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Salutations to Śrī Dīpa Nārāyaṇa Bhagavān, to Devadhī Deva, Deveśvara Mahādeva, and to Dharmasamrāṭ Satguru Svāmī Madhavānandjī Bhagavān. Salutations to the Satya Sanātana Dharma. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇa. Oṁ Namaḥ Śrī Prabhu Dīpan. Haṁsabhādāsa Prabhuśaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhudī Parāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Namo Namaḥ Śrī Prabhu Dīpanārāyaṇa. Gurudev’s blessings to all devotees present here and to those joining from other countries. Divine blessings are flowing from holy Bhārat. This month contains many auspicious days, holy days commemorating the miracles of great souls. Their stories live on in the Purāṇas and legends. One of the major festivals in India during the months of Phālguna (February-March) is Holi. This is a colorful, beautiful month of spring when everything blossoms. It is a harvest time. The farmers have completed their work and have leisure. Without spiritual consciousness or knowledge of life’s purpose, human weakness can lead one astray—toward alcohol, drugs, backbiting, cheating, blackmailing, and even criminal activities. This is human nature when there is nothing to do. Therefore, after every harvest season, holy days arrive. There is Dīpāvalī, the festival of light, which celebrates the harvest from the monsoon season. It honors Bhagavān Śrī Rāma’s return to Ayodhyā after fourteen years in the forest. To guide people traveling day and night for his darśana, lights were hung on trees and branches, along with sweets for sustenance. This is precisely what is known in the West as the Christmas tree. The Christmas tree is the tree of Dīvālī, honoring Bhagavān Śrī Rāma. Culture unites and spreads. Where there is a human, there is culture, and where there is culture, there is a human. When humans move, they take their culture with them. You have come from different countries, bringing your own culture. While you follow and respect Indian culture, you are also colored by your origins. Similarly, wherever one goes, one brings their culture. But slowly, over time and distance, cultures begin to blend. Consider the gypsies. They began traveling from Punjab and Rājasthān (then called Rājputāna) centuries ago. As they journeyed through Pakistan, Afghanistan, the Middle East, Turkey, Romania, Bulgaria, and into Europe, their dress, language, and religion were influenced. Yet, in their blood, the original way of thinking and living remains. It is not easy to change. I spent a month in Fiji, where there are many Indians. Interestingly, the indigenous people of the islands, like the Māori of New Zealand and the Fijians, have habits and symbols resembling Sanātana Dharma—revering light, the sun, the moon, trees, and protecting the environment. Before Christianity entered Europe, the ancient Celts had symbols of Sanātana Dharma. Recently in Slovakia, during highway construction, archaeologists found a stone bearing a svastika. Where did this come from thousands of years ago? Christianity is 2,000 years old; before that were the Romans and Celts. The feelings and mentalities remain from that cultural development. In Australia, the Aboriginal people are said by some to have been discovered first by China, then by the British under Captain Cook. Scientific research, however, has found Indian genes, particularly from South India, in Aboriginal people. It is said that long ago, Australia was connected to India through lands like Bangkok, Hong Kong, Singapore, and Indonesia. I am not claiming who is Indian or not; it does not matter. We are human. During Mahāśivarātri in Australia, I established a Śiva temple. I was covered in vibhūti, wearing a lungi, and with my beard, I resembled an ascetic. I later saw a picture and reflected. The Aborigines, in their ceremonies and daily life, apply tilaks—on the forehead, here, and there—exactly like South Indians during pūjā. They apply vibhūti in the same way. It is something different, yet the same. Human culture around the world does not change fundamentally; it merely takes on different colors. Human nature is such that when there is idle time, bad habits and activities emerge. After the Dīpāvalī harvest, now comes the Holi harvest. These are the main seasons when Indian farmers gather their grains. They sell them and have money. Having money can be dangerous if not used properly. Money itself is not bad; the problem is how we use it. Our senses present us with two paths: theoretical and practical. Yesterday, Viśvakānandjī Mahārāj spoke extensively about the Vedas and dharma—that was theory. A European philosopher said, "Tons of theory is nothing compared to a gram of practice." This is the difference between vācaratī (mere talk) and lakṣaratī (realization). Practice is more important than theory, but it is not easy because culture stands in the way. People think, "I am born into this culture, so I am like this." Obstacles arise. Yet, when we go within, we dive into the ocean of our consciousness. That is the miracle of life. But how do we enter that state of consciousness? Not through