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We were discussing cosmic elements, cosmic energy, and mantra. Mantra siddhi is perfection in mantra, or perfection attained through mantra anuṣṭhāna (practice). Mantra anuṣṭhāna requires very strict physical and mental discipline. If you do not follow the disciplines, you will not gain anything. In the universe, there exist different kinds of elements or principles. Like the cosmic mother, the Cosmic Consciousness, the Paramīśvara, the Īśvara, the Holy Father, as you might call them. There are many different forces and elements in the universe; they have no forms. Yet, they can be realized and represented through symbols. You must give the symbolic form and explain its meaning. You create a symbol and explain its meaning as you perceive it. Can you explain this scientifically? Jñāna vijñāna tṛpta ātmā. Mahāprabhujī said in his Gītā Vigyān Divya Gītā that Tṛptātmā: "Tṛpt" means satisfied. When you have eaten and drunk enough, you say, "Now I am satisfied." That is called Tṛptātmā. No more hunger, no more thirst, nothing left—no desires, no longing. Tṛptātmā, as Mahāprabhujī said. In his Vidyā Gītā, he conveys that knowledge fills the soul so completely that there is no hunger left. Jñāna is knowledge, and vijñāna is science. Together, they represent the science realized through knowledge, and the knowledge realized through science. Thus, that yogī, through his knowledge and the science of yoga, realizes that the ātmā is tṛpta ātmā—nothing remains—that is a perfect yogī. This state of jñāna-vijñāna-tṛpta ātmā is realized through mantras, svādhyāya (self-study), studies, and practice. Of course, many things you explain will not be accepted by many. This is called talk with talk—arguments, discussions, and debates. This has always existed. There is always shadow and light, darkness and light. If there is no darkness, light has no value. If there is no light, darkness has no meaning. Yet, there is one ultimate truth. For example, in the Mūlādhāra Chakra, we explain the elephant with seven trunks. This does not mean the elephant literally has seven trunks. Rather, these trunks symbolise the sapta dhātu, the seven elements or seven minerals. Dhātu means mineral. Thus, every symbol in Hinduism or Vedic culture—the forms of the various goddesses, the many hands and faces—carries a symbolic meaning. In Hindu and Vedic culture, all forms, deities, faces, and hands have symbolic significance. Therefore, the depictions of gods, with their many hands and faces, hold deep meaning. In some parts of Europe, there is a folk festival called Fasching. During this festival, people wear masks of animals, ghosts, and other figures. This signifies that a human is not that animal, but attempts to express those qualities. Similarly, in India, we have many dramas where children portray Kṛṣṇa, Rādhā, Rāma, Hanumānjī, and God. In Hinduism, there is an effort to decorate God as beautifully as possible. All beautiful and precious things are imagined to be offered to God. That is why I call Hinduism a colourful and happy religion; there is no sadness in it. Thus, according to the experiences of an individual practitioner, a saint, or a yogī, they create a form, they create symbols, and they explain their meaning. This is called the landmark, established by those great, holy saints. They describe these symbols because, through that form, the energy transforms into that form. Energy is formed or changed in a bulb as light. The same energy is converted into a fan. It is the same energy which diversifies and takes form in this microphone. The inventor of the microphone gave it the name "microphone," and we all call it a microphone. If we were to say it is not a microphone but a drum, everyone would laugh and correct us. Similarly, the Trikaṛ Darśī, the great self-realized saints, brought cosmic energy into the daily use of humans and other creatures and encapsulated it in certain forms. When you see that form or sign, it immediately reminds you of something. When you see OM written in Sanskrit, you immediately recognise it. But many people have not seen it and do not know; they will ask, "What is this?" Or, when you see a cross hanging somewhere, you immediately know it is a cross, and it evokes certain feelings—it signifies where Jesus was crucified. Yet, many still do not know. In India, many children, upon seeing a cross and being told Jesus was hanged on it, ask why. It is very hard to explain. So, how can a symbol or sign transfer feelings and knowledge? Thus, we have what are called Cosmic Mothers: Śakti, Devī, Kālī, Durgā, Sarasvatī, and so on. Sarasvatī means knowledge. This learning process is that Mother Sarasvatī who resides within you and blesses you with knowledge. If you pray to Sarasvatī and she is pleased, she blesses you. You become the best student, excel in examinations, and so on. If you are a good preacher, if you speak beautifully and inspire everyone with your lecture, we say, "He or she has Vāk Siddhi." If you can inspire others with your words, you possess Vāk Siddhi. Vāk means voice, the words you speak. Each word you speak carries a balance, and this comes through mantra. Your speech is like a horse that must be given to other forces, to a higher power, to control and ride. Therefore, one should recite the mantra "naham karta prabhudiv karta" loudly or silently before giving a speech or a yoga lesson. One saint says in a beautiful bhajan: "O my inner self, divine Ātmā, you are the Lord of your senses and your mind... do not be a slave to the senses. You are the king of this city, this body." The day you become a slave to your senses, they will pull you to do something, and you will regret it deeply. You will tell yourself countless times what a stupidity you have committed. Vāk Siddhi is attained through specific sādhanās and techniques. First, svādhyāya (self-study). Then manan (contemplation), and chanting mantras. The five levels of perfecting mantra practice are: likhit (written), vekṛī (?), upāṃśu (whispered), mānasik (mental), and ajapā (automatic, effortless repetition). Through these, you attain Vāk Siddhi by the Guru's grace (Guru Kṛpā). When you speak, you should speak neutrally, without selfishness. As soon as you inject your own personal interest, you become a commercial person, and people will lose their trust in you. Therefore, mantra is very important.