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Prema mudita manase kaho, rām rām rām, kaho rām rām rām. If you remember, yesterday I spoke about this: prema mudita manase kaho—with a heart and mind full of love and happiness, say the name of God, Rāma: rām rām rām. Sins are destroyed and troubles are solved when you repeat the divine name. The next theme is Param Śānti. This morning we meditated on Param Satya, Param Sukha, Param Śānti. The giver of supreme peace, supreme bliss, divine delight—the one support for the supportless, Ekaramaṇam. Only God is the saviour and helper for the meek who have no support, who feel helpless, lost, and lonely. He is the final shelter. God Rāma, or His name, is the giver of param śānti and the wealth of happiness. Thus, Lord Śiva constantly repeats the divine name, "Rām, Rām." "Nām" means name. It is declared in the scriptures that this planet and all creatures are created by Brahmā, but Kāśī (Varanasi) is created by Lord Śiva, and it is where Viṣṇu meditates. Viṣṇu performed tapasyā, anuṣṭhāna, of Śiva's name. Because Śiva is a devotee of Viṣṇu, and Rāma is an incarnation of Viṣṇu, if one dies in Kashi while repeating the name of Rāma, salvation—mokṣa, mukti—is assured. Māta, Pitā, Bhandu, Saka, Sabhī, Rāma, Nām. Mother, father, friends, relatives—all are included. The love, protection, and care of all are contained in this divine name, Rāma. Therefore, the name of Rāma is the treasure, the richness of all devotees, and the support for their life. Śāntiḥ, Śāntiḥ. Rabhavatu. Śrī Dīp Nārāyaṇa Bhagavānkī. Salutation to the Cosmic Light. Adoration to our spiritual guides. Dear brothers and sisters, good evening. Today is a special constellation; it is Pūrṇimā, the Full Moon. The Moon, among all planets, has a very close relation to our world. The radiance of the moon is a thousand times stronger than the radiance of the sun. God Kṛṣṇa speaks in the Bhagavad Gītā: "Arjuna, through the moonlight, I enter into the vegetation as nectar." This is the nectar of immortality, which gives all vegetation and herbs their healing power. The Moon is accepted by Lord Śiva, constantly reflected as a crescent on His forehead. The Moon represents emotion, and only emotion, like that mastered by Lord Śiva. "Emotion" means to be in motion of the feelings. Anger, hate, jealousy, happiness, sadness—these are different forms of emotion. The Moon is the principle of the mind. The lord of the mind is the moon. The mind in our body, in our consciousness, is known as emotion. The moon does not rise equally every day; each day is different. Similarly, our mind, our opinions, our thoughts are not equal every day; they are changing. Man kā devatā, the lord of the mind, is the moon. The dharma of the mind is saṅkalpa and vikalpa—making a decision and then reversing it. We generally say, "I changed my mind." It is easy to say, but when you make one decision, one saṅkalpa, when you give a promise or make a vow, it is not only in your mind or intellect; our entire being, the whole individual phenomenon, is moved. We have five different bodies, the Pañcakośa: Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa—the bodies of nourishment, energy, mind, intellect, and the causal body. These are five layers over our soul, the jīvātmā. The light of the jīvātmā 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. That ātmā is Paramātmā. The endless universe, known as Ananta Brahmāṇḍa, with thousands of solar systems, is all governed by one principle, called Parameśvara, Param Īśvara, Brahman, or Paramātmā. Our solar system, to which we belong, is governed by Īśvara. Parameśvara governs the entire universe with its thousands of solar systems. Īśvara governs our sun system, all these planets and stars within our phenomenon. And the ātmā governs this individual phenomenon. Yathā brahmāṇḍe, tathā piṇḍe: what exists in the universe exists in this body, and what does not exist in this body does not exist in this solar system. The ātmā governs all. Within the ātmā: tu man indriyam kā rājā? Ātmā antaryāmī. Mat kar tū inki gulāmī, tū man indriyam kā rājā. O myself, you are the king of your mind, your senses, your emotion, and everything. Do not be their slave. Antaryāmī, the Lord, the Ātmā, resides within our self. That ātmā illuminates, nourishes, and governs this jīvātmā, which is surrounded by thousands of different functions and principles. Now, when we make a decision, when we say yes or no, it is not only that sound arises from the Manipūra Chakra, from the navel, and the lips and tongue move. When you said yes, your entire being, your whole phenomenon, is put into vibrations—positive or negative, depending on what you affirmed. Everything—all your energy, inner forces, chakras—begins to act. They are directed towards that aim, goal, or subject for which you said yes. Your "yes" means your system now has a