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Part 1: Understanding Meditation: The Seventh Limb of Yoga Śrīyambakam yajāmahi sugandhim puṣṭivardhanam urvārukam iva bandhanāt, mṛtyormukṣīya māmṛtāt, oṁ śāntiḥ, śāntiḥ, śāntiḥ. Dīp Nārāyaṇ Bhagavān kī jai. Salutation to the Cosmic Light, Lord of our hearts, Omniscient and Omnipresent, in the Divine Presence. Very good evening, dear sisters and brothers, all dear brothers and sisters around the world. Practitioners of yoga and daily life, spiritual seekers, or practitioners of any system which is good for the body. Mahāprabhujī, Karatā Mahāprabhujī, Karatā... Mahāprabhujī. The heart center. Welcome, relax, and enjoy. God bless you. Yamuna, thank you very much for your kind words and welcome to the Center of Yoga and Daily Life in Gold Coast. All of you, welcome. Very happy to see you again. After three months, it was very quick. Otherwise, I used to come in one and a half or two years. What do we understand about meditation? Dhyāna in Rāja Yoga, which is called the Aṣṭāṅga Yoga. Aṣṭāṅga means eight limbs. Aṣṭ is eight, Aṅga is the limb. Or eight different kinds of techniques: Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna, Samādhi. Meditation is the seventh step of Rāja Yoga, or accordingly for the yogīs, those who have the aim to achieve Samādhi, the higher consciousness. Maybe tomorrow we will speak about Samādhi. Nirvija Samādhi and Savija Samādhi, Savikalpa and Nirvikalpa Samādhi, this is the aim of the practitioners of yoga. That is the life goal or purpose of human life. Dhyāna means to accept something. Dhāraṇā, adopt something. It comes after the concentration. Dhāraṇā is concentration. Or a decision you decided to do this, and then you work for that. You decide, you accept, and then you follow the principles. Great Patañjali, who modified yoga, declared yoga as four paths in the Patañjali Yoga Sūtra. The book, Patañjali Yoga Sūtra, is one of the best yogic books to know about yoga, about the body, about emotion, mind, intellect, consciousness, and so on. What are the obstacles for a yogī, and how can one avoid or remove those obstacles? Which qualities support a yogī to come further towards self-realization, or what we call samādhi? Patañjali’s Yoga Sūtra is available in your country here too. Translated nicely in English. Definitely some good teachers. But you have to look in the bookstores. Patañjali says, Atha yoga anuśāsanam. Yoga begins with discipline. Those who do not have discipline cannot be successful in yoga. Yogic Discipline: Physical, Mental, Social, Intellectual, and Spiritual Disciplines. Yogachitta Vritti Nirodaha. After this, the second instruction that Patañjali is giving is called Yoga Chitta Vritti Nirodhah. Chitta means our consciousness or the space of our intellect. It can be expanded limitlessly. When you think now, or where I will tell you a name, immediately the space of your consciousness expands. I will say the name Japan. Now already you are there. I will say India. You are already there. And I tell you now, Dallas Rock Uluru, which is the navel of Australia. That is the center of the Hara energy process. Rana, sorry. Now I will take you somewhere else: the moon, Mars, Jupiter, the sun. So with each thought, immediately we are there. And if you do not know this word, or you do not know what it means, you cannot be there. Everything is recorded in our memory. We have a dictionary for every word. What is not existing in your inner dictionary, you cannot expand your consciousness so far. Now I will tell you something, and some of you may know, but many of you, I think, do not know. And I tell you now, I am. Do you know I am? No, you never heard, you don’t know. Now, I will give you this word. Type it in your inner dictionary, and then you will say, "Of course I know, a mango is a mango." Now, as many of you have in your garden, a mango tree is here. So, chitta is a field of our thoughts, which brings us here and there. Now, vṛttis. Vṛttis means the thinking process. I put one breath in your mind now. I am mango. Whenever you see mangoes in the market, I am sure you will remember me. So, from morning when we get up until we go to sleep, many things happen, many things we see, and it goes to our subconsciousness. Everything we get from the external world comes through the five jñāna indriyas, the five senses of knowledge. From your birth until today, whatever you know, whatever you have learned, whatever you have experienced, comes only through these five senses of knowledge. The eyes see color and objects, the ears hear sound. Whatever you have learned in school, university, college, or from mother, father, friends—everything comes through sound or through the eyes. The third is through the smell. Now someone will bring here Gulāb Kā Phool. Now again you are searching in your inner dictionary for the word Gulāb Kā Phool. So Gulāb Kā Phūl means the rose, a rose flower. Now, the flower is not here, but someone has some perfumes which are made out of the gulāb. He will say, "Oh, he smells rose flowers." So, how do you know it is a rose by the nose? Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam Mahāprabhujīp Karatā He Kevalam... Now, whatever we hear, see, smell, touch, or taste, it is recorded in our subconscious. When we receive a present situation, we are in the conscious, and that conscious is connected with the intellect. And this intellect and consciousness together are like this camera, ever ready to take the second picture. And the rest is gone somewhere, recorded, meaning stored. So which technique is taking this picture, till recording? That is the mind. So the mind is ever ready, alert to take all experiences. Whatever we receive, it brings to the subconscious level. And then, after some time, it brings back to the intellect how and why. So, suppose you saw something and you wanted to eat it, but you couldn’t buy it. You went home and you had this desire to eat what you saw. So, you go again to buy. So, that desire which you had, you saw it, went to the subconscious, and now your mind brings that desire back. I have told a few times here one story, but I can tell it again once more. It is a story between a husband and wife and ice cream. Do you know the ice cream? Beautiful warm weather like here on Sunshine Coast. Husband and wife were walking, and there was a beautiful ice cream shop. The husband asked his wife. A good husband always asks his wife. Though it is his desire, he would like to be a gentleman. He asked her, "Can I invite you for ice cream?" The good wife always takes care of the husband’s health. She said, "Yes, dear, it’s a very good idea, but..." He said, "What do you mean, ’but’?" Always, you tell, but... You remember, and you know you are a good singer. Yesterday we were at the doctor; he looked at your throat and vocal cords. You have some kind of infection, and he told you, "Don’t eat anything cold, and don’t drink anything cold." So unfortunately... The ice cream at the present time is not good for you. I said, "Okay," but the picture of the ice cream went into his subconscious. After three or four days, in the night, he dreams that his throat is good. The doctor told him he can eat anything, cold or warm. And his wife invites him for ice cream. How nice. They went to the ice cream shop, and they got a very nice, big bowl of ice cream in different colors: pink, yellow, and white. They were both sitting, and he took the spoon, took the ice cream, and brought it near his lips, still about three or four centimeters away. An alarm was ringing. Alarm. He woke up. No ice cream. He is sleeping. Well, disappointed again. Likewise, two or three times he had a desire. Now, the desire which we could not fulfill, again the mind will bring to the subconscious. It will repeat a few times, then it goes to the storeroom, forgotten. But that desire sometimes will come up, but it has no more that knowledge or the form. And that created then the conflict between husband and wife. Whenever they go shopping or pass by an ice cream shop, the husband is angry, but he doesn’t know why he is angry with his wife. Now we go to some doctors or some psychologists, and psychologists will say, "Yes, I think you both have some psychic problem." He came home, looked in the mirror, and said, "Oh God, I am psychic." The wife goes to work and drives the car, and all the time she says, "The psychic problem we both have." How to get rid of that? What we cannot explain, but it is still disturbing us, definitely there is a cause. And that is called psychic, meaning the deep subconscious level that disturbs us. So the mind goes and brings the knowledge and impressions to the subconscious level. And what is dormant there brings up. So, it means the mind is not responsible. The mind is changeable. And we say, "No, I change my mind." It’s easy to change the mind, but you can’t change the body. Therefore, often we used to say, don’t trust your mind. Though the mind is very good, the mind is not the guilty one. The principle of the mind is the moon, the guide, the God. Or whatever you call it, the moon, and the moon is everyday changing, so the mind is also everyday changing. The moon has a strong influence or strong effect on our planet, and that is a water element. The water element means the emotion, so the mind is connected very strongly to our emotions: emotions have many forms. Anger is an emotion. Hate is an emotion. Greed is an emotion. Love is an emotion. Kindness is an emotion. So we are in the motion. Emotion means in motion. Sometimes emotion is so strong, don’t make any decisions. Otherwise, you will be sorry that you made that decision. I could have waited for some days. Suppose someone writes you an angry letter and you want to answer again. Again, you want to answer it. Someone told you something, one word, that you are a stupid one, and now you will write three, four pages that you are more stupid, and this and that and that. Okay? You write a letter. This letter helps you to dim your emotion, but don’t post that letter. Keep it. Next day again, read, and you will