Video 6

Astavakra's Teachings, Part VII

let us begin with the prayer this prayer is from the Cano panishad it must be familiar to some of you yes you have been studying the cane of punishment oh yeah [Music] foreign [Music] [Music] foreign I pray to the Divine Lord that all aspects of my personality including the body mind sense organs hakti vital force may all become strong and function in Perfect Harmony this whole physical universe visible to the Mind through the sense organs is nothing other than the Ultimate Reality described as Brahman in the upanishads Mega accept this truth and proceed in this life to experience this truth maybe not reject this truth may not reject this truth and may there be no rejection at all as I am engaged in experiencing this Ultimate Reality may all the virtues described in the upanishads come to me and reside in me may all the virtues such as truthfulness strength Purity straight forwardness may all those virtues come to me and reside in me oh peace May there be peace and joy in our hearts foreign amongst all beings and may there be peace everywhere in nature for some time now we have been studying the teachings of ashtavakkaram in the form of conversation was a king foreign and in this conversation we see what does it take to achieve knowledge of the self we don't turn do you Punisher they say declare that we are not the body mind and sense organs which we think we are but we are the ultimate truth truth Brahman there's only one reality there are not many and you are that one in the form of several of the mahavikyas I the devil art in the chandage upanishad those convey the ultimate truth of the vedanta of of the upanishads and they both had this experience foreign so the last topic that we studied was description of a brahmanyani is really not possible to know what happens in a permission mind because it is a intensely personal experience but as much as can be seen from outside very onlookers just as in the case of a pragnya a person of steady wisdom described in the in the bhagavad-gita second chapter similarly brahmagyanis also we are at a wholly different level of consciousness you can only speculate about that and you see from virtues in them their behavior their speech as much as can be seen from outside one such thing is Freedom From Fear brahmagyani has no fear all ordinary jivas beings have some kind of fear rarely do we come across a person who has no fear at all very rare some kind of fear is there in our minds fear of poverty if you are of ill health fear of losing a job fear of losing something that is dear to us and so many different kinds of fear afflict all beings has no fear because as the upanishad says all fear arises from outside the self from a second object second person second object if there is only one then there is nothing to be afraid of there's no second entity to be afraid of Ultimate Reality there is no other object besides the Atman for such a person there can be no fear at all in the upanishad brother Nick upanishad we hear the famous sentence fear comes from the perception of the second anything other than the self if there is there if it is perceived from that one may anticipate some fear fear of pain fear of loss but there is no other second entity there is no second from an infinite infinite pure Consciousness so can there be any second besides Infinity so there is no fear between bhavati from the second fear comes established in unity unitary Consciousness but only pure conversion of infinite worst expense of pure Consciousness nothing else foreign so there cannot be any fear for such a person that was the last topic we studied in the next topic describes has given up all attachment to anything other than the self and has dissolved the ego and free from attachment of anything other than the self the whole world which is so real to the ordinary person is only a dreamlike reality for the brahmagyani it's like a movie happening on a on a screen in the movie house it appears to be so real but there is nothing there only Shadow light and darkness color sound there's no substance there in the same way this whole world is only in appearance there is no reality to it there is no substance to it for such a person such has reached such a state of unitary Consciousness by rejecting the reality of the whole universe one's own body mind Egos and organs and subjects none of this is actually real they appear to be there but they are not there how is it possible if something is not there how can we see that one it is being seen we cannot deny that the world is real we are experiencing it to the sense organs every moment to explain that one ashtavakra gives several examples experiences only one reality Unity Consciousness nothing besides the self well the world seems to exist so one example one example that nostrad gives is this whole universe is a uses the word sanghata must be familiar to you from the study of the bhagavad-gita 13th chapter sanghata means something that is composite in nature not one something that is made up of two or more elements components the moment you see a sanghata anything that is made up of one or more things then the law of nature is that this sanghata this the combination composite thing entity is sure in course of time to break down into its components and disappear if you take the example of a say anything like a automobile car it's not one thing it's made up of thousands of Parts thousands of parts are there that go into the making of a automobile these parts are made in different countries of different materials they are put together and we have the car it's a composite entity what happens to the curve it functions for some time then gradually the the parts fall apart the combination fails to function the whole combination as a unit called functioning efficiently for some time gradually loses its efficiency eventually seizures functioning and early birds go back into their material elements the same way this whole universe Australia says is not one thing it's made up of the five elements and many more components say there is one verse indeed chapter in chapter five after President says dissolve the ego and the reality