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Śakti and Pīṭha. Śakti, you know, is the Divine Mother, the divine power. Pīṭha means that holy place where that Divine Mother is seated—a pilgrimage place. Pīṭha also means this seat. I am sitting on this seat, let us say, as the head of this organization. Like I am a Pīṭhādeśvara of Śrī Ānākpūrījī Siddha Pīṭha. The successor is automatically known as a Pīṭhādhiśvara, the head. So that is a Śakti-pīṭha. When you perform a saṅkalpa-anuṣṭhāna, go to that pīṭha, and your saṅkalpa will be fulfilled. There are many things we do not know. In the Upanishads it is said, first, God is mother: mātre deva bhava. I know of before and after. It was nearly a half-year's program, a process to go to, thereafter to some akhāḍās, some maṭhas, and this and that, as well as many countries with many, many people. And India did not let me go. Indians are always angry now when I go. They say, "Forty-two years you are working in the West, and now stay in India." I was recently somewhere in West Bengal, and they only heard that I was coming. You will not believe it. I had not been to that place; it was my first time going, but about 35,000 people gathered. I was there for only two hours. So there is a feeling of spirituality in the people, the young generation around the world, not only in India but in many other countries. So we were here. I was here. You are here. We are together. I had my sādhanā at the Annapurna Himalayan mountains, where I really wanted to go, and for Māṭājī, I did a little sādhanā, a saṅkalpa. Our Matajī, Pūnyānanda, and the one who gave her the sannyāsa order is Bhāratī, so that is why she is Pūnyānanda Bhāratī, not Pūtanā. And the Divine Mother, Ādāpūrṇā. Second, lots of traveling. I was feeling very tired. I thought I would have a little rest. But I can tell you, forget the rest. It was better than rest. Buddha came from around the world, and they all say it was a very divine time in Nepal, in the Himalayas. You can feel the divine Himalayas' radiance. So that is why we sometimes cannot come whenever we wish. But I was here, so you need not tell Mr. So-and-so and Mrs. So-and-so that Swamijī could not come in 14 months, or Swamijī did not come and we did not see. You show me every day on the webcast. Okay? That is it. Now it is clear? Yes, that is it. So welcome, everybody. The wind is a little strong; please close the windows. Welcome you to the most beautiful hall in the world, what we call the multi-star, natural air-conditioned, the real yogic way of life, sitting under the trees. Or the lap of the Divine Mother, nature. You cannot blame anymore about negative radiances from the different cables and concrete and so on. There is enough oxygen, everything. We spoke yesterday about mantra. We spoke already about Likhita Mantra, Vākarī Mantra, and Upāṁśu Mantra. You can find out yourself if you have achieved the state of the Upāṁśu after Mānasika or not. When you practice your mantra with closed eyes, concentrate on your tongue. Is the tongue moving inside the mouth or not? I have practiced my mantra: Oṁ Prabhudeep, Niranjan, Sabduk, Bhajan, or Oṁ Shoham, Shagom, Brahma, Sridhi, Paripurna, Narayana, Nama. So the tongue is moving inside. As long as the tongue is moving, you know that you have still, or you did not achieve the Ajapā Japa, and that you have not achieved the Mānasika Japa. You are still on the Upāṁśu. In the Śrīdīp Purī Anubhava Prakāśa Bhajan book, in the very beginning, Mahāprabhujī is telling through his poem: "Oaṭ jibhā hale nahī, bin japyā jap hoy, ajapā jisko kyā japāy. Oaṭ jibhā hale nahī." Oaṭ is the lips, and jihvā is the tongue. Oaṭ jibhā hale nahī—the lips and tongue do not move. First is the writing, likhita. Then vākarī, that we speak or chant loudly. Then comes the third level, called upāṁśu, where sound comes from the nābhi kamal till the kaṇṭha kamal. But sometimes our lips are moving, or our tongue is moving. We repeat our mantra. Many people are saying just "Rām, Rām,... Rām," because they have the saṅkalpa that in one year, how many millions of times he or she will repeat the mantra. So their habit has become, the whole day, "Rāma, Rāma..." Suddenly, it begins to gain and move like this. And the European thinks, "What? He will need something?" But this is automatically an indication that he is repeating his mantra constantly. Maybe you can say Rāma, or you may say God, or any, or Rāma, or Kṛṣṇa. This was an example only. So only it means that Rāma, Rāma,... Many times, inhalation and exhalation are completely colored with your mantra, Rām, Rām... Ram, Ram, Ram. And when that person sleeps, though he or she is sleeping, the lips are moving. It becomes a habit. So Upāṁśu mantra is a border between Vākarī mantra and Mānasika mantra. But then comes the Mānasika. And in Mānasika mantra, there is no tongue moving. No lips are moving. You practice your mālā, but you are aware that you are practicing your mantra. The tongue is completely relaxed, and the lips are completely relaxed. They are not moving. What does that mean now? That the upāṁśu mantra technique influences our subconscious. Influences. What does "influences" mean? It purifies, it filters all negative energy from our subconsciousness. Any kind of negative energy, and this negative energy from the subconscious comes in a negative way. Suddenly you are angry. Suddenly, you become selfish, greedy, many things. Or you want to eat something which you should not eat. You want to drink something suddenly, which you should not drink. So there are many kinds of vṛttis, waves at the subconscious level, and it is the upāṁśu mantra which filters or neutralizes that. That is the best filter to filter the negative energy away, upāṁśu mantra. After that, our consciousness level, this awakened consciousness level, proceeds to the higher consciousness. Because