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Oṁ Samādevakī, Dīp Nārāyaṇ Bhagavānakī, Satguru Svāmī Madhavānandjī Bhagavānakī, Deveśvar Madhevakī. Blessed self, sisters and brothers around the world and here. Today is a very beautiful day, the fourth day after Dīpāvalī. This fourth moon night, and these fifteen nights from the new moon until the full moon, are very significant. For the vegetation in that part of the world where the crops are ready, it is time for harvesting. In other parts where spring is beginning, it is very important for the vegetation and for those new blossoms. God Kṛṣṇa tells, "Through the moonlight, I enter the vegetation as a nectar," as a very strong influence on our planet. It was always the moon which balances the human as well as the other creatures’ consciousness. That’s why the moon is constantly changing to keep the balance, which we call the Anuloma Viloma Prāṇāyāma technique. We inhale through the left nostril. Prāṇāyāma should always begin with the left nostril because it is connected to our mind. Mānas devatā, the principle of the mind, is the moon. Mānas devatā is Chandra. The Chandra principle is water, and that connects with our emotions and mental activities. Constantly, the moon is changing from the full moon to the dark amāvasyā, and from the amāvasyā to the full moon. Similarly, our mind and our feelings are constantly changing, as are our thoughts. What you call "I" changes my mind. Therefore, one great saint said, "The mind is very restless, and the mind is a thief." Don’t act according to the mind. It changes every second, every hour, every day. Man lobhī, man lalacī. The mind is greedy. Man lobhī. Man lalacī. That mind has more and more desire, feeling tested to get the test out of it. Lālacha bala. Mana lobhī, mana lālachī. Or man chanchal, man chor. The mind is restless, and the mind is a thief. Man ke mate na chaliye. Don’t act according to your mind. Ghari palak man aur, therefore intellect and viveka is there to decide. Therefore, when we begin the prāṇāyāma, we go through the left nostril, and that connects to the moon, and the moon controls our emotions. The moon, in order to control the emotion, disturbs the mind—not in a negative way, but in a positive way. The moon doesn’t keep all at once. If it did, you would have depression, hallucination, nervousness, and you would be a dull person. So thanks to the moon principle that always awakens the mind, like a co-driver talking to the driver to keep him awake. Modern scientists give a beautiful example: you have one iron needle standing, and a magnet goes around it to keep its balance. For this planet, the moon is like that magnet. It goes around to keep the emotional and physical balance on this planet. So the mind, the prāṇa, the prāṇayāma—man lobhī, man lālacī, man cañcal, man cor, man ke māte na caliye, gharipālak man aur. At the same time, God Kṛṣṇa said, "Arjuna, I am the Kapil Muni, Siddhānāṁ Kapil Muni, Siddhānāṁ Kapil. All the Siddhas who were in this world, the greatest Siddha was Kapil, Bhagavān Kapil Muni." So Kṛṣṇa said, compared to all the siddhas, I am the Kapila, I am the Airāvata, that ten, eight, eight-trunked elephant, or seven, seven-trunked elephant, Saptadhātu, and Uccaiḥśravas horse. These are the 14 Ratnas, the 14 kinds of qualities that came out of the churning of the ocean. The ocean was not churned just for two or three days. It’s not that every day something came out. For many, many yugas, ages and ages, the Devas and the Rākṣasas were tired, but they couldn’t give up because they wanted the Amṛt. That’s called the kṣīra-sāgara, the ocean of nectar, the milk ocean. In our body, all the liquid is the kṣīra-sāgara. Our breath is that which is churning, like a driller. Oh Prabhu, Mahāprabhujī, my inhalation and exhalation, all is yours. My name, my breath—not a single breath should go empty without thy name, oh my lord. But clarity must be there. At the same time, Mahāprabhujī Gurujī said in a bhajan: "Kapata kī bhakti prabhu nahīṃ māne." A tricky, selfish, or doubtful devotion God does not like. One day you will fail. "Sachāyī rachāyī madana gopāla." With that honesty, with that truth in your devotion, then Krishna is happy. So this moon, these days, are very, very important—not only for vegetation and fruits or new beginnings, but also for