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Part 1: The Path of the Soul: From Obligation to Liberation Satsaṅgī hari ālu āve, Satguru, satsaṅgī hari ālu āve. Ālu āve, sanena parjave ārāma. Ālu āve, sanena parjave. Satguru, satsaṅgī hari ālu āve, jal vī nāmī nā, prāṇada jāḍeve. Tarap tarap jāro, jīva jāve ārāma. Tarap tarap jāro, jīva jāve. Satt Guru Satt Saṅgīyārī alu āvē, āna sarovara ānca vīrājē. Moti nāi tō ānsa kya kāve, āraṁ? Moti nāi tō ānsa kā kāve. Sattva guru sattva saṅgīyāri ālo āve. Sattva guru sattva saṅgīyāri ālo āve, ālo āve sānen parājāve āraṁma. Ālo āve sānen parājāve. Sattva guru sattva saṅgī āri ālo āve, sattva guru sattva saṅgī āri ālo āve. Sāgara Sīpāo Māṅgāya Tarsē, Amṛtta-bhūṇḍa-kuṇḍa-parasāve ārama, Amṛtta-bhūṇḍa-kuṇḍa-parasāve. Sattva-guru-sattva-saṅgīyāri āluvāve. Sattva Guru Sattva Sanghi Aare Alo Aave. Alo Aave Sanena Parchave Aram. Alo Aave Sanena Parchave. Sattva Guru Sattva Sanghi Aare Alo Aave. Sattva Guru Sattva Sanghi Aare Alo Aave. Pariyanir vane nahi bhave aram, pariyanir vane nahi bhave sattva. Guru sattva saṅgīyārī aluvāve, aluvāve saṇina paracāve ārama. Aluvāve saṇina paracāve. Satguru satsaṅgī ārī alu āve. Deepa kahe nita hot jaha satsaṅg varabhāgī ṣohī janā pāve, āraṁ varabhāgī ṣohī janā pāve. Sattva guru, sattva saṅgī, āri alu āve. Sattva guru, sattva saṅgī, āri alu āve. Alu āve sa nena para jāve, āraṁ alu āve para jāve. Satya guru, satya saṅghī, aari aalu aave. Om bole śrī dītā rām bhagavān kī je, śrī śrī dev puruṣa mahā deva kī je, dharam samrāṭ paramahaṁt śrī svayī marāvaṇan purujī mahārāja kī je, viśva guru mahā maṇḍaleśvara paramahaṁt śrī svayī maheśvarānand purujī guru deva kī je. Salutations to the cosmic light, adoration to our divine master. Good evening, dear brothers and sisters, here in this hall and around the world. This blessing is coming to you from the beautiful Pink City, Jaipur, Rajasthan, India. All tourists who come to India must come to Rajasthan. If you have not seen Rajasthan, your coming to India is not complete. Rajasthan is known as a colorful state of India, as well as Gujarat. It is a place where many, many holy saints lived, and many holy saints are still there. Today is a most beautiful day because tomorrow is Christmas. Many of you are busy preparing for the Christmas celebration. The real Christmas is inner happiness. Decorate thy inner self with the divine light and beautiful qualities. The Christmas message will come tomorrow to you at different times for parts of the world like Australia, New Zealand, Fiji, Japan, Korea, and some parts of China. I will be with you at that time. Well, our subject is yoga in daily life and the aim of human life. From this endless universe, the individual self, the Jīvātmā, is traveling from planet to planet, different parts of space, like fluttering on the waves of time, experiencing pain and pleasure through light and darkness. Yes, there is life on other planets too, but they have different principles. There is life on our planet, and we have different principles. It’s not that on different planets there is no life; there is life. The individual self is not bound to this body, which is made out of five elements, five tattvas, but it is different, free from this. Our world, for our self, for our language, we call the mortal world, mṛtyu-loka. Why do we call this mortal world? Because of the dharma of the body. The physical body's dharma is to be born, to grow, and to die. The body dies, not the Jīvātmā nor the Ātmā. The Jīvātmā is caught by our destiny and our karma. As long as individual karma is there, your soul will be there. When the negative karmas are purified, then the positive karmas, the good karmas, will also be dissolved. This means your soul will be dissolved into the Ātmā. But at present, we call it jīvātmā. Jīvā means life, and life also doesn’t die. That’s why jīvā. Life means life. It doesn’t matter if it is life on this planet, or life on other planets, or in the astral world; it is different. But life is there, and individual consciousness is there. Your memory about this planet, where you have been, which was your last station. For example, many of you are sitting here. I don’t think that you remember the name