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Part 1: The Essence of Guru Pūrṇimā: Remembrance, Saṅkalpa, and Compassionate Action Praṇām Gurudev. First, let us make ourselves aware of the aim for which we are here this evening: to be together with our Divine Master, Viśvagurujī Swāmījī. We are lucky to have been born as humans. We are lucky to have met our Gurudev, our Master Swāmījī. And we are lucky that this evening we can be here together with Swāmījī. To all of you following the webcast, you also share this incredible luck. Here in Vāpī, we are sending the webcast from this beautiful place where we have held seminars and been with our Gurudev, Viśvagurujī, for many years—for thirty years. On behalf of all present here in Vāpī, we express our thankfulness to our Gurudev with this beautiful Mālā. We are also very happy that from his latest Indian journey, Swāmījī has brought with him Śrī Śrī Dayā Rāmjī Mahārāj, and we would like to greet him with a mālā and offer him our much love. We would also like to give him a small present, a shawl prepared by ourselves. We also greet our dear Mahāmaṇḍaleśvara Vivekpūrījī and especially thank him for teaching āsanas for us. To our dear Sannyāsīs, we thank you for allowing us to celebrate Guru Pūrṇimā with you tonight. We also remember those Sannyāsī brothers and sisters who cannot be with us this evening but may be following the program through the webcast. He also greets you. Praṇām. I think the most beautiful hours are those when we can be together with our Gurudev, Viśvagurujī, and with each other as brothers and sisters, as a big family. I thank Viśvagurujī for presenting us these beautiful hours. Thank you. Praṇām. Dear brothers and sisters, every year when there is a possibility to celebrate, we should do so. This "doing" does not mean we merely come to enjoy ourselves, come together, and have a good time. Every time, we should put ourselves back into the consciousness of why we are coming and why we are celebrating. Guru Pūrṇimā is not something that has existed for only hundreds of years; it is a tradition since ancient times. A tradition based on a relation much stronger than a family relation, or between friends, or between human and nature. It is a relation between the self and the Self. Long ago in India, a way emerged where people began giving their children to schools known as gurukuls. Parents entrusted their child to a competent teacher who not only taught them the values of life and ethics but, more importantly, how to live a spiritual life and how to find the true treasure in one's own self, as the Self. Nowadays, these gurukuls have lost their value, though they still exist. But on the individual level, the tradition remains alive on the day of Guru Pūrṇimā, when the disciple, the śiṣya, pays homage to his Gurujī, and Gurujī gives blessings. There is a very nice story for Guru Pūrṇimā that expresses a little of the relation between a guru and his disciple, his śiṣya. It is related to the great epic, the Mahābhārata. The Mahābhārata is full of many good stories about life—about ups and downs, war, business, spiritual values, saints, and so on. When the five Pāṇḍavas came of age to be educated properly, they were sent to a gurukul under the famous saint and teacher, Droṇācārya. He was very gifted in archery and wanted to become a great archer. Droṇācārya promised to make him the best of the best archers in the world. As time passed, the Pāṇḍavas grew. One day in the ashram, a dog passed by. Droṇācārya saw that the dog had many arrows in its mouth. These arrows prevented it from barking but did not harm it; it was not wounded. Droṇācārya wondered how this was possible. "Such a good archer. Where can I find him?" He sent his śiṣyas into the forest to find that person. By chance, they found a young man living alone in a hut, practicing and practicing. Droṇācārya called him and asked his name. He said, "I am Eklavya." Droṇācārya said, "I see you have already mastered that skill. When you master that skill, what skill must your master have? Who is your master?" Eklavya said, "Yes, you are my master." Droṇācārya looked back on his life and remembered one time when a small young man came to him wanting to learn archery, but he had to refuse him. Eklavya went away and started to practice by himself. Now, Droṇācārya was in a fix because he had promised to make Arjuna the best of archers, and here came Eklavya, who was much better and more skilled. In ancient times, when a guru or a person promised something, he had to keep it under any circumstances; it was a kind of dharma. Droṇācārya said, "As you are my disciple and you learned that, how did you learn it?" Eklavya said, "I made a mūrti, a statue, out of clay of your complete image. There I did my pūjā, and there I did my devotion, and so on." Droṇācārya was very pleased but did not show it. Instead, he said, "Now, as you have finished your education, where is my Guru Dakṣiṇā?" Eklavya said, "I am yours; everything is in front of you." Droṇācārya said, "Yes, okay. As a Guru Dakṣiṇā, cut off your thumb." Without hesitation, Eklavya cut off his thumb and presented it to his Gurujī. With that action, both were winners. It showed what was most important for Eklavya: that urging and perfection. He surrendered in front of his Gurujī. The thumb is not only very important for an archer, but it also stands for the ego, for the