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A beautiful day, sunshine, nice and cool, clarity—that is the effect of the mantra. This is the third talk on the subject of mantra. These mantras are practiced at different levels. The first is called the Likhita Mantra. Likhita Mantra means we have to write our mantra with pen and ink on paper, ideally in Sanskrit letters. Of course, if we do not know the Sanskrit or Hindi alphabet, we can write it in our own language. For example, you can write the name of your country. But we must pronounce the name of that country correctly. This first step of writing, the Likhita Mantra, is very important for our spirituality, our path, and our learning. What we write, the alphabet, we then take into our mind. Every country has a different pronunciation, but we must gain a proper understanding from that alphabet according to that language. For example, you may see a Deśīya Sādhu who has a beautiful little hut, which we call a Kuṭiyā. The cottage is beautiful, and we call it the beautiful Kuṭiyā of the Gurujī. If you pronounce it "Kutya," in your tongue, that means a female dog. The cottage of the Gurujī is a Kuṭiyā, not a Kutya. If we write "beautiful Kutya," the next person who reads it will say, "beautiful dog of the Gurujī." Slowly, we can drift away from what we intend. There is another example from the Pāṇḍavas: Kuntī, the mother of the five Pāṇḍavas. Some say "Kunti," but others say "Kutti," which is wrong. We must pronounce it Kuntī, with a nasal 'n'. So we should pronounce some letters, write them, and see them again and again to pronounce properly. This happens even in neighboring countries. You say "kitchen," but in German it is "Küche." When Czech or Slovakian people say it, it is "Küche." There is a great difference between "Küche" and "kitchen." In the beginning, we are lost. A part of our mantra practice is to know this. So the first step is the Likhita Mantra—writing. Then comes the second step: pronunciation. This is called the Vācika Mantra. Vācika means "word," so we have to pronounce the mantra with the tongue. Before we were writing, now we are pronouncing it. For instance, we say "Austria" and also write "Austria." When I am in other countries far away and they ask, "Where are you from?" I say, "Austria." They say, "Oh, Australia?" No, not Australia, Austria. Many people do not know there is an Austria. I was in Japan in 1983, sitting in a tea shop. They asked, "From where are you?" I said, "From Austria." They said, "Australia," five times. I said, "Do you know Austria?" They said, "There is no Austria." I said, "Vienna." They did not know Vienna. Then one person said, "Oh, that Mozart! Mozart in Austria." We can mix many things like that with the written mantra and the pronunciation of the mantra. After that comes the third step. Which one is that? Not Mānasika, but Upāṁśu. Upāṁśu. This means we do not pronounce it with sound, but we move the tongue. That is the third stage. It is not spoken aloud, but only the lips move. For example, the mantra "Salzburg, Salzburg, Salzburg." Why not? It is a beautiful name. So this is the third step: first writing, then pronouncing, and then mentally inside with the tongue but not pronouncing the sound. Then comes the fourth stage of the mantra, which is called Mānasika. Manas means mind—without movement of the tongue or lips, but within ourselves, pronouncing it nicely. When we are doing our japa with our mālā, this is our practice with the mālā. This fourth stage is still done with the mālā. Let's say we go further: "lines, lines, lines," but only the tone. Yes, only the tone. Neither lips nor tongue are moving, but still, in our mouth and in our thoughts, our mantra is pronounced very nicely. This is the mantra that comes further. The fifth stage is called Ajapa. This is the fifth stage, Ajapa. Ajapa means that which is not japa, which happens without japa. Without pronouncing your mantra with your vocal cords or mouth, it goes within your whole body. It is called the highest part of the mantra, endless. At that time, each and every cell of our body, each and every nerve system, each and every drop of our blood which is flowing, and all of this, in your spirituality or whatever you want to call it, becomes one with thyself. You can repeat your mother's name. You were in the body of the mother, and everything and all different kinds of actions that happened in the body are from your mother. And so it means anything. There is also a negative side. It is said, "I will forget you," but I will not forget. I will forgive you, but I will not forget you. That's it. What is it like? Like in wars, they are against the enemies. Even if they are sleeping deeply, they are still against us. Who is against us? Everything. Our enemy is so strong that even in the night and in sleep, you remember this, and you are ready to kill them. Even animals, if they have once taken revenge, they will not forget you. The elephant will never give up on you, even if he died. In the next life, he will have this memory in him. Therefore, it is memory. So if you have good thinking—good for God, for the parents, for the whole world, peace, and for your Master, for your Guru—that is called the highest level of the mantra. There was one very holy saint, either in the Sufi or Muslim tradition. He was chanting one mantra: "Anal Haq, Anal Haq," which is the name of God, meaning "I am the Truth." In their tradition, religion, they said there is no physical God, there is no God, nothing to worship; only worship is called Allah. And Allah is only the space—no moon, no sun, no worship of anything. They were beating him, throwing him away, but he was saying all the time, "Anal Haq." They told him, "Please don't do this, we will kill you." He said, "Anal Haq cannot be killed." So they hanged him up, like Jesus was. There were two: one who was on the cross, Jesus, and the second one