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What is the program today? So now they will sing. Give them harmonium, tabla. They are coming this side. Please give them a place. Sit this side. Here. Ashok, did you ask Dr. Kundu to come? Okay. He said, "Calm down." Gajanana, Pārvatī Putra, Gajanana, Gajanana, Pārvatī Putra, Gajanana,... Parvati Putra, Gajanana, Parvati Putra, Gajanana,... Parvati Putra, Prasad is after prayer. Thank you. Ram Ram... Jai Śrī Rāma Candra Bhūpati! Jai! Just two? No, we can sing. If someone else sings, we can sing. No, either sing three or sing five. Either three or five, so five is better. But translate this bhajan. Translate this bhajan in English. We didn’t come prepared for it. No, but you are prepared. What have you prepared? You know the words. We will sing one Śiva’s bhajan and then... This song we can all join together and sing. It’s a simple Śiva song. Hopefully you can all join. Let us have satsaṅg. Prem mudhit manase kaho rām rām rām, kaho rām rām rām. If you remember, yesterday I spoke about this: "prema mudita manase kaho." Be full of love and happiness in your heart and in your mind. Say the name of God, Rāma, Rāma,... Rāma. Aapa kate dukha mite. The sins are destroyed and the troubles are solved. Lete Rām nām. When you repeat the name of God Rāma. Next? Yeah. Next trope. Yes. Paramashānti Sukha Nidhāna Divya Rāmaṇām Paramashānti. This morning we had a meditation. Param satya, Param sukha, Param śānti. Giver of the Paramāśānti, Paramānanda. Divya Rāmaṇām. Niradhāra ko ādhāra ekramāṇām. Only God is the savior and the helper for the meek ones who have no support. He feels, he or she, feels helpless, lost, and lonely. The final shelter is it, the God, Rāma, or the name of the God, giver of the paramśānti and the wealth of the happiness. Mahādeva satata jabata divya ramaṇam. And so is the Lord Śiva constantly repeating the divine name Rām, Rām. Name means, nam means name. Kāśī māraṭhā mukti karathā kehata rāmaṇam. It is declared by the scriptures. It is said that this planet and all these creatures are created by Brahmā, but the Kāśī, Manaras, is created by Lord Śiva and the Viṣṇu who meditates there. Vishnu, who did the tapasyā, anuṣṭhāna of Śiva’s name, because Śiva is the devotee of Viṣṇu. Rāma is the incarnation of Viṣṇu. If one dies in Kāśī while repeating the name of Rāma, definitely salvation is there, mokṣa, mukti is there. Mother, father, friends, relatives—all include the love, the protection, the care of all of them—contained in this divine name, Rām. Therefore, the name of Rāma is the treasure, the richness of all bhaktas. And the hold for their life is their divine name. Correct? Yes. Perfect. Thank you. The next one. So it’s good that when we translate, Indians understand. The name of God and the joy of singing is a prasāda known as ānanda prasāda. And if this prasad is distributed and shared with all, then there is more ānanda. Means, it’s good if we all understand what has been said. Good. So, next time she sings, you will sing along also. Okay? Next song. Kyā bhajan gāuntā hai? This is a nāmāvalī. All the names of the gods. It’s a simple impression. Okay. Jai Gaṇeśa. Jai Gaṇeśa. Also, these are the glory of many, many divines, like Jaya Gaṇeśa, Jaya Gaṇeśa,... Pai Maa. Something like this? Yes. Yes, sir. Thank you. So this they all know. And you will sing with, okay? Yes. Very good. Jai Gaṇeśa, Jai Gaṇeśa, Jai Gaṇeśa Pāhimam. Śrī Gaṇeśa, Śrī Gaṇeśa, Śrī Gaṇeśa Rakṣamam. Jai Gaṇeśa, Jai Gaṇeśa, Jai Gaṇeśa Pāyi Mā. Śrī Gaṇeśa, Śrī Gaṇeśa, Śrī Gaṇeśa Rakṣamām. Saravaṇa Bhava, Saravaṇa Bhava, Saravaṇa Bhava Subrahmaṇya, Subrahmaṇya, Subrahmaṇya Rakṣamām. Saravana bhava, Saravana bhava paayi maa Shri Saraswati, Shri Saraswati, Shri Saraswati Rakshamaam. Jaya Saraswati, Jaya Saraswati, Jaya Saraswati Paayi Maa. Shri Saraswati, Shri Saraswati, Shri Saraswati Rakshamaam. Jaya Guru, Shiva Guru, Shri Guru Ram. Jagat Guru, Satguru Śyām, Jaya Guru, Śiva Guru, Hari Guru, Rām, Param Guru, Satguru, Śyām, Vedāntaguru, Citgaya Guru, Jai, Sarvasanto kī Jai, Jai ho, Jai ho,... Jai ho,... Jai ho. Kevalaṁ jñāna-mūrtiṁ dvandvātītaṁ gagana-sadṛśaṁ tasmād ādilakṣaṇaṁ ekaṁ nityaṁ vimalaṁ achalaṁ sarvadhi-sākṣibhūtaṁ bhāvātītaṁ triguṇarahitaṁ. Oṁ Śāntiḥ, Śāntiḥ,... And that is a Pūrṇimā today, full moon. The moon, among all other planets, has a more or closer relation to our planet. The radiance of the moon is a thousand times stronger than the radiance of the sun. God Krishna speaks in the Bhagavad Gītā, "Arjuna, through the moonlight, I enter into the vegetation as a nectar, the nectar of immortality, which presents to all the vegetation or the herbs a healing power." The Moon is accepted by Lord Śiva, which is constantly reflecting as a new moon, crescent moon. The Moon represents the emotion, and emotion only, like Lord Shiva, can master. Emotion, emotion, and when we are in the motion of the feelings, then it is said we are emotional, in motion. Anger, hate, jealousy, happiness, sadness—these are the different forms of emotion. The Moon is the principle of the mind. The lord of the mind is the Moon. Mind in our body, in our consciousness, is known as emotion. The moon doesn’t rise equally. Every day is different. Similarly, our mind, our opinion, our thoughts are not equal every day; they are changing. Man kā devatā, the lord of the moon, or lord of the mind, is the moon. And the dharma of the mind is saṅkalpa and vikalpa. Making a decision and again solving that. Deciding something and then changing again. What we call, generally, "I changed my mind." It’s very easy to say that I changed my mind. But you know, when you make one decision, when you make one saṅkalpa, when you give one promise, you make a vow, then it’s not only in your mind or not in your intellect, but our entire being, the entire individual phenomenon is moved. Our Panchakośas are five different bodies: Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. Body of the nourishment, body of energy, body of mental, body of intellect, and the causal body are the five different layers over our soul, jīvātmā. Light of the jīvātmā, which is illuminated by the light of the ātmā. Jīvātmā and ātmā are different. Ātmā is the self, and jīvātmā is the individual. The soul is enlightened by the light of Ātmā. Ātmā, Soparātmā, Paramātmā, endless universe which is known as Anantabrahmāṇḍa, Śāstra Sūrya, endless universe and thousands of the sun systems. All is governed by one. That’s called Parameśvara, Parameśvara. That’s called Brahman or Paramātmā. Our sun system, which we represent and belong to, is governed by Īśvara. Parameśvara is governing the entire universe, thousands of the sun systems. Īśvara, the sun system. Īśvara is governing our sun system. All these planets and stars are within our phenomenon. And the ātmā is governing this individual phenomenon. Yatha brahmāṇḍe tatha piṇḍe. What is existing in the universe is existing in this body, and what is not existing in this body is not existing in this solar system. Ātmā is governing. All is within the Ātmā. Tu man indriyau kā rājā, Ātmā antaryāmī. Mat kar tū in kī gulāmī. Tu man indriyau kā rājā. O myself, you are the king of your mind, your senses, your emotions, and everything. Don’t be the slave of this. Antaryāmī, the Lord, the Ātmā, which is residing within ourself. That ātmā is illuminating, nourishing, and guiding or governing this jīvātmā. And Jīvātmā, which is surrounded by thousands of different functions or principles. Now, when we make one decision, when we say yes or no, it’s not only that the sound awoke from the Manipūra Chakra, from Nābhi. And two lips and tongue were moving, and you said yes, but when you said yes, your entire being, your whole phenomenon is put into the vibrations. Positive or negative, that depends on what you said yes or no. Everything, all the energy, all your inner forces, all the chakras, everything begins to act. They are directed towards that aim, or the goal, or the point, or subject for which you said yes. Your yes means for your system. Now, they got a duty to realize that. The whole army got ready and began to move towards the destination, and then you said, "No, my God!" Everything is again changed. The entire system in