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So, the conclusion of all these stories is that we should surrender to the lotus feet of Gurū Dev. We must believe, trust, and have unconditional love and devotion towards him. Then, everything will be good. Now, we will practice the Sannyāsa Sūkta, which we did last time. As we have many newcomers this time, it will be a good repetition for those who were here last time and new learning for those who came this time. After that, our dear Swāmī Gajānanjī will… no? Tomorrow, and Umapurījī will say something. So, until they distribute the mantra, I will sing the whole Sūkta for you. We will learn this in the coming few days. It is called the Sannyāsa Sūkta. "Sukta" means stuti, a chant which we sing in dedication to our guru when he comes and enters the ashram, the place, or enters the satsaṅg. Mene to ise Sannyāsa Sūkta kahā hai. The mantra is: Vedānta vijñāna suniścitārtha sanyāsa yogāt yad yat śuddha sattva te brahma loke tu parānta kāle paramṛtat parimucyanti sarve dharma vipapam parameśma bhūtam yat pāṇḍarīkam yad yat śuddha sattvam. There are three or four mantras. We will chant one mantra a day, or let’s say two lines—half a mantra a day. I gave one example last time to show that this is slightly easier than other mantras. Sanskrit is a vast language, and there are many, many mantras and stutis. Sanskrit is the origin of all languages. In many of your languages, you will find words which resemble or are exactly how they are in Sanskrit. So Sanskrit is a beautiful language. Like "Gurdwara"—it sounds so beautiful, no? "Gurdwara" means donkey. But when we say the words in the Sanskrit language, it sounds very beautiful. It is a very beautiful language. So it doesn’t matter what you say in Sanskrit; it sounds beautiful. Did all of you get the mantra? Yes? No? Did you all have dinner? I still can’t hear you. Hopefully, I will hear it coming out when we sing the mantras. I will repeat it a few times, and then you will repeat it, and I should hear it. Then, hopefully, by the end of the week, I won’t need to say anything, and I can just sit here and listen peacefully. "Śrī Gurubhyo Namaḥ" is not written, but that is what you offer as praṇāms to your guru before starting any mantra or any stuti. "Śrī Gurubhyo Namaḥ" is not written, but that is the initial greeting, the initial bow to the master before you start any other stuti. "Śrī Gurubhyo Namaḥ. Hari Om." "Hari Om," we already know. So you just add, "Śrī Gurubhyo Namaḥ. Śrī Gurubhyo Namaḥ Hari Om." In the Sanskrit language, pronunciation and melody are pretty important. As you may see on the paper, you have lines which are going upwards, or you will also have lines which go down. In some places, you will see two lines. Where there are no lines, it’s the same melody. When you see an upward line, like "nakarma na, nakarma na," you go upward. Where there is a horizontal line, you go down. So you go up and down. In some gurukuls in India—it might sound like torture, but it is not—the teacher holds the hair. In the gurukuls, you have the choṭī, the śikhā, which means the long hair in the back. It goes like so; it’s muscle memory for our head. We don’t need to pull our hair, but we can try. It makes it easier. I personally also learned it like this. Just try to put your head up or down according to the melody, and it helps us learn easier. Try to add the movement of your head to it. I’ve also learned the movement of my head, and that’s how I remember the melody better. Where you have two vertical lines, it’s like so—it’s two up. You can do it two times higher: "Na prajāyā na karmaṇā na prajāyā na karmaṇā..." In English, the "da" is easy. But in Hindi and Sanskrit, it’s not the normal "da." For "da," the tongue goes on the teeth. But this is a deeper "da," so try to put more pressure and say "dha." As I told last time, just the pronunciation can change the meaning of many things. There is a very famous example from Swāmījī. In the early times, when Holī Gurujī was sitting in