of this world of this personality lisaos because it is is not one thing made up of many elements according to this philosophy everything in this world is made up of 24 Cosmic principles hna refers to them in the gospel everything is my Republic 24 Cosby principles and another views everything is better probably five elements so these are all everything that we see including our body and mind also is it is a composite entity it's not one thing and being a composite entity it is sure to disintegrate into its components sooner or later and see is functioning it is not real it's not always there so he says what are you going to give up your pure consciousness foreign tries to reject things it is not made is not made it's not true this is not true like that one what are you trying to you there is no staying at all because what we are trying to give up the world and the sense of objection the body mind everything it's all sanghaata is going to be this not going to be there's not real at all so there is nothing to give up he says to janaka you are free from attachment to anyone and anything as you are pure what is there for you to renounce dissolve the body mind complex and enter into a state of dissolution free from all limiting objects upadhis everything that is not dissolved Atman is called upadhi upadhi means energy which is not intrinsic how to understand let me give an example supposing you buy a cup of coffee in a Starbucks and the coffee is given in a paper cup and around the paper cup there is a cardboard thin cardboard sleeve so that you don't feel the heat when you hold the cup now what is the essential thing which you are buying coffee but coffee cannot be given without a container it has a container so coffee cup is is there but it's not the real thing this only has is there for some some time Source a purpose and goes away after the coffee is taken coffee cup is thrown away and the coffee cup also has another party an outside thing to Shield it from make it not feel very hot so these are all extra things which are there but real thing is only the coffee in the same way in your personality real things only the Atman self that's the only thing other things are there for some time they appear to be there they have a function and they disintegrate they are thrown away so so there is no point in being attached to those things they are sanghata therefore something that is in a collection or aggregation of many things held together that is what the human personality is his body is made up of so many different components mind also is not one thing it has so many different functional components so it's as long as something is a collection a composite entity contained consisting of many things held together it will function for some time is going to go away it not Everlasting so we don't get attached to that one and even before it goes out of existence any sanghata begins to disintegrate earlier we have seen the six changes that happened to all beings after some time degeneration degeneration sets you know there is beginning birth then there is existence for some time then there is growth with the and there is stress for some time then parinama changes begin to appear changes are always happening but they begin to appear in the human body after some time and then apakshaya degeneration sets you and then vinasha everything goes so you are not that one there is no point in being attached to them it will come and go away so that is the first instruction that uh Starbucks use considering everything other than the self as sanghata as a composite thing which is not going to stay together for a long time don't be attached to that one Guru then his second example he gives you why or how to give up attention to the world all same subjects it's the world is described as a uh at the form or bubbles on the surface of water ocean is all water on Surface you see bubbles forming air bubbles so he says in it next word in chapter five Starbucks says this universe that we are seeing with the sense organs is a temporary thing such as the collection of bubbles on the surface of water nothing but water itself the balls are water and some air is entrapped in each bubble and how long does the bible live for a very short day it forms from water it stays in water it dissolves into water is only reality which is always there bubbles come and go the shapes are sizes are different they stay for varying period symptoms symbols burst immediately some bubbles will stay for a long time eventually they all disappear and become one with the water from which they had formed in the first place so this whole universe is the collection of bubbles on the surface of water it is nothing other than the water this universe is the same as Atman it is one of names and forums are superimposed on the water on the cell and we see different objects what's the difference from one knocked between two objects name and form only substance is all the same one substance of which everything is made in this universe but names of forums are different so we have different names to them everything is self alone there is no second entity at all but world is being saved just like the bubbles on the surface of water with Buddha is doing this one the unsubstantial nature of this universe which itself is nothing other than the self with names and forms superimposed on the self don't be attached to that one it's not going to be there it's not real that is second example that gives the bubbles are made of the same substance namely water as the ocean they arise from devotion their Infinity number and variety how many bubbles not possible to count so many and they stay for a short time and merge back into the ocean in the same way this whole physical universe infinite as it appears to be this whole universe arises from the self Atman this is sustained on the self let bubbles stay on the water where else can they go and after some time they might disappear and merge back into the source from where they came this is what we study in the open itself there is a very famous sentence there the teacher says to the student their self which you call Brahman Rahman in the upanishads is