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The chanting of the name of God, spiritual songs, or a saint’s name brings peace of mind. The many different kinds of parpañcas—the complexities of life—disturb us greatly. Throughout the day, we experience various things, meet different people, encounter diverse situations, and have much work. Sometimes a person feels very disturbed. So, how do we bring back our concentration, our peace of mind, and release stress? For this, we have the chanting of mantras. When you chant mantras, it creates a resonance. That resonance spreads into the environment, purifying it. We have experienced mantra chanting and felt how beautifully it affects our body, mind, and heart, bringing peace. As I explained yesterday about nāda—the sound, the resonance—we return to these techniques of how to practice. There is one mantra which is your own: it is called your guru mantra. That is the best and final mantra for every individual. Which mantra has a profound spiritual effect on our body, mind, intellect, and consciousness? It is the mantra that possesses this great spiritual power. This chanting of mantras involves five different techniques. The first is likhit—writing your mantra. Mantras are not secret. If your mantra is positive, holy, spiritual, and good for your whole family, then the mantra is not secret. But if you have some mantra for magic or other purposes, you might keep it secret. We do not need those. We need the kinds of mantras and chantings that are good for the whole world, for all trees and water. Nowadays, there is a big problem with water. We have polluted it so much that we are now developing techniques to purify it. Water is a question, and soon oxygen will also become a question because of the pollution we have caused and continue to cause. But what can be done? It is said: one drop fills the pot. So in the world, if we all act and inspire others to reduce pollution—buy only what you need, be it cloth or food. Do not change your dresses every two or three months and throw the old ones away. We should have what we need, but not for our greed. As Gandhijī said, "The Mother Earth has enough for our need, but not for our greed." We have polluted the air, soil, and water. Life will become hard, and not only mankind but animals will also suffer and die in immense pain. We should not leave such a world for our children. We want a good future for the new generation. One of the ways to purify is through the chanting of mantras. This is called Akṣara Brahma. Akṣara means the alphabet. Akṣara Brahma is the supreme, not Brahmā the deity. As I said, it is Nāda Rūpa Parabrahma, but the akṣara becomes the symbol, the subject. This alphabet inspires and leads us to the Supreme. The alphabet you use has a very positive and good effect, but the same alphabet can be misused. Therefore, there is the likhit mantra: write your mantra every day in one book. There is nothing negative in this. If anyone sees it, it is okay—no problem. If you use that mantra, it will also help others. But the mantra that should lead us to Brahmaloka is the Guru Mantra. A piece of paper can have anything written on it, but it needs an official stamp to have value. Similarly, the master from whom you receive the mantra provides the stamp of blessing. And a blessing always remains a blessing. We need a blessing, not a curse. That is it. So, the first step is writing the mantra. The second is chanting. This alphabet, which in Sanskrit is called Devanāgarī—Deva means god, and Nāgarīk means citizen—is the citizen of god. This mantra appeared in form and resonance. We have 52 alphabets in Sanskrit. In our eight chakras, on all their petals, each petal has one alphabet. The Mūlādhāra has four petals, so there are four alphabets, plus the Bīja Mantra "Laṁ." Then Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, etc. These alphabets resonate throughout our whole body because the chakras are within us. These chakras are like soldiers on a border, protecting it. Each alphabet in the chakras protects you through its resonance, and through this resonance, no negative energy can enter. We do not hear this resonance. In modern technology, it is like resonance through a remote control—ultrasound. That is how we spread vibration with our energy. I speak of this due to our Kriyā Anuṣṭhāna sādhanā and the other techniques you learn in yoga in daily life. Each alphabet represents a power, and that power we call devatā, the goddess. If you do not like the term "goddess," take it as that power, that energy. It is the same. So, the first is the alphabet—writing your mantra. The second is the resonance. All throughout the spinal column, you have your resonance. Every cell of the body has a different kind of resonance. If we try to imagine our entire being, it is like the whole globe. From this, our awakening energy merges with the whole universe. What is in the universe is in this body, and what is in this body is in the universe. This happens when we are working positively, without fanaticism or greed. Do not think, "I want to have some powers, I want to levitate." I can show you levitation tomorrow—no problem. I will hire a helicopter, sit inside, and you will see I am levitating. So why long for levitation? Nowadays, all technology is there. Then it is called chanting. When we chant, it influences our Iḍā, Piṅgalā, and Suṣumnā—the three nāḍīs. They awaken. The resonance awakens in those nāḍīs, in the nerves. At that time, what we call Indra, the Vajranāḍī, that Vajranāḍī energy expands. The Vajranāḍī is guarding. After that, you go inward. Before, you were