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Good evening. Our adoration to Śrī Deveśvara Mahādeva. Our adoration to Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī. And our adoration to our Satgurudev, Svāmī Madhavānanda Purījī. Welcome, all of you. Today is a special day, specially organized because we have the subject of the Anāhata Cakra. Blue – like a clear blue sky without a single cloud – will come to you then. It is organized for you to perceive the Anāhata Cakra. The awakening of the chakras, to understand the chakras, comes when we sit in some of the most harmonious places – on a beach, on rocks, high hills, beside a beautiful flowing river, a pond, or even in a desert. Everywhere is beautiful where you feel beauty, peace, harmony, and freedom from desires. That is perfect awakening. We wish for such a situation throughout our whole life. This joyful, peaceful, harmonious, balanced state is like life in Brahmaloka. We have not seen Brahmaloka, and we cannot say how it will be. And if you reach Brahmaloka and you do not like it, you cannot come back, because there is no return. The navigator will lead you around and around. So both Naraka and Svarga are here. When the situation at home, at work, or with someone is quarreling, full of negativity and misunderstanding, that is Naraka. A painful life, illnesses – that is Naraka. Harmonious, happy, peaceful, divine life – that is Svarga, heaven. So Svarga and Naraka, both we can see on this earth right now. We can manage our situation through karma, through our actions. So think over it, think over it… think over it. Now, we blessed one newly married couple – though they are an ‘old couple’ just married! They are happy, and we wish them happiness. At present, they feel very high. In the German language, there is a good word for marriage: Hochzeit – the highest time in life. But if you cannot maintain it, then you fail. And when you fail, it was not what was meant to be. The same situation applies when you become a sannyāsī, and even when you do not marry. So it is said: Chaltī cakkī dekh kar, diyā Kabīr roī. Do pāṭan ke bīch meṁ, sābit bachā na koī. Saint Kabīrdās saw a mill for grinding flour and cried, “Between these two grinding stones, no grain remains whole; all are crushed.” He went to his master and said, “O master, this is the situation.” The master replied, “No, my son, no. Their son remains complete, untouched.” But it is rare. Where these two stones come together, there is a mechanism to lift up or down. In the middle, a rod inside holds the upper stone and allows it to move. The rod comes from below, passes through the lower stone, and is fixed on top. You may not know this because you have never seen it – that is why you cannot cook! If you could cook, you would know everything. But for us, whatever comes, we eat. The person who has the seeds, the grains, goes to the field. He plows the field, prepares the soil, sweating. He creates sweat from his blood, and he puts the seeds in the ground, waiting for the rain. When the rain comes, that person is so happy. Every day he goes to see if the seeds have sprouted. On the third day, a little green appears. The fourth day, ten days, one month – and he is happy, taking care of the crop. Finally, harvesting time arrives: hard work, separating the grains, cleaning them. Still not eating, he carries them home and gets them milled into flour. He gives the chapati flour to his dear wife, and she makes bread with great love from their own harvest. That kind of karma gives us good karma. We earn through our blood and sweat – hard work. That gives us health, strength, and good thoughts, waiting for the next season. Therefore, farmers are the suppliers of food to all others. That is why it is said: Aṇṇ Devatā – food is God, and God is food. Do not throw food away; do not throw bread away. It is a sin to discard bread, because in the bread, in the grains, there is a Jīvātmā, a soul that enters our body. Dandapurne, Sadapurne – when you have home-grown grains, truly filled. Many farmers are so happy, hardworking but proud. They make their own bread and share with neighbors their home-grown corn, stone-ground flour, baked in a coal oven, and honeybees’ honey given with great love. One gives bread, another milk, one melons, another apples. What a human society! We can create such a joyful life, but without greed. The Master said to the disciple: Some seeds fall in the center, in the middle of the navel, and they do not come near the grinding stones; they remain as they are. The symbol of this poem is Ek Jīva or Dūjā Brahma – one is the individual soul, and the second is Brahman, or Māyā and Brahmā, as Sūradāsa said in his bhajan. Between these two, everything is ground. Very soon our number will be there; we will become ketchup! Yes, the upper stone is Brahma, and the lower is Māyā. Whatever comes between them is crushed. Only one hope: seek the shelter. Aid Gurudeva. There, Māyā has no more chance to squeeze