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Deep Nārāyaṇa Bhagavān, Devādideva, Deveśvara Mahādeva, Satguru Svāmī Mādhāvanājī Bhagavān, Satyasanātana Dharma, Śālakpurījī Mahādeva, Kījā. Our subject is always only one: Yoga. All oceans are joined together, so we speak of one ocean. Yet within that ocean lie immense, immense treasures. All treasures are at the bottom of the oceans. Many, many creatures dwell there. Similarly, yoga is like that. Or we can consider the immense number of creatures on the earth and in the earth. But all is one, whether on the earth or in the sky. We do not know how many creatures exist. We cannot see them. We cannot catch them. How many birds fly in this space seeking sustenance? How can they be caught? We cannot. So, that is like yoga. Or on the earth, it is like yoga. Or in the ocean, the water is yoga. The name is 'ocean', but it contains endless things for us—qualities, stones, different kinds of metals, and many creatures. Similarly is yoga. And it is that yoga which can lead us to infinity. We become one. We become one with all. But we have to arrive there. When we are in space, we do not know from where we came. So, who am I? From where did I come? Where will I go? We do not know. Still, on this planet, on this earth, I think only such an earth has this kind of life and everything. We fly up many times and try to reach other planets. We do not know how vast it is. Have they truly gone there or not? Even if other places lack what we have here, it is human nature to search more and more. So we too are searching: from where we came, where we are, and where we will go. Perhaps some yogīs, the best yogīs, can achieve or tell something. Or perhaps many great, great scientists. But still, we cannot achieve it. I want to talk about the full moon, as I did this morning. According to what we call Vedānta, and in Indian philosophy, there are six schools of philosophy. In the West, I do not know how many, but they originate from the Greeks. We have many scientists. Yet, we have some kind of source. We believe, not as a theory, but as a practice. Thus we know of many ages and what kinds of incarnations occurred. But before that, there were already incarnations, different creatures. We may take it as a story. We can say yes or no. How do you know? Did you see? But those great saints, those great persons, they have researched, contemplated, known, and written. So we know of about 24 incarnations: Naimitta and Nitya. Where we are sitting here, once upon a time, there was only snow and glaciers. We were not here. Once, a Western person researched and said, "There is only one, and that is the human." Out of the 8.4 million life forms, one is human. It does not matter from which part of the world—Africa, America, Mexico, Europe, etc. But it is said the first human was born in what we call Tibet. That we can say is Mount Kailāśa. That is where Śiva appears and began the life of Brahmā. Brahmā is the creator, so Brahmā's duty is creation. Viṣṇu is the protector and Śiva is the liberator. After many, many things... I better immerse myself in sleep. Better to have dreams than not, to know what it is. Yes, better to dream something different, okay? Do not think now about where it was and where it was. But some people, like you, are searching and searching and searching. And who is searching? We get that answer. So we know the elements, and one is water. It is said that in incarnation—I am talking about incarnation—that incarnation from afar, perhaps it is said, was a blue stone, a little blue stone. And from that, entering, coming... see, there is a roundness, and the ocean, the water. And from within that was also like a globe. Within the water, it is very beautiful again, like a jewel. At that time, life was in the water. Water is life, and life is water. In Hindi we say, "Jal jahāṃ, jagadīś." Where there is water, there is God. What you call voda je život is the same thing. So at that time, they may call God the incarnation, and that was in the form of what we call Varāha. He dived in and took the whole earth, very round. He brings it out of the ocean and lifts it, pulls it out. There is this, what you call the whole, the tusk, a big deal. As he tried to take it out, it goes down again. But it is round, and therefore finally he swings it that way; it begins rotating. Still, our Earth is rotating. It is said the Earth is round, and water is also round. The first incarnation was Varāha, and now it is Kali Yuga, the 24th incarnation. So, who was the scientist on this earth, or in Europe, who said the earth is round? So where is that, this or that? You are always asking questions. When you want to ask someone a very complicated question and want an answer, they say, "Who was first, the bird or the egg?" That question is there. That is called the garbha, like an egg. But the first who created this was only one, Swayambhū. So neither chicken nor bird nor egg, but from that it begins, this prāṇa. The prāṇa which comes for us... it is not that we were already human like this. Other creatures also, we were creatures out of the water. Many animals came out of the water. Similarly, there is one science called yoga. If you want to return to that Brahmaloka and become one of the blue, in blue color, in the blue universe... Therefore, yoga is not a religion, as we are talking. But also, yoga is a religion. 'Religion' means to realize your relation. It is God, so we call it God. It is He who realizes our religion. So religion means we are related. We are related to this, our earth. Yoga has many, many branches. We call it a stone. But if we are searching or showing how many qualities these stones have, similarly, there are that kind of sādhakas, practitioners, yogīs. Even what we call God originates from that principle of yoga. Believe it or not, there is no argument. If you believe, okay. If you do not believe, okay. God said, "You are born and you will die." No doubt, no discussion. So it is there. So life means it became the religion. Life is religion. Religion means relating; we are related. But after this Kali Yuga, the 24th Yuga, many other religions developed. So, how old is that religion that we should aspire to? For us, for the Ālagpurījī, it is from Satya Yuga. But there are only these four Yugas. Yet there were many, many Yugas, many, many. One cannot count that much. Look into that; I think on Google they said "Vedānta" and then count the time. Then you will find it. Khe Kalapa—and Kalapa means many, many Yugas. But we are, and we were, and we will be. But where were we, and how did we come? Do we come or not? Do we go or not? It is only you who will know before... never. You will never know. It does not matter; any philosophy, any research will not reveal it. Because we do not know from where I came, how I came, where I am, and where I will go. No science can tell us. We have science only for understanding this material world. And we have immense power. Our research scientists, many, many, are doing many things. But still, that science cannot even reach that point. Many moons were there and many suns were there. Yes, and now this sun also has its life. Do not think the sun will be forever. It has its limitations. Only a yogī can understand or realize that. And the last breath realizes that, not before. So life goes, and you see your breath. With the breath is everything. Inhale, exhale, merge into one. Breath and exhalation. That is very good. And that is yoga. That is why we are trying yoga. But we take some techniques and do something, then we are destroying ourselves, we humans here and there, this and that. That is why many yogīs or siddhas used to go, leaving everything, to somewhere—in caves or elsewhere. Many yogīs were eaten by leopards, many died because they had nothing to eat, and many were frozen in glaciers. Do not think that all who go to the Himalayas will become Mahāyogīs. It is not like that. It also requires very hard work. Our part of yoga, which we have, is many, many. This morning I was talking about Svara Yoga. Like that, there are many, many branches of yoga. Now, when a yogī or person has realized this world and what kind of situation is here, then the moon... The moon is closest to our Earth. Our Earth and the moon—the moon is balancing our globe, our Earth. So the moon is here, and it is balancing our Earth. We do not know how long the moon will work like that. When this balance from the moon is lost, then our Earth will tilt. And now we are disbalancing the Earth. How much are we digging, taking out oil? It is not an empty hole; water enters. The coal mines, gold mines—how much are we digging? Our stomach, the earth. Now we humans still do not understand. We begin to balance earth? But we are also destroying this balance. What is that? We are digging and digging and digging the mountains for buildings, for highways. So this balance here is now already, how do you call that, shaking. It is called pralaya. Pralaya means the whole earth will go down. The forest, we also dig it. What we did and are doing to the rainforest is nonsense. It has no value. It is cheap. We make some different kind of forest because we need the trunk of the trees for building and this and that. And so that also causes imbalance. Unfortunately, it can be Mahāpralaya if we do not stop doing something, of course. Because the United Nations is very much trying, everyone is trying, but still they are only... blah blah, or money money. So what will happen? Here, you see this, this is the edge of the earth, and all is water. But we have so many heavy mountains; that is what keeps the balance. The earth is empty, the mountain is destroyed, and very soon, suddenly, the earth will tilt. It does not matter if your mother is sitting here or your father is sitting here. Everyone goes in. That is called Mahāpralaya. But in the beautiful bhajan of Maṅgīlālji, he said that dharma people—dharma means spiritual, those who do not kill animals and humans, etc.