the only true reality this world is something that emerges from it or rises from it emanates from it is sustained by it and goes back and merges into the source from where it came [Music] that's from which all the beings appear emanate that by which the whole universe is supported Hawaii supported because water is there if water is not that bubbles are not there people's ore on the water and the bubbles what happens to them they all burst and go back and become water whichever all the time the whole universe is like that only Atman is there appears to have so many different names and forms superimposed due to ignorance and then the whole world disappears only Atman remains that is this second example why we should not become attached to the world including everything including our body mind sense organ sense of that other people property positions Fame position power they're all like the bubbles they are there today next moment they may not be there beautiful just like deep the bubble of water on the Lotus Leaf it stays there but it does not stick to it it is it cannot stick to it the Lotus Leaf never becomes really wet though it is always in the water so brahmagani appears to live in the world but is never touched by the world nothing affects you the next example that gives on becoming free from attachment to all sense subjects foreign being seen as a snake there's only one thing only only rope is there there are no two entities only one but it's being seen as something which it is really not a rope is being seen as a snake because of semi Darkness if there is bright light there don't you see Europe by zero their total darkness we don't see anything at all but there is a Twilight evening light partially Darkness then Europe appears as a snake to some people in the same way what we call Universe world so real they can distribute reality of the world our body's real level of suffering is real level everything is real so real it appears but really it's only nothing but self itself on which the names and forums have been superimposed so knowing this one do not become attached to the world to to objects experiences and object may become attached to them you expect happiness from them really it's not there at all so in the next verse chapter five our stomach press says substance something that is real I was to mean something that appears to be there but not substantial that is not real the world is like that I was too late Immaculate free from the three gunas free from all limitations all attributes that is yourself it appears the world appears to be separate entity but it's all within this self alone just like a resume appears as a snake to a person who is ignorant of the truth and that appearance is only temporary rope they have never become a snake is always only Europe there were no two things at all but you see something as something else which it is not that is ignorance knowing this one knowing that the world is unreal like the snake reject its reality and don't become attached to the world or anything in the world so attachment to our bodies or Minds our ideas our property possession or fame relatives all of these things are to be given up reasoning in this way this is all the self alone everybody everything is itself alone Atman alone only one thing is there but we see that as many different things is different from the other because of the superimposition of names and forms on the self in the same way the universe with infinite names and forms is superimposed on the pure self and is not real thus rejecting the reality of the universe become free from the upadhi means anything that is not intrinsic it's not even real but appears to be there is there for some time it goes away not permanently then the next example next instructions how to become free from attachment to the world we become attached to everything our we become a casual property or money our job or family or bodies and everything how do we come free from attachment one way that yes parent should do one thing the aspirant of brahmagyana self-knowledge must do is to notice the changes that are happening in the whole world every moment their body is changing the moment to moment we are not aware of the change but if you see between two moments separated by some time last year Rabbi was this year Hawaii M then we see the change from today to tomorrow I don't see the check it's happening so slowly but every moment everything is changing those things that appear to be stable unchanging they're also changing like the Himalayan Mountains like the sun all those things appear to be stable unchanging but everything in its universe is changing every moment anything that changes is not going to be real so for momentum moment everything is real so our experiences are also like that sometimes you are happy comfortable the thing you are not suffering from any problem everything is going well next moment the whole picture changes and suffering comes of some sort of other there's the nature of this universe Happiness and happiness pain and pleasure gain and loss praise and blame all these are inevitable in everybody's life they come and go the sign of wisdom is to not be affected by them not be to perturbed by them this is the whole message of the Gita yoga with some of them is equanimity no matter what happens in the body meant World other people to my own body I remain unaffected because they are only they are changing things they are not real your names and they are the self alone with names and forms so superimposed on this self so I'm not going to be affected by affected by it to remain unaffected unperformed when difficulties come when suffering comes when pain comes when loss happens and blames people blame that is a virtue that is aspirant of brahmagyana self-knowledge has to practice and life gives us every day we get some experience to test this one how unaffected can you remain if this problem comes so there is a opportunity for us to practice Equanimity every day every moment in our lives something changes nothing is stable I'm happy now some next moment something may happen I become unhappy that is the nature of this world so to practice equanimity