extroverted, looking at visions. That is called Akṣara Brahma, the alphabet. Then the sound, Nāda Rūpa. That is called chanting. Then we turn back inside ourselves. That is called Upāṁśu. The tongue and lips are moving, showing that you are now going to your inner world. But the inner world becomes one with your outer world. Do not become what we call introverted; otherwise, you may get depression. So be aware, always aware. We should always be awake. Otherwise, you will fall asleep. We have to be awakened. Četan ho, dare musāfir, gaḍī ānevālie. The train is about to come, the train is about to go, the driver of the train is about to come. Be alert, be aware, be prepared. For what? The train is coming, so take your luggage and get ready to get on the train. The train will come and it will go. It will not wait for you. So if you are aware, alert, you take all your luggage, and you get in. You lost your camera there. For your camera, the train will not stop. That’s it. This is a beautiful bhajan. I do not know it exactly; I will write it down one day and give you the text. At that time, we are at the door. We are looking into our house and, at the same time, looking outside our house. This is Upāṁśa. Then comes mānasik—repeating the mantra with the mind. At that time, your inner jyoti awakens. Jyoti means the flame of knowledge, the light of knowledge. It is not like physical fire or electric light; it is another light. It is very difficult to enter that light. At that time, it opens your universe. Otherwise, we remain on the surface all the time. Then we come to the fourth and fifth technique: Ajapa. Japa and Ajapa. Japa means repeating your mantra. Ajapa means you need not repeat it because now this mechanism has become automatic, like our breath—whether you are aware or not. Whether diving, swimming, biking, running, sleeping, dancing, doing anything, even drinking alcohol, you do not forget your breathing; it goes automatically. And your heart beats. It does not matter what we do; our heart will not stop. Did you ever say to your dear heart, "My dear heart, today you have a holiday"? Your heart would say, "That is not in my protocol. I cannot rest because I have my limitations. One day I will stop, and the whole game will be finished." So the whole game is over. I thought someone died. Maybe someone tried to tell the heart to rest. That was the heart. The fear, alertness, awareness—the heart is very aware. Then comes ajapa. So Mahāprabhujī said in one of his poems: "Ajāpa jiskā kyā japā?" Ajāpa is that you need not repeat. Neither your lips nor your tongue moves. Without your trying, your mantra is constantly repeating. When you do your mālā, your tongue is moving, or sometimes your lips. So try now: sit straight, close your eyes, and with or without a mālā, repeat your personal mantra. When repeating, notice if your tongue is moving. One minute is not enough. Repeat your mantra. We will see how it goes. I will give you instructions; otherwise, for the webcast, they will say there is no more sound. So repeat, concentrate on your mantra, be relaxed so that there is not even movement in your vocal cords. The Likhit mantra, then Vekrī (which means chanting), then upāṃśu (where the lips and tongue may move), then comes mānasik (mental repetition). At that stage, the lips and tongue should not move, but you are still trying to repeat your mantra. Then comes ajapa: you are doing it neither physically nor mentally, but the energy itself goes automatically, 24 hours a day, even while sleeping. That is a very high level of mantra. This is why we chant and sing. When you sing or play an instrument like a flute, harmonium, or piano, people from many countries with different languages all understand and enjoy. You need not translate. That resonance does not need translation. That is called the language of God. One of Mahāprabhujī’s disciples, Brahmanandjī, has a beautiful bhajan. And Śiva Nanjī—sorry, Mahāprabhujī’s disciple from Chottikathu, Śiva Nanjī—Mahāprabhujī hoja, pardon, that mantra, that song... He tells that people asked about something, and he said, "My relatives, my friends, my people are they who understand my language." But not this language I am speaking? Ale ne tomu jazyku, kterým mluvím. So it is said. Takže se říká? You have forgotten. Everyone has forgotten now. I gave you one work. I gave you some techniques, and you lost them. I told you that you should meditate, concentrate, repeat your mantra, but your tongue and lips should not move. Come to Ajapā. I only tried to speak something so that you will not... think that Swamījī is now giving me meditation, or our dear brothers and sisters around the world will think, "Now the technique fell out, there is no sound." So the whole subject was on chanting—why we chant before satsaṅg. Even in India, you will see people giving good satsaṅgs to thousands. The speaker will first chant some mantras. Even for pūjā ceremonies, we have mantras because that creates a powerful energy and atmosphere, and that vidyā awakens the knowledge within us. You did not follow. You did not chant and repeat inside. That is why it is not so easy. It will come one day. Do not worry. I will bring you there. But it is only if you do it. Try every day. Śrīmān Nārāyaṇa, Nārāyaṇa, Nārāyaṇa. Now you can speak. No problem. Okay, now you can chant. Teď můžete zpívat. I have opened Mauna. Otevřel se Maun. Śrīmān Nārāyaṇa, Nārāyaṇa, Nārāyaṇa. Śrīmān Nārāyaṇa, Śrīmān Dīp. Satya Nārāyaṇa, Nārāyaṇa, Nārāyaṇa. Satya Nārāyaṇa, Deep Nārāyaṇa Bhagavān Kī. Alak Purījī Mahādevakī Satguru Swāmī Madhavānandjī Bhagavānakī Devādideva Deveśvara Mahādevakī.