say, "No, I don’t want to write this word, I don’t want to write this word, this word." So, make a connection. Don’t post it; leave it there. After five days, read that letter. Then you will say, "Ah, I am not so stupid like the other one," and throw it away. So, that means the waves of emotion went down. So, Mahāprabhujī, my grandmaster used to say, you see the picture, when the waves are too high, don’t dive to search for the pearls. A diver should not dive when the waves are too high. So the mind’s duty is to bring the thoughts up and down, up and down. Do not control the mind. If you control the mind, it means stop. I want to stop my thoughts and this and that. Then you will become a little psychic. I don’t want to use that word, "different," but that’s the problem: many people who learn meditations or learn some similar techniques and do them without the guidance of a master, after a certain time, they become like daydreamers or nervous, because the energy which is coming up is positive energy, but still you can’t master that energy. Mind is like a river flowing. Don’t block the river. But we can give a direction to the river. Similarly, do not stop the mind, but we can give direction to our mind. Then many problems in life will be solved. And giving the direction is the work of meditation. Now, what the mind brings from the subconsciousness, it brings to the conscious again. And consciousness, present consciousness, is connected with the intellect. And the duty of the intellect, or the principle of the intellect, is to judge, to judge. Yes, this is a mango, this is an apple, that is a potato. And so on, and this knowledge is received again by the five jñānendriyas: sound, vision, smell, taste, and touch. Meditation will purify our inner level of consciousness to create or to awaken the inner peace. We say the peace is in the heart, but hate... It is also in the heart. There are two forces in our Aṣṭhāṛī Śaktis, Daivik Śaktis: the devilish energy and the divine energy. Both are in the Anāhata cakra. Penetrating to the lower chakras, Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Bindu, and Sahasrāra, these are eight energy centers in our body that are governing our entire phenomenon. Means the individual’s life, your body, your emotions, your intellect, your feelings, your language, your physical body, subtle body, astral body, whatever you call it, causal body, everything is in those energy centers. When the soul is descending from the astral world, whatever you call it, from which part of the universe, if this soul has a destiny to enter the human body, then these eight chakras become a guideline and milestone for you. Or it goes to the other life, the soul, some other animals; then they have also their systems in their body. Meditation is to achieve that higher consciousness, which means to become one with the cosmic self, which is the origin of us, and that is only one. You and me as ātmā, our real self, we are one, no different. It’s like a sky, but as a soul, we are individual, and the soul is a victim of destiny, and destiny is a project of our karma. Karma is the action. There are four kinds of actions which you can do through the body, through the mind, through words, and through your social power or your wealth. It may be easy to have the money, but it’s very hard to digest that money. Immediately, money will lead you to some very expensive shop or market, and you will buy expensive shoes. There are some shoes which cost a thousand dollars, and there are some shoes which cost you three dollars. The main thing is that our foot soles are protected from the thorns and stones, that’s all. No, it’s the money that tells us high society. Then you buy some of this cloth, you buy this cloth, that. This is the Lakshmī, the Māyā, the wealth that lets us dance. We are dancing as slaves of our wealth. So many people use their wealth, their power, their social power, and their body—everything—to help others. Helping hands have more value than folded hands. So, the intellect gives the judgment. The desire comes from the subconscious; the mind again brought it, and the intellect said, "Yes, this is ice cream." You go and buy, and the desire is finished. But if you don’t know, then it disrupts us. So for that, we have to go to particular chakras in our body. To realize or to purify or neutralize karma, there are two kinds of karma: one is good actions, and one is bad actions. Good means, don’t do to anyone things which you don’t like that someone do to you. Do not cause pain to anyone, physical, mental, emotional, intellectual, social, political, and so on. My dear, human life is a very beautiful life. Human life, sorry, is supposed to be the last life in the cycle of rebirth and death, out of 8.4 million. It is the last milestone to enter into the cosmic light, but the last step is very hard. We have to renounce, and we have to give something. There are two steps. One is where we use the human qualities to enter into the cosmic. There is a second step backward. Again, we fell into the