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The red spot on the forehead is the symbol of the third eye. The third eye signifies wisdom. Lord Śiva is known as the one with the third eye. When He opens His third eye, everything is burned. Everything is destroyed. What does this burning mean? All negative energy, everything, is burned. Only the pure remains. That, I mean, is the wisdom. When you open that eye, the third one, all your karmas will be burned and everything becomes pure. We have four eyes: one is in the heart, one is in the Ājñā Cakra, and two are these physical eyes. Whatever you decide and whatever you do, you should open all four eyes and look carefully, and then do it. You can also have a black tilak, but they are not long ones; they are round ones. That is called Divine Mother Kālī. Kālī, her energy. It is impossible for any negative energy to come near. She is very powerful. You can have the yellow color; that is the light, the sun, the happiness. But we are talking about the Mūlādhāra Cakra. The Mūlādhāra Cakra is the seat of the Prakṛti, Mūla Prakṛti. That Mūla Prakṛti means your basic qualities. All energy and śaktis lie dormant within you. When we begin to awaken the Mūlādhāra Cakra, it is a wonderful feeling. You feel like you are coming out of darkness, like a seed which was under the earth, now beginning to sprout and come out. One comes out of depression. Suddenly, you feel in your body something very pleasant. It is said the practitioner feels, when the Mūlādhāra Cakra is awakening, like a child feels in the lap of the mother. Then there is a divine feeling, no fear, no negative feelings, as the consciousness proceeds toward liberation. But it has a long way. The long way is like when a river begins on top of the Himālaya and flows to the Bengal Ocean, the Indian Ocean, thousands of kilometers away. Similarly, that Gaṅgā of the Divine Power makes its way to the Param Śiva. Param Śakti means the supreme power, and Param Śiva is the supreme consciousness. That Śakti is in the Mūlādhāra, and that divine consciousness, Śiva, is in the Sahasrāra Cakra. The union is very far. Rivers have to flow to the ocean; the ocean does not come to the river. This is unfortunate. Mahāprabhujīp Karatā Mahāprabhujīp Karatā Mahāprabhujīp. There is only then the Cosmic Self, the Mūlādhāra Cakra and the Nāḍīs. The Mūlādhāra Cakra has all chakras as a lotus. Lotus means beauty. The significance of the lotus is creation from the navel of Brahmā. Viṣṇu, sorry, the lotus comes. Viṣṇu is the fire. And fire can only exist in the water. He is residing in the ocean. That fire which you have in the body, and from there the lotus comes. And on the lotus, manifests Brahmā, the Creator. Our body has 80% liquid, and within our body is that Viṣṇu Śakti, the fire. When the mother receives the child, the embryo first develops as water, and in that water first develops the navel, a very thin spot, and from there the embryo grows. That is a warmness, the fire inside, and then the body is developed, it is born, and it becomes creative, active. All these methodological symbols speak about our body. So lotus means creation; lotus means beauty. God Rāma, God Kṛṣṇa is known as Kamala Nāyana, the lotus-eyed. Their eyes are so beautiful, they look like a blossom of the lotus. The lotus is very, very valuable, and it is used very much in medicine. The lotus stays above the water, but it cannot exist without water. So we are existing in this world, this worldly ocean, but we shall be above it all. Do not be attached; be detached. That is very important. That is why all the chakras are known as lotuses. So it is called Mūl Kamal. Kamal is the lotus. The lotus has many, many meanings. We have many songs and poems about the lotus. Many ladies are called Kamla. So anyone who wants to have a spiritual name, ladies who are sitting here, you can accept this name Kamalā. It means the lotus. So we will call you the lotus. The Mūlādhāra Cakra or Mūlādhāra Lotus has four petals. These four petals signify the four ways to enter into this mortal world. These are the four: the first is known as through vegetation; the second as developing from, like, bacteria; the third, the life which is born, first comes like an egg and is born out of the egg; and fourth, like we humans and some animals, which are born as a body. These are the four petals. So we are still bound to all four kinds of life. And there is one triangle. An inverted triangle, symbolizing creativity or creation. This is Śakti, the symbol of the Śakti. The triangle has three points. That is why we call it a triangle. This is a symbol of the three guṇas, the three nītis. This triangle means all energy goes down. So we can turn this upside down. How do we turn? For example, the down point is a point of energy. From there, the energy is awakening. When energy awakes and proceeds, then the aerial is changing, and therefore the energy is going and expanding like this. If you are not awakening this chakra, then the energy which is coming to you is going all down again. Below the triangle, you see one beautiful elephant. The elephant is one of the ancient animals. The elephant symbolizes prosperity and strength. There is no animal stronger than the elephant. Every part of the elephant’s body is very useful, and it is very expensive, but we