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It is called Bīja Mantra. Bīja—that which will sprout, will grow and become a large tree. Similarly, within that Bīja Mantra, in that particular cakra, lies dormant energy. Immense energy. Positive. Yet if one does not understand, does not respect, and does not know how to utilize it, that energy can also become negative for us. There are negative qualities or energies within us, and positive ones. It is our jñāna, and it is our practice—let us call it masterwork—that enables us to turn the negative into positive. That is called creative, active, and developing. And if you lack that knowledge, you can lead that energy or quality towards distractions. If you read Patañjali’s Yoga Sūtra, you will encounter the names of samādhi: Sabīja Samādhi and Nirbīja Samādhi. The same samādhi is also called Savikalpa Samādhi and Nirvikalpa Samādhi. That Bīja Mantra of a particular cakra holds the entire energy of your being, dormant there for many lives. And that energy point is the sound, and that sound is the energy. When that sound awakens, it begins to multiply. So there is a sub-mantra. From the Bīja Mantra comes the sub-mantra, and each sub-mantra is responsible for each petal of the cakra. Now, the petals together with the Bīja Mantra have their own field in your body. That is called the resonance—that vibration, that sound. Those who practice with precision, concentration, and seriousness can experience this. Kuṇḍalinī awakening does not mean you have some sensation through the spinal column, that your nerves are vibrating, that you feel heat in your Mūlādhāra, or that you feel vibration and pressures in your Sahasrāra Cakra. Such descriptions belong to those who do not know. What is Kuṇḍalinī, Kuṇḍalinī Śakti, and Kuṇḍalinī awakening? It can happen that you lose your energy. When you practice wrongly, when you do not follow the disciplines, when you do not take care, then you lose the energy. It is like having a water pipe underground where at every joint the water pipe is leaking; you lose a great deal of water. But if you do this plumbing work carefully, there is no leakage. The principle is the same. You accumulate energy, but you can destroy your energy through negative thinking, through negative talking. A great deal of energy is lost through what we call “gushing up”—unnecessarily gushing up. That is how, through many actions, we lose energy. Now, as many petals as there are on the cakras, that is how many alphabets we have—what we call the Devanāgarī alphabet. Deva means goddess, and Nāgarika means citizen: the citizen of the divine world. Who? Not you and me, but that resonance and that form, that design, in which there are also cakras and maṇḍalas. And so, in maṇḍalas and in cakras, the corners are very important—what we call the angles: right angle, left angle, triangle. Three corners, four corners, six corners, eight corners, and so on. In particular yajña ceremonies, for particular yajñas, you have different angles. It is a science. It is a science that states that a particular energy will be attracted or sent. So Akṣara Brahma—that alphabet represents the Supreme. Akṣara means undestroyable. I spoke this morning about Akṣa Puṇya. Akṣa Puṇya means everlasting good things. Puṇya Ātmā—the pure Ātmā, the pure soul. The Ātmā itself is pure and divine, but the Jīvātmā is not. We are individuals, and whatever happens through our being on this earth belongs to us. Whatever we do and create, we cannot take it with us. But as that vibration, that resonance, that karma goes with us. It means that the entire phenomenon will go in the direction, like a flag blowing in the direction where the wind is going. After separation from this physical body, the Jīvātmā and the astral body do not have the power or the strength to do something and try to go opposite. So whatever we would like to do, we can only do now, in this body. Everything is here. The choice is yours. To do or not—it is your thing. If I were clever enough, I would utilize the time of my life to serve, to help, to meditate, and to do good things for the entire planet. Because that is in my interest, that is in my favour, that is my benefit—to serve the purpose of my life as a human. If I do so, I will be the liberated one. And if I do not do that, then my life is also a life—living a life as animals live. If I do not do it, my life is like living like an animal. Therefore, sādhanā is designed for humans. Training can also be designed for animals, but humans are far more than that. Therefore, utilize your time as much as you can for good things, so that there is no time left for stupid things. That is why Akṣar Brahma—that Akṣar Brahma is supreme. Because in