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Good evening, all our dear ones—sisters, brothers, children, grandchildren, old and young. It is a beautiful day, and this day is dedicated to our Satguru Dev in the Dharmasaṁbhṛt Śrī Svāmī Madhavānanda Purījī Mahārāj, kī jai. The constellations, the time, the day, the month—all this is calculated by the Jyotiṣī. This happens precisely when the moon is slow or past, and so on. Even in the sun, there is a difference. So first, we offer our praṇām to our Satguru Dev and all our Gurudevs: Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Devādidev Deveśvar Mahādev Kī Jai, Satguru Svāmī Madhavānājī Bhagavān Kī Jai, Alakhurījī Mahādev Kī Jai, Śabṛṣi Munimātmā Kī Jai, Hari Om. So, today is a beautiful day. Indeed, every day is a good day. Sometimes, for some, it is a very good day, while for others, it is an unhappy or sad day—this is the influence of the constellations. When something happens, whether good or bad, what is considered good? Some think, “Today is my best day.” Others say, “My bad day: my father died, my grandmother died, our grandfather died.” Even we may say, “My dog died, my cow died.” The difference also lies in the moon and sun; they are sometimes at odds. That is why, if we wish to understand the constellations through Jyotiṣa, we see that Jyotiṣa operates primarily through the moon. After that, there are constellations for the sun, but they affect both the moon and the sun. The sun has its effect, but mostly it is the moon—the moon brings darkness or sorrow upon the sun. We believe this, though many now do not; for them, it does not matter. But if we approach Jyotiṣa, it tells us that each day of the moon corresponds to a different kind of constellation. We separated the umbilical cord, and then you were in the world, in the body. So when you came to the earth—the earth of the mother—that is when you entered your mother’s body. It comes through the father, but he said no; that was already too late. Therefore it is not in the father, but in other words, it comes upon the seeds of the vegetation. Purī Jī, Siddha Purī Jī, Siddha… Purī Jī—from there is heat, yet there is prāṇa. So in this air, there is prāṇa within. Then he said, “But you were in this space.” And then he asked, “When and how do you enter into this space? From space to air, water, fire—that is space.” But it is said, it was not in your hands, but in God’s. And that God—whatever you believe—is God. So God has sent us. But wait: first, they gave everything. They came and cleansed everything. Then they brought it before God, saying, “Yes, this is capable; it will now go to life on earth. My Lord God, but please wait.” God is ending. Dharmarāja said, “Please.” Each and every hair is counted. So Dharmarāja said, “What is past, present, and future? God, you can do anything. But my duty must be fulfilled. If something goes wrong, then we will ask, who has done this?” God replied, “Dharmarāja, did you check everything? From where did you come? From a past life. Who sent you? How long were we checking you?” Let us say we can check it—like an airplane at the airport, when we travel from one country to another, even within our own land. So we are coming from one country to another; we are not saying good or bad, but we want to examine them. Perhaps we made a mistake, but still that was a mistake. Because many people will say, “I did not know, I am sorry.” And then people respond, “Well, I didn’t know that. I’m sorry, I didn’t know that.” And you say, “No, you say you didn’t know, but it is like that.” So similarly, Dharmarāja said, “Please wait.” There are many Dharmarājas; everything is accounted. They are not speaking casually. There is no human being; there is no one counting manually. We simply have to explain what it is—from where did you come? What did you leave behind? And so on. So, do you know? Our kismat encompasses past, present, and future. In that sense, if we go to the best Jyotiṣī, our constellation tells the story. He will say, for example, “I want to build a house.” Suppose I found a field, and I want to erect a house there. I want to do earthwork, digging, breaking ground. And while he is talking like this, they know what is in the palm—the movements of the fingers, the shape of your hand, the soles of your feet, the time of birth, and so on. That man will say, “This is not good, what is on your foot.” You are on the foot—why, I do not know. But this piece of earth, this field where you will be, will always bring you bad things: disease, problems, family problems, neighbor problems, problems with the earth, problems with water. Where is the ground more uneven, up and down? You see, many times they designed it that way in old times. For example, we have this hill here, and it rises up like that. Yet they built a castle; they shaped the earth, raising it up and down in the direction of the rising sun. We always go to the high side, where the sunrise is soft. We have to move between the sunset and sunrise on the other side. When I came and stepped into this house, this building, the castle could be on the other side, but no—they created some kind of earthwork. They cut the sound up like this. So, according to… sometimes they say people with… No, those are other considerations, looking at this and that. And then there is more weight where the sun rises. We have that place down; we go to the other side. Anyway, how many steps are there? Where is our castle, after the building? We brought the balance here. Did it go down to the little creek? Well, this is acceptable if you have something very important. Similarly, this jīva, kismat—kismat is