nothingness, or what we call the darkness. Again, we have to go through that cycle of the 8.4 million. Everyone has to go through it, but humans have a choice to come out of that. Part 2: The Path of Meditation: From Action to Union And that, again, is achieved through meditation. Whether you believe or do not believe does not change the truth. If you believe the sun will rise tomorrow, it will. If you do not believe, it will still rise. My belief or non-belief does not alter reality. The sun will rise exactly according to its own time. The truth is there: the reality is "Brahma Śakti Jagat Mithyā." Finally, there is only one truth, the cosmic Self, where no dualities exist. We are all Ātmā, like space. As a soul, we are like a house. This house has many rooms: a hall, a kitchen, a bathroom, an office, and so on. These are divided dualities created by walls. When the house is removed, space remains as space. So it is with these two kinds of karma, good or bad. Every action has a reaction, and every reaction will have an action. We are here now—I do not know if as an action or a reaction. Action and reaction form an endless cycle. Every action has a cause, and from it comes the fruit, the result. Therefore, try to search for a good cause, a good object, a good thing; then this acting will yield very good fruits. Plant a mango tree, and you will get mangoes; plant a thorny bush, and you will get thorns. It is very practical. It is not that you plant a mango seed and a banana comes. How is that possible? It is not. Karma is very true, very true. Only Dharmarāja can judge what was and what it is. A mango seed will give a mango plant, a banana seed a banana plant, a cherry seed a cherry plant, and so on. Similarly, it does not matter through which emotion you are acting toward anyone; even if you think someone is your enemy, it will come back. Therefore, God Kṛṣṇa tells in the Bhagavad Gītā, in the 12th chapter, "You should read, Arjuna, those devotees are very dear to me, who love equally enemy or friend." Enemy means having the ability to forgive. And Gandhījī said, "We hate the sin, not the sinner." And regarding sin, Jesus said, "Father, give me, I will take all the sin, but free them, please." Do you follow Christianity? Then you should learn that Jesus took our sins. It means he endured the trouble they gave him. He said to the Holy Father, "Father, they don’t know what they are doing." Because he loved them, he did not love their actions. But he loved their ātmā and their soul. That is the path of meditation. That is why we meditate: to find the cause. Why am I angry? What happened to me? Okay, it happened. When you were a small child, a dog ran behind you and you were very scared. But now you are sitting in your car and driving, and you see the dog. Why are you afraid now? You were small, there was no escape, and the dog attacked you. But now you are sitting in your car. Even if a dog comes to your window and barks, you are safe inside. Is that not so? That’s it. So it was, and it’s gone. Why should I create new karmas upon myself that I have to suffer? Therefore, meditation is to find peace and love, because your aim is not only for these days, this month, this year, or this life. The aim of human life is to come to that supreme state. And so, meditation. Now, meditation has many forms. One is called active meditation, and one is called passive meditation. Active meditation means to serve, to help someone. That kind of helping is a meditation. God will accept that you were helping. Suppose you are meditating now, and you tell your husband, "Don’t disturb me, I am meditating, okay?" And he says, "Yes, yes, darling, you can meditate." Now you are meditating. You have one hour to meditate. After 20 minutes, your husband has a heart attack and falls down. And you say, "I will first meditate, then I will call the ambulance." You do not need to call the ambulance. Then, after 40 minutes, you call some vehicle to take the dead body away. So, what is more important: meditation or immediately helping the person or animal who is suffering? You are praying, and you say, "Okay, after prayer I will help, because I cannot interrupt my prayer to God; otherwise, God will be angry." God says, "No, I will not be angry. Do it, help." And that is what I call: helping hands have more value than folded hands. So active meditation helps in all ways. And now, especially, our Mother Earth needs help. We greedy humans are destroying the planet. Not only are we creating chemicals, but we are also destroying with pesticides and so on. We are destroying the mountains; we are digging. And not only this, we are digging our bones out—the coal, gold, and so on. And not only this, we are sucking the blood, what you call the gas and the oil, from the earth. How far, oh human, will you do this? Until one day, the earth may be just like a peanut, only the shell, because the moths have eaten the nut inside. And who is that moth? Humans. So we need to help our planet, we need to help ocean life, we need to help the lakes, the