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Welcome again on this beautiful, cool, and pleasant evening. We continue with our subject: Nādarūpa Parabrahma. The form of the Supreme is sound—that resonance which exists in each and every atom. That resonance is also the resonance of our heartbeat, our circulation, and all our functions. Mahāprabhujī, a disciple of Swami Śivānandajī, speaks about Nāda. When someone asked him about his relatives and family, he said, "My relatives are they who understand my words." My relatives are those who understand that divine nāda, that resonance. Śabda-sanehī merī jātrā helī, dujan āve moe dāye, dāye marī helī. Śabda means word. Śabda-sanehī: sanehī means friend, family members, those who love you. Sneh means one who understands you. That one belongs to my caste, my family, my dear ones, my society. Others I do not 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 dance in front of you: "How are you?" 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 the animal feels in its heart, and happiness that you came home. Of course, your husband is always very happy when you come home—so happy that you finally decided to come home. But these are all relations of selfishness. When we need something, we are very kind and gentle. And when we do not need anything more, we say, "No, thank you. I have no time. Please, do not disturb me later." You love a person, but that love is expressed in that language. It is not about whether you are angry or not, or the other is angry or not; the word itself expresses everything. So what do we need? We need nothing. We need a kind word. What kind of kind word? Understanding. The one who understands me understands my language; that one understands the resonance radiating from my Maṇipūra Chakra, from my heartbeat. That is called Hṛdaya Kī Ḍharkan. It has a beautiful meaning in Hindi: "dharka" 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 on. 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. Have you ever thanked your heart? Do you know since when your heart has been working for you uninterrupted? Since within the mother's womb, it is still beating. It does not matter what you are doing: diving under the ocean water, jumping, running, jogging, playing football, any games, sleeping, crying, angry, sad. But in every situation, your heart is loyal to you, true? But how loyal are you to your heart? Because you do not understand your heart. And if you do not understand your heart, you have no right to tell your friend, or husband, or wife, or anyone, that they do not understand you. "My dear, you do not 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 do not understand your heart. You do not support your heart. Have you ever listened to the anāhata nāda which is residing in the heart?" In the Kaṭha Upaniṣad, 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, have you ever said to your heart, "Please rest today"? Never say to it to rest, okay? When the heart will rest, 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, not. Those who understand my Maṇipūra, they are mine. And those who understand my Ājñā Chakra, my feelings, they are mine. Others will put a question to me: 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. The great poet Rahim Das said, "Oh my dear Rahiman," he said to himself, "the thread of love is so gentle; do not break it with a little misunderstanding or something. When it is broken, that thread you cannot join again. If still you try to join, there will be a knot." Right? Therefore, do not ask why and how. That is it. Ask your heart. There is an answer in your heart. There is no other answer in the universe. The answer 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? 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, the difference is always between you and me. Through words we can give, through words we can take, and through words we can talk. Which kind of words? That word of love, spirituality, eternity, the divine sound. At that time, every sound that comes out of your lips is like an ointment for your heart, an ointment for your soul. Suddenly, the dawn rises and darkness disappears. Because as long as you are in darkness, you suffer—that is all. Nobody will wait for you. I tell you, nobody will wait for you. They will say, "Oh God, yes, that is all." You are sitting in the train, you jump out, others will say, "Oh God, that is 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 is it. But your own heart must have its frequency; your own heart must beat. So in the heart, there is a Nāda, Anāhata Nāda. So Nāda Svarūpa Ānanda, Nāda Svarūpa Ānanda. That Nāda Svarūpa, Nādarūpa Parabrahma—the form of the Supreme, God, Īśvara, which has no name, no form, is omniscient, omnipresent everywhere. But still, if you want to see Him, feel Him like a word, the sound, the nāda. So in Ādi 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. This sound is connecting with the sound of the blood circulation, heartbeat, digestion, kidney functions, 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 is a long practice. It is not that you go for shopping and come back with a bag full of your eating stuff. No. Practice, like Patañjali said this noon: Yogaḥ śāstranāṁ—discipline. With that discipline. So, during the practice of Nāḍī Yoga, within you and outside of you, there is a beautiful resonance uplifting you, illuminating your phenomenon, and everywhere is sound. I am Ātmā. Ahaṁ Brahmāsmi. I am the Brahman. Sohaṁ. I am that which I am. That is Oṁ. I salute, I adore that Auṁ 