of your great-grandfather. The father of your great-grandfather’s name, very few of us remember, because the memory is going back slowly, slowly. Similarly, this Jīvātmā, not the physical body, traveling throughout the whole universe, and which was the last station, there is more attachment, emotion, and our memory is connected to that attachment and to our memories there. After a certain time, memory will get dim. Slowly, slowly, it will become thinner and thinner, and... off you go. It means now you are detached from your family. If you are not detached from the family, then you are still in Pitṛloka, the ancestors’ world. And in the ancestor’s world, again and again, your memory will remind you that you are the son of that father and that mother. Therefore, in Vedānta, in Vedic Dharma, in Sanātana Dharma, Ancient Dharma—now we call Hinduism—it is said that we have got five ṛṇa. It means that you have a debt, or you owe to five persons to pay back your karmas. These are the five. First, mother: Mātṛ-ṛṇa, your duty and obligations towards your mother. In Vedānta, also in Vedic Dharma, when we speak about God, there is one God only, that is Brahman, and that is Nirakāra, formless. Then there are different goddess incarnations. In Vedic Dharma, in Vedic Kāla, we have 24 incarnations. Twenty-three incarnations have already come, and the 24th is on the way. I hope it will come soon. There are Nitya and Nimit incarnations. A Nitya incarnation is known as a holy saint. A Nimit incarnation comes only for a particular purpose and then goes back. Saints are Nityāvatāra, and the Nimitāvatāra comes only from time to time, which is really very, very important. In this, we remember that when we speak about the goddess, there is a God who is one, and the goddess is different. In Western culture, there is a misunderstanding towards Vedic Dharma or Hinduism: why do Hindus have so many goddesses? Thanks to God that Hindus have so many goddesses. You have a choice. If Hanumānjī doesn’t help you, Gaṇeśa is there. And therefore, Hanumanjī knows that if I will not help this bhakta, Gaṇeśajī will help. Then my value will go back. Nobody will believe me. So there is a competition, a choice. In Vedic culture, in Vedic religion, we recognize every personality’s, everyone’s qualities. Not only Rāma, Brahmā, Viṣṇu, Śiva, Kṛṣṇa, Mahāprabhujī, and so on, but even we call Agni-Deva, the fire, is also God. Vāyu Dev, Pṛthvī Mātā—so there are many different principles without which we cannot survive, we cannot exist. So what can be more than this God? If we cannot breathe anymore, what will we do with God? He is standing in front of us, but we can’t breathe. We will say, "God, please wait. I must look for the oxygen bottle." At that time, oxygen is first, then God. Therefore, everything that is created in this universe has a sense in it, and that’s very important for our existence. That’s why we call God. Therefore, it is said, first God, who is the first? Was first a seed or the tree? So, it is said that first God is mother. Mother is a universe, the entire universe. "Mātṛ devo bhava. Pitṛ devo bhava. Ācārya devo bhava," the Upaniṣad said. So, first, ṛṇa, we have two words: our mother. In the śāstras, it is said, "Mātā bhavati naku mātā." A mother can never be a bad mother, except in cases of mental illness. But even then, it is more your duty to take care of her. So, "Mātā bhavati naku mātā" doesn’t matter as a human or animal. It didn’t say human mother. It is said, "Every mother’s." Mātṛ Devo Bhava. Pitṛ Devo Bhava. Then comes the father: Mātṛ-ṛṇa and Pitṛ-ṛṇa. Then Dev-ṛṇa. Which God is? Krishna or Buddha or Rāma or Brahmā or Viṣṇu or Śiva? No. Towards the elements: fire element, water element. O man, you should not pollute our planet. And we have polluted our rivers, we have polluted our ocean, we have polluted our lakes, we have polluted our soil, and we have polluted our vegetation. God Kṛṣṇa said in the Bhagavad Gītā that Kali Yuga will come and Varaṇa Saṅkara will be born. Varaṇa Saṅkara means crossbreed. And crossbreed means not only the human, but all. They made animals into Varaṇa Saṅkara. They made grains into Varaṇa Saṅkara. They made fruits into varaṇa saṅkara. They