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Śrī Dīp Nārāyaṇ Bhagavān Kī, Śrī Śrī Deveśvara Mahādeva Kī, Satguru Svāmī Madhavānajī Bhagavān Kī, Kṛṣṇa Kanhaiyā Lāl Kī, Sanātana Dharma Kī, Sabhī Bhaktōṁ Kī, Jai, Mātā, Pitā, Gurudeva Kī. A very good evening to everybody. I see happiness on all your faces. All faces are happy because of the celebration of Bhagavān Śrī Kṛṣṇa's Incarnation Day, which is great. Bhagavān Śrī Kṛṣṇa is in every heart. He said, "It does not matter through which way you will go. Finally, at the end, you will land to Me. You will come to Me." That destination is divine consciousness. To enter that divine consciousness, we must follow the path towards God. We make differences in God, religion, and cultures. But God does not send anyone with a stamp on their forehead or hands declaring them a particular religious person. All is Bhagavān. You are also Bhagavān—a new title I give you today. Bhagavān means Ātmā; Bhagavān is your bhaviṣya, your future destiny. Bhagavān means pure consciousness. Bhagavān means He who always protects His bhaktas. But Bhagavān does not like those bhaktas who create dualities. In the 12th chapter of the Bhagavad Gītā, it is said you should love equally your enemy, your friend, and yourself. Then you are in that stream of divine consciousness. Nowadays, with modern technology, everyone knows about every country, culture, people, vegetation, landscapes, religions, and spiritualities. This is good, very good. That is called universal knowledge. Now, the choice is yours. There is a big, beautiful restaurant called Tilak. What does Tilak mean? Tilak means the spot of the fortunate, of fortune. It is called Śubha, which means the good. It activates your Ājñā Chakra. Tilak is a welcome; it means the light—the light of wisdom, the light of love. Every Tilak has great meaning. For example, for the Sannyāsīs, for Śiva's devotees, and for indigenous people like some Australians, they make a Tilak called Tri-Puṇḍa—three lines. Three represents the three functions: creator, protector, and liberator. It also represents the third eye: two physical eyes and the third inner eye. Ancient culture says if you see someone with no tilak on their forehead, your day will not be successful. If you go for important work or a journey, the first person you see or meet should have a tilak. Therefore, when you leave home, your parents or even your wife make a tilak on your forehead, and you must make one for them too. When both faces have the tilak, your journey is comfortable. Traditionally, the tilak is made from sandalwood, which has a beautiful smell and a great effect, keeping our mind calm, peaceful, and relaxed. Between these three puṇḍas, there is often a red tilak. That means Śakti, energy, or the Divine Mother. So all these trinities, with their mid-power being the Śakti, symbolize both father and mother. Some also apply color on the upper arms, lower arms, chest, and throat. This activates certain energy chakras. Our head is where we make decisions; we want a balanced, healthy brain. The throat is our vocal cord. The seed of speech, the word, is in the navel. The sound starts from the navel and comes to the heart, where it is filtered with positive thinking, positive energy, and love. It is then controlled and released as sound, as voice, from the Viśuddhi Chakra or our vocal cords. This means we should speak only positive, sweet, and wise words. Before you bring this sound to the vocal cord, you measure your words in your heart for their weight. If you speak harsh words to someone, that person feels a great heaviness, a burden, psychically, physically, emotionally, and intellectually. This is the quality, the sound vibration from the Maṇipūra Chakra. Anytime you speak, put your hand on your navel or stomach. As long as you speak constantly, your navel presses in. Let us all test this now. Put your hand on your stomach and touch your navel with a finger. Sit straight. Now, just laugh. Did you feel your navel? Now say, "Śrī Rām, Jaya Rām, Jaya Jaya Rām." Keep touching. "Śrī Rām, Jaya Rām, Jaya Jaya Rām. Śrī Rām, Jaya Jaya Rām. Śrī Rām, Jaya... Jaya Rām, Śrī..." There is an endless ocean—an ocean of bliss, love, and mercy. That is the ocean where Viṣṇu resides, the water element. In that water element, the Ātmā resides as a seed, as a soul. That Nāda from the navel goes through this; it is called Kṣīrṣāgara, the milky ocean, and it is filtered. If you have negative qualities, it pollutes your lake. The one who speaks, writes, talks, or screams may not have that pure ocean, but only a canalization. We should emerge from this dirty canalization into the pure ocean to be purified. I cannot tell who has this purity or who does not. Only you can know, or simply be. After that, there can still be some bitterness. That is called poison. Like Lord Śiva, who drank the poison to purify and protect our earth. What we call poison then, we can call atomic bombs or atomic weapons now. There are many wise people internationally, many politicians. Thanks to them, they negotiate and ensure no one should use atomic weapons. But such atomic weapons exist within you. They will first destroy you, then others nearby. We often hear of suicide bombs. When a suicide bomb is on someone's body, they die first, and those close to them die. Therefore, Holī Gurujī said in a bhajan: "Dost Dushaman Dur Rahijo, O Mahāprabhujī"—such people should keep their distance from me. So, the Viśuddhi Chakra. Whatever we swallow and what exists in our other chakras, in our stomachs, we utilize through the five jñāna-indriyas (senses of perception) and karma-indriyas (senses