rivers, everything. Protection is in protection: to protect is to be protected. Protect the environment, help the environment, help the wildlife. Many, many animals are disappearing, many lives are disappearing, and, of course, protect the environment. Our human life also. So this is one kind of meditation, called active meditation. The second kind of meditation is prayer. When you work, God respects you. When you pray, he has a consultation with you face to face. But when you meditate, then you are sitting on his lap like a baby of the father or mother. Because you are so innocent and humble, and in meditation you are one with God. It does not matter which God you believe in; there is only one God finally. Because God has no form and God has no name. Name and form, and all this, humans have given. So there is one man-made God, and the other is the universal God. That universal God we cannot see, we cannot touch, we cannot smell. Our jñāna indriyas cannot perceive this. There is another kind of knowledge that will awaken in us, and that is called wisdom. That wisdom is pure knowledge. That is right knowledge. Every kind of knowledge is good knowledge. Anything that you learn is very good. But finally, it is called ātmā jñāna, self-realization. Self-realization means that jñāna, that you see all your brothers and sisters. Against whom should I fight? Against whom should I work, and whom should I love, and whom should I hate? Because all are mine. If something happens to your small finger and the doctor says you have to cut this finger, well, doctor, if it has to be, then okay. But you are so afraid; you telephone your friend, your wife, and another doctor: "Can I save my finger? Can I save my small finger?" Why? You are such a big body; this is a little, small finger. You say, "No, no... it’s my finger, I won’t." And then, if the small finger is missing, you cannot make a proper fist. When you need strength somewhere, a small finger is very, very useful. It is that antenna which guides you and gives you strength through and through. So, any limb of the body, it does not matter—even our nail here, if it has a kind of fungus, is not easy to get rid of. And we are sad about that. How to get rid of it? Similarly, all are mine, all are mine. I love all. And when that love is suffering, is cut off, then you are unhappy, not happy. God takes upon Himself the destiny of the devotees. As God said, "Surrender, then you will see how I love you." And so, the second kind of meditation is prayer. Jab jab man ghabrāye tum prathānā karo, rāha nazar nahī̃ āye tum prathānā karo. Whenever you feel scared, pray. And whenever you see that there is no way out, pray. Prayer is a spiritual tonic that will heal your anxiety and make clear your path. Confucius said, "When the day is dark and dreary, don’t let your heart be worried." Just keep one thought in mind. It is better to light a candle than to stand in the darkness. So whenever the darkness of problems is there, just light a candle, meaning the name of God, your mantra. That will guide you. When it is very dark, a small, tiny flame illuminates the whole room; you can see where the door is, and this and that. So that light is your meditation, that light is your spiritual practice. Otherwise, the body is human, but the qualities are those of an animal: revenge, anger, hate, and ignorance—"my country, my religion, my culture, my people, my money, my house, my husband, my wife, my garden," and one day, finished. Hari Om. And then someone takes your car. You will not say, "Hey, it’s my car." A dead body will not get up and say, "Don’t take it, it’s my car." Why don’t you take your car with you? Why didn’t you take the car with you? So we are just like visitors on this planet. Why can we not work positively and try to love all, and learn to live in harmony? For that, we have to come to the Anāhata Cakra, because there, in the heart, the Kaṭhopaniṣad says there is a place like a small cave, and in that small cave is a tiny, tiny blue cave. That tiny blue light, that tiny blue light is your Ātmā. That is the flame of your life. That is the light of that cosmic Self. Search in your heart, meditate, and go with the mantra. When you meditate, then take the good things in. Do not let your mind wander. So Patañjali said, "Yogaḥ citta-vṛtti-nirodhaḥ." Through your yoga and daily life practice techniques, you bring your mind to your real aim or destination. Then you will feel happiness and joy. There was one man who every day was practicing Kriyā Yoga and meditating for one hour. One day he was a little late in the morning; he should have practiced at 5 o’clock, but somehow he was busy and it was 9 already. So he thought, "First I will practice, and then I will go to my office to work." He had an office in his house. He had one daughter-in-law, and he told his daughter-in-law, "My daughter, I am meditating. I will meditate for one hour, but I have an appointment with someone at 9:30. A person, so-and-so name, when he comes, please give him a cup of tea or coffee and tell him, 