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Siddhi, Puruṣa, Mahādeva, Gijar, Siddhi, Puruṣa, Mahādeva, Gijar, Dhīra, Dhīra, Chār, Gagan, Gara, Chadnā, Re, Bhāī, Man, Vah, Chadnā, Re, Bhāī. We began the webcast. We were very happy to hear that Svāmījī was going to join, so we stopped it. Then, unfortunately, Svāmījī’s power went out. We received a call to start the webcast again, and here we are, with a little interruption. Today is Pūrṇimā, the full moon, which reminds me of a story from my youth. I was about 18 or 19. On Pūrṇimā, I always liked to be out in nature, to be with the moon. For me, it is always special to see the full moon. This morning during our walk around the ashram, just before sunrise, the moon was setting on the horizon. I had never seen it like that here before; it was a bright orange, like a rising sun. It was so beautiful. Back then, I had the chance, on the evening of a full moon, to go out into the jungle. Behind my parents' house is a large national park. I knew the tracks very well, so walking there at night, especially under a full moon, was no problem. I walked perhaps two or three kilometers to the edge of a wide river—about double the width of the Danube. I knew of a beach there and went with my tent to stay the night. I arrived around ten o'clock, set up my tent, and prepared everything. A bit after midnight, the moon was straight overhead. I was sitting on the beach by the river, with no civilization around, nothing. I was thinking I had the most perfect place in the world at that moment. A few seconds later, I heard a noise on the river. There was a fellow in a kayak. In the middle of the night, under the full moon, he was paddling up the river. I immediately felt deflated. I thought, "He’s got it better than me." Why didn't I think of that? He spent the night going up and down the river; every half hour or so, he would pass me again. It was so beautiful to watch; it must have been so beautiful to do. With the moon shining down, he was just gliding across the water and off into the distance. I thought of that story this afternoon as I saw the moon rise. It is so easy to get jealous, even when you have it so good. My situation was so good; I was in a type of bliss, so happy with what I was doing. Then I saw that fellow, and the gloss went off my experience. It was so stupid. Nothing had changed about my situation; it was still as perfect as before. But I wasn't thinking like that anymore. Why? Why is the mind always looking at what everyone else is doing? You see it every day with children in school, especially the young kids in kindergarten. They are so happy doing what they're doing—until they see another child with a different toy. Immediately, whatever they were doing that was perfect one second ago is now nothing, and they just want that other thing. How beautiful it would be to let go of that jealousy and that need to have what someone else has. To be able to accept what we get, our life situation, whatever seva we get to do, as a prasāda. Because the moment you can accept it as it is, it becomes a powerful part of your spiritual development. This doesn't mean not trying to change things in the future or to do something different. But it also means not fighting with your present. When you accept it and bring it close to you, you can work with it; you can also change your direction. But as long as you are fighting and trying to deny where you are now, your energy is just used up in that conflict of denial. And when you have something good, energy is lost in thinking others have it better. Many will know the story Svāmījī tells of the man to whom a sādhu gives a blessing. He is given a stone; whatever he wishes for will come to him. He is a very poor man. But the sādhu also says that whatever he wishes for, his neighbor will get double. As Svāmījī tells it, the man wishes for his family to have really good food. And, of course, in the neighbor's house, twice that amount of food turns up. He wishes for good clothes for his family. And, of course, next door, those clothes appear