the unconscious level is awakened through two things: through likhita japa and vākarī japa. Likhita japa means writing your mantra. Vākarī means chanting your mantra. That purifies those chakras, what we call, connected to the unconscious level, the past life levels, the desire levels. Upāṁśu in subconsciousness, and that is all complications from this life. From the very beginning, when the first minute this soul entered the mother's body, how was the mother, how was the father, how was the family situation? Everything has an effect on that new soul, which came to the mother's womb and is going to become a bright light of this world and will be born. It is the responsibility of the mother and father to prevent all the negative qualities. Maybe it is nourishment, maybe the society, or maybe your own actions control your anger. And especially at that time, it is very, very important to have the father's loving, mutual understanding, kindness, and helpfulness. And that needs that mother, and through the mother, the child gets. So the subconscious level begins from that time until today, until now, one second past. These are all impressions, saṃskāras, which are printed, an impression on your subconsciousness. So, Upāṁśu mantra practice purifies our subconsciousness. Then comes the Mānasika Mantra that purifies our Anāhata Cakra, the heart, and our Ājñā Cakra. So that is called light and sound, or that is called love and knowledge. The sound, that is called Anāhata Cakra. Anāhata, Anāhata means without any border. So there are two: Ananta Brahmāṇḍa, the endless universe. There is no boundary physically. There is the border of each sun system, the border of what we call different lokas, and the souls which are traveling around and within this sun system, this Sūrya. How far the light of this Sūrya goes is our territory. And it is a jahānā, pause, ravi, vaha, pause, kavi, where this light of this sun cannot approach. Beyond that can go the intuition and knowledge of a poet, an artist. A poet, and that is a spiritual poetry, Vedas, Gītās, Upaniṣads, they went beyond. And that is why they declared Ānanda Brahmāṇḍa. Anāhata, there is no boundary, and the second is our heart. There is no boundary, no border to that love which is in our heart. That love goes beyond all the sun systems, beyond everything. And it is said again in the Vedas, "Yathā brahmāṇḍe tathā piṇḍe." What is in the entire universe is in this body. All the, what you call the planets, all the stars, all the energy, all the system, everything is in our body. And therefore it is said, O Ātmā, O Ātmā, you are the king of your senses and your mind. Your senses and your mind are only your citizens. Do not become a slave to them. O Ātmā, you are the king of that. So prove that you are a king, the Ātmā of this. Do not behave like a coward. Do not behave like someone who is angry, dirty, this, that. This is a golden chance. Or, you know, in India we call India "Atulya Bharat," incredible India. Similarly, incredible human life, and that incredible inside the Ātmā, thy Ātmā and my Ātmā is one Ātmā. If you are against me, you are against you, and if I am against you, I am against me. Duality makes that ignorance person who does not understand body, mind, and soul. If one does not even understand body, mind, and soul, how will that one understand what is Ātmā? So, Anāhata Cakra, about this you read in your Hidden Powers in Humans book. Endless love, endless. Swami Sivanandaji said, within you is an ocean of bliss. Within you is a fountain of joy. And within you is the immortal Self. Keep this little eye, this ego, and lead a divine life. Then you will be the divine. Otherwise, your ego is that big rock. It will draw you down into the ocean of saṃsāra. Seven lives you will be under there somewhere. Then you will come up and look if there is some Gurudev sitting. Let us go there. Do not lose thy chance. The light. The light, light is truth. Light is love. Light is God. Light is Ātmā. Light is the universe. And that is an Ājñā-cakra manifesting as knowledge, wisdom. Not like this, we see this light. Not this physical light. That is a different light. That light you cannot say. Therefore, Mahāprabhujī said, "Raṅgaṇa-rūpa-ya-nūpa-anādhi, raṅgaṇa-rūpa, raṅgaṇa-rūpa-anūpa-anādhi." There is no light, no color, and no form. But there is a beauty. Naya-candra, naya-sūrya: No moon and no sun. That is a different light, anupānādhi, indescribable. That form, our indriyās, our buddhi, our intellect, cannot describe. We have to achieve japa in order to come to the higher level of the conscious state. But still there is a mind, a very, very hard way, a hard rock, a hard nut to be opened, to come above the Mānasika level, to come above the Mānasika level. So, Mānasika Japa, that is beautiful, and we all have to achieve it. So every day, when you practice five malas minimum, you have to control and draw your concentration to your tongue and lips. And that is why you have a mala in the hand. And as soon as you come, you feel that your tongue is touching the palate. It means you again came back to the Upāṁśu. So it is like a first gear, second gear, third gear. Fourth gear is Mānasika, and fifth gear is Ajapā. About that, we will come again. So to have a mantra is not everything. But to practice the mantra and then utilize your mantra, that is something. So I wish you all the best and a very good lunch time, and a good appetite. People did not close the windows, and there is a lot of air coming. I have to tell Deepu, please close the windows perhaps. He knows the technology. So we will have now bhajan, and dear friends, brothers, sisters with the webcast around the world who are with us. According to Hungarian Budapest time, we will have webcasting again today at 7 o'clock. So please welcome, 7 p.m. Hungarian time. Hungary, capital is Budapest. Thank you.