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Viśvaguru, Mahāmaṇḍaleśvarānanda, Śrī Svāmī Maheśvarānanda, Gurujī, Gurujī, Mahāprabhujī, Śrī Jai, Mahāprabhudīp Āśram, Strīlky, Kumbha Melā, Jadan, Oṁ, Mahāprabhudīp Paramparā, Viśvaguru, Viśvaguru,… Mahāmaṇḍaleśvarānanda, Śrī Svāmī Maheśvarānanda, Gurujī, Gurujī,… Mahāprabhujī’s Āśram, Strīlky, Kumbha Melā, Jāḍaṇ, Oṁ. This Amāvasyā is the last Amāvasyā of the year. Amāvasyā is a very powerful day for perfecting certain sādhanā. That sādhanā is mostly practiced by people who seek some siddhi, but it demands discipline; otherwise everything goes wrong, turns opposite. In any case, most of us lack that discipline. So I will not speak about it, because if you begin that sādhanā, it is very serious. Let us do something different. Why did I mention this? Because it is becoming more and more known to people – something like magic or something else. And if you have no discipline, that magic will attack you. It is like having something delicious to eat when your stomach is already full. If you eat for wrong reasons and fail to offer, you only grow hungrier. Eventually you will have to eat that prasāda yourself, and the magic will affect you. So I am telling you: if someone invites you to come and practice this, do not make a mistake. I know some are very curious, and someone will definitely try. And when he or she is in difficulty, then they will come to me. Be sure, I will tell you, “Sorry, I can’t help you.” Therefore, Yoga is a sāttvic sādhanā. Our path of Alakhpurījī, Siddha Pīṭh, is a sāttvic path. There is no harm. There is only development, only spirituality. Our Yoga in Daily Life is not something that can harm, because it is always what we call the harmony of body, mind, and soul. Many of you have already practiced yoga in your life for forty-two years, forty-three years. And they are receiving all the spiritual development they ever imagined. They have never had any complication – mental complication, physical complication. So Yoga in Daily Life is the system that all of us together design, work on, practice, experience, and pass on. Yoga in Daily Life is a complete system. Nowadays yoga has become very popular, and many, many people begin to teach. You know, some go somewhere for a one-week retreat and come back with a certificate as a yoga teacher. They do not even know what yoga is from top to bottom. They buy some books, look at the postures, and start teaching. They do not know what is prāṇāyāma, what is anuloma viloma, what is kumbhaka, recaka pūraka, bandha. What is Brāhmī Prāṇāyāma, Ujjāyī Prāṇāyāma? All these – they know nothing: the kriyās, the bandhas. So I am sorry for the people who are victims of such a practice, but sooner or later they will realize and come to the traditional yoga schools. We have many traditional yoga schools. So if you want to obtain a certificate, a diploma, to teach others, then come to Yoga in Daily Life, or to some traditional yoga system that has guru paramparā. There is the Śivananda system, the Kevalyadhām system, the Rāmakṛṣṇa Paramahaṁsa system. They are the best schools. There is bhakti, there is Jñāna, there is Tyāga, there is Vairāgya, and so on. Others have none of this. It has become a kind of fashion. And another thing: because they can teach and get money. That is the most dangerous thing. So we are safe. When your friends show interest, introduce them to the system. It is a lifelong process, slowly, slowly. So yoga is the science. Yoga is knowledge of body, mind, and soul. Yoga is the way to self-realization. And self-realization – we do not know it; we only hear the word. You have not received a test. When you receive a test of self-realization, oh my God, you will be delighted. When something is a very tasteful food, you try to take it again and again, more and more. So Mahāprabhujī has given us so much knowledge, so much; we are very rich. Mahāprabhujī has given us so much knowledge, so much; we are rich. In the last lecture or last satsaṅg that Mahāholīgurujī gave, he said, “The bhajans that we are singing are the essence of the Vedas, and they were spoken by Mahāprabhujī himself, written.” There is self-realization. There is one bhajan. You know this bhajan: “Chakle na musaf gondagiri.” And what does it mean? Musāfir. Musāfir means a traveler, one who is traveling. You are going on a world tour, or you are going somewhere on holiday – so 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 have often used this word. The individual soul is fluttering on the waves of time through the endless universe. We call this soul bhavara. Do you know what bhavara is? Bhavara is a bee, a honey bee. The honey bee travels, gathering honey from the vegetation. Even from the poisonous plant, it gains the nectar. Bhavara. The bhavara flies from one plant to another, from one flower to another. So this soul is the bhavara. If someone tells you, “The bhavara is gone,” and you look in the library, in a book, in the so-called dictionary – bhavara, bhavara, oh yes, honey bee, flying – but there is no meaning in that. You can search and search. Therefore the language of the bhajans, the poetry, is such that not everyone can understand. And if everyone could understand, they would misuse it. They would get nothing. It is like this: somewhere on the road, in the sand, a diamond is lying. And we say, “Oh, a piece of glass. Throw it.” And somewhere else a piece of glass is lying, and someone says, “Oh, it’s a diamond.” You should know what is a diamond and what is glass. So only one who has gone through that sādhanā, that