made vegetables into Varaṇa Śaṅkara. This is the kind of storm that happened in Gandhi’s time. The seeds of this field went into that field, and the seeds of that field went into this field. The science, now they are talking about science to make an experiment. But this experiment, what they are doing, crossing different trees, different plants, different flowers, different animals, and the fruits—this is, there it is "vināśakāle viparīta buddhi." When the destruction will come, or destruction is near, then they will have such an intellect which is opposite. Very rare people are there to think and to preserve the quality, originality. Can you find the originality? It is very rare. Kahī chhupā huā mil jāye, koī original, that’s all. Otherwise, bātōṁ mēṁ milāvaṭ, samān mēṁ milāvaṭ, anāj mēṁ milāvaṭ, pānī mēṁ milāvaṭ, dūdh mēṁ milāvaṭ. Gai ke istan se doodh nikalta hai, aur wo kisi grasti ke ghar mein jaa kar ke, bachhe ke, yaa koi aadmi ke, oot tak jo doodh pausta hai, usme kitni baar paani milawat hua hai. The one who washes the utensils puts the water in the utensils. The one who takes the utensils puts the water in the utensils. The one who sells the utensils in the market puts the water in the utensils. The one who lives in a hotel puts the water and sugar in the utensils. Then you say, "The guests have come. Son, bring the milk." Bring the milk. The guests have come. Bring the milk. Come. The woman, the housewife, she wants to keep the house clean. So we have a duty towards all this. And we said preserve, and we should not pollute. Now the biggest threat to our planet is the climate change, what they are talking about, and what they are talking about, the global warming, yes. Now we can feel. This is the month of Poha. In the middle of the month of Poha, all the people come here wearing gloves, caps, and such, because "Guruji, it is very cold. Babaji, give me the prasāda, I have to go home soon." Now we are sitting without anything. Hasn’t there been global warming? Otherwise, it would have been so cold at this time. Therefore, deva-ṛṇa, O man, it is your duty, your obligation, your dharma to protect nature. After that, ācārya-ṛṇa, towards your teacher who has taught you how to write A, A and A, E and U. Nowadays, no one knows what is A, I, U. Once a young boy came to me. I asked him, "Who did you come with?" He said, "I came with my head." So, where is your head? Or did you come with any sacrifice? Or did you come with your head? So, why have we forgotten our language? Everyone calls me Mummy, and Papa? One is Paramātmā, then comes Ātmā. Then comes Dharmātmā. And not Dharmātmā. So, when you call your father as Papa, does it mean that he is a Papa Ātmā? And the sinner does not get a place in hell. But if there is a well, or the well itself falls into the well. Therefore, Ācārya Devo Bhava, and after that, Ṛṣis—towards Ṛṣis, Gurudev, Gurubhakya, Upaniṣad—who wrote the Upaniṣads, who wrote the Vedas, who wrote all these holy scriptures, and who gave us the instructions, the spiritual capsules, to be healthy mentally, physically, and so on: ācār, vicār, āhār, and vihār. So we owe towards our Ācāryas and Ṛṣis, the spiritual leaders. After paying this all back, uske baad mein aapke shidi lagegi, wo stairs towards higher planets or higher space. Otherwise, you are stuck in the Pitṛloka. Traffic jam. Pitraloka mein traffic jam hogi. Your father, or your mother, or your brother, or someone who is not from this, will come back as a Pitṛ and say that in our house our father has become a Pitṛ. He says, "Son, you are making fun of me. Do something for me, then I can go somewhere, otherwise for you." The door is locked, you can’t go without that. So, the ṛṣi-munis have given us a special time, and that’s called... That is exactly the time you can do something for your ancestors. But you need not do it every day or every year. Every year they make you do that; that is the business of Brahmins. If you do Pitra Tarpan this year, if you do Puja, then who will do it next year? They will be free, they will go. They will be liberated from there. Therefore, don’t do it every year. If next year you are again doing it, then you are calling him back again, understand? Then