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I would like to bless you all, congratulate you, and wish you a happy Janmāṣṭamī. God Kṛṣṇa is incarnated already. So, I pray to Kṛṣṇa to bless you with all beautiful things in your life. Kṛṣṇa is the incarnation of love. Kṛṣṇa’s miracles are full of love. Kṛṣṇa is the incarnation of peace, the messenger of peace. And Kṛṣṇa is the incarnation of the highest or cosmic consciousness. And Kṛṣṇa is the incarnation of a yogī. Therefore, one name of Kṛṣṇa is called Yogendra, the highest among yogīs. According to God Kṛṣṇa’s teaching, there are eighteen different kinds of yoga. Patañjali is writing only four yogas, which are called Karma, Bhakti, Rāja, and Jñāna Yoga. But Kṛṣṇa spoke about eighteen different kinds of yoga, and that is in very short form; you can read the teaching of Kṛṣṇa in the Bhagavad Gītā. Śrīmad Bhagavad Gītā has got 18 chapters, and each chapter name is beginning with the yoga and ends also, "Su Upaniṣad Su," and the yoga, the chapter so and so. Like, for example, Athadvādaśo Adhyāyaḥ, now the 12th chapter, Bhakti Yoga, Bhakti Yoga. Śrī Arjuna vācā, Arjuna is asking the question to Kṛṣṇa. Evam Satata Yuktai, Bhaktastvam Pariyupasatai. So Arjuna is asking Kṛṣṇa, "What is good to celebrate or meditate, impersonal God or personal God? The God without form or God with form?" And the answer is, both are very good. But there is a point: always, Kṛṣṇa also puts it. But it is easier for humans to believe, understand, and follow a God with that form. And for that also, Kṛṣṇa said, in spirituality, in belief, there should be freedom, because this is not a subject of intellect only, it is subject of the heart, and heart is subject of love. So, you should know that this love, to where or to whom and how you give it. For love, you cannot force. Love is something universal, and love comes from itself. And that love has to be protected, that love has to be cultivated. Where there is love, there is everything beautiful. And where there is no love, everything is very ugly, very unpleasant, disturbing. And as soon as love appears, everything is beautiful, full of harmony, understanding, and so on. God Kṛṣṇa is a God of love, and that love means a universal love. That love means equal love, and therefore it is said, "God is love, and love is God." Yes, this saying comes from Kṛṣṇa’s incarnation. The presence of God is in each and every atom. Nothing is without God’s presence, omniscient and omnipresent, but it is very hard to understand God in that way. Yes, in this flower is God. In flower is love, is God. In this microphone is also God. This is, though it is plastic, still it is manufactured on this planet; it is part of our earth, chemically changed, unfortunately. This iron is also representing God, and the gun, which is made out of iron and wood, also represents God. Each particle is presenting God. And the bullet which is inside is also God’s. And who is carrying that gun is also God. And who targets to shoot someone is also God. And who is shot, hunted, is also God. This we don’t understand. In the bullet, if it is God, how can God kill someone? And there we fail. Here, we fail to understand. And therefore, Kṛṣṇa says, better to go with a very concrete form, a personal God, not an impersonal God, and where you can have direct contact, and that will be easy for us. But again, with equal vision, in the 15th chapter, Kṛṣṇa said, "Mamevaso Jīva Loke, Jīva Bhūta Sanātanaḥ," I live in every creature. Mamevaso Jīva Loke, this planet is the planet of life, mortal, not immortal. Many, many try to become immortal on this planet out of their ego and greed, to rule this planet forever. Immortal means forever. You saw yesterday’s video: the Kaṁsa, he wanted to be immortal. And even if he wants to have a power, the destiny that Brahmā, the creator, has given, he can destroy that. But these thoughts were a destruction for him. Not for Brahmā, and so physically no one can be immortal. Ātmā is immortal. But mostly the souls, individual souls, don’t matter in which form of life they exist on this planet. This planet is called the loka of the jīvas, the planet of the souls. Mame vasho jīva loke, and therefore I am in this lokas where all jīvas is. Or it means I am in every jīva, in every creature I am existing. Mamme Vaso Jīva Loke Jīva Bhūta Sanātana, and all these entities, they are all Sanātana, my Sanātana, they are all related to me. All the cosmic consciousness is related to them. And therefore, God does not make differences, and God loves all equally, and that’s very important. There was one Sufi saint in Turkey, the place is called Konya, Mevlānā was his name, and he always said to people, "Come to me as you are." Doesn’t matter if you are good or you are bad, you are a sinner or a pure soul, you are a thief or a kind person. Doesn’t matter how you are, come to me. I love you, I respect you. And that changes the people’s behavior immediately. That’s very important. So let’s come to God as we