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Deepnayan Bhagavān kī Devpurījī Mahādeva kī Mādhav Kṛṣṇa Bhagavān kī Satyasanātan Dharma kī Anāhata Cakra, when the name is called endless, so the lecture is endless. Śiva Ānanda, Ānanda Śiva Kathā, the Śiva is endless, and endless is the glory of Śiva. What is happening in our body is called the Śhivlīlā. What is happening in our consciousness, in our energy? Everything is the light, the energy of God. Only we should know when and how to use it. Humans have all possibilities to live happy, to live free, and get mokṣa liberation, but we make mistakes. Yet we do not accept the mistakes that we make; we blame others for them. It is very interesting when one writes a book. Mostly, books are written from inner experiences, negative experiences also. And regarding negative experiences, they try to show how they can be positive. So, our own mistake, we would like to write down in a different way, putting the mistake on others and then writing from our side how it could be better. So, directly or indirectly, we humans take a lot of trouble on our own shoulders from our own mistakes. Eighty percent of our troubles come from our inner self. So how can we imagine that we get God-realization? We have everyday God-realization when we see the picture of God. But in reality, what we call God-realization is in the far distance. Our own mistakes create anger, and that anger we put on others: "They are stupid. They are like this." So in meditation, we should make corrections. But we cannot make a correction because our ego does not let us do it. The tṛṣṇā (thirst) and its friends are too strong. So they do not let you surrender. They always let us feel guilty. And sometimes we are guilty in such a way that it breaks our willpower. We are paralyzed, and this is on the spiritual way. "You are a sinner. God will punish you. God will put you in a naraka. You must tell God, 'Forgiveness, prayer this, you are a sinner, you are a sinner.'" This kills our inner motivation, and we cannot overcome it. So such suggestions are not good. It is better that we realize and accept: we know we have made a mistake, it was out of ignorance, but we will try to do our best. Do not tell others; they will put more fuel on the fire. You will find very rare persons who can digest those words and explanations that you tell to someone in confidence. Many books are written in prison because there they realize what mistake was made, or what is inner suffering, inner longing. Therefore, self-excusing, self-reconciliation—that is very important. As was told yesterday, until our Ājñā Cakra or Viśuddhi Cakra, there are animal qualities. Both humans and animals together. So here, the antelope is nice, but it is very quick, and that means we act too quickly. We do not wait for something. The mind is too quick, and that will bring the mistakes. Divinity is called Śiva and Śakti, so ātmā and jīvātmā. Śakti does not mean exactly like a female. It is misunderstood, misused. It is said that the woman, of course, women are very powerful; there is no doubt. If the women of the whole world make a decision to turn Kali Yuga into Satya Yuga, I can promise you that in twenty-five years it will be done. If every woman decides, because the education, the children, the diet, and the fathers are all in the hands of women. So, I mean, positive. But many women do not want that. They want to be like a man. But they cannot be a man. They want to go with the man. But they cannot, so the prison is full of men, little with the women. So men are going to prison, and women have nothing to do. They should change the world. Now, the word "śakti", and we call it energy. So śakti in Sanskrit language is a feminine principle, not necessarily the woman. Energy. The electricity. Also, the energy, so our prāṇa, our strength, our willpower, all that we call strength, is feminine. And Śiva is consciousness. Where there is consciousness, there is life. And where there is life, there is Śakti. Without Śakti, you cannot get up. You cannot walk, so we need the strength in the body. That is Śakti, and Śiva is consciousness, the life. So, only you are a life; it does not mean that you can do everything. Only consciousness cannot do anything. The consciousness is a cetana: alert, awakened, aware. That is called consciousness. That is chetan, awakened. Chetan means alert, aware. Life, not death. Chetan has no desire, no wish. That is our problem. Aha, that is not a problem. And yet, it is unconscious, achetana, unconscious. Achetana, it is unaware. It cannot do anything. So, chetan ke ichā ne, jed se kusne ho. That which is conscious cannot do anything. That which is conscious cannot do anything. And that which is dead cannot. Chetan ke icha ne, Chetan has no desire, sorry. And unconsciousness just cannot do anything. Then how did creation begin? He does not want, and she cannot. Very clear. Do not talk so much from this side to that side. Then how did creation take place? And then this Icchā, the desire, that is a different desire, not Śiva, not a śakti. But it is in the heart. Our icchā śakti, my wish, my desires, I would like to do. This is my icchā. Someone wants to give you food, but you say, "I have no feeling to eat." No itch to eat, though you are hungry, but you cannot eat. When one is ill, has high fever, no appetite. So Tulsīdāsajī said, from the past life sin, you do not like the name of God, satsaṅg. Like what? Jvara is a fever. When high fever is there, bhojan kī ruchi jāy, the appetite is not