you call them back again, that’s it. It’s a memory. We are talking about the attachment. After that, then you can go further. Therefore, in India we used to say, if I have got a son or daughter, my staircase is already there. And if I got a granddaughter or a grandson, then I have golden stairs. But if I got a grand-grandchild, then I have a lift, you know, you don’t have to walk. For everyone, they have their obligation, dharma, towards the families and towards the father, mother, sisters, and so on. After that, you can go from Pitṛ Loka. The same thing exists in Christianity. First of November, they have the day for all souls, and the next day, the day for all holy souls, or something like this. At the same time, when we have, they have. Everything that in Christianity they are saying, this is in Vedic Dharma; it is already there. So, more or less, all these festivals are connected to each other. All our Purāṇa stories, out of the Purāṇas, you will read in the Bible. What is in the Bible, the stories, they are coming from Purāṇas. Of course, they are holy stories, and they were holy saints. Truth is the truth. Siddhi is siddhi. A miracle is a miracle. Whether a Hindu is performing a miracle or a Muslim is performing a miracle, doesn’t matter. Miracle is miracle. Siddhi is Siddhi. Therefore, attachment remains with your memory, and it remains in your subconscious: unconscious, subconscious, and conscious. The unconscious level stores the memory from past lives. The subconscious stores the memory from this life. The conscious is developing the memory at the present time. And higher consciousness is in meditation or after death. There, all your destinies, all your karmas come in front of you, and you see, oh, this is my life film. Like you put a film, and then you see on the screen from your holidays: oh, you were swimming; oh, you were eating an apple; you were running; you were playing—everything. And when you come to the higher consciousness level... Part 2: The Journey to Inner Sound Then you see your entire life from the past until today, and then it will be shown to you what will happen now. To you, you drank the poison. Now you know it is poison. It means you know you have to die, so the destiny. He will show us, and we have to pay back our karma, what we did, therefore get liberation, get out of this. Therefore, we go from the higher consciousness to the cosmic consciousness, then you will see, but everything is down. Hari Om. There are many tigers, but you are sitting in the helicopter. A tiger comes, you go up and say, "Bye-bye, I go." Therefore, you are above this Māyā, above the Saṃsāras, off you go to the Brahmalokas. Therefore, out of 8.4 million different creatures, one life came, the human. And in human life, we can do something to become free or get liberation. Therefore, Gurujī said, "My brothers, my coach or chariot is wonderful, wonderful." What is the definition of the wonderful? Yesterday I told you, what is the definition of the wonderful? Ajab. And what is ajab? Gajab. Oh, yes. Ajab. Wonderful means, what is wonderful? Ajab means, what is ajab? Full of foreigners, full of wonders. That’s it. So, wonders means that, oh, it’s like this. Oh, like that. Oh, beautiful. Oh, I want this. Wonders, wonders. Means, I wonder what a beauty. And so, within this body: sādhavaī ajabrat hamārā, dekha barambara, bethe barambara sādhavaī ajabrat hamārā which I translated yesterday. Desh ghoda chalesh ratme, ajab chal apara, buddhi ki lagam lagai, hakat man husyara, sadabhai ajab rat hamara. Rājā ātmā baiṭhā rātmāī, nija cetana nirākāra, viveka mantrī rahe sāthame, anubhava karata vicāra, sadābhāī aja ba ra ta hamārā. So now we come to the last point. We translated yesterday. Anhad means without border. Anant Brahmāṇḍa, this universe, what we see with our open eyes, is endless. We don’t see any border. It’s beyond our imagination, beyond our approach. That’s endless. It is said, in the very beginning there was nothing but only śūnya ākāśa. Śūnya ākāśa. Śūnya means nothing, no feeling, no life. White, dark, blue space. Neither stars, nor planets, no moon, no sun, no atmosphere, nothing. Sunyavās. Within that, in the middle part of