that Akṣar Brahma is concentrated nāda, the sound. And that sound is nāda rūpa Parabrahma—that is Parabrahma. And that is not a Parabrahma; that is Parabrahma. Brahmā is the creator, and Brahm is the entire universe. It is not a yoga, it is a yog. But when you speak about more definitions of yoga, then you can say yoga ātā, yogānu śāsana. So it is a language problem, but the second one will—I speak, she translates. I say Brahma, she says Brahma, and the third one, who will translate, will translate as “the creator.” And how the world turns, and the real meaning is lost. That is why the translation of any literature is not easy. To translate a literature, a book, a spiritually holy book, you need three things. Śabdārtha—knowledge of the words. Bhāvārtha—the meaning, what this word is expressing. And Jñānārtha—that you possess the exact knowledge, and then you translate in that way. Therefore, Jñāna, the knowledge, we call Jñāna Amṛta. Amṛta means nectar, ambrosia, which makes us immortal. So there are many different kinds of nectar. Jñāna Amṛta; Vācana Amṛta—the wise words you speak are called Vācana Amṛta. Your words are like nectar. From Dhyāna Amṛta comes Vākya Amṛta—out of your knowledge, the nectar of your knowledge, come the words of you like nectar. Now, from the cow will come milk. And from the buffalo will also come milk. And the white cow will give white milk. And the black cow will give? That’s it. So there is no difference of colour, caste, nationality, culture, and so on. There is no gender difference. In jñāna, in knowledge, there is no difference, no discrimination. A foolish person who has no knowledge, an ignorant person, cannot produce jñāna amṛta. Because jñāna unites, and jñāna divides, and jñāna is ignorance, and jñāna is knowledge. Out of ignorance comes duality, and we do not want duality because duality divides, while wisdom connects to non-dualism. Therefore, it is called Vajra Amṛta. Not Vachana Amrit, Vachana Amrit. Forget “A,” do not pronounce “A” anymore. So when you give a lecture to your disciples, you prepare yourself with the best words, the best sentences, and the best knowledge. And your disciples, your students will say, “Oh, it was beautiful what you spoke.” Now, beauty we can see with the eyes. How did you see the beauty of the words? It means you were the best artist now. Out of sound, you saw the beauty. So real beauty is that beauty which is not visible with these physical eyes. That beauty which we think we see with our jñāna indriyas is temporary. When I tell you “water,” you will translate “Boda.” But I will tell you, “I would like to drink.” Now, where you are, in which situation, a person will offer accordingly. If you are in a bar, then they will say, “Yes, which kind of wine would you like to drink?” If you are in a shop where there are a lot of juices, they will say, “Yes, which juice would you like?” Or you are sitting near a water place, and there is nothing else, and you say, “I would like to drink,” then automatically you will know that this person would like to drink water. That is the knowledge of deśa and kāla. Similarly, within our self, there are many requirements, and we have to understand our self. If you understand thyself, you will understand all. So knowledge will unite, knowledge will bring non-dualism, and ignorance will divide and bring dualities, which are not reality, because reality is only one. Therefore it is Brahma Satya Jagata Mithyā. So, all of us as Ātmā, we are one. Now you can say, ah, Ātmā. But as Jīvātmā, we are many, yet all have the same destination. And so Akṣar Brahma—that symbol, indicating something, and it is designed for us. When, let us say, we design, we write A. Now, A is A. A cannot be W. A will remain A, and W will remain W. So, Likhit Mantra, Likhit Japa—writing your mantra, Likhit Japa. Every alphabet has its energy. Sometimes they have to unite together to create one energy. Sometimes they have to get the help of other alphabets in order to create what you want, or to express what you want. So, when we write G—G for Guru, G for Jñāna, G for Gaṇeśa, G for God. And jī for gāī, a cow. But this Jī needs two alphabets more. And that is Jī, O, and D. What has become? God. Now turn it upside down. It has become a dog. Now, if you do not have Jñāna Amṛta, if you have no Jñāna, then you know only Śabdārtha, the words, and that you can turn upside down. Then you completely lose the energy. So, when you write your mantra, there is this sound in this alphabet. And the best would be to write in the original language. Oh God! Now everybody will ask me. But luckily, we have already written it first in Sanskrit, and then in your letters. So Likhit Mantra in your Sanskrit—that is Likhit