there, because over the past life sins are overloaded. Therefore, Icchā and this Śakti both are dwelling in the heart. So love is from the heart. And also the jealous anger, they are in the heart. So this is called the new moon, full of śakti. New moon is the śakti, and full moon is complete, pūrṇa. Pūrṇa Puruṣa, who is a complete male, is rare to find. You know, there are many men sitting here. You think they are complete men? No. One hundred percent a male, only one, and that is a horse, a male horse. Other animals, including man, humans, everyone, have a sign of the breast. And this is the symbol of the female. Cows have, buffaloes have, goats have, rabbits have, deer have, humans have. But the horse does not. The horse is now a pure puruṣa. The horse does not have the side of the chest. The ox or the bull has. So Pūrṇa Puruṣa is different. So real Śiva is that one. And real Śakti is that one too, the mother, Kobylka. Therefore, now, this is nothing to do with the body. Consciousness and energy, and both we have to protect. And both should be acting exactly. That is called the divinity, Śiva and Śakti, the consciousness and nature, new moon, changeability, path to the perfection. The symbol is two triangles, rising and falling. So either it is awakening or going down. All our sādhanās, mantras, meditations, uplifting our consciousness, and all negative thinking, negative energy, negative things direct energy down. So this is both in our heart, and it is called Jīvanjyoti. The light of life, the seat of living light, is in our chest, in our heart. Ātmā Bhakti, yes. The heart has got that Bhakti, devotion towards the Ātmā, because the Ātmā is the highest, where there is love and understanding. Devotion, compassion, and forgiveness, when this awakes, Ātmā Bhakti. So when we have a devotion to Gurudev, to Mahāprabhujī, in reality, to our ātmā, we would like to get ātmā knowledge. So, Ātmā Bhakti, that Bhakti here means love, devotion, understanding. That leads to the bhāva samādhi. That is why it is called Kali Yuga Kevala Nāma Ādhāra. Tulsī Dāsa is writing: Kali Yuga, kevala nāma ādhāra, sumira sumira nara hoy bhava pāra. In Kali Yuga, there is only one hope: the name of God. We are all depending on that. Śumr, śumr, naro, hoi, bho, para. O man, O human, repeat, repeat, repeat the name of God. You will be able to cross the ocean of ignorance. Now you can put off. Therefore, in Kali Yuga there is more chanting: Bhajans or Kīrtans. And when they begin to kīrtan, nice melody, nicely sung, then automatically your body begins to move. Nobody tells you to stand up and dance. There is something awakening. Or a good bhajan singer who comes, then without saying, they are also doing that. Our bhajan singers, they are very good, but not for awakening that śakti. Our bhajan singer does not follow the key notes, the poor harmonium. They press the button, boom, on one. Oh, God! That is why many people tell me, "When you begin webcast bhajans, they close it." Many, many. Prepare properly: place, proper dress, proper voice, proper player. So, when that voice comes, and the right words come, and resonance comes, then our ātmā, that our jīvātmā, is dancing. When the snake charmer blows his flute, the snake comes from a far distance there. When Kṛṣṇa was playing the flute, the cows stopped grazing. Cows stopped drinking milk. The birds stopped eating fruits. And all the blossoms were turning to the side. The bees were singing with that, the resonance of that flute. And that we have, but we cannot practice. So that is called rāga. Rāga means two things. Or, rāga means the jealous. So, have you rāga or vairāga? So, rāga is attachment. Rāga-dveṣa. Dvojnost, or rāga, when Gajanan sings sometimes, then it is out of vairāgya. And when Gajanan does not have vairāgya, then it is a different rāga. That raga brings to the conflict. So rāga needs a master, and that master has to practice for a long time. This is Vidyā, Gandharva Veda. So, ātma-bhakti is love, devotion, understanding, compassion, and forgiveness. These two triangles indicate bhāva samādhi, the samādhi of love for God, positive icchā śakti (willpower), the kriyā śakti (śakti, vigour, the drive). And aspect of this śakti: Icchā śakti, saṅkalpa śakti, mantra śakti, guru bhakti. Bhakti. This is coming to the Anāhata Cakra. Then there is Ajapa Jāpa. Mahāprabhujī said, if it is Ajapa, then what are you practicing? Why are you practicing? Vinā Japya Jai Ho, without practicing, your victory is there. At Jibba Hilene, neither tongue is moving nor lips. Often when we practice mantra, lips do not move, but the tongue is moving. Please, close your eyes and repeat your mantra. The lips should be closed, yes. Repeat the mantra a little quicker. Very good. Finished. So, be honest, how many of you observed that the tongue was also moving with it? Raise your hand up, please. So, can you raise your hand up? You go sit down, boys. Singers go down. You do not practice; this is the problem. Yes, now sit straight. And now, close your eyes and practice. Gajanandjī, you did not move your tongue? Very good. Because today is a fasting day. So the tongue has nothing to take from that. So, at jīpa hile nape, when the tongue is also motionless, then it is ajapa. At that time, the Sahāsamādhi comes. Ajapa, spontaneous constant repetition of mantra, and the aspect and the quality, the seed of the feeling and emotion. The ability of creativity, writing, artistic talent, and continuing this further into the evening. Wish you a good appetite. I wish you a good journey.