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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. Bhagavān Kṛṣṇa said, "It doesn’t matter through which way you will go." Finally, at the end, you will land to Me. You will come to Me. So what is that? That is divine consciousness. And to enter through that divine consciousness, we have to follow the path towards God. We make differences in God, religion, and cultures. But God doesn’t send anyone with a stamp on their forehead or hands that you are now going there as a particular religious person. All is Bhagavān. You are also Bhagavān. A new title I give you today. So Bhagavān means that Ātmā Bhagavān is that, your bhaviṣya, your destiny, future destiny. Bhagavān means pure consciousness. Bhagavān means that who always protects his bhaktas. But Bhagavān doesn’t like those bhaktas who make 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, according to modern technology, everyone knows everything about every country, culture, people, the vegetation, landscapes, religions, and spiritualities, etc. Which is good, very good. That’s called universal knowledge. Now, the choice is yours. There is a big restaurant, a beautiful restaurant. It’s called Tilak. What does the Tilak mean? Tilak means the spot of the fortunate, of fortune. It’s called Śubha, which means the good. It is activating your Agnya Chakra. So Tilak is something that you welcome, and that Tilak means the light. That light of wisdom, light of love. Every Tilak has great meanings. So, for example, for the Sannyāsīs, for the Śiva’s, and for indigenous people like Australians, they make Tilak, it’s called Tri-Poṇḍa. Three. Three means all these three nīti. Creator, protector, and liberator. And the third eye, two eyes, this physical, and third is the inner eye. It is said in ancient culture, if you see someone who has no tilak on the forehead, your day will not be successful. If you go to some very important work or something, or to some journey, the first person you see or meet... You should have a tilak, and therefore when you go from home, your parents or even your wife, they make you a tilak here. And then you have to make tilak them also. So now we have seen the both faces are with the tilak. Now your journey is comfortable. And mostly the tilak was from the sandalwood, which has a very beautiful smell. It has a great effect. Keeps our mind very calm, peaceful, relaxed. And between these three puṇḍas, there is a red tilak. That means Śakti, energy, or Divine Mother. So all these trinities. Then their mid-power is the power, the śakti. So this is both father and mother, which is symbolizing this. Some also put color on the upper arms and lower arms. On the chest and on the throat. This activates certain energy chakras. This is our head, and we make decisions, and we want to have a balanced, healthy brain. This throat is our vocal cord. The seed of the speech, the word, is in the navel. The sound starts from the navel and comes to the heart. Which is filtered with positive thinking, positive energy, love. Then again, controlled and then released, the sound, the voice from Viśuddhi Chakra or our vocal cord. Which means that we should speak only those positive, sweet, and wise words. Before you bring this sound to the vocal cord, you measure your words in your heart, how heavy they are. It means if you speak hard words to someone, that person feels psychically, physically, emotionally, or intellectually, in many, many ways, a very big heaviness, a burden. So Manipūra’s hands, the quality, the sound, vibration. Anytime when you speak, put your hand on the navel or on the stomach. As long as you speak constantly, your navel is pressing in. For example, we will all make one test now. So, put your hand on your stomach, and with any of your fingers, touch the navel. The navel is not here. Oh my God, maybe it can be. So, the navel is here, please. And sit straight. Now, one test. Just laugh. Thank you. Did you feel your navel? Now you say, "Śrī Rām, Jaya Rām, Jaya Jaya Rām." Touch still. "Śrī Rām, Jaya Rām, Jaya Jaya Rām. Śrī Rām, Jaya Jaya Rām. Śrī Rām, Jaya... Jaya Rām, Śrī..." And then there is an endless ocean. There is an ocean of bliss. Ocean of the love, ocean of the mercy. Because that is the ocean where Viṣṇu is residing, that water element. In that water element, the Ātmā is residing as a seed, as a soul. And so, that Nāda from the navel goes through this. It’s called Kṣīrṣāgara, the milky ocean. So that is filtered. If you have negative qualities, it pollutes your lake. Who speaks, who writes, who talks, who screams. That one said, "Now he doesn’t have that pure purity, the pure ocean, but canalization." So we should come out of this dirty canalization into the pure ocean to purify it. So I cannot tell who has this or who does not have it. Only you. Or only be. After that, there is still some bitterness. That’s called poison. Like Lord Śiva, he drank the poison to purify and protect our earth. That time we call poison; this time we can say atomic bombs, atomic weapons. So there are many wise people internationally, many, many politicians. Thanks to them, they negotiate and they take care that no one should utilize the atom weapons. But such atom weapons are within you. And that first they will destroy you, then others who will be near. You know, we hear many times about suicide bombs. So when the suicide bomb is on their body, first, they die, and those who are close, near to them, will die. Therefore, Holī Gurujī said in one bhajan, "Dost Dushasan Dur Rahijo, O Mahāprabhujī, such people should keep distance away from me." So Viśuddhi. So whatever we swallow, and what is existing in our other chakras, in our stomachs, we utilize or use them through the five jñāna-indriyas and karma-indriyas. So if we don’t use the jñāna, then we utilize the karma