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We know the chakras: Sahasrāra, Ājñā, Viśuddhi, Anāhata, Maṇipūra, Svādhiṣṭhāna, Mūlādhāra. Viśuddhi is not a chakra in the same sense; it is the center of the nectar, a dot—the Bindu—but we count it among the chakras. These chakras have their mantras. Here, "mantra" means resonance—a certain resonance that harmonizes energy in the body. It is the key word, the key, or what we call the bīja mantra. These mantras exert their influence in their particular areas. The problem lies with people and language. Many cultures, nations, and religions are divided because of language. If we want to know the truth, we are all one. But language has divided us. If we can go above this, we will be one. The bīja mantras are as follows: both Sahasrāra and Ājñā Chakra have Oṁ. Viśuddhi has Haṁ, and Anāhata has Yaṁ. When I say "Yaṁ," children might repeat "yam, yam, yam," but this is not that. This is the mantra Yaṁ. Here, "Yaṁ" means: "Y" stands for unity, Yoga. "A" stands for Amṛta Bindu—the nectar, immortality. The Bindu, the navel, is very important. And "M" stands for Mokṣa. So, Yaṁ signifies Yoga, immortality, and liberation. Similarly, Maṇipūra has the mantra Raṁ. Svādhiṣṭhāna has Vaṁ. Mūlādhāra has Laṁ. When we meditate and go deeper into the meditative state, we hear this sound. When the energy awakens, it has a path and a sound. These are the seven mantras: Oṁ, Oṁ, Haṁ, Yaṁ, Raṁ, Vaṁ, and Laṁ. They are very powerful mantras. The tattvas have different meanings. "Tattva" means element, which is correct. But what is said here is different: Agni Tattva (fire), Jala Tattva (water), Pṛthvī Tattva (earth), etc. How will you understand these tattvas? There are also different tattvas in these seven chakras. From time to time, they circulate through the whole body. This is a tattva that purifies or takes care of our karma. When these tattvas are purified, awakening takes place. There is also Brahma Tattva—that too is a tattva. Brahma is the supreme, the highest. Brahma Tattva, Śiva Tattva, Viṣṇu Tattva—everywhere this is called tattva, the strength. So when we speak about tattva, which tattva do you mean? Mahāprabhujī said: "Tattva darśī gurudev kā anubhava paramparā." Tattva darśī gurudev. So the Satguru Dev is the one who is the knower of all tattvas. And the highest tattva is Guru Tattva. That Guru Tattva is above all—Brahmā, Viṣṇu, Śiva. They also adore the Gurudeva. Though he is immortal, he is the Svayambhū Śiva. What does he need? He needs a lot. That is called Guru Tattva. The highest Tattva is the Guru Tattva. Yes, "Guru" is a word in language. A teacher is also a guru: a music guru, a painting guru, a singing guru, a swimming master, a driving master, a house master—all kinds of masters. But Satguru is different. One who understands the Satguru can understand the Guru Tattva, what that Tattva is. It is knowledge, pure knowledge; it is a science. And in every tattva, the majority, the main function, is Guru Tattva. So, Ādi Tattva is in our Sahasrāra Cakra. What is Ādi? When you normally understand "Adi," it is written a little differently, but "Adi" means half. Take it: Adi, Adi... Roti, half chapati, divided. But the Ādi Tattva is the supreme element. And Anupad Tattva is in the Ājñā Chakra; that is the highest level of consciousness, Anupad Tattva. It is great. Then comes the Viśuddhi Chakra. Which one? Ākāśa Tattva. What does ākāśa mean? Ākāśa Tattva means emptiness. So everything expands in the emptiness. After a certain time, it is so far divided that the main problem is not there. It is gone. It is God. Anāhata Tattva, which one? Vāyu Tattva, the Air Tattva. Now, the space. When we say that Śiva in Satya Yuga drank the poison, how did he digest it? He did not digest it. He expanded so much poison in the whole universe. In the whole universe, troubles began. So even a tiny mosquito is from that tattva, from the ākāśa, the empty space. But though it is an empty space... it is frozen. You cannot move. Whatever will come is frozen, squeezed together, and therefore there is a Vāyu Tattva, the air. It does not matter how healthy