us into ketchup. Therefore, O Kabīrdās, don’t worry. Let it be. You should remain held strong. No one can look at you. Mahāprabhujī said in a bhajan, “Who can consume time? Death cannot come close, because death is the nourishment of that protector.” That is a beautiful bhajan. So there is a chance. Hold on. Vydržte (endure). As soon as you move away from the center point, from the shelter even a little, the Ku-saṅgas push you back with elbows. There is not even time to say “O” before you are powdered. Therefore, dhīre dhīre, manavā dhīre dhīre – slowly, slowly, O mind, slowly. Polako, polako, pomali – slowly, slowly. There are so many things we have to renounce. Renunciation is not easy, but one who realizes what renunciation means can then renounce. Gurujī told a beautiful story long ago. Maybe he was thirty-six years old at the time. Today it came out, a beautiful story. So, remind me when I tell it. There was a farmer or gardener who had a beautiful garden with many different flowers. And there was a bhakta of Gurudeva. Gurujī’s āśram was about three to five kilometers from the village. Every day, this bhakta said to the gardener, “Please prepare one flower garland for me when I go to Gurujī, and I will give you one rupee.” At that time, for one rupee, ten people worked a whole day. Every morning at seven o’clock, the bhakta would come with one rupee, and the gardener would have a mālā ready. Rain or shine, he would go to Gurujī, make praṇām, and offer the garland. Guru Pūrṇimā arrived. One day before, the bhakta said to the gardener, “Please make tomorrow’s most beautiful garland. Put all your artistic talent into it. Choose the flowers yourself. You will get five rupees.” So the gardener made a truly beautiful garland. That day, the king and queen also decided to go to Gurudeva for darśan. Their chariot passed by the gardener’s garden. The queen said, “Please stop the chariot. That is such a beautiful mālā; I would like to give it to Gurudeva.” The king offered to buy it. The gardener said, “I am sorry, I cannot give you this garland. It was ordered by someone else, and I prepared it for him. I can make another for you.” “How much did he offer?” “Five rupees.” The king offered twenty-five. Just then, the merchant – the bhakta – arrived and said, “Is that my mālā? Give it to me.” The king said, “Twenty-five rupees.” The merchant said, “Five hundred.” The king said, “Five thousand.” The auction went into the millions. The gardener thought, “Now I know why he is a king and why he is a rich merchant. By offering a garland to Gurudeva every day, they became rich.” He told the king and the merchant, “Such a good garland – you became a king, and you became so rich. I remained poor, though the flowers were mine. Please, let me offer this mālā to Gurudeva today.” The king and queen said, “You are the real bhakta. You are not greedy. Even when offered millions, you understood the value of offering the mālā to Gurudeva – devotion, love. Love and devotion cannot be bought. That awakens in you. Love does not hesitate to give, because in giving it does not lessen but multiplies.” The king and the queen stepped down from the chariot, and the merchant came too, and they said, “Thank you. You are greater than us. What is your renunciation?” Being poor, he kicked away millions and embraced devotion, bhakti. That was Gurujī’s story from long ago. The tattva of the color – which we have already spoken about – and the tattva of the Anāhata Cakra: movement, energy, touch, the skin. Wherever somebody touches us, even a mosquito, immediately in the form of pain, fear, and alarm it is felt in the heart. This is called skin, touch – tvacā. In Sanskrit, they say tvacā. The sensitivity is in the heart. When you get an injection, it is the heartbeat that rises, not the stomach or the mouth. The signal comes from the heart. Therefore, tvacā is the fifth Jñānendriya. So the movement here is that sensation which transfers very quickly. Therefore, do not play with your heart. Be serious. When the heart is offended, the game is over. The training for Olympic champions is certainty in the heart. One of our disciples, a student who practices yoga in daily life and trains others under his guidance, has coached three athletes who won Olympic gold medals. Do not think this is just a joke – you all know: it is our Tyāgpurī of Debrecen. The forest peasants wonder what happened. The village pigeons, when they fly, make a certain sound; the forest pigeons fly like a swan. Gajananjī, your duty is to find them and analyze their movement. There is another point: only dentists have no ahiṃsā. The girls working at the dentist have to hold instruments for fifteen minutes; there is no ahiṃsā. They could use different techniques, or they cannot. Or in the operating theater, the nurses, when it is over, say, “Thanks to God, it’s over.” Of course they are paid, but we should not think whether someone is paid or not; we should consider the hardness of the work.