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Śrī Deep Nārāyaṇ Bhagavān Kī, Śrī Devādhī Dev Deveśvara Mahādeva Kī, Śrī Satguru Svāmī Madhavānandjī Bhagavān Kī, Śrī Satya Sanātana Dharma Kī, śrī blessings to all of you from the Alagpurījī Siddhapīṭha Paramparā. Today is Pūrṇimā, the full moon. The constellation began yesterday and is still lasting today, so some were celebrating or worshiping yesterday and some today. This satsaṅg coincides with the last full moon of this year according to the Western calendar. How many full moons were there? You did not count? How many full moons will be next year? The real counting of the constellations is according to the moon, and that is for astrological counting. The moon calendar is very accurate. Similarly, for the practitioner of yoga or spirituality, some people fast on the full moon day automatically, even if they don’t know why. They may be a little aware of the fasting but don't know the reason. It is said it’s good, so they fast. If you eat chocolate with open or closed eyes, it doesn’t matter; the taste goes to the mouth. So the effect of the full moon, whether you know or not, is automatically upon us. Now, many people practice yoga. Many do not do it from the point of view of culture, spirituality, or religion, but just for the well-being of the physical body. They don’t care what happens after death, thinking, "Whatever will happen, we will face it." But that facing could be very good or very miserable. Therefore, we should become aware of our life and its purpose. Sometimes it is said: janam janam dukh sahān karnā paḍegā, śānik śuk ke liye. For lives and lives, you will have to face unpleasant, painful situations. Śānik śuk means just temporary pleasure for some minutes or seconds. You have to face physical and mental troubles for many, many lives. Pleasant or unpleasant, everything will be counted after this life. Like when you go for a pension, then everything is counted and your pension begins. Similarly, at the end of life, with all calculation, there will be good or bad karmas. The decision-maker is yourself. We just say, "God will give." Yes, our destiny. And destiny is not somewhere in the sky; destiny is following us like the shadow of our body. Wherever you go, your shadow is with you. We are standing here together; you see my shadow and your shadow. But when you travel, my shadow will not go with you; yours goes with you. So God has made a perfect system. Everything is very clearly defined. No need to worry about this; God is not worried. You have your own destiny, and you will have to follow it. At the end of this life, your destiny begins to guide you. At present, you guide yourself toward good or bad because you say, "It’s my will, my joy, my happiness." So, those who practice yoga, let’s say not for spirituality, religion, or culture, but for oneself. And in this, "oneself" has two aspects: for my well-being, for my body, my health—that’s all. Others have the aim of what they call realization or self-knowledge. This self-knowledge or realization does not depend on culture, religion, or what we call spirituality. What is spirituality? For everyone, it is different, but spirituality is purity. So your inner life, not your outer life, and your practice follow a very important path of the moon and sun. The moon is close to the earth and has an effect, more effect on our consciousness, our emotion, and our path. The sun, for us in this sun system, this Brahmāṇḍa—one Brahmāṇḍa is from our sun—takes care of us. Holy Gurujī also writes in one of the bhajans: Chaudhā Lok Ikkiso Brahmāṇḍa. In this sun system, there are fourteen different worlds. Chaudha Lok Ikkiso Brahmāṇḍa. Ratne sakal pasara, 2100 brahmāṇḍ. Ratme sakal pasara—these all are in one consciousness of this body. In the body, that consciousness. Kośa; rat means the kośa. And this kośa, which is our physical body, in which the ātmā is sitting. Viveka is the advisor, the minister of the ātmā. Viveka is deciding and leading the light. In this kośa, the kośa is illuminated by knowledge, what we always call the enlightenment in meditation. That we see by light—that is not this physical light, like this light or sunlight. It is not that light; it is the light of knowledge. So even if your eyes are closed, you have knowledge by birth. If someone is blind, they have great knowledge also. We have one very great