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 is beautiful, eternal. Śabdo se lenā, śabdo se denā, śabdo se karnī hai bāt. Through words we meet, and through words we have a gathering, and it is the word that resonates and attracts us like metal and magnet. For that Nāḍī Yoga, there are many, many beautiful bhajans. When you come to the astral consciousness, the astral body, when you enter into your Cidākāśa, that time you are one with Caturdaśa-loka, Kiśora, Brahmāṇḍa. You are one without second: the 14 worlds and 2,100 solar systems, the universes. The consciousness of yogīs, once it unites with the 2,100 different phenomena or solar systems. At the same time, these 14 worlds—7 worlds above and 7 below. Chaudha lok ikiso brahmāṇḍ. Ratme sakalpasāra. All is realized through this human body, through my body. Anāhata bhaja bhaje ratme. Endless instruments are played in this beautiful coach in which I am sitting. And what kind of drums are played? Beautiful. There, my sūrat is dancing. There, my sūrat—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 the soul begins again to come on this Mṛti Loka. In this mortal world, to be born is not in your hands. It is not 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, or a bird? No. Now you can choose and do karma like that, so that next life you will be like that. But you can do the karma, but you do not know the result. And the result is your 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 gave 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 said: Śabdabrahma, Nādarūpa Parabrahma. That Nāda we can say Śabda, Śabdabrahma. So what a human speaks in the language of the human is not that man or woman is 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 negative, criticizing, complaining, complex, then you are speaking the Rakṣasas in you. Then it is Śabda Rākṣasa, not Śabdabrahma. So Śabdabrahma is that divine, divine language. It is said that those who will criticize, those who will listen to criticism, and those who will talk negatively, in the next life they will be those who cannot speak anything, but are dead. And those who listen to negative criticism from someone will be those 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 a little pond, and the red belly will come and cluck, cluck... 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 will become a snake, a python, a carpet snake. You know that long, big one? An ajgar. So there are many, many things we do not know that we are doing. Śabdabrahma. From that Śabda, it is said that through meditation, the yogīs who heard the sound, the Śabda, and the human body... Now you enter into the human body, you know, it is 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 is all, or we are greedy and angry. But there are millions of functions in the body, so we do not know. But those ṛṣis, those yogīs, siddhas who became one with 2,100 universes, they could see that the human soul is protected. Divine escort, escorting your phenomenon by divine energy—all the angels. And there are called 52 guards, soldiers who take care of you. And these are the 52 alphabets. So from Śabdabrahma comes Akṣarabrahma. Akṣara means alphabet. And that alphabet is declared, you know, it is called Devanāgarī. You know this? So Sanskrit alphabet, Hindi alphabet. This alphabet is known as Devanāgarī. Deva means goddess, and nāgarī means citizen. The citizens of the divine world are the 52 strong channels of the powers, and they are located, set along the chakras, in the Suṣumnā Nāḍī. So from the four petals from Mūlādhāra till the thousand petals of the Sahasrāra, everywhere there are these symbols or akṣara. From Mūlādhāra till the Ājñā, these are 52 petals, and these are the 52 alphabets. Now, what does this mean? It is not an artist who puts something on it. Each petal of your chakra has its own resonance. The twelve petals of the heart have their own resonance. Not that all have one. The 16 petals of the Viśuddhi, the 10 petals of Maṇipūra, and so on. So who understands my language—Śabdabrahma, Akṣarabrahma? They can go through the Nāḍī Yoga. The time when you will leave the body, there will be that resonance. That resonance will take you through the light and to eternal peace. That is 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: Nālokalajāsabhadārakevirāgadmechajābhimachad Nama nama karma kalan pataham ko jeet brahma nandah tajami mecha Taja ke kalapa ke vairāgāṇa yantar jami mecha Rūpa anūpāya nādi, rangana rūpa anūpāya nādi yo. Pauṣe raṅganā, nai pauṣe raṅganā re Chah, Chah, Sabah, Chah, Chah,... Ch. At that time, the ātmā—that is all—has such a feeling to enter into that Brahmaloka. "My Gurudev, I wish to go with you to that world." Which world? There is no birth and no death. Forever immortality. 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, raining. And Gurudev is that Indra who lets flow this nectar, raining the nectar. In that world, saints are living. Mahāprabhujī said, "I long for that world." In that immortal seat or chair, Gurudev is sitting with all the saints who are there. Ādarūpaparabrahma. Śabdākṣara. Akṣara means everlasting. Kṣayaṇe hotāye. Akṣaya. That is called akṣaya-puṇya. Puṇya means doing something good. Puṣe. Do something that will create akṣapuṇya. But at the same time, you can create everlasting sin. Therefore, be careful. Before you think something, before you do something, before you speak something, before you act—that is it. So, Nāḍī Yoga. Tomorrow we will continue. I wish you all the best. Very good evening. Tomorrow again, by Mahāprabhujī’s blessing, at 11 o'clock. Satya Sanātana.