'I am meditating, I will come to him after half an hour.'" She said, "Okay, Father." So he went to meditate. After 35 minutes, that man came and rang the bell. She answered, she welcomed him. She said, "Please, sir, take a seat. And would you like to have some tea or water or coffee or some hospitality?" He asked, "Thank you. And is your father-in-law at home?" She said, "No, he went to buy shoes. He will come back in about 25 minutes." The father-in-law was sitting in another room and listening. And now he is angry. In meditation, he is angry. "I told her very clearly, 'I am meditating here.' And why did she say that? I went to buy shoes. My client will go away, perhaps." After 55 minutes, he chanted "Om" and came down, and he spoke with that man. When the man was gone, the father-in-law asked his daughter-in-law, "Why did you lie? I told you I am meditating here, and you said I was in the market buying shoes." She said, "Excuse me, Father, but at that time when he asked me, you were thinking about buying shoes and which is the best shop." In meditation, you were in the market with your thinking, with your mental body. He was only a physical body. "How do you know what I am thinking?" He was very nervous now. "What kind of practice are you doing?" And what did she answer? "Yoga and daily life." And so, that is not meditation. You are sitting here and thinking about the beach and this and that. So, it is only the body here. You are not here. So, this self-inquiry meditation, according to your Yoga and Daily Life book, this book will lead you so systematically. Or this book, Hidden Powers in Humans, will give the knowledge about the cakras and will guide you on what meditation is. So this is today’s little bit about theory, and now we will practice a little bit of meditation. Are you tired? Bored? Good. So I think you need to move a little. So stand up, please. Interlock your fingers with your palms facing toward the ceiling, and stretch your hands above your head. And now, stand on your toes. Stretch the whole body, and bring your hands down onto your head. Inhale and stretch the body. Exhale. Inhale. Inhale. Exhale. Inhale. Remain there. Have a normal breath and make 25 steps on the toes. Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Karatā Mahāprabhujīp Karatā... Try to make yourself comfortable. Adjust yourself in such a comfortable way that you will not feel discomfort during your practice. Chin Mudrā: this is the index finger symbolizing our self, the individual consciousness, and the thumb is cosmic consciousness. The aim of the yogī is to become one with or unite with the cosmic Self. This mudrā symbolizes this, and there are energy centers. When these two index fingers and thumbs come together, it relaxes the thoughts, tranquilizing energy. So you can sit like this, or place your hands like this on your thighs. You can put your hands on the thighs, or put your hands like this on the knees, not up like this. So, if you want to see anything in this room, in this hall, you can see first, and then close your eyes, because there will be nothing new to be seen, so you need not open your eyes. Close your eyes and take three deep inhales and exhales: inhale and exhale, inhale and exhale, inhale and exhale. Now, we will chant Oṁ once all together. Please inhale. Relax your shoulders. Relax your stomach muscles. Try to relax the whole body. At the same time, withdraw yourself from the external world. All the times you were working hard physically as well as mentally. But now, it is time to relax. Lead us from unreality to reality. Tamasomā Jyotir Gamaya. Lead us from the darkness to the light. Mṛtyormā Mṛtaṁ Gamaya. Lead us from mortality to immortality. Health, peace, harmony, fulfillment, and happiness be in the whole world. Lord, let me be the instrument of Thy divine light, love, and energy. With this, try to become introverted, and deeply inhale and exhale. Once we will chant Aum and the Śānti mantra three times. Deep inhale, Aum, Śānti, Śānti. Śānti, Śānti, feel your whole body, feel your breath. Slowly move your fingers, close your fists, and open your palms. Close the fists, open the palms, and fold your palms, and rub your palms. Place your hands on the face, and open the eyes. Hari Om. Tomorrow we will continue the meditation to unite the three cakras, which are very important: the Maṇipūra, the center of the prāṇa, the hāra energy; the Anāhata, the center of mercy and compassion; and the Ājñā Cakra, the center of light or wisdom. There will also be more lectures, and you are most welcome to ask questions tomorrow. Wish you all the best and good luck. God bless you, and very good evening and good night. And my dear brothers and sisters around the world, the webcast time will be announced. Tomorrow will also be from 10 a.m. to 12 p.m., according to Brisbane time, Brisbane in Australia. And the next program will be in the evening, again as today. All the best. God bless you. Om Śānti, Śānti, Śānti. Śrī Dīp Nārāyaṇ Bhagavān Kī, Deveśvara Mahādeva Kī, Sanātana Dharma Kī, Jai Om.