will. At the same time, Droṇācārya could fulfill his promise. This story shows the symbiosis between a guru and a disciple in a perfect way. Both are unforgettable and still live in the history of mankind as an example of how it should be, at least at Guru Pūrṇimā. Every time I think about Guru Pūrṇimā, we should not forget the full moon, because this full moon is a symbol of pūraṇa, of completeness—at least for a certain time, for a short period—of purity, clarity, simplicity, and of truth. The sun is a symbol of the Guru. It does not borrow its light; it has the light inside and gives the light. It enlightens not only the earth but also the moon. The moon is just a reflection of that light; it should not mistake itself to be the light itself. The earth stands for nature, for the mother, but also for māyā, for attraction, for illusion. The moon is trapped around the Earth; it exists because of the Earth and its movement. Both Earth and Moon circle around the Sun. It is not enough to be a reflection of that light, a light which a disciple can transfer or transmit to others. Finally, it is important that you not only come near the sun but go through the sun. That is the great thing about Guru Pūrṇimā. But one has to know how near one can become to the sun without getting hurt. Or you just take the step and say, "Please chop off my head," and then when Gurudev pulls out his knife, you start to sweat, because it is easy to chop off the head, but it is very difficult to live and to be in the service of Gurudev. That time, what remains on this earth? In that sense, I wish you all the best for Guru Pūrṇimā. We are all counting on the blessings of Gurudev, and of course his grace is most vital and vivid for our well-being and our own spiritual development. Once I had an idea—tattoos are very modern and up-to-date. I have a big tattoo on my back; it says "Grace." But then I heard a story from Swāmījī where one should not be so overambitious with these things, so I stopped. In that sense, Śrīdīp Nārāyaṇa Bhagavān Gījaya. Praṇām Viśva Gurujī. Praṇām to everyone, dear friends. Praṇām, Viśva Gurujī. We are here to celebrate Guru Pūrṇimā. For us as disciples of a guru, this is the end of a year and the beginning of the next year. For normal people, it is like New Year's Eve. It is a time when we take the summary of our year, first for ourselves: what did I actually achieve in the last year? That means we practically remember which Saṅkalpa we made a year ago. Did I remember it? How much did I realize from that? It is a time, then, based on this, to offer everything to the guru and then to make a new saṅkalpa for the next year. I was thinking a little, not just now but over the last months, about these saṅkalpas we make, not just now but through the years. I could see their development. Swāmījī usually left this completely to us, similar to the Saṅkalpa we do in Yoga Nidrā. He always says to do something positive, some positive step you want to achieve next in your life. He suggested, for example, to have more discipline in the sādhanā or to do one mālā more per day. But then, some years ago, it changed, and Swāmījī made concrete suggestions for Saṅkalpa. This gave a new quality to our Saṅkalpas. For example, do you remember when he said everyone should plant eleven trees? A kind of seva to the earth, a kind of community work, a kind of collective work. Out of this came big actions that we actually made. Big planting actions also included more people, so it became like a public action internationally through the world, planting trees. I think everyone will remember the funny story which Mahāmaṇḍaleśvara Jasrāj told us several times: the disciple of Swāmījī who has an important position in an international organization suddenly suggested planting one billion trees. People were stunned, but then it was accepted. This is a new quality of Saṅkalpas: doing something for the Earth. Now, we have to look back at how much we realized from the saṅkalpa of last year. The simple question is to everyone: do you actually remember which was the saṅkalpa that Swāmījī suggested to every one of us last year, exactly one year ago? Who remembers exactly the saṅkalpa from last year? We are here to make the summary of how much we realized of that Saṅkalpa, and obviously a big majority of us does not even remember what it was. I expected that, because I am not speaking about this for the first time. I will remind you now of that Saṅkalpa. We got it in two forms. One was on the international website, and the other was in the Pūrṇimā newsletter. On the international website, it was written: "On this auspicious constellation of Guru Pūrṇimā, we shall take a strong Saṅkalpa decision: that we will follow the spiritual path and do our sādhanā lifelong without interruption and in full confidence to Gurudeva, and come into the next life as self-realized saints, to serve humanity and turn the Kali Yuga into Satya Yuga again." I think now you will remember. In the other version, it is maybe even a little nicer: "Our saṅkalpa on this Guru Pūrṇimā shall be: serve, love, meditate, realize, and come into the next life as a holy saint to serve humanity and turn the Kali Yuga into Satya Yuga." Now, why have we all forgotten that? I spoke with some today, and they said they felt it was too high for them; they did not really feel addressed personally. But let us really think about the