the body is changing. Every blood cell, all tissues in the body, again they are sick because there is a signal that came, or the order came, a telegram came. No. So, saṅkalpa and vikalpa are principles of the mind. The mind is that tendency. Mind is that which is coordinating constantly with our indriyas, five jñānendriyas and five karmendriyas. The information from the external world comes through the visions, colors, and objects, through the sound, through smell, through taste, and through touch, the skin, tvacā. These are the five jñānendriyas from life when we began in the mother’s body, first, second. From that time onwards, this Jīvātmā begins to collect or overload or recharge, or charging, not recharge, charging in the form of the vibration called impression. From that time till now, whatever we learned with parents, with friends, in schools, at university, and even now, all the time what we learn is only through the five jñānendriyas, that’s all. There is no sixth one. And these five Jñānendriyas coordinate, informing each other; it is a collective work. They are connected, and that connecting energy is the mind. The mind is constantly moving. Now, what we experience through these five Jñānendriyas is called impression or saṁskāra. That’s why it is said, "Jaisā karegā saṅga, vaisā lāgegā raṅga." In what kind of society you are, that kind of habits you will develop. "Jaisā khāegā," what kind of food you are having, like that your mind will become restless or very calm. And jaisā pīyegā pānī, vaisī bolegā banī. What kind of liquid you drink, like that you will speak. All the impressions from the jñānendriyas are immediately recorded like a video film and transferred to the subconscious. In 24 hours we are traveling, pedaling through three levels of consciousness. Unconscious, subconscious, and conscious. Jada, Ardha Chetan or Chetan. Jagrat, Suṣupta or Svapna. These are the three states of our being within 24 hours. Superconscious and cosmic consciousness. This comes through spiritual life, meditation, and practicing mantras. And when we reach the higher consciousness, superconsciousness, at the end of this life, be sure that this individual consciousness will merge into the cosmic consciousness. That means yoga, the union. The purpose of practicing yoga is that individual consciousness merges or unites with the cosmic consciousness. The mind, which took all the information, transferred it into the subconscious level of the subconscious. That is a storeroom. Everything is stored. When the mind brings the information to the subconscious, at the same time, inside, this begins to function. That’s called vāsanā, desires. Good desire is also desire, longing. Bad desires are also desires. Now, this vāsanā is coming up like a fog from the water or smoke from the fire. So, again, the mind from the subconscious takes those informations in the form of vāsanā, which has no concrete form, and the mind brings this to the intellect. The principle of the intellect is giving result, judgement; buddhi kā kām hai nirṇaya denā. Now, the conscious mind, which is constantly connected with intellect, buddhi, will tell what kind of desires you have. You want to drink, you want to eat, you want to go somewhere, you want to see. All the indriyas, it means the jñāna-indriyas, have finished their duty. Now, vāsanās go to bhoga, meaning to fulfill. Sometimes our jñāna-indriyas, our eyes, can also connect with karma-indriyas to have a kind of joy while looking, while hearing, while smelling. So now the mind, when the mind gave this information from the subconsciousness to the consciousness with intellect, now intellect is giving the judgment: this belongs to that Karmendriya to enjoy. Immediately, as a messenger, the mind connects with the karmendriyas too. So there are good desires, and there are not good desires. Those desires which, without viveka, buddhi, the intellect, can be polluted. Viveka cannot be polluted. Viveka can’t be polluted. He has no viveka. But when these desires, these feelings, these decisions, the intellect gives to the viveka. Viveka is the cream, the cream of