saint in India, and I know him very well. By birth, he’s blind, but he knows all the Vedas, Upaniṣads, Rāmāyaṇas, Bhagavad Gītās, and all these books by heart, everything. What a brilliant memory. He’s a great, great person, very humble, very kind, and by birth he’s blind. So blind from the eyes, but not from the knowledge. So that light, what we think in meditation leads to enlightenment—"I don’t see any light." Of course you don’t see any light because your eyes are closed. If you want to see the light, open your eyes and see. So if you can understand that person’s knowledge, who never saw this world—red, white, black, anything; you, me, your face, my face, my color, my hair, your hair, this, nothing—for him, everything is totally dark, but it’s knowledge. And so, on Pūrṇimā, fasting or having the satsaṅg, the yogī who is above certain social, cultural festivals—some don’t believe, but believe in that knowledge, and that is the knowledge in our body. Ratme gyān kī baṭī, ratme jalāī lagāī. So in this kośa, there is a light of knowledge. Many difficult questions, many difficult things we can’t solve, the knowledge can do it. And it is like threads; many, many threads are inside that we can’t open. Uljya hua. Viśākhamātā favorite, all the traits. So uljāye ko suljhānā, only Satguru can. Only Satguru can do this. Otherwise, in life, we are lost again and again and again. It is said Brahmā, Viṣṇu, all the gods—Brahmā, Viṣṇu, Śiva—they put us in this worldly prison. So we are running here and there and searching for the path. We are tied by those threads, and we can’t open this. But the Satguru came and, with just one seizure of the knowledge, he cut off all, and we could go into the net of the threads. So, jīvā, our jīvātmā, is in this saṃsāra. We have many, many complications. It is maybe necessary, or it is maybe not necessary. At the end, again, our hands are open, and we will go. For example, our light doesn’t function, heat doesn’t function—oh God, this, that, everything—and then our life is gone. Nobody from this body said there’s a cold and there’s a hot and this and everything is gone. All our collection, whatever we are collecting, is a prapañca. But we are a test. "I like this, I like this, I like this"—we are collecting and collecting and collecting. It’s okay; we are living in this world and we are human, we call ourselves civilized. But if this civilization is that one, what for did this jīva come? The jīvātmā said, "I didn’t come for this. Why do you put me?" Again, in this net in which a fish is caught. So practicing, if we do without many, many ceremonies, but we do on this particular constellation, and very powerful are our Iḍā, Piṅgalā, Suṣumnā, and the Vajranāḍī. Some call it Iḍā, Piṅgalā, and Brahmanāḍī. These three or four will guide us. Sadāvayab kiyo koro the moro, sūrata bhajan mein joro. Das ghoda ratme chaale. So, which path will you get? The third of the day has left very little now. The sun is going to set. Hurry up. Reach your destination before the sun sets. And so, practicing that kind of yoga—yoga is not only these physical exercises and this and that, but that yoga vidyā within our awareness; it has to awake. A dog can’t understand. And this is the net of the threads, a bunch of the threads into the nets, as a net. This is therefore satsaṅg. In satsaṅg, suddenly you get an idea back, and "Oh yes, so is this." There’s one little example story. Today I’m thirsty, give me more. So there was one young couple. They married and they were very happy, very, very happy. Both were happy together, working, etc. One day, what happened? An accident happened, and the boy died; her husband died. The wife was very sad, the parents were sad, but the wife was feeling more pain. The mother was also, but the wife was too attached. Now they brought this dead body to the graveyard and buried him. They all went back home, but she didn’t want to go home. Day and night she was sitting near his grave, crying and calling him, "Why don’t you get up and come out? Come out, come out. You did not die." And she said, "Day and night." She doesn’t eat, she doesn’t drink. Many people came and tried to explain something to her. But she said, "No, you died, not he. He didn’t die; he will come. And my love is so strong, my relation is so strong, he will come, and he has to come." And she’s crying, "Please come, please come, oh my dear