are. But if you go with negative intentions, negative thoughts, then you know exactly these thoughts will haunt you. Like Kaṃsa, he was saying that his swear is for his, for Brahmā, to destroy his creation and his destiny, what is written, the faith. But it was not for Brahmā; it was for him. It was his steps, not towards killing the children of Devakī, but it was the steps towards his own destruction. So if you go to any spiritual person, you go to the satsaṅg, anywhere you go, as you are, for what? To purify, to understand, to achieve blessings, to receive the blessings. If you go with the bad intention, then, of course, it’s your choice. But this bad intention is not towards anyone, but it is towards you. That’s why also Paramahaṁsa Yogānanda, a great yogī, said, any thought which comes out of the human brain, sooner or later, will come back to this person. So I used to say, like the Australian boomerang. There is a boomerang, of course they are used for hunting, but this is also a sport now, not for hunting. But if you can throw the boomerang correctly, it goes round and comes back, you can hold it in your hand again, and again you can throw, and it will go like a flying sausage, and it comes back, and you can throw. That’s it. So, this is the thought which you throw with your thinking, with bad intention, to try to throw someone, but it comes back and will hurt you. It will harm your spirituality, it will harm your heart, and it will harm your brain cells. Therefore, it is Satru Buddhi Vināśāya, O Lord, destroy the negative thoughts from my brain or destroy the negative thoughts of the enemy. If your friend is angry with you, it is a blessing for you. And if your enemy is angry with you, it is not a blessing for you. But your friend is a little kind; that is a big blessing for you. So, therefore, our enemy should have suddenly good thoughts, positive thoughts. And so, it comes back to us. And therefore, God, love, universal love, means equal. When you look at the beautiful tree, very nice and green, and it’s very hot, you go and sit under the tree, you feel the love of the tree for you. Just looking at this greenery scenery is love. Between our eyes and these trees, this forest, there is a flowing immensity of love. It’s like two persons who love each other very much. What is the main thing in this? It is the love between them, which even they don’t feel. And so, our eye-friendly vision, Augenfreude, is that when you look at some beautiful nature or a beautiful view, maybe it’s a beach, a very beautiful scenic vision, or the top of a hill, there you sit down and look. What is there? It’s waves of love and happiness. That’s God’s love. That is Kṛṣṇa. That’s Kṛṣṇa. Or when you go for a walk or swimming, or you are lying on the beach and warming your belly with the sun, who is warming your belly? Kṛṣṇa. He is putting this light, the sun. The sun is Kṛṣṇa, Devpurījī. So, you feel nice and warm on your stomach. Thank you, Kṛṣṇa. So, Kṛṣṇa means Viṣṇu, and Viṣṇu means Viśvake Anu Anu. Samayuhi Śakti is Viṣṇu. Viśva means the universe, the entire universe, Viśva. Anu means the particles, atoms. In each particle of this endless universe, there is that consciousness, that Śakti, that’s called Viṣṇu, that is Kṛṣṇa. And that protects your body. That Śakti works in your liver, and that Śakti works in your kidneys. It is that Śakti which works in your heart, and it is that power which works in your brain. When that Śakti goes out, then you can’t move even a small finger. Śakti-hīna. And so God, every incarnation, they were or they are that cosmic self, representing the cosmic self. Now, someone likes Kṛṣṇa, or someone likes Christ, someone likes Rāma, someone likes Mahāprabhujī, someone likes Buddha, and so on. Why not? Why not? In reality, all are the same. The conflict—social, cultural, political conflict—is in people’s mind, not in God’s mind. And therefore, it is not appreciable; it is not advisable that we fight in the name of religion. We should not fight in the name of religion. Doesn’t matter which religion you belong to, and doesn’t matter which God you believe in. Our duty as a devotee, as a devotee of that God, as a devotee of that religion, is to keep that religion or that name of the God with great high dignity. Present your religion and your individual, your personal God, Antaryāmī, with such high dignities. And that can only be if there is a message of peace, if there is a message of love, if there is a message of forgiveness and reconciliation. Mevlānā said, "Come to me as you are." That’s it. And the message of harmony and compassion in the heart for every creature: be helpful, be a protector. This is the message of every God. This is the message of every religion. Then why do we humans fight each other in the name of God and in the name of religion? That’s not good. It’s a shame for your religion and for God if you are fighting with others. God never said, "Go and kill them." God never said, "Fight against them." No, it will never