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Incarnation means one who is born. It is a spiritual word utilized for higher realities, but fundamentally, incarnation means birth. You can say, "Today is my incarnation day," or you can say, "Today is the manifestation day of my embodiment." This is a matter of language; therefore, we always try to give our best. And whatever we do, it is for us. It does not matter how beautifully you decorate the altar of your God; He will definitely not come and say, "Oh, beautiful, you have made it." And if He were to come and say, "Oh, beautiful, you made it," you would say, "Who is this person?" Even God, Kṛṣṇa Himself, will come again, and you will not respect Him. Even if Jesus were to incarnate and come and say, "I am Jesus," you would say, "What a crazy man." Because we think there is only one, and no more will come. But the Bhagavad Gītā said: "Yadā yadā hi dharmasya glānir bhavati bhārata / abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham // paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām / dharma-saṁsthāpanārthāya sambhavāmi yuge yuge" — From time to time, I manifest Myself, O Arjuna, to protect My devotees and the dharma and to annihilate the adharma. So if you cook a nice prasāda offering to God, you put the plate in front of Him, offer it, and after you take it, you can measure it with a kilogram; still, it will be the same weight. He did not eat it. You will enjoy it; you will eat it. So finally, the prasāda you are cooking is for yourself. Bhagavān vāsānake bukehe—God is just hungry for the love, the bhāva, your inner feeling. And if you offer these feelings, that is received by Him. Like we sing in one bhajan: "Rājadena Gurū Samoye Caraṇauki—Oh Lord, Gurudev, give me the dust of Your holy feet. Nahi me māṅgu bhogasvargaka—I am not asking for the joy of heaven." Because that is also limited. And when all this good karma is enjoyed, then you have to come again back to chaurāsī. And after you have lost your good karma fruit, you have to come back to the chaurāsī. "Naime māṅgū bhoga svargaka, icchā nai dhanadvāran kī"—also, I have no desire to have a house or money or this; all this will come. So if you go and pray for material things, physical things, that is too little. God says, "What a wonder! You are praying for the things that are mortal." Why are you praying for the mortal? Pray for the immortal—from the mortal to the immortal. Lord, lead us from mortality to immortality. Since the human began to civilize and language was developed, Devanāgarī—the alphabet: Deva means the divine, Nāgarī means citizen—the citizen of the divine world, there which appears the sound and the form, and both is described: Akṣara Brahma—in this form is the Supreme Self, and Śabda Brahma—thus the word, the sound, is Brahman. And therefore, it is said, "Now the form of our Brahma, the form of the Supreme, is that resonance." That resonance is in the entire universe. That is declared by the sages, the Oṃ. Oṃ is in the whole universe in the form of the sound. Sound and light. So do not pray too much and worry about your body. Your bodily worrying is a wasting of your time because the body is mortal. It does not matter how much care you take about your body. You cannot stop the process day by day. Shall I tell the truth? We are getting old. Every second, the process in the body is changing. And it is good; we are going forward. To get the grey hair is not an easy job. When you walk on the bank of the river and you find a beautiful stone, very round, shining, polished not by machine but by nature, you take this stone in your hand, and you are wondering how beautiful it is. Ask the stone, "How did you manage to get so beautiful and so round?" The stone will say, "You do not know, my friend. How many rounds I had to roll? How many beatings I got from different rocks?" Till I came to this form. So from birth till today, how many experiences, pleasant and unpleasant, have you had? Finally, you came to the grey hair. Oh, thank you, God. Finally, I reached the stage of my life where I can again think normally: this life is immortal, and to pray for the mortal is not advisable; pray for the immortal. So day by day, changing thoughts, changing feelings, changing opinions, changing age, changing mind, changing attitude, changing actions—we are in the world of changing. It is said you cannot bathe twice in the Gaṅgā. Nor in any river can you bathe twice; only once, that is all. That water where you dip in, make a dip and come out—before you realize that you are out of the water, it is gone two meters far. You cannot bathe in that water again; it is a new one that is coming. The past is past; the future is not here. Be aware, conscious about the present. The future will be like our present. So many things happened, and still will happen. You know, our destiny is torturing us in a cruel way. Sometimes giving a little chocolate brings happiness. And sometimes it is giving a slip on the cheek—many, many things. So do not think that now, from today on, I will be in happiness: "Ānandoham, ānandoham, ānandam, brahmānandam." No, still we have a long way. But one thinks, "Okay, I will die now." That is not a solution. Death is not the final end of life; only the physical body is not there. Other thoughts, other feelings, memories, pain—everything is there. You cannot run away from the problems. Because your destiny, the problem, is like a shadow of your body. You do not like the shadow of your body? Sit in an airplane and fly with the quickest airplane. You get out at Sydney Airport because you did not like the shadow of your body, so you left it in Europe. And you get out of the airplane, and the shadow is there. Oh God! How quick should I fly that my shadow will remain behind? There is no chance. Therefore, you cannot run away from the destiny we are in. So try to understand, and try to create beautiful thoughts, beautiful feelings, beautiful words, and a beautiful attitude. And always pray, "Lord, what will be with me? He Prabhu, ab hamārā kyā hogā?" O Lord, now what will be with me?