in double. He wishes for a proper house with a roof. Next door comes a double-story house. This goes on and on until, by morning, he realizes his neighbor has all these things, double what he has. His joy at finally having comfort in his life is destroyed by the fact that his neighbor has double. This thought so consumes him that by the next day, he is completely depressed. Then, as Svāmījī tells, the man has a brainwave. He wishes that his house will fall down. He has the satisfaction of seeing his neighbor's two-story house collapse. The joy of that leads him further. He wishes to lose one eye. His neighbor loses both eyes. In some way he may never understand, he feels satisfied. Again, it is the same thing: if we get stuck looking at what everybody else has, we lose sight of the treasure we have in ourselves and the opportunity of this life. We might let something go that later we will look back on and think, "Wow, that was so beautiful, so special." When I think back to sitting on that beach looking at the moon, I was there for maybe eight hours. Perhaps an hour of that I wasted looking at that other fellow and thinking, "I wish I had a kayak." That was an hour I could have spent truly enjoying that moment, being at one with it. If we spend our whole lives looking at others like that, so many things will pass us by. This also applies when we have to do something that others don't. You see a perfect example with children in school. When children get homework that others don't have, they spend hours being upset that they have to do it and others do not. What could have been done in fifteen minutes takes two hours and fifteen minutes, because two hours are wasted thinking, "Why doesn't he have to do it?" If we can live in the moment, live in our moment, we can do the things we have to do so much better. They get done quicker. But not only that—it is a completely different experience inside when you do it with dedication and application. Life is short; we do not have time to waste. Om Bhole Śrīdīp Nārāyaṇ Bhagavān Kī Jai, Śrīdīp Puruṣa Mahādeva Kī Jai, Dharm Samrāṭ Paramahaṁsī Svāmī Maravananpur Jī Mahārāj Kī Jai, Viśvaguru Mahāmaṇḍaleśvar Paramahaṁsī Svāmī Maheśvaranāmpur Jī Satgurudeva Kī Jai. Om Bhole Śrīdīp Nārāyaṇ Bhagavān Kī Jai. Chet Chet Abha Jīva Jñānī Avasar Jāve Re, Chet Chet Abha Jīva Agyānī Sab Yehīrā Jāve Re, Dhan Dholat Aur Melak Janā, Sab Yehī Rahe Jāve Re, Anta Samayī Jīva Jāya Kelo Sāth Nai Āve Re. Guru Samajāve Re, Anta Samayī Jīva Jāya Akelo Sāth Nai Āve Re. Guru Samjāve Re, Chet Chet Abh Jīva Jñānī Avasar Jāve Re. Guru Samajāve Re, Chet Chet Abh Jīva Jñānī Avasar Jāve Re. Guru Samajāve De Mātā Pitā, Ora Kuṭṭaṁ Kabilo Ye Do Na Lalā Chāve De. Mātā Pitā, Ora Kuṭṭaṁ Kabilo Ye Do Na Lalā Chāve De. Yam Kī Mara Pare Sire, Upar Kaun? Guru Samajāve Re. Yam Kī Mara Pare Sire, Upar Kaun Churāve Re? Guru Samajāve Re, Chet Chet Abh Jīva Gyānī, Avasar Chāve Re, Guru Samajāve Re. Chet Chet Abhā Jīva Gyānī, Avasar Jāve Re. Guru Samajāve Re, Sath Guru Śaraṇ Gaya Binā Mūrakh Bhonā Bhava Paralā Gave Re. Sath Guru Śaraṇ Gaya Binā Mūrakh, Kaun Bhāva Pāra Lagāve Re, Guru Kṛpā Bhī Na Jāya Chora, Guru Samajhāve Re. Guru Kṛpā Bhī Na Jāya Chora, Śikṣā Takāve Re, Guru Samajhāve Re. Chet Chet Abhā Jīva Gyānī, Avasara Jāve Re, Guru Samajhāve Re, Avasara Jāve Re. Manuṣya Jana Mahā Molaka Payo, Murukkara Tanagamāve Re. Gaya Vaktave Nai Pyāre, Pīrā Pichatāve Re, Guru. Samjāve Re, Chet Chet Abhijīvā, Guru Samjāve Re, Chet Chet Abhijīvā, Jñānī Avasar Jāve Re, Guru Samajāve Re. Śrī Pūjā Bhagavān Dīpa Nārāyaṇa Sotaṁsa Jagāve Re, Śrī Pūjā Bhagavāna Dīpa Nārāyaṇa Sotaṁsa Jagāve Re. Kahe Mādhavānandajī, Bhajanase Sab Sukha Pāvere. Guru Samajāve Re, Kāyī Mādhāvānand Jī Bhajan Se Sab Sukh Pāve Re. Guru Samjāve Re, Chet Chet Abh Jīva Gyānī Avasar Jāve Re. Guru Samjāve Re, Chet Chet Abhā Jīva Gyānī Avasar Jāve. Guru Samjāve. Om Bole Śrī Dīp Nārāyaṇ Bhagavān Kī Je. Śrī Śrī Dev Puruṣa Mahādeva Kī Je. Dharm Samrāṭ Paramahaṁt Śrī Sohyām Aravindan Pūjī Mahārāj Kī. Jai Viśvaguru Mahāmaṇḍaleśvar Paramahaṁsī Śrī Soymeśvar Nāmpurjī Satguru Devakī.