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Namo śrī Prabuddhi, prāṇara, śrī Prasabdha, Prasabdha, Prasabdha, prasabdha, prasabdha. Sat Guru Swāmījī Mahārāj Jī Bhagavān, Satya Sanātan Dharma. Oṁ Śānti, Śānti, Śānti. It is a beautiful day. It is the Amāvasyā, opposite to the Pūrṇimā. This Amāvasyā is the last one of this year. Amāvasyā is a very powerful day for the perfection of certain sādhanā. That sādhanā is mostly practiced by people seeking some siddhi. But one needs discipline; otherwise, everything goes wrong. We, however, do not have that discipline, so I will not speak of it. To begin that sādhanā is very serious. Let us do something different. Why did I mention this? Because it is becoming more and more known to people, like magic or something extraordinary. If you have no discipline, that magic will attack you. It is like having nice food when your stomach is full. If you eat for a different purpose without following the proper method, you will only grow hungrier and end up consuming that prasāda yourself. That magic will affect you. So I am telling you: if someone asks you to come and practice this, do not make a mistake. I know some are very curious, and someone will definitely try. When he or she is in difficulty and comes to me, be sure I will say, "Sorry, I cannot help you." Therefore, yoga is a sāttvic sādhanā. Our path of Alakpurījī Siddha Pīṭha is sāttvic. There is no harm, only development, only spirituality. Our yoga in daily life is not something that can cause harm because it is what we always call the harmony of body, mind, and soul. Many of you have been practicing this yoga in your life here for 42, 43 years. You are receiving all the spiritual development you imagined, never having any mental or physical complications. Yoga in daily life is a complete system that all of us together design, work with, practice, experience, and pass on. Nowadays, yoga has become very popular, and many people begin to teach. Some go somewhere for a one-week retreat and return with a certificate as a yoga teacher. Even if they do not know what yoga is from top to bottom, they buy a book, look at the postures, and start teaching. They do not know what prāṇāyāma is, what anuloma viloma is, what kumbhakas, recaka, pūraka, or bandhas are. They know nothing of Brahma-prāṇāyāma, Ujjāyī-prāṇāyāma, kriyās, or bandhas. I am sorry for the people who are victims of such practice, but sooner or later they will realize and come to traditional yoga schools. We have many traditional yoga schools. If you want a certificate or diploma to teach others, then come to Yoga in Daily Life or another traditional yoga system with a guru-paramparā. There is the Sivananda system, the Kevalyadham system, the Ramakrishna Paramahaṁsa system. These are the best schools. There is bhakti, there is Jñāna, there is Tyāga, there is Vairāgya. It has become a kind of fashion, and another reason is that they can teach and earn money, which is the most dangerous thing. We are safe. When your friends show interest, introduce them to this system. It is a lifelong process, slowly, slowly. Yoga is the science of body, mind, and soul. Yoga is the way to self-realization. We only hear the word "self-realization"; we have not tasted it. When you get a taste of self-realization, oh my God, you will be delighted. When something is very tasteful food, you try to take it again and again, more and more. Mahāprabhujī has given us so much knowledge; we are very rich. In the last satsaṅg, Mahāholigurujī spoke of the bhajans we sing. He said they are the essence of the Vedas, spoken by Mahāprabhujī himself. Written there is self-realization. There is one bhajan: "Cakle na musāfir guṇḍāgiri, cakle na musāfir guṇḍāgiri." You know this version. What does it mean? "Musāfir" means a traveler. You are going on a world tour or for summer holidays—we are traveling. What does traveling mean? Birth and death, birth and death, birth and death. On this mortal world and astral world, we are the travelers. I often say: this individual soul is fluttering on the waves of time through the endless universe. We call this soul "Bhavrā." You know what Bhavrā is? A honey bee. The honey bee travels, gathering honey from vegetation, even from poisonous plants, extracting nectar. The bhavrā flies from one plant to another, from one flower to another. This soul is the bhavrā. If someone tells you the bhavrā is gone and you look in a dictionary, it will say "honey bee, a fly," but not that deeper meaning. You can search and search. Therefore, the language of the bhajans and poetry is such that not everyone can understand. If everyone understood, they would misuse it and gain nothing. On the road, somewhere in the sand, diamonds are lying. We say, "Oh, a piece of glass. Throw it." Somewhere else is a piece of glass, and someone says, "Oh, it's a diamond." You must know what is diamond and what is glass. Only one who has gone through that sādhanā, the traditional yoga system, can understand this. So, bhāvā is our soul. That is it. What does Bhavrā mean? That which is moving, wandering from this earth till the Brahmaloka. But to be a Bhavrā, you must have discipline. If you change your feeling every day, you are not a Bhavrā; you are only a worm in the narakaloka, suffering. A human has principle and discipline, performing that pure sādhanā. Or consider the swan, Haṁsa. The swan is that soul which