that śūnyākāśa, anantabrahmānanda, Awakening of the consciousness called nāda. Nādarūpa para-brahma. The form of the supreme parabrahma is the resonance. And that resonance has created in the whole universe all kinds of elements, all stars, planets, everything, all visible and invisible, created by one. And that is the cosmic sound, that resonance, and that enters into every atom. Vahe om hai, that’s called om. That’s declared by great seers, ṛṣis, as oṃ. Akār, Ukār, Makār and Brahmā, Viṣṇu and Śiva, these are the three guṇas, Sattva, Rajas and Tamas. Sattva guṇa goes to Viṣṇu, and rajas guṇa comes to Brahmā, meaning creative. Rajas guṇa is not a negative guṇa; we need activity, we need creativity, we need energy. And sattva guṇa, we need purity’s qualities. And tamas guṇa means... Not in that way, the negative, but liberation. It has to come to this point to be liberated. So Brahmā is the creator, Viṣṇu is the protector or looking after, he is taking care, he is the house caretaker of the house. And Śiva is the liberator. Jeeva says Shiva banta hai. Jeeva, as long as Jeeva is there, Vishnu is there. But when this Jīva will become one with the Brahman, Śiva is there. So Jīva says Śiva. Shiva is that consciousness, the liberated consciousness. Chaudha lok ikiso brahman ratme sakal pasara, anhad bhaja bhaje ratme. Let’s come to the body again. When you concentrate and meditate, you will listen to the music in your body. Anhad. What means anhad? Limitless. Without border. Had means border. Now, in yoga, there is one branch of yoga called nāda-yoga. And in nāḍī-yoga, there is one exercise called brahmari prāṇāyāma. Brahmrī is this wasp which is flying. So, when we close our ears, plug our ears, we don’t create any music. Brahmrī music we will not do. But by listening to our inner sound, you will then hear the ten different sounds. And these ten different sounds belong to the ten indriyas. Kya? Indriyas. It means you are still in your body. Then you will hear the waterfall. The waterfall means your blood circulation. Then you will hear the sound of the locomotive, like a train. That is not the sound; it is something different. That is your heart sound. Now you are coming deeper and deeper to your self. So the waterfall is your blood circulation. Sound like this, train chalti nahī, starting hotī hai. And that is the sound of the heartbeat. After that, you come to the Suṣumnā Nāḍī, Iḍā Piṅgalā. Then you will have the two sounds of these two nāḍīs, iḍā and piṅgalā. These are the twelve sounds now. But then you come to the navel, Manipūra chakra. From the nābhi cakra, then the prāṇa enters into the suṣumnā nāḍīs. At that time, you will hear the sound of the Self. Sometimes, or many Mahāpuruṣ, many yogīs, many masters, self-realized masters, they give us one mantra, sāttvic, beautiful mantra, the best mantra, the final mantra, and that’s called So’ham. So-ham. The highest mantra, the best mantra, the last mantra, the real mantra which connects you to the original sound of the universe, that’s called so’ham. There are many different mantras: Tantric mantras, magic mantras. There are many, many different mantras for Lord Shiva. Namah Śivāya, Gaṇeśa mantra, Hanumān mantra, Rāma mantra, Kṛṣṇa mantra. You know, names of different goddesses, or Harīm, Karīm, that also happens. Devī also happens. Sādhanā also happens. But finally you have to come. So, hum. So means that. Hum means I. I am that, and that I am. Aum Soham. That Aum I am, and I am that Aum. Ara Urad Keśat. Ārā Uraḍ So’ham. Ārā means breath in, Uraḍ means breath out. Ascending and descending breath resonance merges into one sound, and that’s called Soham. Inhale, and you will listen inside the sound. So, thodā, ujjāyī prāṇāyām kī tarah, we shall inhale like an ujjāyī breath. The sound is like so, and exhale, hum. So, hum. Only that mantra will lead your consciousness into the suṣumnā nāḍī. And when you come to the Suṣumnā Nāḍī, then you will listen to immense, beautiful melodies and bhajans, all instruments. Then you will see there are so many instruments within myself, many, many. Every blood cell has a different resonance. And every blood cell is changing the resonance. A healthy cell has a different