say that. So, the consciousness, the cosmic consciousness, is everywhere, omniscient and omnipresent. But from time to time, that consciousness manifests to act. And when that consciousness manifests, when the adharma goes so down, becomes so low, like we saw yesterday, the act of the Kaṁsa, and you saw the condition of the Devakī, the heart of the mother, everyone who was looking, their heart was full of pity and tears, eyes were full of tears. Why? Yes, it is their pain that God has to take a step and incarnate. Not only Devakī, but many, many Devakīs were suffering like this, many, many, and that’s why God incarnates. And so, it is a subject of your heart, it is a subject of your inner feeling, it is a subject of your inner confidence. And it is that subject which doesn’t force you, but it guides you where to give your love. And that love doesn’t force you to fight against someone. No. That’s called universal consciousness, and God is equally with all. Someone taught once in the Katha, which I told you what the Katha means. Last week, many of you were here for Hari Kathā. According to the Navadhā Bhakti, there is satsaṅg, Hari Kathā, Hari Bhajan, and śānt sevā, and so on. And he taught the Katha that someone came and asked some of the close disciples of Kṛṣṇa, "Why do so many gopīs have a relation to Kṛṣṇa, and how is it possible that Kṛṣṇa can be so many times everywhere?" He said, "Better you go and ask the Gopīs directly." So there were different huts, different quarters. The Gopī means disciple, and Gopī means the male disciple. So, Gopī, they were all, they are little described inside. The Kṛṣṇas, the best friends, were always the Gopīs. The boy who was with him, taking care of the cows and this. So, that man went and knocked on the door of one gopī’s quarter or house. She opened the door, and what? Kṛṣṇa is sitting and having breakfast. Then he said, "Okay, I will come after." He went to the other one quickly, knocked on the door, and they opened it immediately. What they see is Kṛṣṇa resting like this. Then he went quickly, said, "I will come after," and went to the other door. He came back, and that man said, "Did you get your answer?" He said yes, but I can’t understand. That’s it. So this means our prāṇa, our energy, is Kṛṣṇa. Without this breath, life is finished. Without this life energy, prāṇa is gone; life is finished. So, how to understand this energy? And this energy should be positive energy. And when the energy is positive, then we will be healthy, happy, and we will come to the divine consciousness. That’s why Kṛṣṇa is known as the incarnation of love. Kṛṣṇa is known as the ambassador of peace. And Kṛṣṇa is known as a yogī. And Kṛṣṇa is known as the supreme incarnation, or the cosmic incarnation. And that was just, he is only a few hours old now. Yesterday he was born. And that’s why I told you a little about this, so that you understand a little more. Another, when there is a retreat, when there is a seminar, when there is a workshop, we go to that workshop, seminar, or retreat. Seminars are used more for companies. Seminars are used more for the managers. There is a seminar to give the instructions, the intellectual instructions. And retreat is there where you go to gain the energy. You retreat again. You have enough treatment, you have enough energy, but you gain more energy and practice. Workshop, that you work on your body, mind, and consciousness. So, of course, you can use anything you like to do, but in this, our spiritual and yoga kriyānushṭhāna, our workshop or seminar, whatever you call it, we are used to calling them often seminars. Everything, like in Western countries, āsanas and prāṇāyāmas. They used to call it Haṭha Yoga, so in reality, Āsana and Prāṇāyāma are not Haṭha Yoga, but what to say? It is Haṭha Yoga because now you... I remember one story, and that story is a little bit nice, a little bit sad, and a little bit funny. I told you once, maybe. You know, Sītā, God Rāma’s faithful one, was kidnapped by Rāvaṇa. That is another story. We can see this. Also, the video of God Rāma, when Rāma’s birthday will be, Rāma Navamī, that is sometimes in April. And they gave the duty to all the monkeys to find out where Sītā was kidnapped. In the forest, in the mountains, in the caves, in the ocean, on the beach, on the islands. Where can Sītā be? They found her nowhere. And Hanumānjī was a great devotee of God Rāma. Then they got the message that Sītā is in Śrī Laṅkā. And there was no bridge. Hanumanjī was such a great yogī, he had all siddhis, so he could levitate, he could fly, he could manifest himself anywhere, and he could change his body to be either very big, huge, giant, or very small, a siddhi. Why? Hanumanjī had a siddhi because he practiced. Hanumanjī was not discussing. Hanumanjī didn’t ask why and how, yes or no, I like, I don’t like. No. Practicing. So in such a seminar like where we are, there should be little intellectual discussion. Because when you have more intellectual lectures or intellectual