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It is a very beautiful day, with a beautiful sunset and beautiful white clouds. All our plants—the trees, the grass, and the bushes—are very happy because they have had good water. It seems we have one, two, or three more such days. You did a great job. What kind of job? Our body, our soul—everything. We worked very nicely, not very hard, very comfortably—our inner self and, of course, the outside. So now we are here, and our Guru Paramparā is with us. Therefore, we offer praṇām with folded hands, devotion, peace, and harmony. Bhagavān, Mahāprabhujī, Devapurījī, Holikurujī—you have given us immense protection. We also have great devotion to our Gurudev. Whatever I give to thee, O my Lord, I am thine and thou art within me. I am within you. In that oneness, through what? Through our devotion. So we make the praṇām. Śrī Prabhupāda, Śrī Prabhupāda, Śrī Prabhupāda. Yesterday we had a beautiful program. There was a beautiful talk—I would not say a talk, but a blessing—in many different words, the words of the great saints and Gurudev. Then we had, because it was our holy Gurujī’s day of incarnation, and you heard the words of our Gurudeva, holy Gurujī. There are many words, many bhajans, many books, many lectures. One thing that is very, very important came to all of us: this modern science. We received beautiful videos; we saw the voice, the colours, the whole body—everything, as if the person is still here. We do not know how Kṛṣṇa was, how Rāma was, how Brahmā was, how Viṣṇu was. But this science has given us that: yes, it is that. Long ago, someone gave a lecture and said, “Gandhi is not here.” But Gandhi’s words are renowned in space. Many people said, “Wow! Gandhījī is in the sky, and he is speaking from there to us.” Children said, “He used to go home and say, ‘Gandhījī was speaking with us.’” It came to reality that we have brought this, and this will remain for many, many years, ages, and we also will remain. Still, there will be more. That is science, and what the great people, the scientists, are trying hard and harder to achieve. But sometimes such scientists fall to the other side. Why do they make these bombs and negatives and killings, like dead? That is not necessary. Otherwise, it has become like God and Rākṣasa. We both have that inside, and we do not want to awaken those rākṣasas from within us. We should only become like God for all creatures. But sometimes we are spoiling. It is said that we make very nice, very tasteful ice cream with various things, but then they throw something poisonous inside. That is not good, but it will come more and more. They are even making something like a human body, always with batteries, and they come and kill us and run. Why is it necessary? But what to do? That will also go away, and something more and good will come. I was talking yesterday and want to talk more on this subject. But when I was coming here, from my place where I am sitting till here, Mahāprabhujī made some other words. This is very important for us to know—very practical things that will be in reality. Furthermore, today we received Mantra Dīkṣā. We have a little one, about eight or nine years old. Of course, her parents are divine; they came from the atmosphere of yoga in their life. It was organized, so we are different, but quality is coming out. We go out walking in the forest, and there are many, many mushrooms. One knows which is good and which is not good. The good mushrooms we bring home, dry them, and use them from time to time to make soup or something with fresh mushrooms. Similarly, some are different and some are different; we are like those good mushrooms, which we can use in every direction. That is also where our knowledge goes. There is something similar, but if you think it is very simple, it is not simple. That we need. So, mantra-dīkṣā? There are many mantras—many, many different kinds of mantras. People think mantra is magic. It is not that. It makes people confused. There is nothing that can kill you. No. But it kills you from fear, and they can kill many people. They will say, “Now you should die.” And people are also very, very stupid. They have so much fear. It happens, unfortunately. There was one person who was very intelligent, very good, but fear, fear. He was alone, living. When he was in his house, he was only afraid. Out of fear, he threw his dress away, thinking somebody wanted to tell him to take away the dress. He hid under his bed. It was a weekend, and he suffered and died. After a few days, they found he had died from fear. So fear—we should get out of fear, and fear is not easy to get out. For example, let us say a big lion comes: “Oh my God!” Will you all look like this? What is happening? Or a tiger jumping. Will you say, Swāmījī, what should we do now? Swamiji will say, “Yes, yes, get up, go.” Fear. You know all these stories. Similarly, in our learning, we should know we should not be full of fear, but we should be alert. We should have knowledge. We should not be ignorant. That is it. There are many, many words which mean mantras. Gurujī said, “Mantra”: “man” is the mind, and “tra” means happy, or like when you are thirsty and you drink water, and your thirst is quenched. Or we are hungry, and we eat very nicely, and we say, “Good, eating was good.” So when we are happy and good, and others say, “I’m hungry,” troubles, then we give words or something. So mantra is words for everything. With this mantra, we make our house, we make our cooking kitchen very nice, we make our furniture nice. Many things are there. About Guru. Gurujī said, “Mantra”: “man” is mind, and “tra” means good. So our mind should be complete, happy. We should have such a word that always remains with me and will work with me. Today, after this, I said, “Okay, how to practice the mantra? I have a mantra, but what to do now? Okay, I will repeat my name, mantra.” But when we go to the science of yoga—and not only āsana and prāṇāyāma, this is just a little thing—we go further. The first mantra is chanting, like speaking: Oṁ namo śrī prabuddhi pānara. We pronounce it; we are chanting. We have to make it very clear, very good. But if you cannot pronounce it, then it is said, first we have writing. Writing means it goes to our mind, mantras, our brain. That is it. So, writing the mantra—likhit mantra. Every day, five minutes, two minutes, one minute, one hour, when you have time, whenever, write in your book your mantra. Some people say, “Don’t show my mantras to anybody.” It is only for me. My Gurujī said, “Don’t tell this mantra to anyone.” Otherwise, it is gone. You know why? One master has ten thousand disciples. Does he have two thousand mantras? Therefore, he has only one mantra. What is it? The other is also… Then he said, “What did your Gurujī say?” Nothing. Gurujī said, “Tell nothing.” Others said, “Why did Gurujī say it?” Gurujī said, “No, nothing. Is there nothing?” All say nothing, nothing. Then what is that? So this is what we call hocus-pocus. Why can mantra not be open? If we sing “Namo Śivāya, Namo Śivāya,” is it bad? Everyone is chanting; the whole world is chanting. Then why not we also chant our mantra? So it is not hidden, but we must not spread what you want. And if you want to do it, then it is good, because it is the name of our Gurudeva. You know, like people are saying, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Gurudeva. Yes? American, begin. And it is that Guru Chai, Guru Chai. Now, drink Guru tea. Guru, Guru, you know, Guru Chai. They say, “Guru, you know sugar, the cane sugar?” So that is called ghur and chai, early morning, ghur chai, ghur and chai, ghur chai, ghur chai. So now guru and chai have become guru-chai. Every day, write this mantra which Gurujī has written, and we should write it every day as much as we can. Some people have so many names: Rām, Rām… What was he doing? He was in an airplane, he had a big book, he was writing, “Ram, Ram,… Ram.” Now he has so much, why not? He said, and that is really there in that area, is a completely other atmosphere. So first, write down your mantra. That is called Likhita Mantra. If you do not write and pronounce it exactly, then your mantra will not be powerful. In that case, our Gajānanda is right; he always writes exactly, letter by letter. So, first is writing. At least five minutes you should write. This is power inside. After that, pronouncing. We can say, “Write with Rām.” So writing and pronouncing both become one. It is writing and learning, so it is that pronouncing. And if the pronunciation is not good, then it can be a mistake. In India, their pronunciation here is different. We have made from the grass one cottage, and that cottage is where Gurujī is living. So what is that? It is Gurujī’s cottage. Now, what the Indians say is Gurujī’s Kutya. You have a cottage, and we say Kutya. She did not pronounce. Now, your pronunciation, 99% all here. You say, “Gurujī’s Kutiyā.” And what is this? This pronunciation is called “dog.” Kutya is a cottage, but you cannot pronounce this. You cannot pronounce that “Kutya,” so you say “Kutya,” that is it. And they said, “Where is Guruji? He is with his Kutya.” It was Guruji with Kutya, with dog. So it is pronunciation; I cannot pronounce properly. It holds so many years, and I cannot speak still the Czech. I could have changed and sing, but always pronunciation with me. So then, why should I? I am talking, and the other talking is okay. That is it. So Gurujī and Gurujī is Kutya. Kutya, Kutya, and Kutya. Kutya, Kutty, a female dog. Kutya is a female dog. So this means first we have to write. And write, pronounce exactly. When we go to Vienna or Austria, then they say, “In my kitchen.” And the Czech, Slovak, they say… We have, how to call this, you see, what they are saying: Kyusei, kyusei, kyusei. Then pronounce the word that we should loudly. This is the first and the third, this is called mānasik. Mind in the mind—in the mind we shall pronounce the mantra. So when we have the mālā, then we will sing “Oṁ Prabhu Dīpa, Nirañjana, Sabduka Bhañjana” or any mantra: “Guru Dīpa, Guru Dīpa.” We do not pronounce them; we are in the mouth. But still, the tongue is moving. So it is silent, but still the tongue is moving. So, pronunciation, writing, speaking, and