we are; we know that we need our exercise. So you have to come to this tattva, Vāyu Tattva from Anāhata, in order to proceed further. Both tattvas are in the nostrils and in the friends. Do not make the mistake that you want more healthy and big limbs of my body. After this comes Maṇipūra. My God! Maṇipūra is Tejas. And this Tejas Tattva supports the energy to proceed, to melt. So everything, when warm, rises up. They just, let's go up with the help of the wife that were and supported to give the space. Is the across the world why you thought was a good to give them a... And Svādhiṣṭhāna is Jala Tattva. Apa means the water. That involves us in emotion. So our Anupad Tattva, which we have, and Ādi Śakti, Ādi Tattva, they are still waiting. We cannot go further because the Jala Tattva pushes down, and the Pṛthvī Tattva has the magnetic power—what we call gravity. So from the Maṇipūra Chakra, Prāṇa and Apāna both begin, but there is a fighting. So the prāṇa lets us go up, but apāna pulls us down through the form of laziness, tāmasika, anger, many things. And then finally, Mūlādhāra. And Mūlādhāra is Pṛthvī Tattva. So before we begin to work on the Kuṇḍalinī, and before we are doing something for Kuṇḍalinī, we should know the Tattva. So the highest Tattva is Guru Tattva. Guru Brahma, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Guruve Namaḥ. So finally, Guru Kṛpāhi Kevalam. Holy Gurujī said, "Guru Kṛpāhi Kevalam." For a disciple, it is Ānanda Maṅgalam. And no one can go through the Guru Kṛpā. The Guru's kṛpā is that stamp. You need to do nothing. When you come to the door of the Brahmaloka, you just give this paper and go for that. Because there is everything written, so this is Brahmaloka within us. And it is we who are going through both things, good and bad. Tattva. Tattva and the colors too. The Sahasrāra Chakra is nirākāra, formless. And therefore, it also has no color. Sahasrāra Chakra has different colors, not this. Though they are living together, when the time comes, immediately it separates. Our soul is strength, our love, our peace, and our happiness, and our anger all live happily together. But when something comes, then this anger immediately... splits it out and said, "I am here." He said, "Oh, anger, you are here also." So, yathā brahmāṇḍe tathā piṇḍī: what is in the universe is in the body. But we need someone who can exactly understand and make the sādhanā. So, Sahasrāra, when we reach, then everything is clear, no obstacles. Ājñā Chakra has a white color, something like a milky fog, still not so clear, but it is almost there. And therefore, first see the tattva. The tattva has to be controlled. There is energy, and what kind of energy is filtered in you? Within this emptiness, where this tattva comes... What we call in the Viśuddhi, violet color. This is clear to everyone. It is like a poison. When the poison begins to mix, then it comes like a violet color. And therefore it is said that this eggplant, this is a baingan or what in German they also say, it's in Italian melanzani. It has this color. So it is said, if it is possible, avoid this skin of that melanzani. It is very healthy, but it is also not healthy. And the best is when you shake on the fire. You make three holes, or cut three more, and then put it on the fire. So that inside liquid is, that has this color, and it is not healthy. So, in many cases, they try to take it away. Then Maṇipūra, you know what Maṇipūra is: Tejas, fire. Yes. It can burn everything. So when you are very angry, it is not from here. It is from here. It is a fire, the Maṇipūra chakra. Yes. Svādhiṣṭhāna and Mūlādhāra, both water and earth, they have heaviness. They try to pull down all our guṇas, qualities. It is attracted towards the earthly joy, but the result will be different. It will turn you into dust, into sand, and you will be washed into the water. So when we read, first try to understand the chakras. Then we shall work on the chakras. Then we can understand Kuṇḍalinī. Otherwise, when we do not know, then we can say anything. People who do not know, whatever we tell them. So, exactly, knowledge is