the intellect. At that time, vivekā will give you an alarm, as Bhagavān Kṛṣṇa said in the Bhagavad Gītā again, "Arjuna, before doing any karma, see the form of the karma." That means, what are you doing? At that time, automatically, the intellect will turn to vivekā, and vivekā will give you a very clear form of the result of our karmas. Then Viveka will tell you, "This is like that." Now, it depends on you if you want to do it or not. If you are strong, it is also education from the childhood: how to behave, how to live, what to do, what not to do. That’s also education. Then you will say, "Yes, I don’t want to do," or, "I will do." Now, out of the blind intellect, only the dry intellect, without coloring in the heart, when viveka comes, then intellect and emotion come into balance. If the love, the heart, the mercy, kindness, dayā. Dayā dharm kā mūl hai, aur pāp kā mūl abhimān. Tulsi, dayā na chhoḍīye, jab lākh ghaṭme prāṇ. In those hearts, dayā is the greatest one. Tulsīdās jī said, "As long as you have life in this body, don’t give up your mercy." Sabhi prāṇī merī ātmā hai, all creatures are myself. Ātmā sohī paramātmā, and the self is the Supreme One. But out of our weakness, out of our ignorance, out of our carelessness, we decide to do it. May we see only the joy, but not the fruits. Without knowing the result, it is said, the joy of the joy will be less joy than the suffering of that joy. Afterwards, it will bring the fruits: good karma, good fruits; bad karma, bad fruits. These abilities God has given to the human to decide. It means the human should be merciful towards other creatures. Not that we are human and we can kill them and eat them, whatever we like, do with them. No. You have no rights. Do it, but you have to go through some, through the same suffering. Through our deeds, someone was suffering. Don’t be afraid of anyone, but be afraid of your karma. Kisi se dharne ki avaśyakta nahi hai. Agar dhāraṇā hai, toh karmo se dhārye. Kyunki wah karma hī hamārā bhāgya ban karke, hameṁ wohī daṇḍ dega jo hamne kyā hai. So, in that way, the mind is a mighty power. The mind is constantly moving at all different levels of our consciousness. So mind is that tendency which brings the information from the conscious to the subconscious and from the subconscious to the conscious. If we cannot fulfill that desire which is brought out from the subconscious to the conscious, it will go again to the subconscious, and then the mind will bring these desires in your dream. And even if you can’t fulfill these desires in the dream, they will come again when you are conscious or awakened. It will repeat several times, then it will turn to your level of the unconscious. Means, now that will become a destiny or troubles in life. Because the actions and the reactions went so far to the unconscious level, they have lost their form. Means, we lost the memory. We don’t know what is lying there. And when they begin to act, begin to sprout, then certain troubles appear to our mind, consciousness, what we call psychic problems. A psychic problem is not a disease, but unfulfilled desires which are stored at the unconscious level. And that will travel with us even after this life, sūkṣma śarīra ke sāth, with our subtle body, all our deeds as a destiny will travel, or you will carry with you like a back-bagged rukṣaka. And this Jīva again traveling through the Ānanda. Śukra-duḥkha kā anubhav kartā huā. Sometimes light, sometimes darkness, sometimes attachment, and sometimes despair, traveling. Shamay rūpī leharo pe ṭertā huā. Phir kabhī na kabhī usko kahīṁ ek śarīra prāptha ho jāyegā. This Jīvātmā is fluttering on the waves of time through the endless universe, going through pain, happiness, light, and darkness. After a certain time, again this Jīvātmā will manifest in some form of life. Destiny. It is that destiny will lead, and that destiny, that all this is caused from one thing: you changed your mind. It is said a butterfly can cause a very big hurricane, a storm. Very gently, small wings, when a butterfly begins to move the air, it can become more and more, and it can create