quality of this Saṅkalpa which Swāmījī suggested to us a year ago. He says we should make the Saṅkalpa to come next life as a self-realized saint. That means, practically, that in this life we attain self-realization, either as a Jīvan Mukta during lifetime or at least in that moment when we give up our body. That means we should make a saṅkalpa: this life definitely is our last life. This corresponds to the statement which Swāmījī made often and long ago when he said, "Who has not this clear saṅkalpa to attain self-realization in this life does actually not yet need a real guru." Because to make that little spiritual progress, you can also do in other ways. A guru you need to get self-realization. Swāmījī reminds us simply of our basic purpose of being his disciple. Are we here just to make some little bit of progress in this or that way, to develop a little bit, or really to realize here and now in this life? Now, we know, of course, it does not depend in the end on us. Our sādhanā is important. Our devotion to the Master is important. But in the end, we cannot liberate ourselves. It can happen only through the blessing, through the mercy of the Guru. So when we take the Saṅkalpa of last year seriously, then it means two things. Not only that Swāmījī reminds us of the simple fact of why we are his disciples—to realize in this life—but also, implicitly, it means that he gives his blessing for that. Because he cannot suggest to us something which is impossible; that makes no sense. So I say to those who said, "Oh, this is too far away; I don’t feel really addressed," that means you do not have enough trust in the guru. In the end, all our progress on the spiritual path is progress only in bhakti. Swāmījī often said, "Don’t go for this or that experience. That is not the real thing. That one experience which is indecisive, this I can give you." So Swāmījī gave us the duty, and he gave us the blessing to realize that. So far, so good. We could say nothing completely new. But I made big ears when I saw the second part of the Saṅkalpa. Because there are two types of spiritual seekers. Those who have simply had enough of these troubles in this life and want Mokṣa as soon as possible for themselves. And there is another type of spiritual seeker who wants the same, but they also see all the others in the same situation, suffering and being disoriented and confused, and now they develop compassion. So they also strive for self-realization, but not to go out and say "Hallelujah" in Brahma Loka, but to serve. What did Swāmījī say? To serve humanity. To serve all the others who also are suffering and searching, and to come back into this world. In how many bhajans we have always written why the Guru is incarnating: out of compassion, seeing us suffering. So Swāmījī suggests we go for liberation, but not to stay there, and to come back. These two different tendencies in Buddhism, for example, are called Hīnayāna and Mahāyāna—the small boat and the big boat. The small boat is enough for someone who only strives for liberation for himself. But who sees the others suffering and wants them to cross over the ocean of the world, he needs a big boat. So this is now a serious inquiry to ourselves: which type of spiritual seeker am I? Am I satisfied with a small boat which just carries me across, or can I open my heart so far that I want to invite all, and we all together go? Now, this new Saṅkalpa which Swāmījī gave us last year is, I think, born of the concrete situation in our world. Whoever reads the news with open eyes, or listens to TV, or simply goes open-minded around nowadays, must realize one thing: that the Kali Yuga is developing in an incredible way and very, very quickly. The process of concentration, monopolization, is going on everywhere. The driving force is only profit, profit, profit. And most important, and most dangerous, it is concerning our food. So now we have to combine this Guru Pūrṇimā Saṅkalpa which Swāmījī gave us with other statements, or other guidance, which he also gave us during the last year. First of all, Swāmījī started to speak repeatedly and very strongly that everyone should learn cooking. I might say I am not a good example, but I think I understood the point slowly. Because when you go to a restaurant, slowly you do not know anymore which quality of food you get. More and more, everything gets manipulated. Our physical body is called Annamaya Kośa, made out of anna, of food. So the quality of our food is decisive for our health and even for our spirituality. Therefore, the second step was that Swāmījī said we should have our own field, and it would be best to grow our own vegetables; then we would know exactly what we grow. Swāmījī also supported that the Strelki Ashram will play a role in this, conserving and spreading the original seeds, unmanipulated. Then the third step was, at the end of the year, also a kind of saṅkalpa for New Year's Eve. I think it was when Swāmījī was in New Zealand. He said, "I have a new project for all my disciples." Who remembers that? There are so many, and he does a few single hands. So Swāmījī said, "I have a new project for all my disciples. The culture in the cities is being destroyed, but in the countryside they are still living in the villages." Therefore, Swāmījī said, "I suggest to all my disciples to move to the countryside, and there to preserve the original culture." The