one," etc. On the same day, or after a few days, in the same village, some sādhu came, wise men like all of you, giving me a lot of lessons. So many, like you sitting here, wise ones, you have many, many good ideas. So, one sādhu came in the village and was giving satsaṅg. Then after the satsaṅg, one man asked a question, "Swāmījī, we have one problem, can you solve this?" So he said, "What?" He explained about this young lady: she doesn’t eat, she hardly drinks anything, sitting there near the grave and waiting and waiting, saying, "My husband will come back." And we tell her many times, "He has died, he is not here anymore," but she does not accept. So this is an inner fixing. It is very hard sometimes. One is fixed on it. So he said, "Okay, tomorrow I will give the lesson to her." "Yes, Swāmījī, if you can give the lesson, it will be good." So he took one clay pot, a water pot, and walked around inside the graveyard. "Oh my pot, I love you. Oh my God, you give me such nice, cold, cool water. Oh my dear, without you I can’t exist. You have water, you are holding my water," walking here and there. And when he comes near to her, "Oh my dear, my pot." And she said she was telling him, "He’s a stupid sadhu." And then he came close to her, about ten meters, and he let his pot fall down, and the pot broke. And he started going, "My pot, oh, my pot, come back! My pot, come back! My beautiful one, you are my only one." And she looked and she said, "Are you crazy?" He said, "My pot is gone; it should come back." She said, "It’s broken, he cannot come back." He said, "Yes, my dear, so is your husband. He died. He cannot come back." "Really?" She said, "Yes, really." "Oh, my husband, sorry. Thank you, Mahārāj. Thank you, Swamiji, thank you." And she went home. Not in her heart, in her mind, no one could solve it. But suddenly, one word, for example, made everything clear. So we have a lot of doubts, fixed ideas, misunderstandings. And with these fixed ideas, we are running here and there, sometimes with this and sometimes with that, but in reality, with no one. So suddenly, inner awareness will awake that I am Jīvātmā, that neither one died and neither one is life. You are with forever and ever. So, satsaṅg, we are making satsaṅg for years and years, but still we didn’t get that point. And one day after, maybe, who knows, here or there, anywhere in the satsaṅgs, suddenly, one word of one sādhu you will hear, and all your conflict is gone. You will change all your feelings, all your thoughts. All we will say is, "Oh God, how many mistakes I did. How much I was against many people and was negative toward them. That was my ignorance." So fasting, the moon, and different constellations are our destiny. Our destiny, kiśmat, bhāgya. That bhāgya is within us, how we understand. When you have a little jealousy, when you have a little pride, a little anger, a little hate, a little greed, then these all little, little,... little have made a net. And in this net, our jīvātmā is like caught in the net of the fish. So try to come out of this net of those qualities: tyāga, vairāgya, jñāna, dhyāna. Write always beautiful words wherever you look: tyāga. Now, what means the tyāga? Vairāgya, etc., etc. So, Pūrṇimā, satsaṅg and other satsaṅgs are great. It doesn’t matter where satsaṅg is, but it is that satsaṅg where you should go, where there is a space of the ātmā. Not that satsaṅg, "Our path is the best. Others are in darkness. You should come to my satsaṅg. I will liberate you." There, you should know that in those seeds, there is no oil. No, Rādhā? In such a series, there is no... So if I talk about others negatively and only about us positively, it means it is only bubbles on the water, on the ocean, that’s all. Water bubbles. But where there is real knowledge and one does not criticize others, taking all with, that is the satsaṅg. Therefore, Mahāprabhujī is singing many satsaṅg bhajans. And in this satsaṅg, Mahāprabhujī has... What is bhajan satsaṅg? Satguru satsaṅg? Yes. Sing. Dholak is not good. Dholak has to be tuned. Dholak has to be tuned. Spiel leise. Ja. Jai se lakta brangi mile, vo śabda guñjara sunai. Jai se lakta brangi mile, vo śabda guñjara sunai. So, Satsaṅg, Hari, Jana, Pā, Satsaṅg, Vṛkṣa, Candraṁ, Mille, Mallya, Garak, Vṛkṣa, Candraṁ, Mille, Mallya, Garak, Vishvaguru Mahāmaṇḍaleśvara Paramahaṁsavāmī Śrī Īśvarānandī Gurudeva kī jaya.