theories. Many conferences are held worldwide, including at the United Nations, seeking permanent solutions for development and the environment. Billions are spent on discussions. Recently, Mahāmardāśiva Jñāneśvarjī stated there is only one solution: stop producing pesticides and turn vegetarian. Very simple. All problems would be solved. But this is not done because money is involved. They seek sustainable development of money, not the environment. This is the challenge. You may recall Dalda ghee, the vegetable ghee that was once ubiquitous in India. It was cheap, while real cow ghee was expensive. For weddings, people would mix them, claiming it was pure ghee. Dalda caused illness, diarrhea, and vomiting. Slowly, a habit formed. Then, one day, Indians realized, "Why should I destroy my health and my guests' health?" Within a year or two, Dalda vanished from consciousness. Similarly, pesticides have now spread widely. We spray poison that affects our bodies, minds, emotions, and consciousness. I believe the new generation will soon realize, "Why should I have this poison in my body?" Organic farming will develop. If there are no consumers, manufacturing will stop. We must decide to eat only organic. Many villages now have high cancer rates. People go blind. Nearly every third person in India suffers from joint pain, stomach issues, or kidney problems. Yet, they have not awakened to the cause. In the market, we see a small, slightly brown banana and a long, beautiful one. We choose the manipulated, polluted one. That small banana, if eaten, is a thousand times better for your body, mind, and consciousness. We have not yet awakened. In Australia, people said it is better to eat vegetables and salad with no worms. Organic produce may have some worms. I asked, "What about the meat of other animals? That is bigger than a worm." People still chase that artificial beauty. Apples are sprayed and waxed. If you scrape an apple with a knife, white wax comes off. You eat the wax, and the inside is full of sprayed chemicals. Some say to peel it, but peeling does not remove the poison. Just as a medicinal plaster on the skin delivers medicine into the body, the poison permeates the entire fruit within an hour. This affects people; many cannot have children, or children are born with defects. Why? Because of such pesticides. The only answer for the United Nations and all conferences is simple: no pesticides and be vegetarian. On one hand, we use poison and kill animals; for animal farming, we cut forests and consume vast amounts of water. Producing one kilo of meat requires hundreds of kilos of water, while producing one kilo of bajra or maize requires only a few liters. How much water is destroyed? No government addresses this because if they ban such practices, that government would fall. Only the public has power. What can they do? They might cut off my head. So be it. I will not eat this poison or feed it to my children. Such willpower must become clear in our consciousness and awareness. Similarly, in yoga, you can meditate as much as you like, but if you do not give up negative qualities—ego, jealousy, hatred, taking offense, fear—meditation will not cure them. You may become more aggressive, like an explosive bomb. What happened to your meditation? Meditation is only effective if you first clean your consciousness and become aware. Otherwise, the inner crocodiles—Kāma, Krodha, Lobha, Moha, Mada, and Ahaṅkāra—remain very powerful. Recently, I was in a sanctuary where a large crocodile came onto the road. It went under the roots of a banyan tree, sitting with its mouth wide open, motionless. I asked why it opened its mouth so quickly. D.G. Kaneḷājī said, "Swāmījī, the crocodile looks lazy, but when it attacks, it is like lightning. Within no time, you are in its mouth." It appears poor and lazy, but inside it is alert. Similarly, Kāma, Krodha, Mada, Lobha, Moha are the crocodiles within us, peacefully sleeping. That is why we speak of hidden powers in the human. These crocodiles reside in the lake of the svādhiṣṭhāna cakra. You may be beautiful and kind, but when provoked, you react quicker than a crocodile. All these qualities are in the Svādhiṣṭhāna Cakra. We must bring these crocodiles to a large lake where they can be peaceful. Awakening consciousness and awareness means asking: What do I truly want? Chanting mantras, meditating, and practicing āsanas alone will not achieve that ultimate purpose. Theory can make you aggressive. When one philosopher speaks, another calls him stupid, and a fight ensues. But when true knowledge is present, light is in light; there is nothing to fight. Meditation must follow the teachings (vākyas) of the masters and śāstras. When you realize them practically in your life, then yoga is successful, and your life is successful. Yet, the duality of culture reappears. It is very hard. Even if you are self-realized, something remains in your genes; the mentality does not leave. Over many lives, we clean our thoughts and mind, but a nasty, dirty spot on the consciousness remains, colored by that culture. When we speak of culture, there are many, but