāprabhujī said, "Holī Gurū said, 'Here is Mahāprabhujī’s picture, do Mālā, repeat your mantra. Mahāprabhujī will give you everything.'" And today they have become not millionaires but billionaires. They do not know now, this generation. It does not matter; that was harvesting what Devapurījī gave. That is why Holī Gurujī writes beautiful Bhajan. One day someone asked Holī Gurujī, "Holī Gurujī, you have this and this and everything. How do you manage that? You have so many things. You are not working, you have no companies, you are not employed. You are just sitting in your room, that is all, comfortably. Everything is coming. Who is giving you?" So, Holī Gurujī smiled, and Holī Gurujī made one beautiful Bhajan. Holī Gurujī could make a Bhajan like this. As we are talking, he would talk. In the Bhajans, four languages are used, and the same was with Mahāprabhujī. Poems and Bhajans come spontaneously because the Anāhata Chakra is awakened. The poetry, the language, the writing abilities, and singing abilities are in the Anāhata and Maṇipūra Chakras. And then Sarasvatī is here. Sabhā ko sadā devatā, Devadatta dīpadāyā. Sabhā ko sadā devatā, Devadatta dīpadāyā. Janam janam kā daridra, janam janam kā daridra. Mahā-dhana-deta-viśāla-mā-dhana-deta-viśāla-sabhā-kuśa-deva-dāta-dīpa-dayā. Holī Gurujī said, he smiled, and he had one instrument called Kartāl. He took it in his hand and so happily he sang, "Everything is giving, that giver." Dātār, Dātār means who is giving. Become a giver; do not become a beggar. Tulsī Dāsjī said, "Tulsī kar pār kar, kar kar." Kar means hand. Always keep your hand above. Give, give, give. Not like this; your hand should be above, so generous you are, so great heart you have, so much mercy you have. You have the heart of the mother that is always giving. Sab kus deve, dātā deep dayā tulasī kar par kar kar, par kar kar na kar. Do not put hand under another hand. It means do not become a beggar. Work. Tulsi kar par kar kar, Ta din par kar kar. On the day when you are becoming a beggar, ta din maraṇ kar. That is like a death. Beautiful, is it not? Tulsi kar parakar, kar parakar, kar na kar ta din parakar, ta din maran kar. Beautiful. So sab kus deve data Deep dayal Bhagwan Deep Narayan Mahāprabhujī of Badikhatu Nagarajasthan. He can give you everything. Do not think that Mahāprabhujī is not here today with us physically. He is there. Dharidhar, my God! Dharidhar is more terrible than poverty. Karmically and physically, mentally, materially, correctors in every aspect, you are lost, stuck in the dirt, Dharidhar. You cannot come out of Dharidhar. If you are poor, you can become rich. But when you are Dharidarta, you are lost. We pray that never in our home enters the Dāridrya, who is very lazy, who is very dirty, who is very this and that. We say Daridrī. Janam janam kā Daridramete. From many, many lives, if you have Dāridra, Mahāprabhujī finished it. Mahādhana detā viśāl. He gives you grace, very great prosperity. He will make you rich. Just, Mahāprabhujī said, "Look to me. Surrender once for one second. Say to thyself, 'Yes, only this.' All your disease and everything is gone. But you are running here and there and there. Surrender, and sure certainty—that is important." So that comes within, and so the words can change the environment. The words can change everything. The word can create peace. And one word can create a world war. One word can put you from heaven deep down under the hill. That is the word of the Kali Yuga. And that is the Kuṣāṅga. Day and night it is burning in you, boring, drilling in your heart deeper and deeper. So we have to become that crystal clear. On the crystal, no dust can remain. You saw my crystal Mālā? Yes. Ever, ever shining. How many years I have had it? Gurujī gave it. How many years? Still, like no dust can come on it. So your Vṛttis, your thoughts, have to be like that. You never know why Gurujī is doing this. You know the story about the snake and the disciple? I told it in the beginning of the story. Therefore, only devotees can understand that language; others cannot understand it. There is one example. Now, it may be different technology, but all the time, people who used to make clay pots had one very big disc. They were moving, circling nicely, then they put the clay. The clay has a beautiful story. Should I tell you the whole story? So that man went to bring dry clay. He sucked in the water, and then he was trying to mix it, like torturing it. At one point, one saint went by, and he saw what this man, the potter who was making the pots, was doing. So he had a lump of clay, throwing it up and down, and with his fist, and with his hands, and with his legs. And the Sādhu was standing and looking. You know, sometimes Sādhus are like little children. You have to be sometimes so happy, like children, with a little noise. And he was looking, but we think he is looking like a child or something. But he wanted to see what was happening with the clay. For him, there is not a clay; for him, there is a life. And so he is saying, "Mātī kahe kumhār ko," that clay is talking to the potter, "Tū kyā rundhe mohe? What are you torturing me? Wait, ek din aisā āegā, there will come a day." Me, Rungundī, I will squeeze you in me. You know what it means? You will be dead and put under the earth. Then Earth says, "Now I have a chance to squeeze you also." Yes? Mātī kahe kumhār ko, tū kyā rūnde mohe? Ek din aisā āegā, mai rūnduṅgī toh. So this is karma. You are thinking, what are you torturing with the thought? Someone, there is Ahiṁsā, not Ahiṁsā. Non-violence means not only physical; you can do it emotionally, mentally, psychologically, politically, intellectually, socially—in many, many ways you can torture someone. The result will be very bad. You will be out of your capacity to go through, but you have no