other things go together: grow your own food, cook your own food, and either produce your own food or buy it directly from the farmers or from small shops; avoid buying from the big supermarkets. So, this is all I see in the context of this Guru Pūrṇimā Saṅkalpa. Kali Yuga is developing in an incredibly quick way, attacking the physical base of our life, of everyone's life. So, Swāmījī gives us, on one hand, concrete advice on how we can somehow preserve our life bases. But we must be aware, these are all outcomes of the Kali Yuga. The Yugas are like the seasons; they come one after the other. The question is just when and how will the next Satya Yuga come. How far will this destruction go? How long will this suffering last? This is now not just for us to preserve our life, but it is a question of compassion. I guess, out of this international world situation, Swāmījī developed this Saṅkalpa which he gave us last year. Another quality is in the Saṅkalpa. This is not a Saṅkalpa which addresses each of us only as an individual, like my individual sādhanā will change also. He gave the saṅkalpa to all of us, all of Swāmījī’s disciples. Now imagine we would take it seriously. Suddenly, many thousands of his disciples would really get Mokṣa, make the saṅkalpa to come back, and would really come back. Imagine what power that would be. I understood when Swāmījī gave the saṅkalpa a year ago quite well immediately, because of a dialogue I had with Swāmījī around 1990 or '91. It was a time when the oil fields in Arabia were burning, and one was thinking this could be the start of the Third World War. Before I came to yoga, I was politically active, so my mind was on what to do in this situation; we can only make political actions. I asked Swāmījī, and I will never forget his answer. He said, "If today in the world only 100 people would get self-realization, that would be such a spiritual light, such a spiritual power, that a war would not be possible anymore." So now, sing on the task to turn the Kali Yuga into the next Satya Yuga, before the suffering and the destruction goes on and on. That is a huge task which needs huge spiritual power. And exactly that, Swāmījī suggested to us: to be part of such a huge spiritual power. So if we forgot this Saṅkalpa, if we somehow ignore this Saṅkalpa, it is not only a great loss for ourselves. What is it actually like? Ignoring the world situation, ignoring our duty to serve mankind? So now, honestly, I was very much looking forward to what would be the saṅkalpa which Swāmījī gives us this year, because in my mind it was: this is the ultimate saṅkalpa. I cannot imagine any Saṅkalpa afterwards anymore. And I have now received the blessing which Swāmījī gave this year in written form. And really, it is only a blessing. But Swāmījī does not suggest in this text, which I have, a new Saṅkalpa, so I would understand it means that the old Saṅkalpa is still valid. Let us take it seriously. Thank you. Köszönöm. Pūjā Mūlam Guru Padam Mantra Mūlam Guru Vākyam Mokṣa Mūlam Guru Kṛpā. Siddhi Param Bhagavān Kī Jai. Viśva Guru Mahāmaṇḍaleśvara Paramahaṁsvāmī Īśvarānandajī Guru Deva Kī Jai. Praṇām Svāmījī, Dhyānānand Mahārāj. Hari Om, Viśva Gurujī, Mahāmaṇḍaleśvara Vivekpūrījī, dear sādhus and svāmīs, dear brothers and sisters, I am very blessed that I can stand here and thank you, Swāmījī, that you give me the opportunity to speak some words to you. Thank you also to my Swāmī brothers. Thank you to Sō Gajanant, who gives us an intellectual reminder, like an archive; you know, we click and he knows everything, all saṅkalpas from thirty years minimum. So that is really a quality which I do not have, to tell the truth. I do not have this quality. And I think, why did so few of us know the Saṅkalpa, me included? I do not know the other. You know why? Because it is only words, and words you speak and you forget. The only thing you will ever remember is if you give an example of what you are speaking about. That is why all of us, we do not know the Saṅkalpas. So I think maybe it is a good idea, and this is thanks to Gajanan, that every week in the satsaṅg which we are holding everywhere, we should remember the Saṅkalpas at the beginning of the satsaṅg. Because Swāmījī is giving us so much; so much is like a river flowing, like the Gaṅgā of wisdom is flowing over us, that we cannot swallow everything of his words. That is why we have to take the drops of nectar, to put them on our tongue, to taste them, to feel them, to think about them. And that is why I think it is really good in the satsaṅgs. Part 2: The Power of Saṅkalpa and the Guru's Grace We should remember and repeat again and again the Śaṅkalpa of Swāmījī, which he gave us. I think Gajānandjī said she does not know another bigger Saṅkalpa. But I know a bigger Saṅkalpa, if you allow me, Gajānandjī. My saṅkalpa, as I was listening to Gajānandjī, is this: I should have self-realization, but I will serve mankind in this life, as much as I can. Not in the next life—this time and now. This is important for all of us. You know, when we say "next life" or "next year," who knows? But when we say, "Now and tomorrow I will start," that is decisive. It doesn’t matter if I am self-realized or not. I should just say, "Yes, Swāmījī, you are right." You give us an example to serve humanity. It is not the words we are speaking; the example is speaking. Swāmījī gives us an example, and