of action). If we do not use jñāna (knowledge), we utilize the karma indriya, because action is performed through the karma indriya. Speech is a karma indriya, and the word is called an arrow—śabd bāṇ. Śabd means the word, and bāṇ means the arrow. When you shoot an arrow, you cannot run behind to catch it back. It is too late; it is gone out of our hands, already beyond our reach. Therefore, through Viveka (discernment), from this Viśuddhi Chakra, we control and decide. Then comes the third eye, the Ājñā Chakra, where the seed of Viveka resides: wisdom, love, intelligence, and social education. You always tell your children, "Say thank you." When they receive anything, say thank you. "Yes, please. Bye-bye." This is social education: to be polite and nice. But if there is only the thorny flow of canalization—what we call "aha," when someone vomits everything out—normally we say, "Oh God, he or she was vomiting, so dirty." What I am saying is authentic. Or, it could be wise words that harmonize and solve all problems. The Upanishad says, "O Lord, let there be honey on my tongue." If these three chakras make mistakes, at least the powerful arrow is the tongue. The tongue is a fire and can be bitter, but if there is honey, it creates sweetness—the sweetness of harmony, peace, kind words, wise words, humble words. This is within us. This is what we call astral traveling within our body. You may think our body is only this much, but it will take ages to know your body fully. Which cell? Which atom? What is hidden is unbelievable. Heaven and hell are both within. If you cannot be happy and relaxed spiritually in this body, you can be nowhere. Therefore, this body is holy. God gives everything in this body; we can utilize it to enjoy our life and give good things to all. If you have money in your pocket, you give money. If you have an apple, you give the apple. If you have snakes in your pocket, you give snakes or scorpions. So, what do you have in the pocket of your heart? There is enough cruelty in the world. Every creature can be cruel, including humans. But humans have God-consciousness. That consciousness should be preserved, respected, and kept pure. Our body is the temple of the spirit. The jīvātmā residing inside feeds only on happiness. Happiness means joy, without pain, comfort, respect, safety, love, affection—all of this. Ānandoham ānandoham ānandam brahma ānandam. That brahma ānandam we can only experience in this body. Afterwards, you will not experience it. When you first jump into water, you feel the warmth or cold and the water on your body. Afterwards, you do not feel the water, but you see the whole ocean or lake. So the first touch of Brahman, Brahmajñāna, is in the human body. But this does not mean we do not respect and love other creatures. Other creatures have their karma; they are suffering their karma. One who kills an animal may, in the next life, become that same animal, and the other animal may become the killer. Action, reaction, action. So now, who is guilty? Who creates the karma, and who suffers the karma? Why does he or she suffer? Because every action has a reaction, and that does not end. That is called saṃsāra—the continuity, the sustainability of this creation. But it is our brahmajñāna that, no matter what happens, the jīvātmā should not be touched by it. One should always be content and happy inside. What happened is gone; even if you cry, it will not be better. What is happening has its cause, and what will happen also has its cause. In between, if we can keep our Jīvātmā happy... We act negatively out of fear, anger, hate, jealousy, or blackmail. There is a story about Mahātmā Gandhījī. He was traveling across India to gain independence, to realize the republic. He was traveling by train through mountains and hills. The train was going uphill, and the wagon in which Gandhi was sitting somehow disconnected from the others. The locomotive went upward with two or three wagons, while Gandhi's wagon, disconnected, began rolling backwards. Gandhijī was sitting there. He looked, sat comfortably, and told his secretary or co-worker, "Oh, I have good thoughts. Take pen and paper; I will dictate something about the protection of mountains and forests. This needs immense work and our attention." The secretary said, "Gandhījī, do you know what is happening with us?" Gandhi replied, "Yes, our wagon is rolling back. What will happen will happen, but why should we lose the time to write something? Let us use the time." And nothing happened. The wagon rolled back down about twenty kilometers and stopped. In his ātmā there was no fear, and in his consciousness, he had something to do: good things, to protect mountains, forests, wildlife, etc. Similarly, if you have a trapped ātmā—"trapped" meaning we say, "Now I am satisfied, my hunger is gone." You ate good food, drank nice water, and now you are happy and relaxed. But this jīvātmā, the individual soul, has been hungry and starving for many, many lives. This ātmā can only be content if we have the nourishment of jñāna. The nourishment of jñāna, knowledge, is very rich. Not everyone can digest it. Many can digest a lie, but not the truth. Yet that lie will not give you liberation. The jñāna rūpī, the jñāna svarūpa—the form of knowledge—that will liberate you. Jñāna is not about whether I lie or tell the truth; it can only be one of two. Jñāna is that which balances both and turns it into the positive. That is the work of wise persons. Nārāyaṇa Nārāyaṇa Nārāyaṇa... Dīpā Nārāyaṇa Dīpā Nārāyaṇa Dīpā Nārāyaṇa Dīpā Nārāyaṇa Bhagavān Kī Deva Īśvara Madhe Mādhava Kṛṣṇa Bhagavān Kī Satya Sanātana Dharma Kī.