then coming close to the vocal cords. The fourth one is called udāsī. This udāsī means neither tongue, neither word, neither sound, nothing is pronouncing. That time, then, you know, now your mantra will begin to function. Then you will have that spiritual development. And then it is said that without words, without thinking, without speaking, that mantra is going with us. Said, without pronouncing anything, it is going through in our body, your mantra. Then you will go very deep towards your navel, and then our prāṇa sādhanā continues. But it is not easy. In our anuṣṭhāna, but still we are all moving the tongue. So this is the five-mantra chanting. Then we can proceed; otherwise not. We cannot just read something or chant something, and that is all. Likhita writing, and then bākhari talking, then mental, then udāsī, and then ajapa mantra. Ajapa, jisko kyā japā? Japā bin japyā kyā hoī? So then you are perfect, you will go. You have got the first step of yoga. That is it. Āsanas and this, this is our body. But further then we go, so that is our Holī Gurujī, when he was sleeping in the night or daytime, a little of half an hour, one hour, but his fingers were moving like he was doing mantra. So this is all because today we had our mantra; the children, they got a mantra. Many of them are from my long, long time; they were little children, now they are big, and they have got mantra. And someone has awakened such a feeling inside for mantras; little children also need it. We have these little children here, two years old, one year old, and they are speaking something. So here they are, but it is the parents’ teaching, and it takes a long time. There are many steps where we can lose. There are many steps to cross. And so, when we come to the mother’s body, then from the mother’s body it comes out. Then talking, etc., school, university, etc. So likewise, this is yogic science. This is what we have, our mantra. Those who were here learned. Many who have been here for a long time, they know, they are practicing. In the last few years, we did not pronounce it constantly, always. So now again, I have opened this subject. So first, about this mantra, and in this mantra, first, how to pronounce the mantra. In this case, the other subject is the kuṇḍalinī practice. And how to learn this, how to become this. Kriyā sādhanā, so that Kriyā, which is expanded further, but others cannot understand. From which time to which time to go somewhere and speak? So in this way, we have to go further. And so here is a Kriyā. Kriyā Gurujī, how, please, can you teach me the Kriyā Yoga? There are 64 Kriyās. So, many I know, others I have forgotten, but it is in my awareness, in consciousness. There are many, many kriyās. And if you cannot do this, you cannot go further. For example, make one chapati. We do not know what is anything there. You bring us chapati also. So in the home, there is no chapati flour. Go to the market; there are no real chapati seeds. Comes back. Now you get this kriyā, and if you cannot, then you are again lost. So cooking is a kriya, cleaning is a kriya. So, from where are we getting this also, kriyā? A doctor is only working in his kriya. Who is making a dress? That is also kriyā. So, how to make this kriyā perfect? And similarly, the inner kriyās. There are many, many kriyas, not physically, but inner kriyas. So, moreover, how many eating kriyas, cooking kriyas? Water, from where to come? How will water drink? There are many things; these are the Kriyās. You will pronounce and come close, not only speaking so many that goes all touching to the chakras. And now, how many chakras are in the body? As many nerve centers, double that are chakras in the body. But of course, we need not touch all that. But we have to go through. Now some say it is magic. There is no magic. It is a science, yogic science. And so, out of all these many chakras, we have other chakras, from the Mūlādhāra to the Sahasrāra chakra. And in these chakras of the human, every chakra has its meaning. Many things can be done from there. And first is that pronunciation and learning. And learning has the alphabet to learn. So we have to come and master these letters. So in that way, when it comes to the chakras, then our body has three points. The posture, or the circle, is what we feel physically. But it is reflecting like in the body, but that is not reality. It is only the sound of renunciation. So, from Mūlādhāra to Sahasrāra Chakra, and this we should learn. Many people, they had Kriyā Anuṣṭhāna. They had the Kriyā practice; many people, after about 20 years, gave up. Now you have lost everything. This Kriya that we have from Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, etc., these are all chakras. Tomorrow we will give initiation. Today was the chakra meditation, the mantra dīkṣā, thank you. So mantra dīkṣā is not only just some football. Now you have got an initiation, and you should follow. And if you will not follow, then you will not know what will happen. Nothing. What is nothing? There is nothing. You are neither there nor here. So in every spiritual path, and in