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It is called Bīja Mantra. Bīja means a seed, which will sprout, grow, and become a large tree. Similarly, within that Bīja Mantra, in that particular chakra, lies dormant energy—immense energy. It is positive, but if one does not understand, respect, or know how to utilize it, that energy can also become negative for us. There are negative qualities or energies within us, and positive ones. It is our jñāna, and it is our practice—let us call it masterwork—that enables you to turn negative into positive. That is called creative, active, and developing. If you lack that knowledge, you can lead that energy or quality toward distractions. If you read Patañjali’s Yoga Sūtra, there are names for samādhi: sabīja samādhi and nirbīja samādhi. The same samādhi is also called savikalpa samādhi and nirvikalpa samādhi. The bīja mantra of a particular chakra holds the entire energy of your being across many lives, lying dormant there. The Bīja Mantra is a chakra that holds energies hidden from previous lives, concealed within it. That energy point is sound, and that sound is energy. When that sound awakens, it multiplies. Thus, there is a sub-mantra. From the bīja-mantra comes the sub-mantra. Each sub-mantra is responsible for each petal of the chakra. The petals plus the bīja mantra have their own field in your body, which is called resonance—that vibration, that sound. Those who practice exactly, with concentration and seriousness, can experience this. Kundalinī awakening does not merely mean having some sensation through the spinal column, with nerves vibrating, feeling heat in your Mūlādhāra, or feeling vibrations and depressions in your Sahasrāra Chakra. This is the expression of a person who does not know what kuṇḍalinī, kuṇḍalinī śakti, and kuṇḍalinī awakening truly are. It can happen that you lose your energy. When you practice wrongly and do not follow the disciplines, if you are not careful, you lose energy. It is like having a water pipe underground that leaks at every joint, losing a lot of water. But if you do the plumbing work carefully, there is no leakage. The principle is the same: you gain energy, but you can destroy it through negative thinking. Through negative talking, energy is lost. Many yogīs observe mauna; they do not speak, but they chant, sing prayers, and give lectures because there they impart good quality, good words, and good energy. Immense energy is lost, as we say, when you are gushing unnecessarily—gossiping and doing many things where we lose energy. The number of petals on the chakras corresponds to the number of alphabets we have in what we call the Devanāgarī alphabet. Within it, there are also chakras and maṇḍalas. In maṇḍalas and chakras, the corners are very important—what we call the angles: right angle, left angle, triangle. Three corners: char koṇas, ṣaṭ koṇas, aṣṭ koṇas, and so on—the three angles, four angles, six angles, eight angles. In particular yajña ceremonies, for specific yajñas, you have different angles. It is a science that dictates which particular energy will be attracted or sent. Thus, the Akṣara Brahma, that alphabet, represents the Supreme. Akṣa means undestroyable, everlasting. I spoke this morning about Akṣa Puṇya. Akṣa Puṇya means everlasting good things—Pūrṇī ātmā, the pure ātmā, the pure soul. The ātmā itself is pure and divine, but the jīvātmā is not. The jīvātmā is the individual soul, and ātmā is the universal soul. As ātmā, we are all one. For the time being, there are two souls. That means two souls, but one Ātmā. We are individual ones. Whatever happens through our being on this earth belongs to us. Whatever we do and create, we cannot take with us, but as that vibration, that resonance, that karma goes with us. It means the entire phenomenon will go in a direction, like a flag blows in the direction the wind is going. Our whole phenomenon goes in a certain direction, as if something were flying where the wind blows. After separation from this physical body, the Jīvātmā and astral body do not have the power or strength to do something and try to go opposite. Therefore, whatever we would like to do, we can only do now in this body. Everything is here. The choice is yours. To do or not is your thing. If I were