and to practice remaining unperturbed even in the face of difficult circumstances that is the virtue that we all have to practice so brahmagani has it worship there is nothing bothers them even if people go and beat them up they don't bother them at all if some if they don't have anything to possess even if there's some them think they have is taken away it doesn't bother them at all whatever happens to the body mind that doesn't bother them at all they learn to have practiced Equanimity the ability to remain unperturbed and when the changes are happening good and bad changes are happening in one's life this is the main one of the main messages in the bhagavad-gita many places in the Gita we have been told by bhagwan Shri Krishna to practice economity in the face of dualities means pair of two consisting of opposites Banda means sometimes you are happy an happiness comes next moment sometimes something we gain and next moment it will be lost sometime people pray just say people blame us next moment this is going to be happening it will happen to everybody this is the nature of the world duality so in the Gita SRI Krishna says [Music] become free from the pairs of opposites that's what Swami vivekan does said in his famous son of sannyasim he says he then no more how body lives or goes Its task is done that Karma floated down let one put garlands on another kick this Frame say not no praise or blame can be where praise are praised a blamer blamed or one thus bed of calm sannyasian bold say om that's at home foreign who is experiencing his divine nature every moment for such a person there is no pain there's no pleasure there's no blame there's no praise nothing affects feed them no more how body lives or goes the body is only a party object is not going to be there always when it is that it is changing every moment and that's not I am not the Garment I am the Atman I'm the person we're in the Garment if I think I am the government then whatever happens the government happens to me I'll jump up and down if the government is painted green do I become green no if the government is thrown into two places do I I might donate two pieces no I'm separate from the government that's the experience of paper and again all your parties go through changes including the body mind and circums everything sense objects so yeah remains unaffected unperturbed by the changes let one put godlings on another kick this Frame sriram Krishna was actually equipped by another priest he was jealous when SRI Ram Krishna was lying in a half conscious mood Divine ecstasy another priest he came he was jealous of Sri ramakrishna SRI Ram Krishna used to be everybody used to call him Baba and look up to him for a spiritual guidance but that that man out of jealousy he kicked sriram Krishna with his foot and there was a black mark that happened on his body never said it mentioned it to anybody any ordinary person would have reacted immediately complaining to the authorities and everything no simply kept quiet that is the ability to remain unperturbed even in the case of severe difficulties that is a Hallmark this quality of a primary because all these things are changing no pain no pleasure no praise no blame negate no lust that is another instruction that Astra gives every practice equanimity under all circumstance in success and failure if you study this instruction to practice Equanimity indicator in many many places one of the main messages of the Gita so that is another example another instruction how to uh remain unperturbed in the face of so many changes sometimes the changes are unpleasant and painful this is how this explains with four different examples how to become free from our attachment to body minds and sergeants property position frame none of these affects me one example I gave you see everything is composite sangatham anything that is composite but if more than one thing is going to disintegrate and go away the body is like that mind is like that world is like that so don't be attached to it that permanent always changing second thing is like the form on the surface of water a firm is nothing but water it forms from the water stays in the water and dissolves into the water whole world is like that only selfish that water is always there firm is not always there comes and goes so don't be attached to that one third example is given is it's only an appearance the world is an appearance not absolutely real just like just like a snake is in appearance is not there at all but we see that one because of ignorance and we are afraid but really if we look harder closer there's no sick only rope us there only is like that appears to be so fascinating so many interesting things fascinating things and pain and suffering everything so fantastic but all this is only like the snake perceived in the Rope it is unreal scene and in the self because of superimposition of names and forums and qualities onto the uh onto this this the name form and quality of a snake or superimposed onto the rope and we see the superimposed view snake really there is only stroke there really only Atman is there only one no without a second only that is there but you are seeing so many different things so many different people good and bad pain suffering is all only appearance like regular appearance like a snake don't be don't mistake them to be real its only appearance don't be attached to any of those things fourth example fourth instruction to practice Equanimity change is essential in the world inevitable everything changes every moment something that we perceive as not changing also is changing everybody is changing every moment so this thing is change is constant gonna be um pertured by the changes except the changes they come and go samathram practicing Equanimity under all circumstances especially Equanimity you have to practice in regard to our own life and experiences even if you don't do anything changes happen Krishna says that all the changes happen to the body and mind but you are the Atman you are not the body in our body and the mind let changes happen but you are not affected you don't change government is not changing he has very nice verse in