duty to realize it. The whole army is ready and begins to move towards the destination. And then you say, "No," and everything changes again. The entire system in the body changes: every blood cell, all tissues. They become disturbed because a new signal, order, or telegram has arrived: "no." So, saṅkalpa and vikalpa are principles of the mind. The mind is that tendency which constantly coordinates with our indriyas: the five Jñānendriyas and five Karmendriyas. Information from the external world comes through vision, colors, objects, sound, smell, taste, and touch (the skin, tvaca). These are the five jñānendriyas. From the time we began life in the mother's body, from the first and second months onward, this jīvātmā begins to collect, overload, or charge itself in the form of vibrations called impressions. From that time till now, whatever we have learned—with parents, friends, in schools, at university, even now—all learning is only through the five jñānendriyas. There is no sixth. These five jñānendriyas coordinate and inform each other; it is collective work. They are connected, and that connecting energy is the mind. The mind is constantly moving. What we experience through these five jñānendriyas is called impression or saṃskāra. That is why it is said: jaisā karega saṅga, vaisā lagega raṅga—in whatever company you keep, such habits you will develop. Jaisa khayega an, vaisa rahega man—what kind of food you eat, like that your mind will become, restless or calm. Jaisā piegā pānī, vaiśya bolegā bānī—what kind of liquid you drink, like that you will speak. All impressions from the jñānendriyas are immediately recorded like a video film and transferred to the subconscious. In 24 hours, we travel, pendulating through three levels of consciousness: unconscious, subconscious, and conscious—Jad, Ardha Chetan, and Chetan; or Jagrat, Suṣupta, and Svapna. These are the three states of our being within 24 hours. Superconscious and cosmic consciousness come through spiritual life, meditation, and practicing mantras. When we reach higher consciousness, superconsciousness, at the end of this life, be sure this individual consciousness will merge into cosmic consciousness. That is yoga—union. The purpose of practicing yoga is for individual consciousness to merge or unite with cosmic consciousness. The mind, which took all the information, transfers it into the subconscious—a storeroom where everything is stored. When the mind brings information to the subconscious, simultaneously, inside, something begins to function: that is called vāsanā, desires. Good desire is also desire, longing; bad desires are also desires. This vāsanā comes up like fog from water or smoke from fire. Again, the mind takes that information from the subconscious in the form of vāsanā, which has no concrete form, and brings it to the intellect. The principle of the intellect is to give results and judgment. Buddhi kā kām hai nirṇay denā. The conscious mind, constantly connected with the intellect (buddhi), will express what kind of desires you have: you want to drink, eat, go somewhere, see something. All the jñānendriyas have finished their duty. Now vāsanās go to bhoga, meaning to fulfillment. Sometimes our jñānendriyas, like our eyes, can also connect with karmendriyas to have a kind of joy while looking, hearing, or smelling. So, when the mind gives this information from the subconscious to the conscious intellect, the intellect gives the judgment: this belongs to that karmendriya to enjoy. Immediately, as a messenger, the mind connects with the karmendriyas. There are good desires and not-good desires. Those desires which arise without viveka—buddhi bhrṣṭ ho sakte hai—the intellect can be polluted. Viveka does not become polluted; it can become absent—vivek hīn ho saktā hai—one has no viveka. But when these desires, feelings, and decisions are presented to viveka—the cream, the essence of the intellect—then viveka will give you an alarm. Bhagavān Kṛṣṇa said in the Bhagavad Gītā to Arjuna: before doing any karma, see the form of the karma. That means, consider what you are doing. At that time, automatically the intellect will turn to viveka, and viveka will give you a very clear picture of the result of our karmas. Then viveka will tell you, "This is like that." Now it depends on you whether you want to do it or not. If you are strong—and this is also education from childhood: how to behave, how to live, what to do, what not to do—then you will say, "Yes, I don't want to do it," or, "I will do it." Now, out of blind intellect—dry intellect, without coloring from the heart—when viveka comes, then intellect and emotion come into balance. If there is love, heart, mercy, kindness—dayā dharam kā mūl hai aur pāp mūl abhimān—Tulsīdās jī said: dayā na chhoḍīye jab lak ghaṭ mein prāṇ—as long as there is life in this body, do not give up mercy. Sabhi