discussions, then again you fall into conflict. You are here, but in thinking you are somewhere else. And that’s why I reduced giving lectures a little and gave you more time to practice. Otherwise, there was a time I used to have a lecture before breakfast for half an hour, after breakfast for one hour, and after Yoga Nidrā, one more hour lecture, and an evening Satsaṅg lecture more. Four lectures I used to have, or five, but then finally I realized people should practice, not only listen, making them more confused and lazy. So, practice makes perfect. So, Hanumānjī was that kind of bhakta, practicing perfectly. Each breath was not going without the name of God Rāma. Always in the Chidākāśa of Hanumānjī, there was a sound, Rāma. Like what? We will do now. Sit straight, concentrate on Maṇipūra, visualize God Rāma, and think of Hanumānjī. There are three things, no? Deep inhale and exhale, and relax. I will chant Rām five times, and the sixth time you will join me. This means five times I am demonstrating how to chant. And let this vibration go through the whole body. This vibration is a very powerful vibration. Sya Vara Rāmachandra Bhagavān Kī. And so Hanumanjī was 24 hours repeating this name of God, and he was a great devotee. When he found that Sītā was kidnapped by Rāvaṇa and she was in Śrī Laṅkā, Hanumānjī jumped over the ocean; he flew and came to Laṅkā. And Laṅkā was guarded by so many guards, no one could enter. And it is said that Laṅkā had golden buildings and golden walls. And Hanumānjī managed to go in through. He put his body like a little mouse, and under the door he entered. And he came with long and beautiful stories. But when he saw Sītā in the garden, where one of the most beautiful gardens of Rāvaṇa was, and Sītā was under the Aśoka tree in Aśoka Vāṭikā. The name of the garden was Aśoka Vāṭikā. And because Sītā had such a power that Rāvaṇa could not come near her. And with such great power, she could destroy him, but she didn’t want to. Still, she thinks that he is innocent and ignored, and he will understand. So she didn’t agree to go into the building. She wanted to stay under the tree. So for 24 hours, Sītā was under the tree. And there was, of course, Rāvaṇa, who put the female guards to observe. So when Hanumanjī came and saw Sītā in poor condition, sitting under the tree—rain, cold, hot, sun, windy, and so on. So one man in the Katha, while telling, talking like I am talking, was saying, yes, when Hanumānjī came there in the Aśoka Vātikā, he saw beautiful sunflowers, but the sunflowers were completely red. In his satsaṅg, when he was telling, Hanumanjī was there, sitting behind and listening to the satsaṅg. Look, even Hanumānjī goes to satsaṅg. And if you don’t go, you are not better than Hanumān. Unfortunate are those who do not go to satsaṅg. I tell you, many times I have told you, and I tell you again. That one has bad luck who does not go to satsaṅg. Hanumanjī was sitting behind, listening, and Hanumanjī became angry. Stupid. He mentioned my name. He is good. Yes, I was there. Yes, I saw the flowers, but sunflowers are yellow; they are not red. He doesn’t know what he’s saying. Next day again was satsaṅg, and again the same subject. And then Hanumānjī was there, and he saw the red sunflowers. Again, stupid things. And again, he repeated. And when Hanumānjī saw the very dark red sunflowers, Hanumanjī said, "Excuse me, sir, sunflowers are not red, they are yellow." And he said, "You don’t know, sit down." And then Hanumanjī was angry, and he saw Sītā in poor condition, and there were red sunflowers around. Hanumanjī said, "Not correct, it’s not right." They are yellow, not red. He said, "Sit down, don’t disturb in satsaṅg." And there were very nice, arranged, beautiful sunflowers, completely red. Hanumanjī got up and he said, "That’s not true." I am Hanuman, and I was there, and I saw the flowers. They were not red. He said, "Yes, still you are Hanuman, you don’t know. Sit down." What I say is right. You sit down, keep quiet. I say what is right, you keep quiet. Again, Hanumanjī sitting in satsaṅg, one should not be angry. Rām Rām... And it was not only the sunflowers that were red; all the trees were red. And Hanumanjī couldn’t accept. He stood up and he said, "My dear brother, I am the Hanuman and I was there, I never saw one tree red." He said, "Yes, you are Hanuman and you were there, but sit down." What I say is true. And not only were the trees red, the grass was also red. Hanumanjī said, "It’s too much." And not only was the grass red, Hanumanjī’s body was red because he was so angry at Rāvaṇa, and his blood was boiling, and everything became red. Hanumanjī said, "That’s right. That’s correct." He said, "Then sit down." So, many times we don’t understand. Too much discussion, too much theory leads nowhere. Tons of theories are nothing compared with the grave of practice. Therefore, utilize time more for your sādhanā, repeat your mantra, keep mauna, and utilize this time, golden time, with your practice.