the... in the Bhakti Sāgara, in Jadana. Someone told Swamiji that Gurujī is sitting in the kuṭiyā. In Hindi, there is ṭ, t, ṭh, and th—four sounds. So "kuṭiyā" with the ṭ (where the tongue goes back and up) means a hut. With the normal t, "kutiyā" would mean a female dog. So just by changing the ṭ and t can change the meaning of the whole word. So: "dhanena, dhanena, dhanena..." "Dhanena Tyāgeṇaike, Tyāgeṇaike..." I don’t hear you. I don’t hear you. I don’t hear you. Try to put your tongue in the back: "Na." It’s very easy. Don’t worry. Practice makes a man or a woman a master. So: "na karma na na prajā na dhanena na tyāgenaike amṛtatva mānuṣuḥ..." Again, there are three types of 's' sounds: the normal s, then ś (as in Śaṅkara), and then ṣ. Maybe you might not hear the difference, but they are s, ś, ṣ. So s for sādhak (which means road), ś for Śaṅkar (which means Lord Śiva), and ṣ for śakti (which means rectangular). Basically, there are three types: ś, s, ṣ. This is the Śaṅkar ṣ, so the normal ṣ. That’s easy for you. Like in the word "process," then after "Shankar," and for some triangle... and this is the "sh" that you hear in the word "Shankar." One day we can practice the alphabet. So: "amṛta tattva manuṣyā, amṛta tattva manuṣyā..." "Amṛtatva mānuṣu ho na karmāṇā na prajayā dhanena na tyāge naike..." "Na karmāṇā na prajayā dhanena tyāgenaike amṛtatvam ānuṣuḥ..." "Ho na karmaṇā na prajayā dhanena. Tyāge naike amṛtatva mānuṣuḥ..." "Tyāge naike amṛtatva mānuṣuḥ..." "Mānuṣuḥ ho na karmaṇā na prajayā dhanena na tyāge naike amṛtatva..." Half a śloka is enough, or do you want to continue the full śloka? Half is enough? No? Okay, so let’s continue. So, it’s not "na," it’s "na" again, so "pare na." And then it’s a normal "na"? So: "parānākam, parānākam..." "Pareṇā nakam, pareṇā nakam..." "Nihitam guhāyam, Nihitam guhāyam..." Then there’s a normal "b," and then there’s again the pressurized "bh," so "bh," and again normal "b," and then with breath, "bh." So: "vibhrājate, vibhrājati..." "Tad yatayo, tad yatayo..." again pressurize "dha." "Viśānti, viśānti..." "Pareṇā nakam nihitam guhāyam vibhrājate tad yatayo viśanti..." When we start scratching our heads while chanting, then we know that something is happening. That means now, finally, our brain has started to wake up. So when we are chanting Sanskrit mantras, then it’s normal. "Na karmaṇā na prajayā dhanena tyāgenaike amṛtatva mānuṣuḥ. Pareṇā nakam nihitaṁ guhāyāṁ vibhrājate tad yatayo viśanti..." I wish you all that you have beautiful dreams, and in your dreams, you have this mantra going on. So, those of you who are writing, please write. Those of you who would like to listen, listen. Those who would like to write it down, write. Those who would like to listen, listen. Meaning: Na karmaṇā: Not by work, not by the karmas which we do. Na prajayā: Not by your people. This means, like a king has his subjects, a guru has his disciples, a person has his family. So, not by people, not by the bhaktas. Dhanena: Nor by wealth. Tyāgenaike: But by renunciation alone. Only by renouncing things, only by renunciation, we attain immortality. So, not by the work you do, not by your karmas, not with the help of people, nor with wealth. But only by renouncing can you attain immortality or self-realization. See, it relates to what we were speaking about today regarding renouncing towards Gurudev. The second line: Pareṇā nakam nihitaṁ guhāyāṁ vibhrājate tad yatayo viśanti. That immortality, which is even beyond heaven, is attained by the self-controlled. It is shining within our hearts. So, that immortality is even beyond the happiness we get in heaven. It is attained by the self-controlled through renunciation, and it is visible, shining in the heart. It is so visible when you renounce and attain self-realization. We will say the next śloka tomorrow. Viśva Guru Mahāmaṇḍaleśvara Paramahaṁsavāmī Śrī Māheśvarānanda Purījī Gurudeva kī Satya Sanātana Dharma kī Āj kī Ānanda kī Āp sab Bhakto kī Haraṇamāya Pārvatī Pataye Harahara Mahādeva Śambhu.