Mantra. Now, when we practice our Likhit Japa, the entire symbol will come to our consciousness. When we practice the Likhita Mantra, the whole symbol will get into our consciousness. You close your eyes, and you see that alphabet. You see the alphabet, you feel the energy. And you will see the alphabet, and you will hear the sound. So vibration, sound, form, and energy—all come together while making the Likhita Mantra. Now this is a form. Now you set this form into the Saguṇa and Nirguṇa. And that is called Vaikrī Japa—the second step, chanting, and we will speak about that tomorrow. So today you have to think about the Likhī Mantra, Akṣar Brahma, Śabdārtha, Bhāvārtha, Jñānārtha, the vibrations, cakras, and now you will read your book Hidden Powers in Humans. It is available for you in every language. Wish you all the best and blessings. Much love and good wishes from me. Tomorrow morning, about mantra—how important mantra practice is for yoga practitioners—will be at 10 o’clock again, webcast, and it will be by Swami Vivek Purī. And about 6:30, now in 24 hours, I will again be with you and will tell you about Vaikarī Mantra. So, Likhit, Vaikārī, Upāṁśu, Mānasik, and Ajapā—these are the five levels of mantra practice. Ānandam Brahmanam Deep Narayan Bhagwan. So, I wish you all the best, and dear brothers and sisters on the webcast, enjoy the satsaṅg. The webcast will continue, and bhajans will come. We have many good bhajan singers, and every time I tell, there are many. People have a habit of always sitting in the front. Kindly go behind and send some people to come to the front. Every program I am saying this. Thank you for your understanding. Give others a chance too. Because, who is selfish? I will tell one story—what happens to the selfish? But after such a good lecture, I will not frighten you. I do not know if it was good or not. Hari Om. So, bhajans. All who are sitting in the front two rows, go behind completely and send someone here. Yes, a girl, stand up. Sahadevī, get up, you are also included. Hurry, you stay here. You are not sitting always in front, so you can sit here. Aha, not now, sit down. Those who are sitting very far back, you are most welcome to come here to the front. Come quickly, before the places are occupied. Why are you sitting? You will see, but see. Yes, you are also included. Thank you. Please do not be offended; I want to do a good thing for you. Otherwise, those who sit in the front, we have to pay for first class. So let us say first class, economy class, business class. For, yes, but... onions, wind, yeah? Mm-hmm. I thought that you cannot see. Yeah, but there are some others. No, no... I was not intending to play. Ah, okay. Yeah, you go. No, he is asking something different. Yes, I think when I will have a little time. There are two things. I always try to postpone it. Not because of my laziness, but my priority is always seva. I wanted to write a little bit about my life experiences, and that is why I was three months in Nepal, but very soon many bhaktas came and I had no time. Then I went for 15 days to Fiji. I thought it would be easy, but it was not so easy because I was again very busy. Then I thought, now I will stay in Jadan and do it, but so, these two things I should do. Best would be to stay in Strilky. Yeah, the really striking thing is that I can really relax. So perhaps in Strilky it will be. Vajnavas Chiruka. Chalo, chalo, ye sāheliyā, satguru sāraṅgā dhārake de. Okay, sing. Your melody and my melody are different. This gets stuck here, in the big ocean between. They are waiting for the webcast satsaṅg, Skype satsaṅg. So I must tell them I will come after 40 minutes. You need not translate. I told Monica to go to the computer and say that Swāmījī will come in 40 minutes to have a satsaṅg with them. Okay, next bhajan. Have you been walking today? No? After one bhajan, we will have prayer. And after prayer, you can walk through the ashram, okay? Everywhere, up and down, up and down, okay? Twenty rounds, and yes, it is five kilometres. Go here up, down to the Gaṅgā house, down to the lake, parking place, front door, or this door. One round, second round, third round, fourth round, twenty rounds, then you will be enjoying your sleep. Yes, sing bhajan, any. Shanti wants to sing, okay? Yes, I want to sing the bhajan which Holī Gurujī was writing, and he was writing the story of Swāmījī. Oh, the story of Swamijī, oh my God. Yes, Swamiji. Jai Śrī Maheśvarānanda Mahārāj. Oh my God. Yes, and this, Swamiji, I hope you will remind that your biography is most important for us. So, hopefully, we will have the time for this. It would be most precious for us. And in this bhajan is written also the life and the glory of Swāmījī.