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Great. So welcome again for this beautiful, nice, cool evening. It is very pleasant after a warm—truly warm and hot—day. Very nice. We continue our subject: nādarūpa para brahma. The form of the Supreme is the sound, that resonance. That resonance is in each and every atom. It is also the resonance of our heartbeat, the resonance of our circulation, our bodily functions, and everything. Mahāprabhujī, one of the disciples of Swami Śivānandajī, speaks about Nāda. Someone asked him about his relatives, his family. He replied, “My relatives are they who understand my words.” My relatives are they who understand that divine Nāda, the resonance. Śabda—Śabda means word. Śabda Sanehī: Sanehī means friend, Sanehī means family members, Sanehī means one who loves you, one who understands you. That one belongs to my caste, or that belongs to my family, or that is my dear one, my society. “Dujan, āve, moi, dāī, dāī, mārī, helī”—others, I don’t like because they only create problems. They only complain, always complaining, always fighting, always jealous, always angry, and very, very selfish. When they need something, then they are dancing in front of you. Like how? When you come home after your long work, who dances in front of you? Not your husband, not your wife, but your dear dog. And your cat—that is a real love that an animal feels in the heart, and the happiness that you came home. Of course, your husband is always very happy when you come home. He is so happy that you finally decided to come home. But these are all relations of selfishness. When we need something, we are very kind, very gentle. And we don’t need anything more, so we say, “No, thank you.” I have no time. “After, please don’t disturb me,” you know. You love a person, but that love is expressed in that language. It’s not about whether you are angry or not, or whether the other is angry or not, but the word itself expresses everything. So what do we need? We need nothing. We need a kind word. What kind of kind word? Understanding. Who understands me? That one understands my language, that one understands that resonance which is radiating from my Maṇipūra Cakra, from my heartbeat, and that is called hṛde kī dhaḍkan. Dhaḍkan, hṛde kī dhaḍkan—it has a beautiful meaning when you say it in Hindi. Dhaḍkan means the heart beating, the heartbeat of your heart. When you are happy, you know how your heart beats. When you are unhappy, you know how it is going. Oh, when you are tired, when you are angry, everything… the heart is the most gentle thing in our body. Everything is very gentle, but we are talking about the heart. And did you ever thank your heart? You know, since when has your heart been for you, working uninterrupted since the mother’s body? And still, it is beating. It doesn’t matter what you are doing—diving under the ocean water, jumping, running, jogging, playing football, any games, sleeping, crying, anger, sadness. In every situation, your heart is loyal to you. True? But how loyal are you to your heart? Because you don’t understand your heart. And if you don’t understand your heart, you have no right to tell your friend, husband, wife, or anyone that they don’t understand you. “My dear, you don’t understand my heart, what love I have for you.” He or she will say, “My dear, there is one problem. That problem is that you don’t understand your heart, and you don’t support your heart.” Did you ever listen to the Anāhada Nāda, which is residing in the heart? In the Kaṭhopaniṣad, it is said: in the heart, there is one tiny space like a cave. And in that cave, there is a very brilliant blue light, and that is the Ātmā. But you cannot see it if you operate. Finished. So, did you ever say to your heart, “Please rest today”? Never tell it to rest, okay? When the heart rests, then it is eternal rest. So let our dear heart, beautiful heart, loving heart, great heart, the house of God, let it work for all. We love, but we love that it is still beating for us. So those who understand my heartbeat, they are mine; others are not. Those who understand my Maṇipūra, they are mine. And those who understand my Ājñā Cakra, my feelings, they are mine. Others will put a question to me: why and how? Why and how? These two questions create a crack, like in a wall. A beautiful, newly built house suddenly has a crack, and that crack cannot be removed. You can try to repair it, but it is only repaired; it is not original. Rahiman dhāga prem kā, mat toḍo siḍkāye, toḍā phir jūḍe nahī̃, jūḍā gahaṭ paḍ jāī. The great poet Rahim Dās said, “Rahiman dhāga prem kā.” O my dear Rahiman, he said to himself, “The thread of love is so gentle. Don’t break it with a little misunderstanding or something.” Today, then, why are you not united? When it’s broken, the thread, you can’t join it again. Joḍe ghaṭ paḍ jāye. If you still try to join, there will be nothing, right? Therefore, don’t ask why and how. That’s it. Ask your heart. There is an answer in your heart. There is no answer anywhere in the