human spirituality. Mera Jeevan Terī Pūjā. O Lord, my life is a ceremony to Thee. My life is a worship to Thee. A human understands and leads that spiritual life. Otherwise, khānā, pīnā, bhogānā, paśubhī, param sujan—eating, sleeping, creating children—animals can also do. And one Mahatma said, "Even the animals and birds and all, they remember the name of God, morning and evening." So today is a very beautiful day. I wish you a very good day. The information, the knowledge is endless. There is one picture of the Goddess of wisdom, Sarasvatī. Goddess Sarasvatī is the Lord of wisdom and sees the students as long as they are studying. In every school, we have the picture or the statues or names of Goddess Sarasvatī. It is not a religion, but it is that principle of how knowledge comes into us. According to the science of kuṇḍalinī and cakras, you see Sarasvatī and Brahmā. Sarasvatī is born from Brahmā, and also Sarasvatī is a devotee of Brahmā. It is difficult to understand. Our buddhi, intellect, is Brahmā. The information which is in us, born in our intellect, is Sarasvatī. With this intellect, we act to bring the message of Brahmā to others. Different occasions have different phases, like the full moon and the amāvasyā. Pūrṇimā and amāvasyā are completely opposite. Last two days, we were 36 hours on the road. I was; you were a little less, but more or less we were the same distance. In 48 hours, Dr. Shanti—don’t look like making Trāṭak—it is true. Now you can find out how many hours we had rest. Five hours from that I had programs and satsaṅgs. So five and five, ten. Thirty-six and ten, forty-six. And now, how much sleeping in two days is left? Two hours. That’s called Seva. Therefore, "Mera Jīvan Terī Pūjā," my Lord, my life is a worship to Thee. That is called Svaso Svas. Tumārā Sumanan. Therefore, in each and every atom of your body, there is a vibration of that divine energy. It is very beautiful to be the servant of God, to bring the divine message, to produce that divine energy through thy being here on this planet. Wisdom, the knowledge, has no end. There are two or three very beautiful events or information, very interesting, and I was thinking I would share with you. Should I share with you? They said no. They said yes. Okay. This morpheus, you can take. Life has two sides: the shadow side and the sunny side. This life is like at the bank of a river. Both banks of the river—one side is happiness, pleasure, or good, but the other side is unhappiness. Both are going together. Where the curve takes that side, the bank of the river becomes a little lighter, is happy, but where the pressure goes, that side is more cutting. The bank is so, but it is said the river has a curve, not the water. Situations in life are like that. But the ātmā, if you are a servant of God, then it is not that you think it will be. In Khattu Gurujī’s veranda, one chart is hanging, a cloth where one śloka of the Bhagavad Gītā is written and very nicely explained: what happened was good, what’s happening is good, and what will happen is good. What was, was not yours. What you got is yours, but when you lose it, it is not yours. So it means it was not yours. You got it, it is not yours, and tomorrow it will be someone’s. Yesterday it was someone’s, today it is yours. You got it, but tomorrow will be someone else’s. Arjuna, why are you sad? Why are you crying? You are this body, you are these relations, you are this property. It is given to you for a moment. That’s all. But, of course, we are also normal human beings. We are just normal humans, and we can’t renounce. We speak and listen about renunciation, but it is not easy. So it is a story about sadness. The parents, Gurujī knows them, I know them, this family. In their family, they have three daughters and one brother. From childhood, the brother used to say to the parents, "Don’t create attachment. I’m not yours, and you are not mine." But I adore you. I touch your holy feet, my father and mother, because you gave me birth. That’s all. For parents, it was not easy to understand. When they made something, he said, "What are you doing this? It will not be with you. One day, it will remain here." When he was 13 years old, they made his birthday celebration. He cried. His father asked, "What happened to you, my son?" He said, "Father, with this