with us. It applies to animals and humans equally. Only animals do not know it; we know, though now many of us do not know. The best Jyotiṣa comes from many, many ages. There is one story you have seen, and it concerns Bhagavān Rāma. In the story of Bhagavān Rāma, we witness what happened to God Rāma—how much he too suffered, and Bhagavān Kṛṣṇa as well. All of them had to go through it. Even if you are God, destiny will still take its seat. Wait, please. You know the story; I can tell you one. There was a Bhagavān Rāmjī, to whom we come—Śiva, Bhagavān Rāma—and from there it unfolds further in spirit. At that time, Bhagavān Rāma and his father Daśaratha, such a great person, and he had his son, God Rāma, but even his father faced difficulties. And suffering—how much suffering it was! One after another. If I recount it all, the lecture would go in another direction, but we should know this. And there is another story: a boy, a young man, had two blind parents. He was always carrying them, like a soldier bearing a load. One day the parents said they wished to go on a pilgrimage. They were traveling near Jaipur—not far from Jaipur, over a hill there. At sunset, the blind parents said, “My son, let us stay here; tomorrow we will go.” Both mother and father agreed. So he said, “Parents, please, I am going to bring water.” There was a lake nearby, like the one we have here. He went there and was filling a pot with water for his parents. It was sunset, and the light was fading. And Rāma, Bhagavān Rāma—Daśaratha—went hunting for tigers. In those days they had their techniques, their own sādhanā. The royal children had to study very hard and be exceptionally strong. The king’s son had a bow, and he would direct the arrow merely by sound. He stretched the bow, released, and the arrow would fly to the exact spot where he said it should go. He thought there was an animal, but there was no tiger, no animal at all. Instead, Śravaṇa, the blind parents’ son, was taking water, and the dripping water made a sound: dak, dak… dak. Daśaratha, hidden among the branches of a tree (because a tiger might attack), mistook the sound for a drinking animal and shot. When he realized, he cried out, “Oh, my father! Mother, Father!” The charioteer exclaimed, “God!” He ran to the spot. The son of those two blind parents, Śravaṇa, said, “I do not know who you are, but please, what is my cursed kismat? I cannot give water to my thirsty parents.” Daśaratha said, “Oh, my God.” Śravaṇa pleaded, “Please tell them and give them water,” and then he died. Daśaratha took the water and slowly, slowly approached the blind couple. The mother said, “What are you talking about? Why are you speaking like this?” The father also said, “Why don’t you speak? You are only making the water sound, tak, tak. Why can you not talk?” Finally, somehow, Daśaratha could not hide the truth. The blind parents cried out, “You have killed my son. And your son will have immense suffering, and you will not see your son at the time of your death.” So it was: Daśaratha died without seeing Rāma; Rāma and Lakṣmaṇa went into the forest, and he died bereft of his beloved son, with none beside him. So you see, even God suffered. Jesus suffered; Jesus’ mother suffered. We know, my dear, Krishna’s mother also suffered. So, my dear, kismat will not let anyone free. Whatever is in your luck, you will get it. In that way, you and I—how, when, and from where we came, what lies in our luck, kismat, and how the end will be—we do not know. But our destiny is constantly moving before us, where both life and death revolve in circles. Believe it or not, there have been many, many ages, and great, great saints have written about this in books and everything. You know that story from Greece. There was a king, and the king died. He had a son, and it was prophesied that the son would marry his wife, his own mother. So the king ordered, “Take this child and kill it.” But some shepherds rescued the child. And you know that story—yes, that he was always trying to turn away, because he did not want his destiny: “I do not want to be near my mother; I do not want to come to my mother; I do not want to touch my mother.” Yet still it happened; you know the whole story. So here we are. And I think both you and I are not crystal clear. And what do you call… Yama—I laughed one day when I first heard the word: Yamaha, Yamaha. You know, my mother, and I said, “Oh my God, how many will die in this Yamaha?” And it happens. The name is just a name, but still we say, “God, please protect.” So we are here, turning, turning… How and when will we arrive? Dharmarāja will see everything, the whole story, clearly—everything. Yet the boss is the boss. Do you know the story of the boss? Oh my God. There was a boss, and they have another policy. In politics, a minister said, “It’s all in our hands.” So if one has no good kismat and desires something—like being made a king or president—it is said, if not God, then these ministers. Then there are the sacred details. If not this, then that one, because they say there are only two. So they claim politics is not good. So they ask: one more? Then it is said, if this is not good and that is not good, we have a third option: the boss. So again, the boss is present. I have forgotten the exact full name—did I speak about it ten, fifteen years ago? That was a joke with the big brother, you know. So, everything that God said—it is God. That is why we come like this. Now we are here as human beings. It is said that other creatures do not have the same power. Therefore we are capable of good or bad karma, yet we are pure. God said, “I give you freedom.” Then, to