system, the traditional yoga, can understand all this. So bhavara is our soul. That is it. What does bhavara mean? That which moves, wandering from this earth up to Brahmaloka. But to be a bhavara, you must have discipline. You change your feelings every day. So you are not a bhavrā; you are only a worm, a worm in the narakaloka, suffering. A human being has principles, discipline. One who practices pure sādhanā is like a swan, a Haṁsa. What does the swan mean? Swamiji is that soul that became an ātmā, complete, free from karma, purified everything. That is a Swamiji. The other is a crow eating all kinds of dirt. So it is different. Whoever learns with the master becomes the master. And who learns from a person who knows nothing? You get nothing. So this human life – musāfir. Musāfir is an Urdu word and means traveler. There is another version by some other saint: “O traveler, wake up, become aware. The train is coming, the train is coming, and the train will go. Don’t lose your chance.” Chetan, ho jā – wake up, become conscious, alert and aware. The train is coming, get in. You will reach your destination. The train is there, the door is open. And someone says, “Ice cream, ice cream.” So you say, “One ice cream, please,” then one more, and the train is gone. By the temptation of ice cream, you lost the train of this birth. You fall into desires one after another. Naraka, endless naraka, suffering. Now, cakalena. Do you know what cakalena is? That is also a good word in Hindi and Sanskrit, and in some other similar languages. Cakalena means taste. When something is very tasty, we say, “Yes, I want to have this.” So, a spiritual sādhaka, once he has tasted bhakti, jñāna, and vairāgya, will follow that taste, thinking, “I want to have that taste.” There are certain places where something is very famous. So you go there and say, “Oh, here is a very famous… what?” There is a country called Austria, and a beautiful city, its capital, Vienna. It is very famous, and all tourists want to have it: a cake, you know, Sacher Torte. My God! So when you go to Austria, bring me this Sacher Torte. Now they are making them without eggs, because many people want it. You see, in your satsaṅga, in our system, in our guru paramparā, in the blessings of our masters, it is like that. In the universe, souls are searching, praying to God, “Merciful Lord, please, if you send me to this earth, then send me as a human being, to that satsaṅga where I can taste guṇḍāgīrī.” What is the guṇa? That I will tell you next time. The soul in the astral world, according to its destiny, comes back. Sin – we all know sin. That sin we call pāpa, and pious deeds are puṇya, dharma. So those who have a lot of sin go to different kinds of life: animals, birds, fish, reptiles, and so on. They go to lower and lower levels. What animals do is not counted as karma, but they go through the suffering of past karmas. You cannot say yes or no. So animal life is for going through past karmas, facing all kinds of torture. But if a human meets animals and has mercy, shows mercy to those creatures, that helps. Now, the human. When the soul comes as a human, it has karma. It has two things. First, to purify, to overcome the karmas. And second, creating karma. Both are there. So, how much are we purifying karma, and how much are we producing more again? On one side you clean your dress, and on the other side it gets dirty. You turn to the other side, you get dirty here. So we clean our karma, we get rid of karma, and we try to create pure karma. But our ignorance, our temptation, our desires, our anger, our greed – all this creates negative karmas again. So we came to lose something, but we go back with a lot of weight. We are rolling and getting bigger like a snowball. So, though humans have the freedom to become free, they must do it – this or that. God said, “I’m not interfering with you.” You will get from me what you did, so again we go back to karma. When humans have mercy and deal with other creatures mercifully, then we gain good karma, because we helped someone, we had mercy for them. And at the same time, we purified our negative karma and helped that creature not to suffer. That is human. Human work is like God’s work, if the human acquires human qualities. And if you have jealousy, anger, hate, greed, etc., then the quality is animal quality. The body is a human body, but education is missing. So satsaṅga is beautiful. Therefore it is said, Mahāprabhujī: Cakalena. What is that? Cakalena. You know, I think chocolate comes from cacao. Taste it. Cakalena. So, you know chocolate? So many words come from Sanskrit. So once you have that taste, then you will only take that one. Therefore it says very nicely: “All the tastes of this world are tasteless, but that satsaṅga, that jñāna, that is a taste.” Now I have become so divine. Now I am so divine, because I drank the nectar of God’s name, Rāma. When I taste that spirituality, “Moi Lagi Duniya Ke Sabi Ras Fiki.” Now all the tastes in this world are tasteless. Fika – do you know what fika means? Fika means when you want to have coffee without sugar, tea without sugar, milk without sugar – that is fika. Or your vegetable soup without salt is fika. Though salt is a little thing, it changes the whole taste of the soup. And then, the second cup comes, and it has no salt inside. “No, thank you, I don’t want any more.” So in this worldly life, there is one taste – that is bhakti, devotion. A love for God comes to such a satsaṅga, which goes on the path of the Siddhas, part of the spiritual sense. Only by remembering them are