clever enough, I would utilize the time of my life to serve, to help, to meditate, and to do good things for the entire planet, because that is in my interest, in my favor, and my benefit—to serve the purpose of my life as a human. If I do so, I will be liberated. If I do not, then my life is lived like animals live. Therefore, sādhanā is designed for humans. Training can also be designed for animals, but humans are far more than that. Utilize your time as much as you can for good things, so that no time is left for stupid things. That is why Akṣara Brahma is supreme. Because within that Akṣara Brahma is concentrated Nāda, the sound. That sound is Nāda Rūpa Parabrahma. That is Parabrahma, not Brahmā. Brahmā is the creator, and Brahm is the entire universe. It is not a yoga; it is a yog. When you speak about more definitions of yoga, then you can say yoga āttā, yogānuśāsana. This is a language problem. The second person will speak Brahma, I speak Brahma, and a third person translating will say "the creator." Thus, the world is turned, and the real meaning is lost. That is why translating any literature is not easy. To translate a spiritually holy book, you need three things: Śabdārtha, Bhāvārtha, and Jñānārtha. Śabdārtha is the knowledge of the words. Bhāvārtha is the meaning, what the word expresses. Jñānārtha is having the exact knowledge to translate accordingly. Therefore, jñāna, knowledge, we call Jñāna Amṛta. Amṛta means nectar, ambrosia, which makes us immortal. There are many different kinds of nectar. Jñāna Amṛta, the Vākya Amṛta—the words you speak, the wise words, are called Vākya Amṛta. Your words are like nectar. Jñāna Amṛta gives rise to Vākya Amṛta. Out of the nectar of your knowledge come words like nectar. From a cow comes milk; from a buffalo also comes milk. There is no difference of color, caste, nationality, culture, and so on. There is no gender difference. In dhyāna, in knowledge, there is no difference, no discrimination. A foolish, ignorant person cannot produce dhyāna amṛta. Because jñāna unites, and jñāna divides. Jñāna is ignorance, and jñāna is knowledge. Out of ignorance comes duality, and we do not want duality because duality divides. Therefore, it is called Vākya Amṛta, not Vācana Amṛta. Forget the 'a'; do not pronounce 'a' anymore. When you give a lecture to your disciples, you prepare yourself with the best words, sentences, and knowledge. Your disciples will say, "Oh, what you spoke was beautiful." Beauty we see with the eyes. How did you see the beauty of words? It means you were the best artist. Out of sound, you saw beauty. Real beauty is that which is not visible with physical eyes. The beauty we think we see with our jñānendriyas is temporary, but the beauty of wisdom, your knowledge, is everlasting. Śabda is the word. When I tell you "water," you will translate it. But if I say, "I would like to drink," where are you, in which situation? If you are in a bar, they will ask which wine you would like. If in a juice shop, they will ask which juice. If sitting near water with nothing else, they will know you want water. That is the knowledge of deśa and kāla. Similarly, within ourselves there are many requirements, and we must understand ourselves. If you understand thyself, you will understand all. Knowledge will unite and bring non-dualism; ignorance will divide and bring dualities. This duality is not reality, because reality is only one. Therefore, it is Brahma satya, jagat mithyā. As ātmā, we are all one. As jīvātmā, we are many, but all have the same destination. Akṣara Brahma is a symbol indicating something, designed for us. When we write 'A', 'A' is 'A'. 'A' cannot be 'W'. 