universe. The answer which you are searching for is in your heart, and your heart will tell you. And what about you? When you asked before why to her or to him, did you ask yourself why? Śabda Sanehī mārī jātarā, mārī helī, dho jān yāve moyā dāī, dāī mārī helī. So those who understand my language—not language like Sanskrit and Hindi and German and French and Italian and Russian and so on, but the language of my heart. If your heart frequency, your heartbeat is harmonizing with my heartbeat, yes, then we are on that level. Otherwise, there is always a difference between you and me. Through the words we can give, through the words we can take, and through the words we can talk. Which kind of words? That word of love, spirituality, eternity, the divine sound. At that time, every sound comes out of your lips; it’s like an ointment for your heart, an ointment for your soul. And suddenly the dawn rises, and the darkness disappears. As long as you are in darkness, you suffer. That’s all. Nobody will wait for you. I tell you, nobody will wait for you. They will say, “Oh God, yes, that’s all.” You are sitting in the train, you jump out. Others will say, “Oh God, that’s all.” Similarly, whom to blame? Whom to say, “You are good,” or, “You are bad”? “You are divine,” or, “You are not divine”? What about yourself? Take care of yourself. Your heart cannot beat for others, too, can it? No, it can feel you, that’s it. But your own heart must have its frequency; your own heart must beat. So in the heart, there is a Nāda, Anāhada Nāda. Nāda Śavarūpa Ānanda, Nāda Śavarūpa Ānanda. That Nāda Śavarūpa—Nāda Rūpa Parabrahma, the form of the Supreme, God, Īśvara—has no name, no form, is omniscient, omnipresent everywhere. But still, if you want to see Him, feel Him like a world… the sound, the nāda. So in Nāda Yoga, you meditate and you listen to different sounds. There are ten main sounds in the body. And these ten sounds belong to the ten indriyas—five karmendriyas and five jñānendriyas—and this sound is connecting with the sound of the blood circulation, heartbeat, digestion, kidney functions, and so on and so on. After the ten sounds, you come to the eleventh one, and that eleventh sound is called the sound of the Self, the Ātmā. But it’s a long practice. It’s not that you go for shopping and come back with a bag full of your eating stuff. Practice like Patañjali said: “Yogaḥ citta-vṛtti-nirodhaḥ.” Discipline, with that discipline. So, during the practice of Nāda Yoga, within you and outside of you, there is a beautiful resonance uplifting you, illuminating your being, and everywhere is sound. I am the Ātmā, Ahaṁ Brahmāsmi, I am Brahman, So’ham, I am that, that I am, that is Oṁ. Oṁkāra bindu sanyuktaṁ nityadāyanti yogī. Kāmdam mokṣa damche padam Om karaye namo namaha. I salute, I adore that Om resonance which removes all the karmas, all the desires, and unites me with that Mokṣa. Therefore, my dear ones are they who understand my language; others are coming and going, they are not mine. And when that one becomes one with me, then it’s beautiful, eternal. And through the words we meet, and through the words we have a gathering. And it is the word that resonates and attracts us, like metal and magnet. For that Nāda Yoga, there are many, many beautiful bhajans. When you come to the astral consciousness, the astral body, when you enter into your cidākāśa, at that time you are one with Cauḍhā Lohī Kiśo Brahmāṇḍa. You are one without a second. The fourteen worlds and twenty-one hundred solar systems, the universes. The consciousness of yogīs, once it unites with the 2100 different phenomena or the solar systems, at the same time, these are the fourteen worlds: seven worlds above and seven below. Chauda Loka Ikiso Brahman, Ratme Sakal Pasara. All is realized through this human body, through my body. Anāhata bhaja bhaja raṭme—endless instruments are played in this beautiful coach in which I am sitting. Nāpata gurata nāṅgara—and what kind of drums are played, beautiful. There my sūrta is dancing, there my sūrta—my attention, my awareness, my being—is dancing in that coach, and that is the coach of our body and our cidākāśa. That sound, that nāda from the entire universe, the endless universe, it collects and comes and touches a soul. And that soul is awakened then, like you take a matchstick and light a lamp. Now, the destiny of this all begins again to come on this Mṛti Loka, in this mortal world, to be born. It’s not in your hands, it’s not in your choice that you want to be born as a human or you would like to be born as a kangaroo. You cannot choose that next life. You would like to be a kangaroo, or you would like to be a goat or a chicken? No, or a bird. No. Now you can choose and do karma like that, so that in the next life you will be like that. But you can do the karma, but you don’t know the result. And the result is a destiny. In your hands is only one freedom: to do it or not to do it. But to give the fruits of that result is in His hands, in God’s hands. And in God’s hands means your