has become ātmā, complete, free from karma, purified. That is a swan. The other is a crow, eating all kinds of dirt. There is a difference between them. Whoever learns from the master becomes the master. Who learns from a person who knows nothing? You get nothing. So this human life, musāfir—an Urdu word for traveler. There is another bhajan by some other saint: "Mushāfir." Very good. "O traveller, wake up, become aware. The train is coming, the train is coming, and the train will go. Do not lose your chance. Chetan Hoja, wake up, become conscious, alert, and aware. The train is coming. Get in, and you will come to your destination." The train is there, the door is open, and someone says, "Ice cream, ice cream!" And he comes and starts screaming, "Ice cream, ice cream!" You ask for one ice cream, then one more. The train is gone. This temptation of the ice cream makes you lose the train of this birth. You fall into desires one after another—naraka, endless naraka, suffering. So, "cakle na re musāfir." You know what "cakle na" is? It is also a good word in Hindi and Sanskrit and similar languages. "Cakle na" means taste. When something is very tasty, we say, "Yes, I want to have this." A spiritual sādhaka, once they have a taste of bhakti, jñāna, and vairāgya, will go after that taste. They want to have that taste. There are certain places famous for something. You go and say, "Oh, here is a very famous... what?" There is a country called Austria, with a beautiful capital city, Vienna. It is very famous; all tourists want to have this one cake. You know what it is? Sacher Torte. My God! So please, when you go to Austria, bring me this Sacher Torte. Now they make it without eggs. In your satsaṅg, in our system, in our guru-paramparā, in the blessings of our masters, it is that. In the universe, souls are searching, praying to God: "Merciful Lord, please, if you send me to this earth, send me as a human to that satsaṅg where I can taste guṇḍāgirī." What is the guṇḍ? I will tell you next time. The soul in the astral world, according to destiny, comes back. Sin—we all know sin. That sin we call pāpa, and punya, pious, dharma. One who has a lot of sin goes into different kinds of life: animals, birds, fish, reptiles, etc., going to lower and lower levels. What animals do is not counted as karma, but they must go through the suffering of karma. You cannot say yes or no. Animal life is to go through past karmas, facing all kinds of torture. But if a human meets animals and shows them mercy, that human gains good karma. When the soul comes as a human, it has karma. It has two tasks: first, to purify and overcome karmas; second, to create karma. Both are there. How much do we purify karma, and how much do we produce more again? On one side you clean your dress, on the other side it gets dirty. You turn to the other side, you get dirty here. We clean our karma, we try to get rid of it, and we try to create pure karma. But our ignorance, temptation, desires, anger, and greed create negative karmas again. We came to lose something, but we go back with a lot of weight. We are rolling and growing like a snowball. Though humans have the freedom to become free, to choose this or that, God said, "I am not interfering. You will get from me what you did." So again, we return to karma. When a human has mercy and deals with other creatures mercifully, they gain good karma because they helped someone. They had mercy, purified negative karma, and helped that creature not to suffer. That is a human. Human work is like God's work if a human attains human qualities. If you have jealousy, anger, hate, greed, etc., then the quality is animal quality. The body is human, but education is missing. Satsaṅg is beautiful. Therefore, it is said, Mahāprabhujī, "cakalena." What is that "cakalena"? You know, I think chocolate comes from cacao. Taste it. Cakalena. You know chocolate? Many words come from Sanskrit. Once you have that taste, you will only take that one. Therefore, it is said very nicely: all the tastes of this world are tasteless. But that satsaṅg, that jñāna, is a taste. That jñāna, satsaṅg, is a taste. Now I have become so divine because I drank the nectar of God's name, Rāma. When I taste that spirituality, all the tastes in this world are tasteless. "Fika," you know what "fika" is? It means when you want coffee without sugar, tea without sugar, milk without sugar. That is "fika." Or your vegetable, your soup without salt, is "pika." Though salt is little, it changes the whole taste of soup. Then the second cup comes with no salt inside. "No, thank you, I do not want any more." In this worldly life, there is one test: that is bhakti, devotion, love for God, that comes to such a satsaṅg which is on the path of the Siddha in the spiritual sense. Only by remembering them are our many sins cleaned up. How many births we have had—endless—but now we wake up. So what is the guṇḍā? And what is the giri? When someone asks, "Tell me what is giri," you say, "Yes, I know." It is from Śaṅkarācārya: Purī, Giri, Bhārtī, no? Not this. We have to understand those poems. There is a hidden meaning we can attain. Guṇḍāgiri is so beautiful. When I tell you the meaning, you will be nearly enlightened. So take time. Therefore, 2015 is coming to an end. Only 20 days are left. From the whole year of 365 days, only 15 days remain. 