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Om. Chant Om from the navel. A... U... M. A... U... M. Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya. Devādhi Deva, Deveśvara Mahādeva Kī Jaya. Satguru Svāmī Madhavānandjī Bhagavān Kī Jaya. Satya Sanātana Dharma Kī Jaya. Good evening, all dear Bhaktas. Today is a beautiful and very special day, as it precedes Guru Pūrṇimā. According to Sanātana Dharma and the Ṛṣis—who are divine souls, purified through the five aspects of being (body, prāṇa, mind, knowledge, etc.)—every day has its meaning. Within a month, there are specific days to be worshipped. The second day after the new moon, dedicated to Śiva, is one such day. Śiva is often depicted with the crescent moon on his head, which waxes and wanes. On this day, many observe fasting. Fasting allows the body to digest accumulated food and tap into cosmic energy, particularly through water, rather than solid nourishment. After fasting, one performs pūjā in the morning after washing. While families may worship different deities—a husband may worship Hanumānjī, a wife may worship Rāma—there is ultimately no duality in this worship. Let us consider the human form. Humans exist alongside animals, vegetation, and fish. All are holy, and we worship animals too. The elephant, for instance, represents Gaṇeśa. Gaṇeśa is an ancient being, residing at the mūlādhāra cakra. Mūla means root and ādhāra means support; thus, mūlādhāra is the root support, like a tree balanced on its roots. The elephant’s form, sometimes described with seven trunks, symbolizes this foundation and the seven essential energies or elements (saptadhātu). Without these seven, nothing can grow or survive. This understanding is part of real human development towards the highest reality. Worshipping Gaṇeśa signifies recognizing the divine presence from the very origin, whether in a mother’s womb, an egg, a seed, or water. We must understand our return to that supreme source. Our earth is a living planet, distinct from others, and it is here that the divine (God, cosmos) resides within our bodies. However, earth is a place for work and learning before we move on. The Ṛṣis, having completed their journey, are like "dead Ṛṣis," meaning they have transcended. We have two eyes to see the outer world and an inner faculty for judgment and learning. The third eye represents cosmic knowledge and light—Jyotiṣa. Jyotiṣa is the science of light, comprising three lights: the two physical eyes and the inner divine light. Great sages like Gargācārya mastered this science. Jyotiṣa is a form of mathematics and cosmic science from which our modern sciences derive. Brahmins were expected to know Jyotiṣa. My father was a Jyotiṣī. Upon my birth, he consulted the Jyotiṣa and told my family my potential paths: a life of illness, a spiritual life as a sādhu, or an imperfect, unfulfilled life. His predictions came true. I was bitten by a dog twice and a snake twice. He also said that if I saw a sanyāsī in orange robes, I would become one. After my father passed, my Gurujī visited. When I saw him, I knew immediately that was my path. The vision and desire awakened within me, and though the journey was not easy, it unfolded. Similarly, my elder brother, Bikramjī, was respected in his village for his knowledge. A young man once wanted to buy a motorbike. Bikramjī advised him to wait, warning of danger. The man ignored the advice, bought the bike, and was told that if he saw a black dog while riding, he must stop. He rode from Rūpāwas to Sojat, saw a large black dog crossing the road, crashed, and died. The dog was slightly hurt but ran away. This is the power of Jyotiṣa and saṃskāras, the influence of the stars. It is the science of Sanātana Dharma, even if some do not believe. This cosmic science teaches that every day has significance. The past is past. Just as you cannot bathe in the same river water twice, you cannot change what is done. The present is now. The future is unknown. A skilled Jyotiṣī can read it correctly, but one must find a genuine practitioner. The Ṛṣis and Brahmins say that pūjā is performed to remove negativity and invite auspiciousness. Today is Pūrṇimā, a highly spiritual day. One should wash, perform pūjā and mantras, and perhaps fast, drinking only water