our yoga, that is very important. Many people are only running behind, only for physical muscles and this and that. So, there are also many, many chakras inside our voice, in the tongue. There are so many chakras on our tongue. And that is what we are talking about. This and that, pronunciation, et cetera, is very much in our vocal cords and the tongue. So similarly, all these chakras, after you do the yoga in daily life and we are real, you want to do, think over, and then you should get. Then you should not stop, and if you stop, you are lost. And what did you lose? Everything from the past. Like you lost your key, now where is that key? How to open? Similarly, if we have not got this mantra and blessings and everything, renouncing for the disciple, renouncing or giving, so this is very, very good, and many of you are here, but you have to learn. This Kriyā Śakti, Kriyā on what we are doing, minimum 25 minutes. And only once a day. And once a day means in 24 hours. During the practice, 25 times, 27 times, we should not break. Therefore, do not answer the telephone or close the telephone. Or if somebody comes, do not talk, do not stop, because 27 times it should go with your breath. And your breath from the Mūlādhāra to Sahasrāra and from Sahasrāra to Mūlādhāra. So, this is one round. But you have to go through all chakras: Mūlādhāra, Svādhiṣṭhāna, Anāhata, etc. Through that, you go there, and we come to the Sahasrāra Cakra. That is a Sūrya. That is a Candra. And you know that we have in our prāṇāyāma, what we call there, Anuloma Viloma Prāṇāyāma. So these are the three, Iḍā, Piṅgalā, and Suṣumṇā. And what I spoke to you last time, Vajranāḍī. So when you come to Kriyā, then Vajranāḍī will help you very, very much. That is it. It is that Vajranāḍī that keeps the trunk of this big tree. And so, day by day, you are getting strength straight. So, 27 minutes minimum. After doing this kriya, then you can go further. How long depends on you. If you give up, then you cannot reach anything again. So neither there nor here. Lost it. Therefore, our techniques of our Kriya are very beautiful, very pleasant, and very joyful. And we should have the Kriya. That is Kriya, Kriya Anuṣṭhāna. That, you know, the people there ahead, those who have the Kriyā. There is no such thing as a miracle. There is no joke. This is your body, your breath, and your thinking. Always, always, every day comes quality, quality in our body. But you should not teach anyone. And if you do, if somebody tells you, then you lost, and that loss, their knowledge is gone. But you are free, and nobody stops you. But then you will think, “Next life, something, I.” So, Kriyā Sādhanā from all the chakras, and our one book, which we have, Hidden Powers in Humans, this is based on that Kriyā. Yes. And that Kriya, or they call the other, they call it, like, what is that? Something miraculous. But it is not a miracle. It is more that they practiced and are practicing, the Buddhists and Jainas. But not negative. Not black, very good, but there you have to be very careful, because it needs very much purification, very clean. And this is what people are saying, that some kind of books, and there are what are called the books, they are for like sex, etc., in the Kriya. What? Tantra. This Tantra. And people think Tantra is something or the wrong thing. That is not like that. It is people who have, after, made it like this, and they made it more famous in the West, because they were all Nazis, in the books. She and he together, and everything destroyed all this knowledge. The Buddhists, they do not have it like this. Buddhists and Jainists also do not do it like this. And a yogī does not do it like this. But there are some who want to make it like this and this and this. If somebody will say someone gives initiation, and how will 5,000 people be there? And it will say, “Free. Oh my God. Let’s go.” And that person who comes here takes the money and goes home. And many will become mental problems, which is not true. There is no yoga, so people have spoiled it. Therefore, our Kriyās are very positive. So what is true? There is no teaching of, for example, sex. Even the mouse knows. Yes, the snake knows, and even the mosquitoes. No one needs to know how to do it. That is better. So that is, but someone really, they made and make money. Then there are books, and that is so quickly, these books are sold. So once someone told Gurujī, they brought this book. So Gurujī said to me, “This book is good for making fire for the chapatis.” So, what you need, you have. That is it. So these śaktis, these kriyās, they are all very pure, there is nothing negative in them. The Buddhists have so many books, the Jainists have so many books, there is nothing negative like this. So, whatever they say, we have very simple, very pure, and very great. And before I die, you should have the Kriya, the Kriyā Sādhanā. After, I do not know which Kriyā you will have. Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya,… Oṁ Mahārā Harapoh Namaḥ Śivāya, Oṁ Namaḥ Śivāya, Oṁ… Mahārā Harapoh Oṁ Śānti. Oṁ Śānti. Oṁ. Pure, clean, relaxed, comfortable, that is all.