the village people suffer because of changes in your body when I personally young and Youthful all the sense organs are very keen they can see rice can see very well without help of glasses or anything ears can hear every sound without help of hearing aid and all these sense organs are functioning efficiently my person is Young then what happens after some time these sense organs lose their ability to function efficiently ears cannot hear sound eyes cannot see this side they're all there but they lose their ability to function well to whom do these changes happen that question we have to ask what we assume is changes are happening to me either offering changes are happening to the body mind but I put the eye there that we think we are these things are happening to me if a person says I cannot hear I am a deaf person but who is deaf the ears cannot hear it's a problem to the ear and the Brain to convey the sound properly but I am the Atman everyone become deaf Atman does not become deaf or blind or weak or old no old age no disease no death for the Atman I am that Eternal infinite reality pure consciousness but we take upon those properties in effects of the body meant on ourselves and we think I am suffering if I have a headache I say I have a headache your head is aching I'm not the head I'm not the body if you have that knowledge then headache doesn't bother me something changes that happens to the government if it happens it does not bother me I'm the better with the Garment I am not the governor that's what the example Shri Krishna gives in the second chapter of the Gita the gyani does not think that he is the body Johnny thinks the body is like a garment which is there it will go away it'll change I remain unaffected by those changes I am not the body there is a nice version where shankara explains the defects in the body such as blindness inability to hear deafness all these things happen to the body and sensorgons and not to dissolve you are that self is the verse is is a foreign foreign to whom these changes happen to the eyes go through the changes by his combination with brain it will whole hearing saying mechanism they become defective but the Atman does not become blind mandatory because changes in the I is saying instrument generous in the ear hearing instrument changes in sense of touch taste and smell they all happen to the sense of organisms not to be self here Sutra means the ears they change eyes change I said changes so a person remains Brahma Gandhi remains totally unaffected by whatever changes happen to the body and the mind I'm not that I am not the eyes I am not the hands that's what shankara says in the in his very famous Nirvana Shetty I'm not the mind I'm not the body I'm not the sense organs I am not this I am the Atman if experience then he remains he or she remains totally unperturbed by any changes that happen to the world to oneself onto a terrible that is the fourth example of how to become free from attachment to the all the upper this bodyman world that is all these things janaka comes up with a replay say don't be attached to the body main sense organ property Etc the world Etc janaka says what is there to give or to be attached to the instruction is going to be attached to all these things but there's no other things how what is there to be attached to to accept or to reject there's even a higher state if a person is only Atman no not aware of the world at all then there may seem to be attached to nothing to be dissociated from the teeth will dissociate from that need to accept nothing to reject this is very clear nice argument that janaka gives in response to a Starbucks instruction that you became discharged from all these things foreign goes one step forward and says for nowhere of Brahman for a Brahma gyani there is nothing to give up and nothing to hold on to for an ordinary person there are things to be given up instruction to ordinary person seeking self-knowledges give up attachment to property money don't save your money don't save your house your your attachment accept the Atman only something to be to be given up something to be attached to something to hold on to Atman that's for whom ordinary person who does not have self knowledge for example of the cell only Brahman is there there's no second entity if there is nothing second entity besides the self what is there to accept or reject acceptance and rejection can come only if there is something else besides deserve but foreign what should I dissociate myself from nothing so he gives an example here janaka says Detachment we are told to become detached from all these Body Mind sense organs property position do not be attached to them we are told is there is nothing to be detached from nothing to accept nothing to dissolve only Atman is there the state of unitary Consciousness is really our true inherent State we are that even now though we are steeped in duality my body your body your my house your how this is what you are experiencing it the truth is even the only Brahman is there what you are saying is all these innumerable objects the world really just like the form just like the movie characters on the screen we are really not there they appear to be real so that is what janaka says this brahmadyani also has a body because as long as parabtha is there the body has to function certain amount of karma has been allotted to the body to be worked out in this lifespan and when that Karma the karma is exhausted the body stops functioning but until then also has a body uses liberated while yet living so if changes changes happen to the body every moment it is changing and ordinary person reacts to the changes some good things happen I become very happy some bad things happen I become very sad angry so Northern person is reacts to all these changes that are inevitably happening to the body mind every moment it is changed every moment the world is changing people or today they behave one way tomorrow they'll be having a different way changes or inevitable while an already person becomes affected by those changes remains unaffected by all this chair how can I promise remain unaffected when the body becomes sick when