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Time is becoming ever more precious. Today was a blessed day in every aspect, that you could spend it entirely with divine thoughts, repeating mantra, prayers, and meeting all your yoga brothers and sisters. Everyone, more or less, had the opportunity to perform some karma yoga. Yoga sādhanā will be successful while performing karma. There is Niṣkāma karma and Sākāma karma. Niṣkāma karma is Seva. It is action performed for everyone, which is good for all—including vegetation, other creatures, the environment, and for humans as well. Śiva Dharma is the greatest Dharma. No Dharma is bigger than Śiva. Then there is Sakāma Karma. Sakāma is selfishness, where there is greed inside, selfishness, some expectations, action done just for your family and so on. Of course, this is also very important to exist in this world, but the majority of your actions should be oriented towards niṣkāma karma. Whatever you take from others, you will have to pay back. Therefore, we should not try to take anything. In some way, we should pay back. We are engaged in Mantra Sādhanā, and this mantra is the Guru Mantra. There are two kinds of people: Manmukhī and Gurumukhī. A Manmukhī is a person who wants to do whatever they like. They do not have an advisor, they do not have someone to follow, and therefore their actions are seedless. Even if they do selfless service, it does not bear much fruit, and a Manmukhī very often comes to trouble. Therefore, it is advised to be a Gurumukhī, an initiated one. There are many mantras. All spiritual science, all mantras, education, what we call civilization, and all languages, all spiritual sādhanās, all mantras—all are rooted in Lord Śiva. God Śiva is the giver of spiritual science, mantra, knowledge, the practices of yoga, and the language with which humans speak comes from Him. With this, you can say that everything comes from the Guruvākya, from the Gurudeva’s lips. Here I mean Lord Śiva. All holy books are Guruvākya. The Vedas, Upaniṣads, Rāmāyaṇa, Gītā, Quran, Bible—all holy books are the words spoken by the Gurudev, and that is called Guruvākya. So, until you are initiated by a living master, you should take the help of those Guruvākyas from the holy scriptures. As soon as you have a living Master, where you are traditionally, systematically initiated, then you should follow the words of that Master. The whole three worlds—past, present, and future—and all the holy scriptures, all contents are in your Master’s words, and therein you receive a mantra. That mantra will lead you and liberate you. That is called Mantra Rāj, the king of all other mantras. That mantra is like a seed in your heart. We should grow it day by day. When you see a plant growing in your house, you look at it every day, giving water, taking care, and you are happy when new leaves begin. So, day by day, that seed begins to sprout and then begins to grow. One day it becomes a big, huge tree. The big trees in our garden here did not develop so big from one day to another. Some trees are hundreds of years old. It took time to develop. Therefore, it takes time for a tree to develop. Similarly, it takes time for aspirants to achieve the higher goals. Those plants and trees which grow quickly, their wood is only fit for your fire. You cannot use that wood. It dies quickly and is not useful. So, those who are trying to achieve God-realization quickly will not achieve it. They will be like those weak trees or weak wood. Therefore, slowly, slowly—without mantra, without the practice of mantra, there is no way. Meditation without a mantra is a body without a soul. That’s it. Therefore, Mahāprabhujī said: "O moj ume, kreći se polako, polako. Trebamo se popeti do nebeskog doma." You know that bhajan. It is not enough only to have a mantra; it is not enough. There are many creatures that can destroy these seeds. So, kāma, krodha, mada, lobha, moha, ahaṅkāra—all negative qualities—they can destroy it again. Suddenly, you lose your devotion. Suddenly, you lose interest in your mantra. And when you lose interest in your mantra, it is like a person who can see very clearly, very well, suddenly becoming blind day by day, until one day they are completely blind. Can you imagine life without eyes? You have lost eyesight. So how is life then? A life without eyesight is like a life without a mantra. Like all your jñāna-indriyas slowly, slowly withdraw. All five jñānendriyas are connected to the upper part of the body, the head: our eyes, our ears, our nose, our tasting tongue, and the skin. These are jñānendriyas. Slowly, slowly you become deaf; you can’t hear. You become blind. Also, taste is gone, and you can’t speak. No prāṇa. This is the person who loses bhakti, mantras, and spiritual interest. Therefore, Gurujī said in one bhajan: "O merciful Lord, listen to me. Please bless me with satsaṅg. I ask only for satsaṅg." Because satsaṅg is divine. Through this, you will achieve your higher goal. And in this bhajan he also said: "Neta neta prema mera adhika badi jo, neta neta." Day by day, my love should grow more and more. That’s it. So, just to have a mantra is not enough. And just to sit and practice, thinking here and there, is also not enough. You must be like an addicted person, longing to get it again. And when one gets it, one feels happy again and strong energy. So, this is also a spiritual tonic. When you don’t practice your mantras, you feel energy-less. Therefore, mantras should be practiced. Like everyday writing—it’s called Akṣara Brahman. That Brahman, the Self, is in these letters. The Sanskrit language and Sanskrit letters are called Devanāgarī. Deva means the goddesses, those who are living in heaven. Nāgarīk means the citizens—the citizens of the divine world. So, each Sanskrit letter is not a man-made letter. It is not a man-created letter. It appeared in meditation. Every letter has its own resonance, and each resonance is connected with different