—before Mahāpralaya, they will go to the Brahmalokas and rest very quickly. Again, it is like being in the womb of the mother; you do not know how it is inside and when you will come out. So, it is very, very important that we can undertake extensive plantations and try to ensure we do not destroy these things. So the balance of the moon... the moon is like a balance. A little iron is holding the whole earth. That is like an aeroplane. There, near there, in the middle, like this one hook or something, not very big, just like this. And this, like on the shoulder of the cow, the Nandī. So, I have told many times, doctors and pilots, why is it like this here? They said, "This is a balance." A big aeroplane, and this is a little something. They said, "This one is what balances it completely." So we also have balance; we have balance in our navel and in our aim. Are we achieving that or not? But you are not doing; you are going here, here, there, here, here, these things. So it is when you get the diamonds, only that much, and how many tracks are there? So we think, "I am good, I am great, I will do, yes." But at the last breath, where are you? So we pray to God, then you will understand, yes, this is God, not before. And if you think and believe, "I am God, I realize God," it is so. Yes, I trust. But what will you do tomorrow? So you are finished. So do not tell yourself, "I am the highest, I am the best." We make a mistake, but how can we balance again? So when we are praying, this is in our hand. This is our aeroplane, or our boat on the ocean. That is it. Hold it; do not let it go away. So we are always searching to be completely cleansed, and at that time, when my breath goes out, then God will take it further, not before. So the moon, why do we have fasting? Fasting has its meaning. So I will ask, in what you call my dream, and they tell you, "Tomorrow, why moon? We have the fasting." Now my stomach is full, so I cannot tell anything. So tomorrow I will tell why we are fasting. There are many, many meanings. I told you this morning that the full moon has a very big meaning. And the dark moon means there is no moon, and that also has a big meaning. That is called amāvasyā. The moon, the whole full moon and dark night, that is more powerful. That is what we call... someone who is a good astrologer can explain to us. So on two days, Amāvasyā and full moon, at least we should not cut plants. There are many, many meanings. Tomorrow we will talk. Tomorrow is Saturday, Sunday, so I will come a little earlier so we can have a long talk. So eight o'clock talking, eight to nine and ten, two hours. We will see if we can begin the fasting or not. So, who is not fasting? Please, hands up. There is no objection. If you ask me, I begin before sunrise, eating till the next sunrise. So, you can see my master is also doing like this. But you have to become like that master, and please do not become like that. Thanks to God that you are healthy. Okay, now understand a little bit? Okay, so, but if you are pregnant, do not fast. If you just gave birth to a child, still do not fast. But when the wife is giving birth to the child, then the husband should fast so that he will not be angry. Oh yes, that I had forgotten. Tomorrow I will tell you. Pregnant women should not fast for nine months, but for that, the husband has to fast. And not only once, on full moon and dark moon. That is Pūrṇimā and Amāvasyā. The father must maintain all discipline, and for nine months he should not drink alcohol and also not eat meat. You are a husband, you are the father of the child, but we will talk tomorrow. Sleep tonight, okay? Talk to your wife, Lord, "You do not get pregnant. I cannot fast." No, that is all right. Namah Śivāya, Om Namah Śivāya, Om... Namah Śivāya,... Om Namah Śivāya. So, there are different techniques that we can say are the different yogas. So, Svara Yoga, and Svara Yoga is really very, very, very beautiful and very good. In Svara Yoga you can control your body in many, many ways. And five years before, you can say, "On that day, I will go into my samādhi." And when the fifth year comes, you should go and please a little longer. Hari Om.