destiny. What a destiny. Everyone has a different destiny. Every soul has a different destiny. One mother gives birth to three sons. One became a king, one became a holy saint, and the third became a beggar. Same mother, same woman, same father. But what a destiny. So, your life is guided by destiny. That sound is also called Śabda Brahma, Nādarūpa Parabrahma—that Nāda we can say Śabda, Śabda Brahma. So what a human speaks in the language of humans is not that man or woman speaking; that is Brahman. When you speak sweet language, when you speak wise language, when you speak divine language, then God is speaking in you. And when you speak negatively—criticizing, complaining, or being complex—then you are speaking the Rākṣasas in you. Then it is Śabda Rākṣasa, not Śabda Brahma. So Śabda Brahma is that divine language. It is said that those who criticize, those who listen to criticism, and those who speak negatively, in the next life they will be unable to speak, as if dead. And whoever listens to the criticism and negativity from someone will be the one who cannot hear. And during the satsaṅg, whoever does not sit peacefully and talks with different people, in the next life will be a frog. Yes, a frog near this little pond, and the red belly will come and klup, klup… all that stuff. And those who sleep during satsaṅg and do not listen to the master’s words, looking here and looking there—the master is talking and you are looking at the tree—that one will become a snake, a python, a carpet snake. You know, like a long, big one, an ajgar. So there are many, many things we don’t know we are doing. Śabda Brahma, from that Śabda, it is said that through meditation, the yogīs heard the sound, the Śabda, and the human body. Now, you enter into the human body, you know, indescribable. We understand our body half a percent, even not half a percent. We understand only this percentage: that we are hungry and we would like to eat what we like to eat; we are thirsty, and we feel cold and hot; we feel love or hate—that’s all. Or we are greedy and angry. But there are millions of functions in the body, so we don’t know. But those ṛṣis, those yogīs, siddhas, who became one with 2100 universes, could see that the human soul is protected, divine, escorted in your phenomenon by divine energy, all the angels. And there are called fifty-two guards, soldiers who take care of you. And these are the 52 alphabets. So from Śabda Brahma comes Akṣara Brahma, Akṣara. Akṣara means alphabet, and that alphabet is declared, you know, it’s called Devanāgarī. You know this? So the Sanskrit alphabet, the Hindi alphabet, this alphabet is known as Devanāgarī. Devā means goddess and nāgarika means citizen—the citizen of the divine world. These are the 52 strong channels of the powers. And they are located, set along the chakras, Suṣumnā Nāḍī. So from the four petals of the Mūlādhāra to the thousand petals of the Sahasrāra, everywhere there are these symbols or akṣaras. From Mūlādhāra till the Ājñā, these are 52 petals. And these are the 52 alphabets. Now, what does this mean? It’s not an artist who put something on it. Each petal of your chakra has its own resonance. The 12 petals of the heart have their own resonance. Not that all have one: the 16th petal of the Viśuddhi, the 10th petal of the Maṇipūra, and so on. So, who understands my language? Śabda Brahma, Akṣara Brahma—they can go through the Nāda Yoga. The time when you will leave the body, there will be that resonance. That resonance will take you through the light and eternal peace. That’s the beauty of a yogī’s life. That is the beauty of a yogī’s complete work in this world. And that yogī is again departing towards the Brahmaloka. And therefore, Mahāprabhujī said beautifully in his bhajan: Dīp Nārāyaṇa Bhagavānakī, Devīśvara Mahādeva, Dharma Sambhārata, Satguru Svāmī Mādhavānandajī Bhagavānakī, Satkeśana Tantra. That time, the ātmā—that’s all—has such a feeling to enter into that Brahmaloka. Gurūvar Mahā Chalunsā Unnes: my Gurudev, I wish I want to go with you in that world. Which world? There is no birth and no death, only immortality forever. There is no light and darkness. There is no sun and moon, but the beauty is indescribable. Neither king nor beggar can reach that world. In that world, nectar is flowing. In that world, saints are living. Mahāprabhujī said, “I long for that world.” In that immortal seat or chair, Gurudeva is sitting, and all the saints are there. Śabdākṣara—Akṣara means everlasting, Akṣaya, that’s called Akṣaya Puṇya. Puṇya means doing something good—do something that will create Akṣaya Puṇya, but at the same time you can create everlasting sin. Therefore, be careful before you think about it. Before you do something, before you speak something, before you act—that’s it. So Nāda Yoga, tomorrow we will continue. Wish you all the best. Very good evening. Tomorrow again, as Mahāprabhujī’s blessing, 11 o’clock. Dīp Nārāyaṇa Bhagavānakī, Devīśvara Mahādeva, Dharma Sambhārata, Satguru Svāmī Mādhavānandajī Bhagavānakī, Satkeśana Tantra.