hurricanes. Just a small piece of fire, a spark, that bit of fire can burn everything. Negative energy and positive energies, but it doesn’t matter, positive or negative, everyone is supporting the strong one. Sabhe sahayak sabal ke, or kohun nirbal sahay? Sabhe sahayak sabal ke. Everyone is helping the strong one. Kohun nirbal sahay? No one helps the weak one, the meek one. Only God’s name, God can. The wind will wake and make the fire very big. If a little more piece of fire, wind can make it big. But the same wind can blow off a flame. The strength of the meek one is Rāma, the God. That strength gives us God. So the mind, devatā, the lord of the mind is the moon. And this moon is always changing. Also, though it is changing, it becomes pūrṇa. Pūrṇam adaḥ, pūrṇam idam. Pūrṇāt pūrṇam udacyate. Pūrṇa sya, pūrṇa meva. Pūrṇa, it is completeness. Therefore, this jīva would like to become one with the pūrṇa. But Jīva ātmā does not know that my supporter, my Lord ātmā, is a Pūrṇa. When we take Pūrṇa out, what remains is also Pūrṇa. What we take from the Pūrṇa is also Pūrṇa. And so, today is full moon. To become more aware and take this amṛta. Best is to purify your body. It’s called āmmā. All the amas from the body, all the toxins from the body, and the best way for us is to purify through fasting. Twelve hours before the moon becomes full, you should quit your solid food, and twelve hours after that, minimum twenty-four hours, give the rest to your intense time. Then your intense times will automatically consume and purify all the āmas and everything. Therefore, full moon day, Monday. Monday is dedicated to Lord Śiva and the moon. When the moon is full, then even though there are high waves on the ocean, only the moon can move the ocean. The Moon can bring the emotion, the motion. And it is only your mind which can move you through and through. Therefore, it is said, "Man marā na mamatā marī, man marā na mamatā marī, aur mar mar gayā śarīr, aisī tṛṣṇā na marī," kaha gaye dās Kabīr. Why is your mind not controlled? Why can’t you just kill your mind? Because māmatā, attachment, my, my,... māmatva hi dukhon kā kāraṇ hai. Mera, mera hi to dukh hai, lekin mera to kush hai nahi, aur jo kush hai so, tera, tera tujh ko arpan karte, kya lagta hai mera. Nothing is mine, O Lord. Everything is yours. When I surrender to you, yours, what do I lose? Nothing. Māmtā. Māmtā Rānī, Tṛṣṇā Rānī, Āśā Rānī. Why is your mind not concentrated and steady? Because still there are desires, attachment, moha—my, my, my. But what was killed or died? The body. Again and again, the body is dying. Again, you are born, and this man is again there. Attachment is again there. Attachment is the nature of this creation. But there are certain attachments which are healthy, and certain ones which are a suffering. Man marā na mamatā marī, marā marā gayā śarīr, asā tṛṣṇā na marī. Asā means hope. Hope is a walking stick from cradle to the grave. Hope is a walking stick from cradle to grave. There is a story. One man wanted to see God. Someone told him, "You will see God, but not in the city. Go into the forest." You will see God, but take care that you don’t sleep when God comes. A great Tulsīdāsjī, who wrote a holy Rāmāyaṇa, wanted to see Rāma. And someone told, in Chitrakoot Ghat in Banaras, on the bank of the river, God Rāma comes every day for bathing with his brother Lakṣmaṇa. Tulsīdāsjī said, "Hanumānjī, please help me." I want to see Rāma. Hanumānjī said, "Well, I can help you indirectly. How?" Rama likes to come and bathe on that particular beach, the bank of the river. And after bathing, God, Rama and Lakshmana, they like to have a tilak with the sandalwood. So you go and make the sandal paste, paste. Rama will come and make a tilak, and I will tell you while sitting far away. I will give you a hint. I can’t say directly. Tulsīdājī said, "A hint is more than enough." God Rāma and Lakṣmaṇa came and had a bath. Many people were bathing. Tulsīdājī was making sandalwood paste. Rama and Lakshmana came, and they took the paste and made the tilak. And Hanumānjī said, "Chitrakūṭa ke ghāṭ par baisantān kī bhīḍ, Tulsī