was Anal Haq. They beat him, and all his blood was flowing. But every drop of the blood had the sound "Anal Haq." They said, "He is like a devil, so we cannot let him stay here. We will burn him." So they burned him. And from the fire came the sound, "Anal Haq, Anal Haq." They said, "We will not go away till it becomes all ash." And then again, still the sound came. Then they all went down, realizing they had made a mistake. That is what happens: one who is practicing, who knows, and who gets realization, then it doesn't matter what anybody says—wrong or bad, my path is like this. In that path, you have no second path. So when you get your mantra from your master, it doesn't matter which name it is. I may not know any alphabet or letters, but what is given is mine, that's it. That is Swāmījī's darśana. Maybe Swāmījī or anyone, okay? But it is like that. Otherwise, you will practice for a while, then practice a second thing, then go to some other persons, and somebody sends you some kind of miracles, kills, and the like. So it is like that. The mantra that your master gives you, it doesn't matter if you go to another master. It is with you, a friend of it. Still, he will say, "No, my guru is that only." Therefore, it is written in the Siddha Līlā Amṛta of Gurujī. Gurujī was telling many sādhus and many people who came doing some kind of work, "Come to me and become my disciple, and I will do so." But Gurujī said, "I have one God, and it is the eternal one. There is no one more than that. I can bow down my head only to my Gurudev." And Gurudev also said in many books to Mahāprabhujī, "If I have to come back to the world, please let me be thy disciple. It doesn't matter what work I will do, but let me be in thy holy dust." Is that the mantra? That mantra which goes through our body with these five practices, then our steps go further. Otherwise, nothing. When we give the seed, the seed will grow, sprout, become a tree, give fruit, and this fruit ripens. Inside are the seeds, and these other seeds can grow again. That means my path is now clear. Kabīr Dās, not Guru Nānak, Kabīr Dās writes in his bhajan to his master, Gurudev: "Even if I die, please make me a human, and I will come and make service to you." What is written by the great saints? Their bhajans, their songs, are right. Others are making only two, three words, "blum, blum... blum," and nothing. We have very beautiful bhajans from Sūradāsa. Sūradāsa was blind by birth, but his bhajans, his songs, are so great that we can sing them now. Every mantra, if you got it on the day when... you know, when the king... All the time, when was the king? First, they give the tilaka on the forehead and the crown. This means now he has been given that he is the king. Similarly, when the master gives this tilaka or places his hand here, it means he has given you the status of a king of the heavens. But now, to learn, you still have to get it. So, only the mantras where you are writing any kind of mantras, okay. But still, nothing. Something, the gun should have gone straight, very nicely, into the heart. Kabīr Dās said in a beautiful poem: "Oh, I am injured." Everyone said, "I am injured, I am injured." Lagī, lagī, sab koī kare, lagī, nahī̃, lagar. But no one got it, anything. They didn't get that right point. Lagī, lagī, sab koī kare, lagī, nahī̃, lagar. Lagī, jiske aise lagī—but who got it, that gun, exactly there on the heart? And what happened? That went through and through. And where did it go? Your knowledge, your bhakti, it went to God, not only in you. Who came to Brahmaloka? It means we went to Brahmaloka, but we have to practice, my dear. So, that is the mantra. There are many mantras. Many will beat you, teach you, kill you, you know, everything. That mantra is called the Guru Mantra, and that is what your Guru gives. There are many beautiful mantras, but only one. Any mantra is a good mantra, none is bad. But at the door of Brahmaloka, where is your Guru Tilaka? Where is your Guru? To Brahmaloka, your Guru should go with you. Who is bringing you and letting you sit on the throne of the king? These things are spoken of by Gurujī many times and by many great saints. So mantra, mantra is a great thing. Sound, one word, can destroy everything or can do good to everything. And so is our bhakti. Bhakti. So what did Sūradāsa... You know, everybody, we often sing this bhajan, but let's not sing now. The mantra subject is not over. In the next program, there will be again mantra, so write and write and write. A big book named "Mantra." I have one mantra, this disciple also in Hamburg. I must go and check how it is. Yes, is there one? Which one is from Hamburg? In Hamburg, a mantra teacher. Yes, yes. Okay. Oṁ Dīpa Jyoti Parabrahmā, Dīpaṁ Sarve Mohanāham, Dīpanā Sajjade Sarvaṁ Sandhyā, Dīpaṁ Sarasvatyam. Prabhu, mere avaguṇa citta na daro. Gurujī, mere avaguṇa citta na daro. Pūjā khera kathā ikāra paḍhika varo. Śukla Pūjā Khera Kaṭā Ikāra Bhāṭī Kā Paro. Ijita Bhāṭā Kāñcana Karata Karo. Prabhu mere yaguṇā citta na daro, Gurujī mere yaguṇā citta na daro. Dar siye na matihā to para karo, to mere bhaguṇā citta na daro, chi mere bhaguṇā citta na daro. Ek nāla kahā vāta me lohi nira paro. ... Abhu mere avaguṇa citta na daro. Gurujī mere avaguṇa citta na tiha tiha pāta karo. Abhu mere avaguṇa citta na daro, Gurujī mere avaguṇa citta na daro. Ek brahma kahavatā sursyam jagaro, ek jīva ek brahma kahavatā sursyam jagaro. Prabhu mere alguṇa citta na daro, Gurujī mere alguṇa citta na daro. Kiharaśiye nakāro, Prabhu, mere avagūṇa citta nadāro. Śrī Devīśvaramādeva kī che, Śrīdīp Nārāyaṇa Bhagavān kī che, Sudhāścimara rājā kī che, Satguru Svāmī Madhavānandajī Bhagavān kī che, Sanātana Arvākī kī che. Viśvagurujī Maheśvarānandajī Gurudevakī Jai. Asato mā sadgamaya, tamaso mā jyotirgamaya, mṛtyormā amṛtaṁ gamaya. Sarveṣāṁ svastir bhavatu, sarveṣāṁ śāntir bhavatu, sarveṣāṁ puṇyaṁ bhavatu, sarveṣāṁ maṅgalaṁ bhavatu.