all who were there, God said, “I give you everything you want.” So if there is good and bad, is all still good? “Father, I will put you under the iron.” Why? Did you give us freedom? Can we do this or that? God replied, “My son, I gave you all, and now you would do this? I have a lock, and I throw this lock into the ocean. You cannot retrieve it. Only when I wish will I open it.” Therefore, humans tend to think, “I am God, I am the boss.” But sooner or later, we will be different. So be humble, very humble, and perform sevā. And among the four, it is said that Sūrya and Candra are very powerful. The moon is close, and the moon itself suffered many times. It had to spend fifteen days in darkness and fifteen in light. All must pass through the moon. And which constellation is in the moon? And now there is also a difference. One person’s health on a certain day may be good—just half a minute, and the rest is very dark. So if you know that, it was only about half a minute when the mother delivered the baby. But half a minute later, the second one is coming, and he is very angry, and so on. One was like this, the other like that; one was more ill, the other not. The other, born minutes or days later, died. So actually, now we are on that new moon, though we cannot see it. Perhaps we are very clear and are somewhere up. Otherwise, tomorrow we will have darśana. On that day of darśana, on that constellation, it was Indra—rain, water—and it was exactly on the new moon that our Holy Gurujī incarnated. That time is called morning, when the sun rises, and that is the moment when all the animals—cows, goats—are crying, “Give me something,” they are asking. And that time carries good fortune because of the cows. Tām. That was the constellation of our Holy Gurujī. And praṇām. Su, su,… su. Praṇām. Pumalī. Of course, the father has to take, the mother has to give, children have to give—or Gurujī and disciple. And she was very nice, bringing my garb; it is here. At least she came to praṇām, so anyhow, thank you. So, our Holy Gurujī and my family on both sides—my mother’s side and my father’s side—in both houses the sādhus came. There are many good things, but they are very hard. And being with Guruji was also a very hard life, though we think it was hard—for him, it was not. When we have a tree laden with nice fruits, there are also thorns. To obtain the fruit, how many thorns must we endure? There is a bush with little sweet fruits, and we have to reach inside to pluck them, but there are three hooked thorns. The hand goes in to get the fruit, but when we pull it out, this side hooks, that side hooks, the other side hooks as we withdraw. Sometimes it is said there is a fruit—very nice, sweet, looking red—and you go in, and that fruit explodes. What is inside? Only dust. And how to come out? You are trapped there. So this is life: to come. And then God said, “Wait, I will bring you out. Don’t worry.” But you said, “I will.” Then we suffer. So, everyone, very nice. My parents were very, very, very holy people. My mother’s parents were also very holy. And so you know Gurujī’s bhajans; they sang bhajans—you cannot imagine. You see so many people then giving satsaṅg, sitting in satsaṅg, reading the book, and so on. And you see, yesterday Gurujī was giving a little lecture for about twenty minutes, and Holy Gurujī simply closed his eyes, and he was speaking about everything we need. Because his closed eyes meant he was in the lotus of his guru, Mahāprabhujī. And Gurujī said that there is life, and we have to go through this life. Not every day is the same day. Sometimes something goes wrong, words go wrong, many things—but that is the clinic. Do you know the story of Swāmī Vivekānandajī? His guru was Rāmakṛṣṇa. I am telling this story because it is already late. Vivekānandajī traveled to America and everywhere. Rāmakṛṣṇa was a great sādhu. It is said that one day he placed his hands on Vivekānanda, and Vivekānanda became self-realized. That story will come later. His Gurujī was old then—I will not tell the whole story—and he developed a cancer here in his throat, and it was protruding. It was winter, cold. Rāmakṛṣṇa was lying in the garden, because the sun was shining, and Vivekānandajī came with many people; he wanted to pay praṇām to his Gurujī after nearly a year. Vivekanandajī was a very impressive personality—young. When you are young, you are more vibrant; when we are old, we become slow. So, from about twenty steps away, Vivekānandajī saw his Guru lying there, with the cancer visible. And Vivekananda thought to himself, “I thought my Guru led me to experience Brahmaloka, but look at his condition, my father, my Guru.” Still, he approached, bowed down, and Rāmakṛṣṇa said, “Vivek, why are you unhappy? You are thinking about my cancer and my suffering. Vivek, if I simply draw my hand with the feeling that I wish it to be gone, the cancer would vanish—finished. I feel no suffering; I could heal myself if I chose. Vivek, if you are my child, my disciple, you see, there is nothing.” Then he showed, for a moment, that there was no cancer. “But,” he said, “I cannot hold it for long,” and allowed it to return. That was a great Guru. That is it. So, my dear, kismat is different. Our Gurujī is great, great, great. Mahāprabhujī was great with him, and there have been many, many great disciples. You saw them yesterday in the video. Today is our Gurudev’s incarnation, and we all pray to him. Bow down to Satguru: Hindu Dharma, Satguru Swami, Madhavānandajī, Mahārāj, Kui, Jai, Caraṇamadji. Hey Prabhu, Hey Gurudev, please forgive us and let us come to the divine cosmic world. Oṁ Śānti Kosmicka Śveta.