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Welcome, everyone. A heartfelt welcome to our respected guru brother Dayārāmjī, Mahāmaṇḍaleśvar Vivek Purījī, the sādhvī Hṛdayakamal Premānamjī, and all others. Once more, welcome under the umbrella of Om Śrī Alakhpurījī, Siddha Pīṭha Paramparā. We are all devotees of this ancient spiritual lineage, originating from the Satya Yoga of Alakhpurījī. The beautiful, divine river Alaknandā flows from the high hills of the Himālaya, from Kedārnāth. We are forever connected with that supreme power. Bhagīrathī, Alaknandā, and Mandākinī—these three rivers meet. This confluence is called Trivenī, the meeting of the three rivers. So, if anyone wishes to have a touch of Śrī Alakhpurījī, it can be done through that river. Its waters contain the holy essence of Alakhpurījī’s lotus feet. If not often, then at least once, you should go and bathe in Alakhpurī Nadī, the river Alaknandā. It is near Devaprayāga in the Himalayas, not far from Rishikesh or Haridwar, about a two to three-hour drive. We should all make that journey together. That would be great. We must also bathe in the Saṅgam, the confluence. Then, that river is experienced as the true, sacred river. We were there about fourteen months ago. It was beautiful, though our time was short. This time, we should stay. There is a beautiful beach and lovely tents or huts for tourists. But today is the occasion of Guru Pūrṇimā. It began yesterday, and the constellation is still present. We are fortunate that every third year there are two Guru Pūrṇimās. This means there are thirteen months in that year. Thirteen months implies that in one month we experience two full moons, and thus the observance must be divided. But this occurs due to the moon's changing cycle; the real constellation takes place through the moon's movement. Yesterday we had a beautiful satsaṅg, and today as well. We have been waiting for you. So, welcome, all of you. Under the umbrella of Śrī Alakhpurījī, Siddha Pīṭha Paramparā, we bless you in the name of our Siddha Pīṭha. We have spoken about Guru Tattva many times. Mere repetition has no value. But we must reflect: what have we practiced over the entire past year, from the last Guru Pūrṇimā until today? What did you experience this year? How was it? How many changes came into your life? How many were good, and how many were bad? Why did they happen? Why do good things occur? Why do bad things occur? What was the cause, the kāraṇa? The cause is paramount. Whatever happens is merely the fruit, the reaction, the result. So, what was the cause? How did it develop? What kind of result did it yield? How long did it last? Did we resolve it? Did we enjoy it? Or do we still carry it? This introspection is crucial. Today, we must see what progress we have made. Time does not wait for us. If we use time and practice, it is ours. If we do not practice, it is lost. To ignore time is a sin. Samaya apamāna means we neglect time. Samaya apamāna means we reject time, and that is a sin. Samayika apamāna pāpa hai—ignoring time is a sin. Time is given to us most preciously, yet we do not respect it; we are not aware. Due to our ignorance and carelessness, when a little happiness comes, we forget everything. In the end, we may be left with regret. Consider a farmer who sowed crops in a beautiful field. They grew very well, but he went on a world tour for three months and did not tend to them. When he returned, the birds had eaten everything. He began to cry. Someone told him, "You did not guard your field. Now it is too late to cry. The birds have flown away." You cannot blame them; where are they now? Similarly, in the field of our life, we have sown seeds as good karmas through our bhakti and jñāna. But it is not enough to merely remember; we must preserve and protect them. If we do not protect, then anger will come. Then will come krodha (anger), mada (pride), lobha (greed), moha (delusion), and ahaṁkāra (ego). These will destroy the entire field. Therefore, what have we done this past whole year? Many things happened. We experienced much. Perhaps we lost parents or friends. Many events occurred, but what is the final result? We may have lost our practice. We may have lost our Guru Bhakti. And when Guru Bhakti is lost, everything is lost. When everything is lost, it means we are lost, and we turn again toward another life. So today is the day to take account. It is your spiritual financial year. You must present all your accounts: minus, plus, gain, and loss. Now, take a new saṅkalpa with great love and devotion: "This whole year, I will perform my sādhanā regularly. My sādhanā will grow day by day. It should not diminish." Saṃsāra is like this. We are now very far downstream. The point where we were last year is far behind us. We are somewhere else, having crossed many things. So, look within yourself. Where are you? How has your body changed? We cannot stop this change. No matter how much makeup one applies, it only serves to hide the truth. We are already very far along, and we have lost many things. So, whatever remains—our spirituality—we must protect. Satsaṅg is the best means, and kuṣaṅga can destroy us completely: the words of ignorance, the words of jealousy. If you have a stomach ailment and begin to vomit, the force is so strong that even if you do not wish to vomit, it expels everything. This is what happens in Kuṣaṅga, and then many things are destroyed. Therefore, lucky, blessed, and humble are those who have satsaṅg. Even with one person, you can have satsaṅg. And even with one person, you can fall into kuṣaṅga. Reflect on this: perhaps you had a very close friend who was not good to you. But what have you truly lost now? You lost your time, and that time will not return. Therefore, engage in seva—service, service, service. As in the bhajan where Śuddhājī Mahārāj said: Prabhujī, merī avaguṇa cittanā dharo. (O Lord, please do not hold my faults in your mind.) Sam dṛṣṭi he nām tī āro. (You are the one with equal vision.) Chahe to pār karo. (If you wish, O Lord, you can liberate me.) We must cultivate that humility. Śuddhājī said in another bhajan: "I am a bird from your boat—a very large ship in the middle of the ocean. Every direction stretches for thousands of kilometers. The bird says, 'Sometimes I wish to fly away, but I see no shelter anywhere. O Lord, again I return to your boat.'" My dear ones, we are very far out in the ocean of saṃsāra. You may try to run away. Go ahead. But there is no shelter. What of kuṣaṅga? Those companions will not give you shelter, for they are also lost. So, we must return to satsaṅg. Therefore, it is said: Guru Dev, Śaraṇ Tumhārī, Cintā Merī. (O Guru Dev, I take refuge in you; my worries are yours.) Guru Dev, Śaraṇ Tumhārī Karake Dayā Dayā Lu. (O Guru Dev, having taken your refuge, I beg for your grace.) Bida Tu Par Karake Dayā Dayā Lu. (Please bestow your grace and ferry me across.) What is gone is gone. We cannot retrieve it. We cannot catch the past, even if we fly in an airplane. But what remains, we must strive to save. That is our primary duty. The life that is past is past. We do not know how much remains. Therefore, if we concentrate more on our own development, clarity, happiness, and spirituality, then we can help others as well.