that’s why it doesn’t matter if you are self-realized or not; we should be an example. I think this is the most important sādhanā we can ever do. I have known Swāmījī for so many years. We have had not only honey times—especially me, I mean, Swāmījī has always had honey times—but one thing I can tell you, and I know: I never saw a person in a human body with such love as he has. I saw people who were speaking very badly of him; I saw people who were going away; I saw people who were hating him and writing him bad words. But he took everything like the ocean. It doesn’t matter how many stones you put inside, the ocean will always remain the ocean. Because he is the ocean of wisdom, the ocean of peace. I also saw that the only thing he wants from his disciple is that you are happy. He wants that each and every one of you is happy, but not in the way of going to the cinemas and having a house and a car, etc., and a big bank account. He wants that you get the everlasting happiness. That is his main duty. That’s why I saw so many things, and I admire how he tries always to understand each and everyone in all his aspects, how he is very rarely telling bad words, but 99.9% of the time he gives you good words. I ask you all, who is giving 99.9% good words? He should raise a hand now. That is a thing. So I think the most important is to give an example to each and everyone. I think also that maybe many of you are already self-realized, and you don’t know maybe. Ātmā, suṣupti, ārām, ātmā. Maybe it happened already. So you should feel like it happens already. And then you feel the strength and the belief that you are infinitely powerful and that you can change things. Swāmījī gives us so many tools. With these tools, you should first of all believe in yourself and take the tool of your power, of your śakti, in your hand. With this, you can change everything, first of all, yourself. Thank you very much. Otherwise, we have to have a light. So we want to take the opportunity, the daylight, for the cameras. Thank you. Now we’ll come to our dear brother, Dayā Rāmjī. He is coming from Rajasthan, very close to, or between, Jodhpur and Jādan. He is the successor of a very spiritual lineage. I know his masters, I know him, and he has very large followers in India, millions, and he is very humble, very kind. He had a wish to see Europe, but with me, because there is a certain trust, confidence. So this time we managed, and he is here. Premānandjī knows him very well, and some others may remember. His name is Dayārāmjī. Dayārām means Merciful Lord. You have many names, also Dayāl Purī and Dayāl. I have to translate, actually, so it’s hard. Those words he will use, I don’t translate, or I have to ignore myself. So, Dayārāmjī will speak in Hindi, and I will translate. We welcome our dear brother, Dayārāmjī. Bholī dharm sarmanārāyaṇ mahā maṇḍaleśvar śrī mādhavānandjī mahārāj kī jai. Bholī dharm prasārak mahā maṇḍaleśvar śrī svāmī maheśvarānandjī mahārāj kī jai. Pramgurū kī jai. Sanātan dharm kī jai. Jai kṛṣṇarāmjī mahārāj kī jai. Satguru Śrī Devarāmjī Mahārāj kī jai. Rāj ṛṣi yogī rāj brahma śarīr siddha samādhikārī śānta gurur Śrī Rājeśvara Bhavān kī jai. Dehrāmjī Mahārāj kī jai. Hari Om. Param Pūjya Parātpar Iśvarīya Mahāmaṇḍaleśvara Svāmī Śrī Śrī 1008 Śrī Meśvarānandajī Mahārāj Sāhab kī Śaraṇam. Koṭi koṭi vandan kartī hūṁ. Praṇām kartāṁ Guru Pūrṇimā ke pūraṇ pāvan pūrav par virājamān tamām santamayantam mahāmaṇḍaleśvaram kī śaraṇam koṭi koṭi vandan kartāṁ. On this occasion, he makes the salutation, praṇāms to all holy saints, and also he mentioned about me. We call it Pratāśmaranīya, which means everyone early morning who remembers the Holy Spirit. He also pays his respect to all Swāmīs, Mahāmaṇḍaleśvaras, and all brothers and sisters. Śrī Mahābandhan Jī Mahārāj Sāheb kā aur unke āśrība se unke pram pūjīye pīrī yaṣṭ chichīye vartmān gādhīpati mahān vartmān dharam prachārak Śrī Mahābandhan Jī Mahārāj Sāheb janam Bhārat Bhūmi me liyā hai aur āp sabhī bhaktok kī and for their welfare, Gurudev. He has left the birthplace and is here in Europe today. He has blessed the lives of all devotees. He has blessed them with good teachings. The importance of the Guru is told to us by our great saints: Guru is Brahmā, Guru is Viṣṇu, Guru Maheśvara. That is, Jagatpītā Brahmājī is Gurū Mahārāj, and Viṣṇu Bhagavān is also Gurū, and Maheśa means Śiva is also Gurū. Brahmājī gives birth to a human being. Viṣṇu Bhagavān follows him. And Śivjī supports him. India is the land of glory. It is a holy land which has given great saints. He is saying about our beloved holy Gurujī, and many others, including myself, that myself or Maheśvara Nanda, he came from India to Europe here to give this light: the knowledge, the spiritual realization, ātmā jñāna, through the divine teachings of great saints. To explain what is Guru Tattva, you know that all. Gurujī is compared with Brahmā, Viṣṇu, Śiva, and Parabrahmā. Without the Guru’s grace, this human life will not be successful. The glory of the Guru is indescribable. Without the Guru, this human life is like a blind man. Gurudeva is that one who is a light. He comes for all here. Those who have no Guru Kṛpā, no following of the Guru’s words, they are still in darkness, like a blind person. But Ātmajñānī Gurudev is leading them, like a person who can see and who guides the blind person. Everywhere, to the ashram, temple, etc., you