indriya, because action is through karma indriya. So, word, speech is called karma indriya, and the word is called arrow. Śabd bāṇ. It’s called śabd bāṇ. Śabd bāṇ means: śabd means the word, and bāṇ means the arrow. When you shoot the arrow, you can’t run behind to catch it back. It is too late. It’s gone out of our hands. It is already beyond our reach. Therefore, through Viveka, from this Viśuddhi Chakra, we control and decide. Then comes the third eye, Ājñā Chakra, where the seed of Viveka is. The wisdom, the love, the intelligence, and the social education. You always tell your children, "Say thank you." Anything they get, say thank you. Yes, please. Bye-bye. This is the social education that we say: "Thank you, be polite, be nice." But if there is only the thorns and flow of the canalization, what we call "aha," now he or she vomited everything. No, normally we say, "Oh God, he or she was vomiting, so dirty." So what I’m saying is, it is authentic. Or it was such wise words to harmonize, and all problems were solved. The Upanishad said, "O Lord, let there be honey on my tongue." So, if these three chakras make mistakes, at least this powerful arrow is the tongue. So the tongue is a fire, and bitter, but if there is honey, it makes sweetness—the sweetness of harmony, peace, kind words, wise words, humble words. So this is within us, so when we call it astral traveling. Astral traveling is within our body. You think our body is only this much. It will take ages and ages to know your body. On which cell of the body? Which atom of the body? In which part of the body? What is hidden is unbelievable. Heaven and hell, both are within. If you cannot be happy and relaxed, spiritually, in this body, you can be nowhere. Therefore, this body is holy. And God gives everything in this body; we can utilize and enjoy our life and give good things to all. If you have money in your pocket, you can give money. Or if you have an apple in your pocket, you give the apple. And if you have in your pocket snakes, then you give snakes, or scorpions. So, the pocket of the heart, what do you have? Cruelty in the world is enough. Cruelty. Cruel. Every creature is cruel, including humans. But humans have got God consciousness. And that consciousness should be preserved, respected, and kept pure. Our body is the temple of the spirit. The inside jīvātmā, which is residing, the jīvātmā, which resides inside, its food is only happiness. Ānandoham ānandoham ānandam brahma ānandam. That brahma ānandam we can only experience in this body. After you will not experience. When you first time jump in the water, you feel the warmth or the cold and the water on the body. After you don’t feel water, but you see the whole ocean or the lake. So the first touch of the Brahman, Brahmajñāna, is in the human body. But it does not mean that we don’t respect and love other creatures. Other creatures do have their karma. They are suffering their karma. One kills an animal; next life, that one will become the same animal, and the other animal will become the killer. So action, reaction, action. So now, who is guilty? Who is creating the karma, and who is suffering the karma? Why is he or she suffering? Because every action has a reaction, and that is not ending. That is called saṃsāra, the continuity, the sustainability of this creation. But it is our brahmagyāna that doesn’t matter what happens. It will happen, but the jīvātmā should not be touched by that. Always be inside content, happy. 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. So, between this, if we can keep our Jīvātmā happy, we act negatively either out of fear. Or anger, hate, jealousy, with blackmail, which we got through the blackmailing. There is a story about Mahātmā Gandhījī. He was traveling through all of India to gain independence. To realize the republic. So he was going by train, and the train was going through the mountains and hills, so it was going uphill, and the wagon in which Gandhi was sitting somehow disconnected from the others. So the locomotive was going upward with two or three wagons. And these two or three wagons, which were disconnected from that, were going back, rolling back. So Gandhijī was sitting there, he looked and he sat comfortably, and he tells his secretary or his co-worker, "Oh, I have good thoughts, take pen and paper, I will dictate you something." Protection of the mountains and the forest. This needs immense work and our attention. He says, "Gandhījī, do you know what’s happening with us?" Yes, our wagon is rolling back. What will happen will happen, but why should we lose the time to write something? So let’s use the time. Okay. And nothing happened. It rolled back down about twenty kilometers and stopped. So in his ātmā there was no fear, and in his consciousness, awareness, he had something to do: good things, to protect the mountains, forest, wildlife, etc. Similarly, if you have a trapped ātmā, trapped ātmā means—trapped means—we said, "Now I am satisfied, my hunger is gone." You ate good food, you drank nice water, and now you are happy and relaxed. So this jīvātmā, individual soul, is hungry, starving, many, many lives. But now, this ātmā can only be content if we have that nourishment of jñāna. Jñāna, the nourishment of the jñāna, the knowledge, is very rich. Not everyone is subject to digest that. Many can digest the lie, but not the truth. But that lie will not give you liberation. But that jñāna rūpī, the jñāna svarūpa, the form of the jñāna, that will liberate you. So jñāna is not that I lie or I am true. It can be only two. But jñāna is that which balances both and turns it into the positive. That is the work of the wise persons. Narāyaṇa Nārāyaṇa Nārāyaṇa... Dīpā Nārāyaṇa Dīpā Nārāyaṇa Dīpā Nārāyaṇa Dīpā Nārāyaṇa Bhagavān Kī Deva Īśvara Madhe Mādhava Kṛṣṇa Bhagavān Kī Satya Sanātana Dharma Kī.