important. So our chakras have godly abilities, but around us we have our enemies, and our bodyguards, and our safety, our energy, and consciousness. This is our chakra. Yes, then it comes, yes. Svādhiṣṭhāna was orange, no? And Mūlādhāra is red. How did it happen? I went one step back. No problem, because from Svādhiṣṭhāna you have to go back. Any hour, rare will go up, so our jogging is still there, then finish down. So this is the orange and red color, the glands which we often speak of in the Kuṇḍalinī, in the science of the Kuṇḍalinī and meditation. And Kriyā Yoga, these four, these three things are very important to cleanse. Yes. Kriyā Yoga meditation, Kuṇḍalinī awakening of inner talents. So many glands, but these two glands which he describes here in the Sahasrāra Cakra are the pineal glands. And let us see into the anatomy book and see what the pineal gland's function is. Then we will understand what Kriyā means, and what Trāṭak means. So when we do the Kriyā, then we come to the Sahasrāra Cakra. Where is the mantra of the Sahasrāra Chakra? Oṁ. Yes. So the pineal gland is near the Sahasrāra Chakra that helps us and develops the spiritual energy, the divine energies, because that is the Brahmaloka. So when we come here to this point, then there are three meanings of Brahmacharya. First, it means the student. Students should have no interest towards videos, films, dramas. Not go with the girls or the boys. Only one: study, study, study. You have to use all your energy to study. You will be one of the best students, but nowadays everyone looks like a squished Coca-Cola dozer. It has no meaning, a Brahmacharya. That is why many students cannot come through. Or, hardly they come, one subject through. At university, they have one subject. Or second, Brahmacharya means bachelor, but the real meaning of it is called Brahma and Charya. Brahma is the supreme, and Charya means the thoughts are dwelling in the supreme. That is one with the Brahmā. Brahmacharya: the definition of these letters. So, pineal gland. Ājñā has the pituitary, and that gives clear thoughts. Memory, visions, and the talents of being an artist can also be poetry. But that is more from Anāhata. But Anāhata and Ājñā Chakra both have to unite in order to get very nice poetry, very nice writing, and Viśuddhi Chakra. Viśuddhi, that purification of the poison—the poison of the bitterness which we experienced in the world. So many people have thyroid problems. They have a lot of problems, but they cannot say anything against it. They have no choice of saying yes or no, so everything is swallowed down. So when there is a thyroid gland problem, mostly it is problems with many relations: mother-child, husband-wife, friend to friend, etc. So that is why the problem has begun with the thyroid gland. The problem is solved when the tattva is awakened. Then this problem can be solved. Yes. Which one has the Maṇipūra? Anāhata. Anāhata is what they call the thymus. That is suffering with emotion: emotion of fear, fear to lose something, fear not to be successful. Many, many fears out of ignorance, because you have decided and you cannot give up. So there is this gland in the heart. Maṇipūra we know. Yes? Yes, something with pain, pancreas, which means both prāṇa and apāna, and our dear svādhiṣṭhāna,... Adrenal gland and Mūlādhāra—Gonadal gland. So these are the functions before we come to touch the Kriyā, the Śaktis, for the awakening of the Kuṇḍalinī. We have to master them, we have to understand, and we have to practice that particular mantra. No problems, Kuṇḍalinī just goes, hand in hand, in arm in arm. Say, what is that? It is my Kuṇḍalinī. Yes. Kuṇḍalinī is awareness. Kuṇḍalinī Śakti, the friend, the best qualities. So, this evening, we will again come to the subject. And now, I wish you a very nice, pleasant afternoon. Be near your rooms, and if you go away from your room, then close the windows. Maybe they said it will come, a strong wind, and windows, glass can break. Deep Nārāyaṇ Bhagavān, Kṛṣṇa, Devīśvara Mahādeva, Kṛṣṇa, Mādhava Kṛṣṇa Bhagavān, Kṛṣṇa, Satya Sanātana Dharma, Kṛṣṇa, Kṛṣṇa, Oṁ Śānti, Śānti, Śānti.