prāṇī merī ātmā hain—all creatures are myself. Ātmā sohī paramātmā—the Self is the Supreme. But out of our weakness, ignorance, and carelessness, we decide to do it. We may see only the joy, but not the fruits. Without knowing the result, it is said: the joy of the joy will be less than the suffering that follows that joy. Afterwards, it will bring fruits: good karma, good fruits; bad karma, bad fruits. These abilities God has given to humans to decide. It means humans should be merciful towards other creatures. Not that we are human and can kill and eat them, do whatever we like with them. No, you have no rights. You may do it, but you will have to go through the same suffering. Through our deeds, someone suffers. Do not be afraid of anyone, but be afraid of your karma. Kisi se dharne ki avaśyakta nahī hai. Agar dhāraṇā hai, toh karmo se dhārye. Kyun ki woh karma hī hamārā bhāgya ban karke, hameṁ wohī daṇḍ dega jo hameṁ kyā hai. In that way, the mind is a mighty power. The mind is constantly moving on all different levels of our consciousness. So the mind is that tendency which brings information from the conscious to the subconscious and from the subconscious to the conscious. If we cannot fulfill a desire brought from the subconscious to the conscious, it will go back to the subconscious. Then the mind will bring these desires into your dreams. And if you cannot fulfill them in dreams, they will come again when you are conscious or awakened. They will repeat several times. Then they will turn to the level of unconsciousness. This means they will become destiny or troubles in life. Because the actions and reactions went so far to the unconscious level, they have lost their form—meaning we lost the memory. We do not know what is lying there. When they begin to act, to sprout, then certain troubles appear to our mind and consciousness—what we call psychic problems. Psychic problems are not diseases, but unfulfilled desires stored at the unconscious level, and they will travel with us even after this life. With our subtle body, all our deeds as destiny will travel, or you will carry them like a backpack, a rukṣak. And this jīva travels again through experiences of happiness and sorrow. Kabhi prakāś, kabhi andhakār, kabhi moha aur kabhi udās—sometimes light, sometimes darkness, sometimes attachment, sometimes dejection. This Jīvātmā is fluttering on the waves of time through the endless universe, going through pain, happiness, light, darkness. After a certain time, this Jīvātmā will again manifest in some form of life. Destiny leads, and all this is caused by one thing: you changed your mind. It is said a butterfly can cause a very big hurricane, a storm, with its gently flapping wings. When a butterfly begins to stir the air, it can grow more and more and create hurricanes. Just a small spark of fire, a chingārī, can burn everything. Negative energy and positive energy—but it does not matter; everyone supports the strong one. Sabhe sahayak sabal kī or, kohun nirbal sahay? Sabhe sahayak sabal kī. Everyone helps the strong one. No one helps the weak, the meek one. Only God's name, God can. The wind will awaken and make the fire very big. If there is a little more fire, the wind can make it big. But the same wind can blow out a flame. The strength of the meek one is Rāma, God. That strength God gives us. So the mind's Devatā, the lord of the mind, is the Moon. And this moon is always changing. Yet, though changing, it becomes Pūrṇa—full. Pūrṇam adaḥ, pūrṇam idam. Pūrṇāt pūrṇam udacyate. Pūrṇa śyā, pūrṇa mevā. Pūrṇa is completeness. Therefore, this jīva would like to become one with the Pūrṇa. But the Jīvātmā does not know that my supporter, my Lord Ātmā, is 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, the best is to purify your body of āma—all toxins. The best way for us is to purify through fasting. Twelve hours before the moon becomes full, you should quit solid food. And for 12 hours after, a minimum of 24 hours, give rest to your digestive fire. Then your digestive fire will automatically consume and purify all the āmas. Therefore, full moon day on Monday. Monday is dedicated to Lord Śiva and the moon. When the moon is full, even though there are high waves on the ocean, only the moon can move the ocean. The moon can bring emotion, motion, and it is only your mind that can move you through and through. Therefore, it is said: "Why is your mind not controlled? Why couldn't you kill just your mind?" Because of mamatā—attachment. "My, my." Mamatā vahī dukhoṁ kā kāraṇa 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, what do I lose? Nothing. Mamta, Mamta Rani, Trishna Rani, Asha Rani. "Man mara na mamta mari." Why is your mind not concentrated and steady? Because still there is desire, attachment, moha. "My, my." murmurs. But what was killed or died? The body, again and again. The body dies, you