celebration of my birthday, I lost one year of my life. I lost one year in my life. Please don’t celebrate my birthdays." Who will understand when your child is talking like this? So they respected him. He was a brilliant student, always scoring above 95 or 98. And you have? How much? Yes, it means something is wrong. He used to meditate two hours in his room and told them, "Please, nobody should disturb me." He had no telephone, no mobile. He told his father, "In one place in America, in my last life I was there, and now I have come here." His father forgot the name. At the age of 22, he finished his MBA. He got the diploma, came home, and gave it to his father. He said, "Father, just for your contentment, that your son has a diploma, it’s here, but it will not be useful for you." Unfortunately, he got diabetes and something else, so he was in a coma. They took him to the hospital and referred him to Jaipur. He was nearly dead for forty minutes or one hour. Again he walked and said to the father, "Don’t take me to Jaipur. Why do you give all these chemical injections in my body? I’m not here anymore." In the hospital, the doctor said, "Yes, he’s breathing, but the brain is dead. He died." When I heard this, I went to pay my condolences and bless the family. His father told me these stories. There is something in all of you. All you know, but you don’t want to know that you know. You are afraid to know because our attachment is so strong; tapasyā is not there. We all know that one day we will go; everything will remain as it is. The case in which this bird, the bird of the soul, which is inside—Kāvīk—is getting day by day old. And one day you will fly out; you will be rotten. This was a beautiful and painful experience because the three sisters were crying a lot, and the parents and mother. So I told them, look, your son didn’t die. He changed, and he came in me as your son. So see me as your son. They all got some hope inside. But father, try to understand—it is not easy to understand. Blood is thicker than water, and that is our moha. It is very hard and very easy to say, to Kabīr Dās: Mohatum, hari bhajan ko māri bhajan ko nayan diya darśan karne āth die kardānare śravaṇadye sunnagyānare hari bhajan ko mānāre tu hari bhajan ko mānāre Haribhajanako manāre matkar Haribhajanako manāre Haribhajanako manāre. Nadiyā gaṇathadhīye karda, Athadhīye karda re Hari bhajan ko mānare tu, Hari bhajan ko mānare tu... Kar moha tum Hari bhajan ko māṁ, kaṁsha nani pājata-khānare Hari bhajan ko māṁare. We humans are also animals of feelings, and we are very attached to those feelings. Though we know, we can’t give up. There is one old, very nice song: "Pinjare kā panchī re, pinjare kā panchī re, terā dard na jāne koī." O bird of the cage, in this case, terā darad na jāne koī, nobody knows your pain. I will write the text of this, and then I will explain to you the whole bhajan or song. It is a beautiful song. A person who is singing has a very good voice and is very nice. We are pinjare kā pānsī. Pānsī means the bird. Pinjara is that case in which the bird is closed. Terā dharad na jāne ko. Man hi man rota hai. Inside, you are crying in your mind. Only the key is that viveka, the knowledge, that can free this bird to fly to the Brahman. The second event happened this morning. I left at 7:30 from Khattu, Śrībhāg Āśram, and at 8 o’clock I visited some of my disciples. One had an accident, fell down from a motorcycle. He is about 60 and was sitting behind. There were two, and the third, a young one, was driving. On the curve, the motorcycle slipped. He had a big injury, luckily only to the skin and flesh. I went to see him and wish him good health and recovery. In that village, there was an evening satsaṅg on the occasion of some Swāmījī’s anniversary. There were a few hundred people. Someone told me they had heard my name, that I am in Khattu, and they would like to invite me. Many said, "No, I think we don’t dare to invite. We don’t know what all formality and this and that." I said, no any formality. I am simple. Maa Prabhujī, Holy Gurujī said, "Lagutā se Prabhutā mele, Prabhutā se Prabhutā dūr." I have translated many times the competition between the elephant and who will take the corn of sugar. I told you many times, I will not repeat. So I came, and so many people—it was morning after the