or coconut water. This practice benefits both health and spiritual knowledge. Health is the true wealth. Even without belief in God, fasting a few days a month is beneficial. Why do we overeat? Our attention is scattered, leading us to consume five or six chapatis. Observe a yogī: he eats very little, has great discipline, and possesses tremendous energy. Do you want that energy or just a full stomach? Discipline is key. In Islam, followers fast for a month. I recall a Muslim Māṭājī, about 90 years old from Pali, who was hospitalized. She told the doctor, "Do not put even a single drop of liquid in my body through my mouth or injection. I am observing my fast." That is discipline. When we fast, we must not cheat by eating bananas, apples, chocolate, or drinking coffee. We must discipline the tongue and the body for spiritual progress. Look at the Brahma Kumārīs. When visitors come to their ashram, they receive them with such humility, offer prasāda, and make them feel spiritual. In our ashrams, we must ask: Who is coming? Why are they coming? Do we invite them for spirituality? Do we ask them to offer praṇām to Śaṅkara Bhagavān, Śivajī, or Hanumānjī? In my opinion, Sanātana Dharma is eternal and will always exist. However, many who call themselves Hindu have forgotten it. Their children do not know the Hanumān Chalīsā or prayers like "Jaya Śrī Rāma" or "Jaya Śrī Kṛṣṇa." They ask, "What has happened?" While many have lost their way, millions still perform sādhanā diligently. This is very important. We must observe the fasting days each month. On Pūrṇimā, offerings are made to Gaṇeśa, Śaṅkara, and the deities. After pūjā, people sit together and share the prasāda. There should be discipline in the ashram. A problem today is that many Indians do not know their traditions. Others come for yoga but do not observe fasting. If you cannot fast, that is one thing, but do not disrupt others who are trying. Those from other countries who come for spirituality must embrace this discipline. Many foreigners in ashrams are very disciplined. If you are not disciplined, please be so. We must come on time. We will list all fasting days. After fasting, one may drink water. If someone does not wish to eat, we will provide food. But we must learn discipline. I know you work very hard and are very good people. I am extremely happy; without you, this ashram would be like a thorny bush. If people came only for work and money, what would happen? We must give to everyone who comes to the ashram for pūjā or darśana. There are so many darśanas: Hanumānjī’s darśana, Śivajī’s darśana, Gurudeva’s samādhi darśana, Mātājī’s darśana. Here, there is the darśana of the ocean of devotion (bhakti sāgara) and Gaṇeśjī’s darśana. First, perform darśana. Then, explain the books. Explain the Sadguru Chalīsā. There is a time for everyone. Now we must bring this discipline. After prasāda, we should give prasāda to everyone. But if you have already eaten three times, what will we give you? We will not give you halwā; we will give you bajrī rotī. Halwā is for those who perform the pūjā. If we give prasāda to others indiscriminately, it is not good, and God will not accept it. God says to give food to eat, but that specific prasāda is sacred. What is a prasādī bhakta? People will come today, on Pūrṇimā, to the Jadan ashram. We will bring the pūjā prasāda. You have to do this. Now I must go. I will go to our Holy Gurujī’s ashram in Vienna and have satsaṅg there in about 15 minutes. After that, I will have satsaṅg in Budapest, Hungary. Many Hungarians are waiting at the ashram there. I have two or three more lectures to give. That is all I want to say. All the best. Today is Pūrṇimā, and the next is Guru Pūrṇimā. We will see what we do for Guru Pūrṇimā. Om Śāntiḥ Śāntiḥ Śāntiḥ. Dīpa Nārāyaṇa Bhagavān Kī, Sanātana Dharma Kī. Devādhi Deva, Deveśvara Mahādeva Kī. Satguru Svāmī Madhavānandjī Bhagavān Kī. Teri Satguru rāke lāja cintā mat karanā, nirvaya raho niśaṅka. Kabhi māt dharanā tum, nirvaya raho niśaṅka. Teri Satguru rāke lāch cintā mat karna, nirvaya raho nishaṅka. Kā kabhi māt dhar na, jiski rakṣā kartā Rāma ho, kisi se nahīṁ mar nā. Sadāre Teri Satguru, nirvaya saṅkhyā sumare. Sahaja Bhāva Satguru Anbiranāyī. Āve Bhāva Mai Janam Taranā, Janam Nayi Taranā. Thank you.