parts of our body. The Mūlādhāra cakra has its own resonance, and also that bīja mantra and sub-mantras. Similarly, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Bindu, Sahasrāra—you read this all in our book, The Hidden Powers in Humans. There you will understand better. Akṣara Brahma: write your mantra every day in some book or notebook, but nicely, slowly. Like a painter, an artist who would like to paint a portrait. Or like the best goldsmith, who makes a crown and chooses beautiful precious stones, knowing which stone to put where. So, do not write just carelessly. To write the whole mantra may take you five minutes. But this Akṣara Brahma, this picture, will go to your subconscious, especially if it is possible to write in the original language, Sanskrit. When you write, you will hear the resonance of that particular alphabet, and therefore it becomes Nāda Rūpa Parabrahma. The second form of the Supreme is sound. And you will hear a beautiful sound. That is Bhēkṛī. The Bhēkṛī mantra is chanting. So, when we are singing bhajans, we are doing Nāḍī yoga, Vekrī mantra, and this is a resonance which goes to our subconscious. Then comes Upaniṣa. Then you withdraw within. You collect everything and take it within thyself. After comes Mānasik, mentally, so that you do not need to waste time. You can work normally, but at the same time, repeat your mantra. There is one story: Hanumānjī was constantly repeating the mantra of his master. His mantra was the name of God Rāma. Sometimes, when you are yawning, you cannot repeat the name of God. So at that time, he used to do like this: "Rām, Rām... Rām." Many people, mostly elderly spiritual people in India, when they are yawning, will do like this. Once we were going to Benares, and there was one Brahmin, about 70 years old. We had a nice satsaṅg. It was Kumbh Melā time, and it had become late. When he was yawning, he used to do this, and all my Western devotees were looking, wondering, "What is this? What is this?" He did not want to wait even half a minute or ten seconds without the name of Rāma. So he was doing like this, chutkī bajāte, "Rām, Rām,... Rām." When Śrī Rāma returned back from Sri Lanka and held court—where God Rāma is sitting, Sītā is sitting beside him, Lakṣmaṇa is standing on one side, Bharat and Śatrughan are standing on the other side—Hanumānjī was sitting in front, down, always. Rāma was addressing all people, but Sītā noticed something. You know, ladies have thousands of eyes. What we used to say: love smells. So it doesn’t smell; they only see. See. And that means they are perceptive. I’m sorry for them, you know, because they are mostly suffering creatures. God gave them so many eyes and so many ears and so many senses. Sītā noticed that the attention of Rāma was somewhere else. "I was suffering in Sri Lanka for so long, and I kept my saṅkalpa. I was truthful to Rāma with my body, with my mind, with my emotion, with my thinking. Even now he doesn’t pay attention toward me. It was a hard time for me to come back. I’m sitting with him and he’s like... okay, she’s sitting here. Oh my God." When you ignore the ladies a little bit, thunderstorms come. His attention was somewhere else. Though she loved that person more—she loved him more than anything—and that was Hanumānjī, because Hanumān made everything possible so that Sītā could be saved and come back to Rāma. She loved him like her own child, or more than anything. But at the same time, when she noticed that Rāma’s attention was towards Hanumānjī more, she was not jealous, but angry, you know. Anger, jealousy, has different qualities. Not jealous like man to man or something like that. She didn’t say anything. But ladies, you should know that you think only you have so many eyes and ears. Men have four times more than you. That’s it. Okay, so don’t be mistaken. So, what was she thinking? Rāma came to know, understood. Because God is known as Antaryāmī, our inner Lord; He knows everything you think and feel. So, God Rāma looked at Sītā and smiled a little. And when He smiled, she became more angry. So Rāma took one hair from the ear of Hanumānjī, and He brought this hair to Sītā’s ear. And what does Sītā hear from this hair? "Rām, Rām,... Rām." Constantly, the sound of the name of God, Rām. So Rāma said to Sītā, "It is not that I am attracted to him like this, but, you know, he made it possible that in each and every hair, my presence is there." So, Sītā, it is his devotion—a solid devotion—that constantly attracts Him, that takes me away. So if you want like that, then you should also repeat. So Sītā also began to say "Rām, Rām, Rām." And it was very late, so she was yawning. Hanumānjī noticed that she stopped, so Hanumānjī quickly came and said, like this. He came and said to Sītā’s ear like this. Now Rāma is confused. What’s happening? Why does he go quickly to her and say something in her ear? Then He asked, "Hanuman, what are you doing?" So Hanumānjī explained. He said, "Mother Sītā, she was yawning and stopped practicing. Somehow, I was prompting her." So you see, that’s called Ajapa. The lips don’t move. The tongue doesn’t move without your effort. The mantra is going on constantly. Nāda. Unhaj nāda. Ajapa. This Anāhata nāda, the endless sound resonance, will connect your consciousness directly to that original sound of OṂ. And that is the Brahman. That is supreme. Therefore, mantra anuṣṭhāna is very important to regenerate again our energy, our memory, so that we can repeat. How nice! You don’t have to do anything. No shopping, no cooking, no cleaning—just sitting and doing mantra. Just sit down and repeat the mantra. He will even invite you and say, "Please come, the meal is ready." How nice! When you come home tomorrow, then you will know what it is. You open your fridge; nothing is inside. You go to the market; it’s Sunday, everything is closed. That’s it. So here, everything is prepared. Just what you need to do: do your mantra. Thank you for watching.