350 days, or 52, 352 days—where have you lost them? I thought in this satsaṅg you all would be so enlightened. It was all given to you. What have you done? Where did you lose? Or what did you achieve? That is a question for me also, my friends. What did you achieve? All you broke was your knee, and that was only for seconds. So ask yourself: what achievement have you done? It was given to you, but you did not taste it. Chocolate. What is chocolate? That kind of chocolate you will find nowhere, only in our satsaṅg. That is why all our children are so peaceful—because they taste it. You have not tasted it yet. But my two, three hundred children—you know how many children Swāmījī has? Many, many. There was a king called Sāgara at the time of the great Kapila Muni. He had how many thousands of sons? How did he manage? This means that in his kingdom, so many men were there. The king is the father; all are the children. The king should deal with all his people as his own family. Therefore, Sāgara had so many sons. You saw it in the Mahāśivapurāṇa. Okay, let us go further. So, how many have tasted the chocolate? You did. Ah, no. But then again, you went to another test. So what have you achieved this year? Very soon you will write first, first, first sixteen. It is eight, only eight: one, one, and one, and six. Then two comes to it, ten. What is then? We will see next year. Ask yourself. In school, I remember only this from my school; the rest is forgotten. The master said, "Children"—in our language we say, "My children, my son, my daughter"—"when you want to achieve something, make your saṅkalpa now, and do not give up this saṅkalpa." Lifelong, even if you do not achieve, work for that. Learn. Try. Never give up. Often chances will come where you will fail, you will lose, but inside you should never lose. "I will achieve"—willpower. You know, there was one man in Africa, a young man who lost both his legs. One day he had enough of the wheelchair and tried to walk on sticks. He wanted to run, then to run in the Olympic Games, and twice he won the Olympics. Who was it? Do you know? I will find you the name, okay? And his photo—how he designed his own mask for his legs. Twice he has been the gold medalist. That is called willpower. So say, "Yes, I will become self-realized. I will." You want Ātmagyāna? What? People will say to you like this, but say yes. "By Guru Kṛpā, I will get." Keep your willpower inside. Everything is within you; nothing is outside. Your willpower. Now, my dear, only some days are left—about 18 days or maybe less. Even now, in one second, anything can happen. In three weeks, nearly, you can get self-realization. Next year, I will come and look and say, "Oh, this one got realization on the last second of the changing of the day." That is why we celebrate, call it Sylvester. That is why we... celebrate what we call "Cakle na Musāfira Guṇḍāgiri, Cakle na Guṇḍāgiri." What is that? It is something, my God, but I will tell you sometime. I am very happy to see you. Now you have to think over very much this one week: what you did, how many good things, all good things, what you did to donate to God. Give it to Mahāprabhujī. Why? Because we cannot take care, so we deposit it with Mahāprabhujī. And whatever mistakes we did, consciously or unconsciously, we will pray to Mahāprabhujī for forgiveness and to make us free from this negative karma so that I can progress further. So that human life will be successful—awareness. So ātmā, then jīvātmā, then consciousness, awareness, intellect, mind, and the rest. We have to catch from above. That is why we say "Ahaṁ Brahmāsmi. Ahaṁ Brahmāsmi." So I am that, and that I am. When that happens, then I will offer you. Why not today? Today is too dark. One day will come. Maybe Dr. Śānti will give it to us. If she brings it, I will give it to you. But she is also struggling, singing for many years, as she has in her hand. But when she comes to taste it, it is not there because Swāmījī took it away. So let us come again to "guṇḍ." You know what "guṇḍ" is? Guṇḍ is essence. When you cut a branch of a tree, certain trees have gum—what we call tree gum. That is guṇḍāgiri. "Giri" means mountain. So this is the nectar. Guṇḍ is the nectar coming from the supreme. That is guṇḍāgiri. So, Śānti jī, yes, come on. Thank you. God bless you. Cakkalena musāfira gondā giri Cakkalena musāfira gondā giri Nilal kahe prabhu-dīpa tumma kauri Nilal kahe prabhu-dīpa kṛpā kauri Cakale nandhirām yo Cakale bhava-sāgarame, bhava-sāgarame kākī cakale Cakale nandhīram, yo cakale bhava-sāgarame, bhava-sāgarame kākī cakale. So, this world—the whole world is one family. Vasudhaiva Kuṭumbakam. The whole world is the children of one God. Not only humans, but all. Every entity, but they are in the city or place of troubles. Dukh kī nagarī. You know what is dukh and sukha? Sukha is pleasure, and duḥkha is suffering. Why are you stuck in this? Dukkha kināgarī in this world, cakle na musāfir guṇḍāgarī. We will continue tomorrow. And you overthink, yes. What is your plan for 2016? Make a saṅkalpa. Yes. This is my subject, and I will finish. Many children want to study medicine, and after one year they give up. Then they study something different, and after two years they give up because they have no strong saṅkalpa. Vidyā, knowledge, is within you. It will come. Remain true to your saṅkalpa. Deepānayana Bhagavānakī Devī Svarmā Devī Mādhava Kṛṣṇa Bhagavānakī Śaraṇāgata dharma.