resonance. An unhealthy cell has a different resonance. When it is going to die, it has a different resonance. And when the cell has already died, it has a different resonance. So within thy physical temple, you will have so many resonances in your body. And you will be in divine consciousness, like in samādhi. Nothing will disturb you. No attachment, no pain, no sorrows. That time you will say, "I am happy." Anand. Different languages, different names. In Sanskrit, in Hindi, and many Indian languages, those languages are connected to Sanskrit and Hindi. Ānanda. Ānanda means bliss. Ātmā ānanda svarūp hai. Your ātmā is the form of the ānanda. Ātmā ānanda svarūp. Then parama ānanda, supreme bliss, means that Paramātmā, that Brahman itself is bliss, and we are a part of that divine bliss. So we are Ānand, and he is Param Ānand. Ānand Ohaṁ, Ānand Ohaṁ, Ānandam Brahmanandam. That Brahmaka Ānand, the supreme bliss of the Supreme One, is myself. I am the bliss, I am the bliss, I am the supreme bliss. Om Soham. Soham. Om Soham. Inhalation So, exhalation Haṁ. Inhalation So, exhalation Haṁ. Then we can do, it’s called Sūryabhedana and Candrabhedana prāṇāyāma or Nāḍī Śodhana prāṇāyāma or Anuloma Viloma prāṇāyāma. These are the three prānāyāmas which are very easy, very good, and very good for the brain centers and for the oxygen to supply more to the brain centers. Very good. And if someone gets a little brain hemorrhage, his face gets a little tattered, then if you do this prānāyāma, you will get a lot of benefit. So which one? What is this? Thumb. Thumb up. Everybody. Yes. Very good. But don’t tell anyone. In Europe, they said in Western culture this means one, and in India it means showing the tongue. Hey, it’s like we don’t show the thumb, no. Then this one, what is that? One finger, index finger. Index finger means showing something, index finger to indicate, so it means. Only one God, and that is the Brahman, belongs to the entire universe. Only one God. God has no form, and God has no this tattva and these qualities. Only the God, middle finger, ring finger, and small finger, but don’t show this finger. Now, in school, tell your teacher. Sir Guruji, so with this thumb, close your right nostril. Sit straight. Everyone, do it. The chance has come. Okay? And these two fingers, these two fingers, keep them here, or on your forehead. Very good. Now, we will breathe slowly. Inhale slowly, and listen to the sound. So, take a breath, and breathe out. Exhale, listen to the sound, "hum." So, hum. From here, take a breath from the Iḍā Nāḍī, and release it. Take a breath, one, and breathe out, ten times. After that, this ring finger, with this finger we close the left nostril, both the fingers are here, left nostril, yes. Now take a breath only through the right nostril, so, hum, so, hum, ten times. After doing it ten times, put your hand down. After ten times, you put your hand down on the knee and concentrate on your breath, normal breath. I know that I am inhaling, and I know that I am exhaling. Same time, so ’ham. All these different sounds in the body will be concentrated and targeted towards one mantra, that is "soham," and that is called the sound of the soul. The sound of the soul, ānandoham, ānandoham. In this body, sound, light, and energy. What? Sound, light, and energy, these three principles in this body are very important, and that is the awakening of the kuṇḍalinī or the chakras, which we will speak about next time. Śrīpūjī Bhagavān Deep Nārāyaṇ Bheda batāyā sārā. The universal worshipped Bhagwān Dīp Nārāyaṇ Mahāprabhujī has explained to me all the secrets of the body. What is a Bheda? What do we call a Bheda? Yes. So all that I did not know, what I did not know, Ajab, what was inside? Ajab, gajab. Now I know what Gurudev has explained to me and shown me everything. The hidden powers, the hidden qualities within myself, within my own phenomenon. Shrī Pūjā Bhagavān Dīpa Nārāyaṇa bheda batāyā sārā. He showed me all the secrets. And Holy Guruji, our beloved Holy Guruji, Swami Mādhavānandajī said, "In this ratha, in this coach, I enjoyed." What? I? I am happy in my life. I was so happy. Oh, my brothers and sisters, why are you unhappy? I am unhappy. I