one culture unites all humans—the culture that is the source of human life. One philosopher said, "Every culture is a good culture, but the best culture is agriculture." Protect and save agriculture. Ask any minister in Rājasthān if they protect fields from pesticides. None do, because if they stop, companies will demand their election money back. The poison goes into the water and ground, and the earth becomes dead. Without pesticides, nothing grows. I experimented last season. I bought fine, large mustard seeds (sarson) for our bees in Jadān Ashram, as neighbors spray poison and kill them. The first season was excellent. We saved the seeds and planted them this year. Believe me, 99.8% grew, but they only grew this much, with no flowers. The first seeds grew tall. All seeds are now genetically manipulated. Imagine: if these seeds cannot regrow, you must buy new seeds each time. This means that if you eat such crops, your own "seeds" may die—you may not be able to have children, or your children may be infertile. The tradition of Raghu-kula always continued. Where did that family go? Because your kula was no more. There was Varaṇa Śaṅkar. When we were young, we got a big bajra called Śaṅkar bajra. People in our village called it Śaṅkar Bhagavān. Everyone ate it. Now we know it is hybrid bajra. The traders removed the Varaṇa, keeping only Śaṅkar, thus exploiting poor farmers. Similarly, world food organizations warn that soon all humans will be in their hands. All economies, even nations, will be bankrupt. What is coming? Be aware. Stay alert. Do not forget. This city is of drunkards? Become conscious and act: choose organic food. This will develop our consciousness toward spirituality. Otherwise, we will not reach our aim in life. Therefore, first is āhāra (diet). Second is ācāra (conduct). Third is vicāra (contemplation). Fourth is vihāra (recreation). What to eat, how to think, how to behave, and where to go and not go—these are vital. In some yugas, people searched long in forests for a mahātma, sādhu, or ṛṣi. Now, in Kali Yuga, they still search: "Where is a good mahātma?" If you go to a satsaṅg, you can count attendees on your fingers. The asurī śakti is now too strong, and the devī śakti is small and in danger. But God is always observing; He will not let us fall completely. We must take shelter in God. Gurujī once asked me, "Mahesh, when you throw an iron nail into water, what happens?" I said it sinks. He said yes. And if you throw in a piece of wood, it floats. Why doesn’t it sink? I said because wood is light. Then he said to throw a heavy, hard wood like a stone. That wood will also not sink; it will remain. I said I did not know. Gurujī explained: this wood has been nourished by water; water gave it life and made it grow. Therefore, no matter the wood, the water will not let it sink, just as a mother holds a child. Moreover, if you put an iron nail into wood and throw it in water, it will also cross the ocean because it is in the company of the wood. Similarly, even with many mistakes, sins, and bad deeds, if we take shelter with Gurudev and true saints, we can cross the ocean of māyā, saṃsāra, and Kali Yuga. Therefore, satsaṅg is that wood. We are like iron. If we join the satsaṅg, we will certainly reach Brahman. Culture resides in every cell of our body and is transmitted onward. We must rise above the sthūla śarīra (physical body), as it influences our mind. A white horse and a black horse standing together cannot exchange colors, but they can adopt habits. The body cannot change color, but habits can be transferred. We must transcend the physical and mental bodies to touch our divine Ātmā or Jīvātmā. Only then can we proceed. Otherwise, no matter what you do, there is no way forward. Relaxation and meditation are good for tranquility and stress relief. Āsanas are excellent for the body. Prāṇāyāma is very good for health. But the aim we seek requires reducing the asurī śakti and developing the divya śakti, the divine power, within us. Thus, our sādhanā should help us rise above culture, nation, language, and costume. Otherwise, the distinctions of "mine and yours" lead nowhere. We are here, and we thank Mahāmaṇḍaleśwar Svāmī Jñāneśwar Purījī for his kind hospitality at his ashram in Jaipur. Yogījī, please offer the garland. We also thank our dear Bhagavat Siṅghjī for his vigilant care, and Dinesh, his wife, son, and daughter for their great help in the ashram. We thank Kapil Agarwal, a member of the Śrī Svāmī Madhavānanda World Peace Council. Please say a few words. Now, please give me the prasāda. Jai Dev. This is a new disciple, Ajod. Give me the prasāda. Where is the bowl? This is for him. Namaḥ Śivāya. Oṁ Namaḥ Śivāya. Namaḥ Śivāya. Har Har Bholā. Namaḥ Śivāya, Namaḥ Śivāya... Har Har Bholā. Jaṭādharāya, Jaṭādharāya... Namaḥ Śivāya, Namaḥ Śivāya, Oṁ Namaḥ. Gaṅgādharāya, Gaṅgādharāya... Namaḥ Śivāya, Har Har Bholā. Namaḥ Śivāya, Namaḥ Śivāya, Oṁ Namaḥ Śivāya. Namaḥ Śivāya, Har Har Bholā. Namaḥ Śivāya, Namaḥ Śivāya, Oṁ Namaḥ Śivāya. Deveśvara Mahādeva, Śaṅkara Bhagavān Kī, Dīpa Nārāyaṇa Bhagavān Kī, Mādhava Kṛṣṇa Bhagavān Kī, Satya Sanātana Dharma.