choice. Listen, my dear, what Gurudev said. Oh, my mind, give up your stupid thoughts, haṭha, in this world. Come with me—means listen to my words. I will give you the secret of self-realization, the knowledge of the Ātmā. So that potter, when he prepares the clay, he brings it and puts it on this wheel which is running. That is a wheel of rebirth and creation’s wheel. It is not only this one disc or wheel, which is with his stick he is turning. It is that Brahmā; now he is Brahmā. Brahmā, and therefore these people who have a profession like making woodwork, carpenter, or making the pots, making the iron thing, the blacksmith, they are known as Viśvakarmā’s devotees. Viśvakarmā was an incarnation of Brahmā, the creator. Viśvakarmā, who created, he designed this world. How beautiful are the mountains, and this, and rivers, and desert, and meadows, and trees, and green, and flowers. On the green, yellow flowers, red flowers, white flowers. That is Brahmā’s creation. So he creates the pot, then with a thread he cuts the pot down, separating it from this cycle. Like when you were born, your navel was separated from your mother. The entire creation, from the universe till here, everything is expressed in one thing, but you must have that kind of knowledge that you see the whole creation in this one wheel of the potter. He takes that now. How gently he is taking. Look at the changes. That is a Gurudev. When a disciple comes to the master, it is a dry piece of log or a rock or wood. Now let him work with you. Sometimes cold and sometimes hot, up and down. And what is not very hard and we do not want, we will take it and throw it away. And now he was so, you think he is cruel with you. No, no, no. He is preparing, making a model from you. And now, you see how gently he takes it with both hands and puts it somewhere to dry. After one or two hours, when you are a little bit dry, then the master comes with a kind of hammer or a wooden plate and he starts beating. But from inside, he is holding it with a kind of cloth, very gentle, like ladies have for the powder, you know. You dip in, and what do you call it? I do not know, powder puff. So similarly, but inside he is supporting with that, so that it does not break. Outside he is beating, but inside he is supporting. That is your mother, your father; they are strict with you. But do not think that they are against you or that they hate you. No. They love you. They tell you hard words. But inside, from their heart, they support you, my child, so that you are protected, and you are safe, and you are good, and nobody will do bad things to you. Similarly, when the master is angry, that day you should celebrate. My God, today my Gurudeva is so gracious, he told me, "You are the most stupid one." If I tell you how many, you will run away now. So that is why the master has to be in Kali Yuga also careful. Say, "Yes, you are nice, beautiful. How are you? Good." But once you experience this understanding, it is not a question of angry or not angry. That oneness, that I am sure whatever my parents will do to me, they do only good for me. When you are born, your mother, what she did for you, you and baby crying, but she would like to put the baby from the wet cloth into the dry one. She will hold your both legs and clean you. Babies crying and hands up and cleaning here, and baby screaming. Others will think, "Look how cruel this mother is." No, but then she puts a dry cloth and nice bed, and then baby is smiling, then you will smile, my children. So mother, mother can never be a bad mother, does not matter humans or animals, except mental illness or except some kind of narrow-thinking cultural education. Similarly, whatever Gurudev does, that is a glory for me. And that is why this book is also called Līlā Amṛt. Līlā means divine play, the nectar of the divine play of Gurudev. But we do not understand many times. Therefore, Mahāprabhujī said at that time, Vachanwālā Lageśa Mahijanam. So that Sādhu was standing there, and he said, "Oh, this potter is my great guru." You learn from many, many, even from a snake you learn. From fish you learn, from trees you learn, from everything we learn, and from whom we learn something, we should be loyal and faithful. So he said, "Now I understand why my master is always strict with me, and how my master loves me and supports me from inside." Nāda. Śabda. So, as Swami Sivanandaji said, they are my relatives. They are mine, who are tuned with me. Kaibakhanu mehi jānu, Kaibakhanu śabad pyārā lagesa, mehi jānu bachanā vālā lagesa, mehi jānu Dīp Nārāyaṇ Bhagavānakī. Na darūpā para brahma, cosmic rejuvenation, cosmic creation, that which has manifested in our body, and that is presence in us too. You shall read today, in your lunchtime, from Līlāmṛt, that story when Mahāprabhujī said, "Bachanwālā lāgesā behī jāṇū," and also, "Śabda sanāyī merī yātrā he lī." Swami Sivanandaji, Mahāprabhujī’s disciple, you look into it. So for now, that is all. At 7 o’clock in the evening, we will continue about Nāda Yoga. Everything is included in the Nāda Yoga. I wish you a very good appetite, a very good lunch time, a very good rest, and a very good practice, and it depends on Indra. If in the evening we will see, and of course, Devapurījī. Devapurījī can order Indra to rain everywhere but leave this area free. Like yesterday, you know. Yesterday, Uma Purī told me, "Take a coat, take the big shoes, and these." And she said I must stay here because it will rain and all will become wet. I said, "Do not celebrate the day too early." She said, "Look, here it is." I said, "Yes, Devapurījī." This is a very nice poem. Gurujī always used to say that also. What is impossible, Gurudev can make it possible. And what is possible, he can make impossible. Therefore, in English, you used to say, man proposes, but God disposes. Hari Om.