have depression. Where do you have depression? Show me. Take it out and show me. Here is depression. No depression. No tension. Tension will give you the pension. No tension, no depression, no anger, no jealousy, no complexes. I am happy. It depends on you. Look within thyself. You are not poor. You are not poor. You are very rich. Look, you have two hands. You are very rich. You are not poor, so don’t say that I am poor. Poor are your habits, that you are not working, you are lazy, you are not doing anything. So Gurudev can show us eternal joy and bliss in this body, and we can enjoy. That’s why one of my uncle gurus, yes, we also have, you know, uncle guru and dada, grandfather guru. And Guru, and Gurujī, and Guru brother, and many things, no? The nephew Guru, you know? Nephew, I have my Guru, nephew. This is also tradition. Mangilāl Jī. Jīvan Mukta Mahātma Mangilāl Jī. Great soul. Jeevan Mukta. While living in this body, he was a liberated one. It’s not easy to be a Jeevan Mukta. A great soul. And I will speak about him next time in New Daily, the day after tomorrow, where New Daily, you all have to come to New Daily to listen. And if you can’t come to Daily, then put on your computer. Perso is he time pay up. Start your computer, www.swamiji.tv. There is no need to write "W." Just write swamiji.tv. Immediately, Swamijī will be there talking to you. And you will say, "Oh, Bābājī, what should I do?" So Maṅgīlāl Jī Mahārāj said, after listening to this bhajan, when Guru Ji told us all this, then Mangilal Ji said, "Then why do you wait for it? Why do you delay?" Don’t delay, chalo, sādhoṁ bhāī, ajab rath hamārā. After when he heard this, then Maṅgīlāl jī said, "Sādhoṁ bhāī, ab kyūṁ karo the? Moḍo thārī sūrtā bhajan maiṁ joḍo, terī sūrtā bhajan maiṁ joḍo, sādhoṁ bhāī. Abh kyūṁ karo the? Mo sūrtā." Can you explain what is a sūrtā? That’s very difficult. There are certain words we cannot translate. Surta is different than attention. Surta is different than concentration. Sūrta is different than the consciousness. But there is no word in other language for the sūtra. There are many, many Sanskrit words, but there are no words translated into other languages. Beautiful bhajans. Rajasthani language is a beautiful bhajan. Rajasthani language is a language of poetry, of songs, what we call the beautiful songs, poetry, and spiritual bhajans. Very nice. Yaha se Brahma Nagar hai, dhuro. Yaha se Brahma Nagar hai, dhuro. Translation perso hoga in daily ashram, and you will be with me through the computer. Yaha jana, come here, and you will have a big screen on the computer. Yaha ith bate bate dekh lena, and then I will speak to you. Maiṅ kyāṅgā, Jaipur wāle bhakt lo, kaise ho? Are you listening or sleeping? I will talk tomorrow, day after tomorrow. bau aave, chit mat kar jo thodo, sado bhai, ab kyun karo the maudo, Is vidi, is vidi wahan jāye pausolā, nahīṁ to pavolā phodo, māṅgī lāl ke, samjo manmāī, jag me, nahīṁ to khavolā odo, sādo bhāī, ab kyūn karo the maudo. So, the next bhajans I will translate are from the New Delhi Āśram, and I wish you all the best. I am sorry, my dear brothers and sisters in other countries, I have to speak sometimes also in Hindi and in Rajasthani language, in Marwari language, because many bhaktas are sitting, but the essence of my lecture and the translation of the bhajans of Gurujī you have heard, and the day after tomorrow I will translate Maṅgīlāljī’s bhajan. But tomorrow is Christmas, and there will be three lectures delivered: one for the people in Japan and Australia. Fiji, New Zealand, so this part of the globe, in that continent, that will be according to your time evening, round eight o’clock. This part, Australian, what time is eight o’clock? Where is eight, then eight o’clock? So we will see your Indian time, but it will be. Australian eight o’clock evening, European time will also be eight o’clock. After saying the Merry Christmas song, "O Tannenbaum, O Tannenbaum..." We will sing tomorrow, and so the European time will be 8, and then for America and South America and Vancouver, also, will be announced on our computer, so you can have the, sorry, three lectures. Now I wish you all the best. God bless you. Thank you.