our many sins cleansed. How many births have we had? Endless. But now we woke up, guṇḍāgīrī. So what is the guṇḍ, and what is the giri? When someone asks, tell them what giri is. You say, “Yes, I know. It’s from Śaṅkarācārya – Purī, Girī, Bhāratī.” Not this. So we have to understand those poems; there is a hidden meaning that we can find. So guṇḍāgīrī 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 twenty days left. From the whole year, 365, only fifteen are left. Three hundred and fifty days, or three hundred fifty-two days – where have you lost them? I thought on this satsaṅga you all would be so enlightened; it’s all coming. It was given to you. What have you done? Where did you last? Or what did you achieve? That is a question to me also. Maheśvarānanda, what did you achieve? All you broke was your knee. That was only seconds. So ask yourself what achievement you have made. It was given to you, but you did not taste it. Cakalena, musāfir, guṇḍāgīrī. What is cakalena? Chocolate. That kind of chocolate you will find nowhere, only in our satsaṅga. And that’s why all our children are so peaceful, because they taste it. You didn’t taste it yet. But, my children, all two or three hundred of you – do 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 many thousands of sons. And they said, “How many thousands? How did he manage?” That means in his kingdom there were so many men. The king is the father. All are the children. A king should deal with all his people as his own family. And therefore, Sāgara had so many sons. You saw it in the Mahāśivapurāṇa. Okay, let’s go further. So, how many have tasted the chocolate? You did. But then again, you went to other tastes. So what have you achieved in this year? Very soon you will write “first, first.” First, first sixteen. That we will see next year. So ask yourself. In school, I remember – only this I remember from my school, the master said, the rest is forgotten. The master said, “Children, our master, in our language we say, ‘My children, my son, my daughter, when you want to achieve something, then make now your saṅkalpa.’” And don’t give up this saṅkalpa lifelong, even if you don’t achieve it. Work for it. Learn. Try, never give up. There will often be chances that you fail. You will lose it, but inside you should never lose. I will achieve – willpower. You know, there was one man in Africa, a young man, and he lost both his legs. But one day he had enough of the wheelchair, and he tried to walk on sticks. He wanted to run, and then he wanted to run in the Olympic Games, and twice he won the Olympic Games. Who was it? Do you know? You don’t know. I will find you the name, okay? And his photo, how he designed himself, his blades for his legs. And also, twice he won the gold medal. That is willpower. So yes, I will become self-realized. I will. What? You will? You want Ātmajñāna? People will say to you like that, but say, “Yes, by Guru Kṛpā, I will get it.” Keep your willpower inside, that everything you have is within; nothing is outside. So your willpower. Now, my dear, only some days are left, about eighteen days, or maybe less. You know, in one second anything can happen. So, three weeks, nearly. You can get self-realization, and next year I will come and I will look, and I said, “Oh, this one is the one who got realization on the last second of the changing of the year.” That’s why we celebrate, call it Silvester. Guṇḍāgīrī – what is that? Something, my God, but I will tell you some time. So, I am very happy to see you. And now you have to think over this one week very much. What do you need? How many good things – all the good things that you did, you donated to God. Give them to Mahāprabhujī. Why? Because we can’t take care; we deposit them with Mahāprabhujī. And whatever mistakes we made, consciously or unconsciously, we will pray to Mahāprabhujī for forgiveness and to make us free from this negative karma, so that I can move forward. So that human life will be successful – so awareness, so ātmā, then jīvātmā, then the consciousness, awareness, the intellect, then the mind, and then the rest of the other things. So we have to achieve grace from above. That’s why we say, Ahaṁ Brahmāsmi. Ahaṁ Brahmāsmi – I am that, and that I am. So, when that happens, then I will offer you guṇḍa girī. Why not today? Today is too dark. So, one day will come. Maybe Dr. Shanti will give us. If she brings it, I will give you. But she is also struggling, many years singing. She has it in her hand, in her pocket. But when she comes to taste, it’s not there. Because Swamījī took it away, so let’s come again. So, guṇḍa – do you know what a guṇḍa is? Guṇḍa is essence. When you cut a branch of a tree, certain trees have gum. That tree gum is a guṇḍāgīrī. Giri means the mountain. So this is the nectar. Guṇḍa is the nectar that comes from the Supreme. That is a guṇḍāgīrī. Śāntī Jī, Dīp Nārāyaṇa Bhagavān. So, this world, the whole world is one family, Vasudeva Kuṭumbakam. The whole world are the children of one God – not only humans, but all, every entity. But they are in the city or place, in the face of troubles, duḥkha. Kinagari – do you know what duḥkha and sukha are? Sukha is pleasure, duḥkha is suffering. Why are you stuck in this? Duḥkha kinagari in this world. “Cakalena musāfir guṇḍāgīrī.” Further, 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 it. 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, the knowledge, is within you. It will come. Remain true to your saṅkalpa. Dīp Nārāyaṇa Bhagavān Kī, Devīśvara Mahādeva Kī, Mādhav Kṛṣṇa Bhagavān Kī, Sanātana Dharma Kī.