will always get the opportunity to serve the Supreme Father in the court of God. If we do not take the blessings of the Gurudev, if we do not follow the orders of the Gurudev, then in our mind and heart, the qualities of rajas, tamas, and sattva will remain. So, out of 8.4 million different creatures, finally we have one life more, a human life. And in this human life, we can achieve the final goal. But there are different qualities, different guṇas, like sattva guṇa, rajas guṇa, tamas guṇa. He compared the dignity of the Indians with different... When a human being does any work in his life, he does different kinds of work, like a job, farming, or any other business. But just like the boat that floats in the water, and in that boat a small seed is formed, and the beautiful boat that is in it... He takes that water out and takes his boat from this bank to that bank. Similarly, whatever we are earning in this human birth, along with that earning, along with money, some money comes in such a way that to purify it, as soon as water comes in the boat, the money that comes in the same way, we will do it in the form of donation in the temple of the Guru. Then this world of ours is new. It can go from this line to that line. Otherwise, just as the water is filled with water, likewise the fruits and sins and virtues of our human birth will be gathered. Then we will not be able to cross this world, and we will not be able to reach the Supreme Father God. That is why we have to keep in mind that whatever the Lord has given us, out of that, some of it is our merit. Our saints say that the one who obtains merit is Lakṣmī. If we do not work for wealth, if we do not work for wealth, then along with that, in the Guru’s shelter, in the Guru’s abode, wherever our shelter is, we should ensure merit there. So, today is Guru Pūrṇimā. We all are here, and every human has a different profession. They have a different work, but we are all in this one boat, like a boat which leads us across the ocean. And that boat gets a little hole underneath, and water comes in. But the boatman or captain always tries to push water out or clean water out. Similarly, our boat is rolling on the ocean of this saṃsāra. And good and bad kinds of karmas, and the money comes to us. So this which is coming, water which can, if the boat is full, it can sink down. We shall put it out, water. So, a certain part of our income we should donate to ashrams, temples, masters, etc., so that it remains clean and sure that we will cross the ocean. Thank you. Kade khot, andar sahāra de, bāhar māre sot. He gave one example. Vaisa hi, apne ko Gurū Mahārāj agar kuch bhi bole, kuch bhi kae, toh apne aisa na sothe, gurudev ne hume jo kae, woh sahi ni kae, kyonki gurū kā dil, gurū kā dil itnā komal. For the mirror, they think that my mirror should be good. My mirror should be good. Just like a kumbhar thinks, "My pot is big," that’s why he hits it hard from above and gives it support inside, and gradually it gets bigger. Similarly, Gurudev says anything for your well-being; you don’t think that Gurudev said this to us today. Because in the mind of the Guru, there is a lot of good, a lot of happiness, a lot of worry about liberation. That is why, to awaken your sleeping soul, Gurudev, no matter what you say to yourself, do not consider it bad. So he forms one pot and lets it dry for a while. Then he takes a very soft tissue, I don’t know what the name of the thing is that mostly ladies have for making the powder so... Is that now getting ladies? Okay, so the soft tissues are supporting inside because you want to make the pot bigger, and now you have to beat it to get thinner and thicker, but it should not break. So inside, he is supporting carefully, and outside he has a wooden plate to beat. He’s beating. But inside, he’s very carefully supporting it so that it doesn’t break. So this pot is the disciple’s, and the potter is the master. And he wants that his disciples will be great. But the master has to still form it when he is angry or says something. Don’t take it otherwise, because he means good for you. After some time, you will realize, "Yes, it was correct. Thank you." Then you are... Bhole Satgurudev kī Sanātana Dharma kī Jai! Mahāmaṇḍeśvara Śrī Śrī 1008 Mahāmaṇḍeśvara Śrī Maheśvara Nānjī. Mahārāj kī Jai. And invite them to Śikārpura. You all the devotees, in English, okay? Say it in Hindi, I will speak in English. You say, invite them. I request all the devotees of Gurudev to come to Śikārpura Rāja Rām Āśram. I don’t mean to request, I mean to request everyone to come and give us a chance to serve. By coming to Europe and meeting all the devotees of Gurudev, by giving so much love, so much devotion, thank you. Thank you. He is inviting all of you to his āśram, Rājarām Āśram, Vīlī Sikarpur, near Jādan. And one day we will go. He came here, and to see all these bhaktas, he is very happy. It touched his heart very much. He has an ashram in Jaipur, near our ashram. He has an ashram in Bangalore, Delhi, and Haridwar. So you are always welcome to go there and stay. The Jaipur ashram has a small space. We can go to his ashram. Thank you, Dayārāmjī. So, now it’s coming, Swāmī Vivek Purī. Mahāmaṇḍaleśvar, Harvatska, Hari Om. Praṇām Gurudev, Hari Om, dear brothers and sisters. Today, we hear a lot of things about Guru Pūrṇimā, about saṅkalpa, and about our inner strength, and how to do something