I have headache or to take a stomach ache I suffer I go to doctorate take medicine I scream again he remains to unaffected how can he who can be like that so one way to explain how a Brahma Gandhi remains totally unaffected by changes that happen to the body mind is explained by shankaracharya in the electricity is the same example now imagine there is a pot earthen pot one gallon capacity and there is no water in it only air is there moon is spaces there now the space inside the pot is same as space outside the pot space cannot be divided into Parts all one Continuum special one continuum space in this hall or certainly Hall outer space beyond the planets beyond the solar system space is everywhere everywhere it is there no limit to that one all only one space only but the space appears to be have appears to have been divided into different parts because the container in which it exists space in the pot one gallon pot obviously one gallon capacity if the space is in a green glass cup especially in the glass cup appears to be green space can never be complete there's no color there's no shape it has no size space does not become in the same way this body mind is compared to the pot content is the Atman pure consciousness whatever happens to the container does not affect the content which is space if the pot is painted green one gallon earthen pot empty pot the space inside the pot does not become green it remains same colorless Atman is like that I am the rathman no matter what changes happen to the body mind I'm unaffected so this is nicely explained in one verse knows that he is the Atman not the body mind so whatever changes happen to the body made good or bad pain or pleasure does not affect Debra magyani so he says a very nice person is you urgent part or any other made of any material what is there and I am like the space in the apartment said the pot is the body is compared to a pot Body Mind so I am the Atman in the in the in this body mind I'm not the body Madam I'm not the part I am the space so whatever happens to the pot whatever changes happen to report they do not affect this space inside the pot so the Atman pure Consciousness in the body remain totally unaffected no matter what changes happened in the body and the mind somebody calls me a fool I don't become upset somebody Praises me puts a Garland it does not affect me very men calm and pertured and to all circumstances how he says in this the sloka shankara says this body is inert even though it is inert appears to be functioning alive because it presence of the purana Shakti and the divine presence is even now it is a little material only but it made up so many different things composite yes that means whatever happens the body does not affect by the property status condition of the body I remain unaffected untouched changes are happening in the world that thing I am not the world I am not a body mind I'm the Atman no change is pure Consciousness how can it change infinite expense of pure consciousness attributes so that way janaka explains foreign but the ignorance therefore true nature is what makes us think we are the body mind and whatever happens the body meant affecting us we suffer and enjoy so the aim of life is to give up attachment to the body and the mind seeing them as objects temporary objects collection of various things they change they come and go but the Atman does not come and go there's not no birth no death no old age no disease for the Atman I am that one all this is nicely explained in one simple shloka in the Gita in the second chapter second chapter is number 20 there bhagwansi Krishna explains who are you he says to Arjuna you think you are the body or name your original your pandava brother no you are the Atman and since you are the Atman you are not the body mind then nothing happens to you when the embodiment go through changes so he says that nicely in one sloka 220 second chapter slope activity there he described the Atman which we truly are there's always indicator nicely dear bhagavansi Krishna says to Arjuna this Atman it has no birth always body has birth has no death it's pure consciousness there is no beginning there's no middle there is no end to the pure Consciousness body has beginning middle and end before I was born the body was not dead after a day the body will not be there but Atman is always there continuous infinite existence eternal because it's worthless it is eternal it is permanent not changing when the body dies is going to sooner or later before that goes through so many changes then it goes out of existence foreign this is the benefit of studying extra books like as you saw before the narend read this book only to him and other disciples did not recommend this book or whether on the Swami studied this book to study it in behind closed doors this means if we practice this Detachment even to a little to some extent if you don't become a mechanism tomorrow or next day the next one at least it gives us some Detachment the body is having somebody's Prejudice or blame somebody's taken away it bothers us less and less as long as your body conscious some problem pain will be there but it will be easier to separate the result distance of results from the body mind and the world what other people and think of ourselves as the Atman and itself then changes do not affect us that much then this will happen in the in the world but they don't affect us when we are the other that one put godlings on another click this Frame say not no pressure blame can be somebody presses somebody blames you who is all those things who is the president who is the blamer the self is all in all only oneself is there now the world and we are that one sannyas in bold say oh that's at home so let us stop here the next time we shall continue press teaching and how to become how to what practices to be done to become a Brahma gyani so I shall close with him a prayer Home Service [Music] may all be happy free from afflictions and diseases may all know realize and practice what is noble dharmic and auspicious May no one be subject to any kind of suffering om peace whether it be peace and joy in our hearts a foreign next week