are born, and this man (mind) is again there. Attachment is again there. Attachment is a nature of this creation. But there are certain attachments which are healthy, and certain which are suffering. Mana mara na, mamata mari, mara mara gaya, sharir asa trishna na mari. "Asa" means hope. Hope is a walking stick from cradle to grave. Gopīnāṅg is in Vāndāṣṭam from Vṛgebiś, Grahāma, Dāsiṣṭh. Asa, asa. Mujhe bhagavān milegā, mujhe vo milegā, mujhe vo milegā. There is a story: a man wants to see God. Someone told him, "You will see God, but not in the city. Go into the forest. Tujhe bhagavān milegā, lekin śahar mein nahīn, bāhar jaṅgal mein jāū. You will see God, but take care you do not sleep when God comes." The great Tulsīdās jī, who wrote the holy Rāmāyaṇa, wanted to see Rāma. Someone told him, "At Chitrakoot Ghat in Banaras, on the bank of the river, God Rāma comes every day for bathing with His brother Lakṣmaṇa." Tulsīdās jī said, "Hanumān jī, please help me. I want to see Rāma." Hanuman jī said, "Well, I can help you indirectly. How? Rāma likes to come and bathe on that particular bank of the river. After bathing, God Rāma and Lakṣmaṇa like to have a tilak with sandalwood paste. You go and make the sandal paste. Rāma will come and make a tilak, and I will tell you. While sitting far away, I will give you a hint. I cannot say directly." Tulsīdās jī said a hint is more than enough. God Rāma and Lakṣmaṇa came, had a bath. Many people were bathing. Tulsīdās jī was making sandalwood paste. Rāma and Lakṣmaṇa came, took the paste, and made the tilak. And Hanuman jī 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, Lakṣmaṇa. Hanuman jī said, "You didn't realize? I told you the story or the poem when He was here." He said, "Yes, I didn't see." "I told you: on the bank of the Chitrakūṭa, there is a crowd of saints. Tulsīdās was making the sandal paste. The heroes of the dynasty of Raghu Kula." You don't know when He comes and when He goes. Therefore, be alert. The man said, "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 me? Will Thou come, will Thou come, just for once? Open wide, I keep open wide. I keep, will Thou come? Will Thou come. night and day, night and day. I look for Thee." No eating, no drinking, he became weaker and weaker, and. he fell down. There was a big crow, and it thought, "This man is no longer capable to move." He was not dead yet. Animals are very clever; they will not sit on you as long as you are alive. But the crow was hungry, and it saw the man had no strength. His eyes were wide open, looking. "God will come. God will come." Āśā—the hope of meeting God. The crow flew and sat on his ribs, and with a very sharp beak, bit his stomach and opened it, taking away the skin. The crow looked at the man and said, "It's painful." The man didn't say anything. The second time, it nearly touched his intestine, wanting to pull it out. It said, "Painful." Now the man is communicating with his eyes to the crow, and what he said to the crow: "Kaaga sab tan khaayo, chun chun khaayo maas. O crow, eat my whole body. Each and every piece of flesh, eat. Magar do nen mat khaayo, piya milan kiya. But my dear, do not eat my two eyeballs. Still, I have a hope to see my beloved God." That is also Āśā. That is also Tṛṣṇā, but positive. The 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 cannot read to you, my dear. If it is a piece of wood, I can break it, but love, I cannot break." The crow jumped from his ribs, went five meters away, and manifested in the form of God, Viṣṇu. Parikṣā—a test. Always the God, the Master, is making a test. You have to pass the test. Man marā na mamatā marī. Marā marā gayā śarīr. Asa trishna. Asa is hope, and trishna is longing. So the mind is a mighty power. The 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, on the full moon day, the meaning of fasting and celebration is to purify energy, and you will gain more and more pure divine energy. Only those who fast can feel it, of course. In two cases, you should not fast: first, if you are pregnant; second, if you have certain illnesses and must have medicine and food—then that is an exception. Otherwise, there are many beautiful days: the full moon day, Friday (Guru's day), Monday also. There is Tuesday fasting, mostly for Hanumān jī, but that is for Maṅgala Graha. Wednesday is for Gaṇeśa Jī. The middle of the week you can have good, and so on. Every day is a beautiful day. Every day is a golden day for devotees and saints. Otherwise, Gurū Nānak Sāhib said: "Every day is not an equal day for normal people who are not aware of God." And he said: "Every day is a golden day for a śānt, śānt sabhā." So you are blessed ones, lucky ones, that today on this full moon day you came to the āśram and had darśan of Gurudev and satsaṅg. Dīp Nārāyaṇ Bhagavān Kī, Devīśvara Mahādeva Kī, Sanātana Dharma Kī. Om Śāntiḥ Śāntiḥ.