Dās chandan gase tilak kare Raghū bhīḍ." And Tulsī Dās said, "Yes, of course." And then he went away. Rāma and Lakṣmaṇa, Hanumānjī said, "You didn’t." Realize, I told you a story or the poem when he was here. He said, "Yes, why didn’t you see?" I told you, "On the bank of the Chitrakūṭa, there is a crowd of the saints." Tulsīdās chandan ghasey, Tulsīdās was making the sandal paste. The heroes of the dynasty of the Raghu Kula, and so is that. You don’t know when he comes and when he goes. Therefore, be alert. He said that, "Man, I will not sleep. I will look. God will come, God will come. Day and night, day and night, I look for Thee." Will Thou come, will Thou come, just for once come to, will Thou come, will Thou come, just for once. Door of mine, open wide I keep her, door of mine, open wide I keep her. Will thou come, will thou come, just for once come to me? Will thou come, will thou come, just for once? Night and day, night and day, I look for the, no eating, no drinking, became weaker and weaker and... he fell down. There was a big crow, and he thought, "This man is not anymore capable to move. He didn’t die yet." Animals are very clever; they will not sit on you as long as you are alive. But the crow was hungry, and he saw that man had no strength. His eyes were wide open and looking, "God will come, God will come." Asha, Bhagavān milane kī āśā. The crow flew and sat on his ribs, and with a very sharp beak, it bit his stomach and opened it, taking away the skin. And the crow looked to the man and said, "It’s painful." Man didn’t say anything. The second time, he nearly touched his intestine because he wanted to pull it out. He said, "Painful." Now the man is communicating with his eyes to the crow. And what he said to the crow, "Kāgā sabtan khāyo, chun chun khāyo māṁs." O Kriya, eat my whole body. Each and every piece of flesh, eat. But my dear, don’t eat my two eyeballs. Still, I have hope to see my beloved God. That is also Āśā. That is also Tṛṣṇā, but positive. Crow said, "Are you stupid?" Who is God? He doesn’t come, you are suffering. Why? Just give up. Go home, eat, and enjoy. He doesn’t come, he doesn’t appear, and you are suffering for him. The crow was talking, and the man said, If there is a piece of paper with writing on it, I can read it to you. Why? But what is written in my destiny, I can’t read to you, my dear. If it is a piece of wood, I can break it, but love I cannot break. Crow jumped from his ribs, away, set five meters far, and manifested in the form of God, Viṣṇu. Parikṣā, always the God, the master is making a test. He had to go past the test, and so, Asa, Trishna. Āśā is a hope, and tṛṣṇā is a longing. So mind is a mighty power. Mind is the mighty elephant in the jungle of our vṛttis and indriyas. Very rare are those who can control and direct the mind in a positive direction. You cannot stop the mind. So, full moon day: the meaning of the full moon day, why we are fasting, why we celebrate, what is that? Purify energy, and you will gain more and more pure divine energy. Only they know who is fasting. They can feel. Of course, in two cases you should not do it. First, if you are pregnant, don’t fast. And if you have some kind of illness and you must have medicine and eat, then of course that is an exception. Otherwise, there are many beautiful days: the full moon day, the Friday guru day, the Monday. Also, there is Tuesday fasting, mostly for Hanumanjī. But that is a Maṅgalgra. Wednesday is for Gaṇeśjī. My God, middle of the week, you can have good laḍḍū. And so on. Every day is a beautiful day. Every day is a golden day for the bhaktas and for the saints. Otherwise, Guru Nānak Sāhib said, "Sab din ho tana ek shaman." Every day is not an equal day for the normal people who are not aware about God. And then he said, "Sabi din swaran din hai." Every day is a golden day for a... Śānta, śānta śabha. So you are blessed ones, you are lucky ones, that today on this full moon day you came to the āśrama and had darśana of Gurudeva and satsaṅga. Deep Nārāyaṇ Bhagavān Akī, Deveśvar Mahādev Akī, Sanātan Dharma Akī, Om Śānti, Śānti, Śānti.