'A' remains 'A', and 'W' remains 'W'. But if you turn it upside down, 'W' can become 'M'—that is manipulating. Do not manipulate your chakra's energies. Likhita Japa—writing your mantra—every alphabet has its energy. Sometimes they must unite to create one energy; sometimes they need the help of other alphabets to create or express what you want. When we write 'G', 'G' is for Guru, for Jñāna, for Gaṇeśa, for God, and for 'guy'. But this 'G' needs two more alphabets: G-O-D. It becomes 'God'. Turn it upside down, it becomes 'dog'. If you have no Jñāna Amṛta, no knowledge, and know only Śabdārtha, the words, you can turn things upside down and completely lose the energy. When you write your mantra, there is sound in the alphabet. It is best to write in the original language. Luckily, we have already written first in Sanskrit and then in your letters, so Likhita Mantra in your Sanskrit. That is Likhita Mantra. When we practice Likhita Japa, the entire symbol comes to our consciousness. You close your eyes and see that alphabet, feel the energy, hear the sound. Vibration, sound, form, and energy all come together while making Likhita Mantra. This is a form. You set this form into Saguṇa and Nirguṇa. That is called Vaikharī Japa, the second step: chanting. We will speak about that tomorrow. Today, think about Likhita Mantra, Akṣara Brahma, Śabdārtha, Bhāvārtha, and Jñānārtha—the vibrations, chakras, and your hidden powers in humans. The book is available in every language. I wish you all the best and the blessings of Neypurījī, Mahāprabhujī, and Gurujī. Much love and good wishes from me. Tomorrow morning, at 10 o'clock, there will be a webcast on how important mantra is for yoga practitioners, the mantra practice, by Swami Vivek Purī. In about 24 hours, at 6:30, I will again be with you and will tell you about Vaikharī Mantra. Likhita, Vaikharī, Upāṃśu, Mānasika, and Ajapā—these are the five levels of mantra practice. I wish you all the best. Dear brothers and sisters on the webcast, enjoy the satsaṅg. The webcast will continue with bhajans. We have many good bhajan singers. Every time I mention, there are many people who habitually sit in the front. Kindly go behind and let others come to the front. I say this at every program. Thank you for your understanding. Give others a chance too. Who is selfish? I will tell a story about what happens to the selfish, but after such a good lecture, I will not frighten you. I do not know if it was good or not, or if it would be good for you. Here in the front, come quickly before the place is occupied. Why are you sitting? You will sing, but see—you are also included. Thank you. Please do not be offended. I want to do a good thing for you. Otherwise, those who sit in the front, we have to pay first class. Let us say first class, economy class, business class. Next time, the first row costs this, the second row costs that. Lens and Salisbury, come to the front. Hari Om. God bless you. God is Śamī, Akhaṇḍa, Ujjala, Chāndajña, Īje, Raṅgūpa, Hānūpa, Īpoche, Raṅgakare, Nai, Īpoche, Raṅganāre. Guruvara Jha Taryami Me Jha Saunade Acha Sabat Acha Kipanvera Ve Kipanvera Saunade Taryami Me Jha De Bharat Bharade Aga Mahādiśāmī, Sant Virajjanī, Bhavādiśāmī Medhī. Ajya Sabha, Ajya Sabha, Ajya Kappana, Daryaki Viragan Navi śrī-dīpa-kāhepara-viśvamāna-vāve, kī janamadare. Sādhra sihasā na pavi, sādhra sihasā. E sabho vegam adhe, e sabho vegam adhe. Ame cha halusā adhe, antaryāmī me cha halusā una adhe. Kālachasabhā tajakikapana, Kālachasabhā tajakikalapana. Daryākevera gandave, Daryākevera gandave, Urovarame chalusaunade, Daryāme chalusaunade. Bhagavāne kī śivaiśvānānakudeva kī śivaiśvānānakudeva, when will you... He is asking something different. Yes, I think when I will have a little time. There are two things. I always try to postpone them, not due to laziness, but because my priority is Seva. I wanted to write a bit about my life experiences, which is why I was in Nepal for three months, but many bhaktas came and I had no time. I went to Fiji for 15 days, thinking it would be easy, but it was not because I was again very busy. Then I thought I would stay in Jadan and do it, but these two things I should do. Best would be to stay in Strelka. Yes, in Strelka and Vape, I can really relax. So perhaps in a střílk it will be. Okay, sing your melody. In my melody, it is different. This gets stuck here, of the big ocean between. Chalo, chalo ye sahelya, Satguru sāraṅgadhāra ke deśa,... Sāraṅgadhara ke deśa, Pīvavara ala velyā ke deśa, Sāraṅgadhara ke Deśa Pīvavarālāmbelyā ke Deśa. Chālo, chālo ye sahelyā, Satguru Sāraṅgadhara ke deśa. Īvāraṁ gīlo sva-guṇa-śīlo, svarūpa-rasīlo, bheṣa... Hare Hare svarūpa-rasīlo bheṣa, Ajabasaneha Barsemeha, Ajabasaneha Barsemeha, Vijayadeya Sada Upadesha, Vijayadeya Sada Upadesha. Chalo, chalo ye sahelya, Satguru sarangadar ke desh, desh pivahar alabelya ke desh. Sāraṅgadarake