should not kill animals. It is said every five minutes one elephant is killed in this world, unfortunately. We do not want this animal to die out. We shall protect them. Elephants have trunks, and this in the Mūlādhāra has seven trunks. Seven trunks symbolize seven minerals because it is the earth element. In this earth, there are minerals. Out of all these different minerals, seven are very important for our health. When we awaken this chakra, our body will again come into balance. There will be no lack of minerals in the body. The elephant symbolizes luck. So your fortune and your luck are dormant in the Mūlādhāra Cakra. This is a mighty elephant. The number seven has many meanings, but we will not talk about that now. That is why the Mūlādhāra Cakra has the one elephant, and all is balanced on the elephant. If you dream of an elephant, it is very good. If you can dream of a white elephant, then your whole fortune, your whole destiny, will change. I remember very clearly when I was about six years old. I had a beautiful dream about a white elephant. Some people came with the white elephant and took me and put me on it. I can tell you, from that day onwards, my life was completely changed. Brahmā rides the white elephant. He is the creator. So the elephant is a very holy symbol. The elephant is a protective energy, and that is why Gaṇeśa has the elephant face. Gaṇeśa is the first God; He is the remover of all obstacles, the giver of happiness, and He gives you victory. Whatever you do in your life, anything, first you must remember Gaṇeśa. Whatever you begin to do, say, "Let us make Śrī Gaṇeśa." Śrī is prosperity. Śrī is Lakṣmī, and she is prosperity. Without her, we will all be unhappy and poor. So in India, all names we begin we write with Śrī. It means prosperity and Gaṇeśa’s wisdom. This is a spiritual prosperity, but those who are Lakṣmī’s bhaktas, they also get a lot of money. Oh God, we told secret things today. Yes, because today is the day of Lakṣmī. She will be celebrated very soon on Dīvalī, prosperity, wisdom. So Gaṇeśa protects, brings happiness, brings victory, and removes all obstacles. Therefore, Gaṇeśa is the first God. Therefore, this symbol here is Gaṇeśa. When you build a house, when you put the first foundation stone, first you must put a little symbolic stone of Gaṇeśa. At the entrance of the house, you must put a Gaṇeśa statue. No obstacles or negative energy can enter your house. There are many things according to Vāstu Śāstra. Within the Mūlādhāra Cakra, you see the Śiva Liṅgam. Śiva Liṅgam is Śiva, that represents the consciousness, that creative consciousness. The entire universe is the Śiva Liṅgam; everything exists within that Śiva Liṅgam. The Swayambhū Himself, He created Himself; that is the Śiva Liṅgam. Śiva, Consciousness, Bliss, Liberation. Around the Śiva Liṅgam, you will see a snake coiled. That is time. That is called Kāla: the past, present, and future. All three times are with this Śiva Liṅgam. That snake is coiled three times, and its head is going down. It means your development is going down. If you are not developing spiritually, maybe temporarily in this life you are enjoying happiness, but finally it will go down. So we have to awaken that snake. Then the snake will put its head up and proceed to go up. It will uncoil, which means crossing the border of all three times, Trikāla, and you become Trikāla-darśī, the seer of all three times: past, present, and future. As the snake awakes and proceeds, she is ascending, and that is your wisdom, your knowledge awakening. It is the consciousness from the darkness that is coming out. Like the sun rising from the horizon, that Parāśakti awakes, and that Śakti is very powerful. That Śakti is peace, that Śakti is prosperity, that Śakti is wisdom, that Śakti is happiness, that Śakti is confidence. Nama, Nama,... N. If you have no śraddhā, no confidence, then you are lost. If you have no peace, then you are lost. If you have no śāntoṣa, you are lost. All these qualities, all these powers, are within you. So let us adore the Divine Mother and let Her protect us and liberate us. Let us rise up this Divine Śakti Kuṇḍalinī, that will never harm anyone, that will never make anyone crazy. One becomes crazy while doing crazy things. So do not do crazy things. When the real master, the knower of everything, comes... The master is known as Brahmaniṣṭha and Śrotriya: the knower of the Brahman, Brahman, not Brāhmaṇa, and seer of the Brahman. Brahman, there are three. Brahmin, Brahman is a caste. Brahmā is the creator, and Brahman is the Supreme One. So we are talking about the Supreme One, Brahmaniṣṭha Śrotriya Satguru. That we should have. In this Mūlādhāra Cakra, there is Śiva and Śakti. Symbolizing, let them both rise up. Śiva has many, many names and many functions. Here, Śiva is known as Paśupati. If you go to Nepal, always go to see one temple called the Paśupati temple. Paśupati Mahādeva, the great God. Paśu is animal, and Paśupati is the Lord, the Lord of the animals and Lord of the humans, because the Mūlādhāra is a border between this. That is the Mūlādhāra Cakra. Its main mantra is called Laṁ. Laṁ is the awakening mantra of the Mūlādhāra. Lakha Noja Laṁ, Laṁ,... Laṁ. They are the resonance of those chakras. When the Śakti awakens, Lāma is for Lakṣmī. Lakṣmī, Lakṣmī, Lakṣmī Nārāyaṇa.