prasāda—they left. So many people heard that I am in the same village, a few houses away. Many came. One man came to me and asked, "Who is the Gurujī of Mā Prabhujī?" I said, "Devapurījī." He said, "Swāmījī, you don’t know. Only those who saw and who know are those who were Devapurījī." I said, "What do you mean?" He told me a few stories. I invited him on Holy Gurujī’s anniversary on the 2nd and told him he should speak in front of the camera. Good idea? Because everyone thinks that because he is your Gurujī, you will always glorify him. Who will be the stupid one who will talk bad about his Guru? So everyone talks highly, good about his Guru. But there are some people who think, "We are not so stupid as to accept what you are talking about your Guru." This is the conflict in the world. So when one hears from a third or fourth person, one will think. There were a few stories he told. I will tell you only one or two. The first story: He came to that village near there, Devpurījī, long ago. It is a story from his father, and this man is about 75. His father’s grandfather was a witness. They were sitting, three or four farmers, in their field in their farmhouse. They had one goat. Devpurījī came and took the goat. He dug a big hole in the sandy desert, put the goat inside, and put all the earth on it. They didn’t dare to say anything. He went to their house, sat there, and said, "Thirsty, bring water," drinking and so on. They all came, and one said, "Swāmījī, what have you done with the goat? The poor goat maybe died." He said, "No, no... She was so hot, and she wanted to have a bath." They said, "But it’s not monsoon, there’s no water. What is about 200 meters deep?" He said, "No, no, she has a good bathtub, dry sand, nothing." He told them, "Honor of this, okay, bring her." It is too long. She’s in the water. He went and took the earth away. What he sees: the goat is sitting in the water. The sand was completely dry. He removed about 50 or 100 kilos of sand. The goat is just enjoying and looking, sitting in a bathtub. Now people will think, "Hallucination." They are so blurred. We often eat that is the only sender there. We’re talking, I sign highly, but they said it was, and you know how serious these people are telling. Then he said that Devpurījī moved further. In another farmhouse, they had a few sheep, one a beautiful black sheep. He said, "Give me this sheep, I like it, it is very beautiful." The farmer said, "No, Gurujī, this is so beautiful, and I have all, this is one black sheep, and I would like to have it. Black wool, you can take any other, they are all the same." He said, "No, I won’t have this black one." They said, "No, Gurudev." So he said, "Oh, you don’t want to give me? Okay, no problem." He went away near the house where Mahāprabhujī was born, some kilometers away, and there should be evening satsaṅg. What happened after Devpurījī left? In two hours, one wolf came and took away the goat. At that time, there were more jungles, more wild bushes, and all kinds of animals. They took it away, ran somewhere, finished. In the evening, this family went to satsaṅg for Devapurījī. When they came back, they saw the animal took it; the goat was more or less dead. But when they came to the satsaṅg, the same beautiful goat was sitting near Devapurījī. They were looking and would say, "This is not a beautiful." Also, they said, "Yes, very beautiful. Would you like to take this one?" I said, "Yes." Then, "If it is, don’t you think it is yours? The same it seems like that." Then, call her name. Or this, she will come if it is that one. And it went with them, so we can’t do anything. We can’t even call a mosquito; only we can call the mosquitoes to us, that’s all. The world is... what I want to tell is, the world is full of miracles. Miracles are there, and you are miracles. You have this; just look within. Try a little bit, create the faith, that’s it. So I wish you all the best. This was my two days out of many other experiences. There were many beautiful events, but I will tell next time. I wish you a very good evening. Now I have to go to one satsaṅg somewhere, which will also be two, three hours of sitting and listening and talking. See you then tomorrow. Dīp Nārāyaṇ Bhagavān Kī, Deveśvara Mahādeva Kī, Mādhava Kṛṣṇa. Bhagavān Kī, Sanātana Dharma Kī, Oṁ Śānti, Śānti, Śānti.