good in this world. But one thing that is really important to know and to have all the time in our mind is that we are really lucky ones. Because we are sitting here now, and we know about what is Guru Pūrṇimā. We already have Guru Dev, and for us, every day and every satsaṅg, every darśan is Guru Pūrṇimā. But we will say that on this day, the light touched the earth for the first time. That light of the sun, the light of the Guru, the Tattva, touched the earth. And be aware of this, that is the most important thing in human life: to realize Guru Tattva. Not only the body, but Guru Tattva is a joke, that is the Guru Tattva. Tattva is this "aha" effect when you realize something, and the darkness of your ignorance just disappears like a little light ball, aha, that is the Guru Tattva. But if that Tattva exists in one form, in one body, and always tries to spread that light of knowledge around, this is a really sad guru. And today we are something like bees. It’s coming to the queen. And bees exist only because of the queen. Without the queen, there is no existence. Try to remember this: that this day is the great festival for all humans, and we are the lucky ones, because we know what the Guru is, and we are with the Guru. And just enjoy, that is the most important thing. Enjoy in this night, enjoy in this satsaṅg, enjoy in the satsaṅg darśan. Like a few minutes ago when the sun was really pleasant, and when you feel the nice touch of the sun on your face, the weather is beautiful. And you just enjoy, without thoughts, without intellectual things, what is the best, what is not the best, just enjoy and be here. That is Guru Pūrṇimā. I will not intellectual talk. Just be, enjoy. And that is the glory of Guru Pūrṇimā. Śrī Dīpnā Bhagavān Kījā. Anyone want to say something? Deep Nārāyaṇ Bhagavān, Devīśvar Mahādev, Dharma Samrāṭ Satguru Svāmī Madhavān Jī Bhagavān, Satya Sanātana Dharma Kī, Rāja Rām Jī Mahārāj Kī, Kṛṣṇa Rām Jī Mahārāj Kī, Dayā Rām Jī Mahārāj Kī, Blessings and welcome, Dayā Rām Jī. Āśīrvād, Svāgatam. All our Siddha Pīṭha Paramparā’s sannyāsīs and the body of the Alagpurījī Siddha Pīṭha Paramparā, you all bhaktas. You are the strength. You are holding that holy chair, and we all get blessings from that. We all do our best, but very importantly, it is that our kingdom of Alakpurījī Siddhapīṭa Paramparā, which begins from Satya Yuga, and it will join again to the Satya Yuga. So you are the one who is taking care of it. We spoke a lot about Guru Pūrṇimā. We know a lot about Guru Pūrṇimā. This day, physically meeting, has a great meaning. You know, almost every Guru Pūrṇimā, I’m in India. Since Holy Gurujī left, and so it is a great thing for me and for you that we are here together for Guru Pūrṇimā. So, bless you all. Yes, Gajananjī was remembering many saṅkalpas. If you forget your saṅkalpa, it means you were not serious. And when we are not serious, we forget. Then new ideas come, which are like a splitting or losing your old saṅkalpas. Old saṅkalpa doesn’t become old, but we have to continue. That’s important. Holī Gurujī said, "The moon and the sun can change their direction. But the words of the saints will not change the direction." So, in Stilki, in 1980, last when Gurujī was there, 1999, Gurujī wrote something about me. He said, "Bharat Gaurav, that Maheshwarananda have the glory of Indian book, have the glory of India." I was thinking how it will be, and you know, last year in the British Parliament, I got the Bharat Gaurav title: Glory of India, the life achievement. And the last two years, constantly I have had visions, thoughts, and very clear visions that we have to, all spiritual people have to change Kali Yuga into the Satya Yuga. And that I declared last year: all of us have to get self-realization. Stay with Gurudeva. Work in the frame of the Gurudeva, the field of the Gurudeva. Don’t forget your saṅkalpa. Practice and support work, then the realization will come. So, this is following Guru Vakya, doing the seva to the whole world, to every creature, and we have to come back. But not as now. We have to come back self-realized, spiritual, known as a Satguru. If you come as it is now, it means you came with empty hands. Therefore, Śaṅkarācārya jī said, "Who am I? From where do I come? For what I came, what I am doing, and where will I go?" So we have to come back. Not only that, I am going now. The world does what it wants. No. As Dayā Rāmjī said, we are a big boat, and we have to rescue as many creatures as we can, not only humans. We are the service army, so everyone has to survive from the Kali Yuga to the Satya Yuga, not only concentrating on the humans but including the forest and all other creatures. But man power is in this, is the humans, and so there are many millions of the spirituals are on the way. It will be a big revelation how the Satyuga light will come, I’m sure. The second evidence was when the day of yoga was declared by United Nations, and when we saw that. In India, all Muslims, Christians, Hindus, the beauty, the vision, the picture, the whole picture of that India, and from India Gate to the President’s residence, nearly 40,000 people were lying on the road and practicing yoga, and around the world it awoke awareness in the people. And that was for me, from my last year, saṅkalpa sprouted. And it was like the 31st of June was the beginning of the Satyayuga, and so as Holy Gurujī said: "Mahesh, your every wish will come true," and look how it is happening. Satyuga is not for religion or culture; it is for this entire earth and this universe. This Kali Yuga is not only on the earth; it is in the space too. So when I will say, "The server, help, help them who leads on that path." Otherwise, it is said, even if you feed a snake with milk, that snake will still produce the poison. So, know how and where we can put our effort. Last year, it’s already been one year, in New York, I had a vision to make one big yajña. And that will be still. And that yajña, what name should be? And there were two or three people who were with me who inspired me to do it further, and that’s called Brahmāstra Yajña. And Brahmāstra Yajña, Brahmāstra is that file, that arrow, like Gajananjī said or Premananjī said about this Ekalavya. So when you see Mahābhārata and other battles in Sri Lanka, etc., these people who were going to the so-called Gurukul or the school, their strength was mantra. And for everything they had a mantra. For example, it’s called śabdhatīr. You have your arrow and you want to shoot the arrow, but the arrow should go there from where the sound is coming. So you will say, "Arrow, go there where the line is, or enemies." An arrow will go there. That was mantra power. And that they have now trained and developed certain aeroplanes without sound, which come in exactly with the navigator, and they drop the bomb. The operator is sitting somewhere, but that bomb aeroplane goes there. Similarly, it was with the mantras. If you think negatively about someone, this will go there, but it will turn back and will shoot you. So this is the difference between this technology, modern technology, and the other one. Therefore, don’t use your words negatively. So, Brahmāstra is when in Kali Yuga everywhere is out of control, totally out of control. Then, you know, the curfew comes. The curfew, the president. The military, so the Brahmāstra is when you shoot this arrow, then all will be finished. When Śiva took the Brahmāstra, or Rāma was taking all the divine goddesses, please, please, please don’t do this. Please, please, please don’t do this. So it’s not easy. And if you take it in the hand and now you will not use it, it will destroy you. So, we are going to do the Brahmāstra Yajña. Yes, in Jadān. But, for what? For turning the changing Kali Yuga into Satya Yuga. Gently, softly. Second, for world peace and protection of the environment, that every creature should be happy. So this is the aim: for peace, environmental harmony, and the end of the Satya Yuga and beginning of the Satya Yuga. And that you will be all there. It will be beautiful. And that, I will—this Brahmāstra—I will let Shiva put into there. And you will come to the Jadam, and you will see Śiva, and he will take this in his hand, and we will be only praying, praying for what will happen. So it should have been last year, but still the Shiva temple is not finished, and we have to put one thousand Śiva to protect us all in all the seven worlds, the fourteen worlds: seven below the earth and seven above the earth, in Chaudaloka. And you will be standing there like a ṛṣi. Yes, one and a half years still, so turn yourself into the consciousness of the ṛṣi, awareness of that divine consciousness. This Yajña is for every religion’s achievement. Respect and understanding for all religions. All who pray to their belief should realize what they are praying for. Because ultimately we will come there, so Guru Pūrṇimā is a very important day. And now, in this day, all the holy saints come to their master. All ṛṣis and yogīs from the Himalaya, they wake up today, and they will walk to their master. And the master will say, "Did you do what I told you, or you were doing different things?" This is this. So let us realize this, that will support our spirituality. Don’t think that now still you realize nothing. How do you know? Who said? Maybe many of you are already self-realized. But if you know that you are self-realized, then it will last only a few minutes, and your self-realization will be again covered, that means ego. Therefore, the protocol is there about self-realization. The diploma you will get with the last breath; you will get self-realized. Then you say, "Can I go back?" No. Please, self-realized, go. Brahmaloka, and you will go. But there will be someone who says, "Go and work now," as the great ṛṣis, the self-realized. Yes, and you will be. You will be the savior. Yes. So do practice. Forget all this worldly perception. Concentrate on our sādhanā, our paramparā. Strengthen this, so I bless you in the name of our Siddha Pīṭha and wish you all the best: good health, happiness, spiritual development, that you become part of the change from Kali Yuga to Satya Yuga. So everyone, fold your hands. And mentally make saṅkalpa and make a promise: "I will work, I will do, and I wish that Kali Yuga goes and Satya Yuga comes for the well-being of our entire earth and purification of the whole universe from the negative āsurī śaktis." Let Saṅkalpa be in our heart and in our consciousness. Alag Purījī, bestow Thy divine blessings on us. Let us work with Gurudev, day by day. Nāhaṁ kartā, prabhu dīpa kartā, Mahāprabhujī dīpa kartā, hī kevalam. Oṁ śāntiḥ śāntiḥ... Alak Purīṣa Bhagavān kī, Devīśvara Mahādeva kī, Dīpa Nārāyaṇa Bhagavān kī, Mādhava Kṛṣṇa Bhagavān kī, Satya Sanātana Dharma kī.