Deśa, Pīvavarālabhelyāke Deśa, Chālo Chālo Ye Sahelya Sattva Guru, Sāraṅgadarake Deśa... Sējābīnī nita-navīnī ātma-cīnīśe, Sējābīnī nita-navīnī ātma-cīnīśe, Rēr ātma-cīnīśe. Satguru Nāth Gauriyat, Satguru Nāth Gauriyat, Chalo Sādhanādhanyau Ādeś, Chalo Sādhanādhanyau Ādeś, Chalo Chalo Yeh Sāhelyā, Satguru Saraṅg. Drekhe Deś, Chalo Chalo Yeh Sāhelyā, Satguru Sāraṅgadara Kede, Sāraṅgadara Kede, Śāpīvavara Ālabhelya Kede, Sāraṅgadara Kede, Śāpīvavara Ālabhelya Kede, Chalo Chalo Ye Sahelya. Kahi Deep Swami Antaryami, Kahi Deep Swami Antaryami, O Ghananami Ganesh Bolo, O Ghananami Ganesh Chalo. Chalo, chalo ye sahelya, Satguru Sarangadhara ke de. Sāraṅgadāra keḍe, Śābhī vāvara alā beliyā keḍe,... They are waiting for the webcast satsaṅg, Skype satsaṅg. I must tell them I will come after 40 minutes. You need not translate. Tell Monica to go to the computer and tell them that Swāmījī will come in 40 minutes for satsaṅg. Okay, next bhajan. Have you been walking today? No? After one bhajan, we will have prayer. After prayer, you can walk through the ashram—everywhere, up and down, up and down. Twenty rounds. Yes, it is five kilometers. Go here, up, down to the Ganga house, down to the lake parking place, front door, or this door. One round, second round, third round, fourth round—twenty rounds. Then you will enjoy your sleep. Yes, sing any bhajan. Shanti wants to sing. Okay. Yes, I want to sing the bhajan which Holī Gurujī was writing—the story of Swāmījī, the story of Swāmījī. Oh my God, yes, Swāmījī Jaya Śrī Māheśvarānanda Mahārāj. Oh my God, and this, Swāmījī, I hope you will remember that your biography is most important for us, so hopefully we will have the time. It would be most precious for us, and in this bhajan is written also the life and glory of Swāmījī. Jai Śrī Maheśvara Nānjī Mahārāj. Dhanyā ho phūlī bhāī ke lāl. Dhanyā ho phūlī bhāī ke lāl. 15th August, Yogeśvara Mahātma... Jai Śrī Maheśvarānand Jī Mahārāj. Mahā Ṛṣi Gargāchārya Kenāśme Brāhmaṇ Kula Ke Bāl. Mahā Ṛṣi Gargāchārya Kenāśme Brāhmaṇ Kula Ke Bāl. Jai Śrī Maheśvarānand Jī Mahārāj. Pitā-śrī-kṛṣṇa-chanda-jī-paṇḍit-rūpa-vāsa-prohitam. Raghat Bhai, pahali jeel mein tārā jaisā Jai Shree Maheshwaranand Jī Mahārāj. Anya ho phooli Bhai ke la Dastako ho janame Yogeśwar. Bhā kama ho janame Yogeśwar. Bhā kama aiśvarya, aiśvarya nani mar. Madhavān jī ke nipāla āśrame par terai kuśala Madhavānanda jī ke nipāla āśrame par tere kuśala par samay me sab vidyā, vidyāt me niṣār par samay me sab vidyā banāī īśvar Jaya Śrī Maheśvara Nānājī Mahārāj. Śrī Satguru Mādhava Nanājī se mil gayā Mahāprabhu Dīpadāyal Bhāī Mahādev Śrī Deveśvar kī jagī choṭī viṣayā Jai Śrī Maheśvara Nanjī Mahārāj Nyāho Phūlī Bahī Kelā Andra Gosteko Janame Yogeśvar Kadiyā Kāma Kāma Ināyeśvara Nañjī Mahārāj, Ināyeśvara Nañjī Mahārāj, Viśva Baramāna Nekārake Yogeśvara Videśa Yogī Karī Sambala. Viśva, Baramā, Nāgarake, Yogeśvara, Vaideśa, Yogī, Karī, Sambhara Jñāna, Amṛta, Rāya, Yoga, Sādam, Sāṅkhya, Komīya... Videśa yon koṣaṭ śakārī banāyā duvasya nonsediyā nīkal. Śuddha ācāra vicāra bhakti se sādhanā kare. Trika śuddha ācāra vicāra bhakti se sādhanā. Īśvara nañjīmara. Jaya Śrī Maheśvara Nañjīmara. Dānya o phūlī bhāī ke lā daṇḍyāo phūlī bhāī kelā. Agastako janame Yogeśvara. Kadīyā kāmā kāmā Pāṇḍra Agastako janame Yogeśvara Kadīyā kāmā kāmā. Jai Śrī Maheśvarānandjī Mahārāj. Jai Śrī Maheśvarānandjī Mahārāj. Viśvaka Guru Bhārata Deśe Kadhiyā Pratyakṣa Pramāṇa Bhārata Mātā Keśaputra Nyāsī. Jai Śrī Maheśvarānandjī Mahārāj. Dhyāna Yoga Kī Siddha Pīṭho Viśvadīp Guru Kuhul Dhām Sadākāve sadāṁ nakārake viśrāma. Jai Śrī Māheśvara Nanjīmara Danyā ho phulī bhāī kelā. Jai Śrī Maheśvara Nanjī Mahārāj... Pūraṇakumbake pavanaparvapa haridvale gaya jammat Mahā nirvāṇī ākarake hogaye mahā maṇḍaleśvara Jai Maheśvara Nanjī Mahārāj Dhanya ho Phūlī Bāihī Kelā. On the 15th of August, Yogeśvara Kadiyā Kāmā Kāmā. Jai Śrī Maheśvara Nanjī Mahārāja. Bhārata kī gauravagāthā meṁ ho gayā ajaib ujjal Gaṇeśa, Purī, Gunna, Gave, Guruva, Satya, Kahe, Saba. Jai Śrī Maheśvara Nanjīmara Danya o phūlī bhai kelā. Agastako janme yogeshwar kadi akama kamar. Jai Shri Maheshwara Nanaji Maharaj Siddip Naram Bhagwan Keeja. Hindudharam Samrat Sadguru Swami Madhavananda Bhagwan Keeja. Vishwaguru Mamadaleshwar Paramahamsa Naishwaranandigurudeva Ki Jai.