Day Two - Contemplating the Ashtavakra Gita - 21 August 2024

So what don't you like more? The tiredness or you don't like it that it blocks you?

Question. Right now it feels 50/50. It feels 50/50. 50/50. But it's more the fear of the tiredness. When I'm tired, then it's okay, you know? I get over it. It may take a day or whatever it takes. It's more the fear of it that...

Yeah, and that is the fear is just behind the idea that it would not be good if I was tired. Yeah, isn't it? So that is a mental construct.

So I must say that when I'm tired, it's not the most nice experience, you know? That family and everything, like just, it's yeah.

Yeah, of course, of course. And yet you're clearly saying, or you have some doubt about that, that it is really blocking you from living a life in servitude?

It is blocking. It is clearly blocking.

So are you willing to live with that under any cause, in any circumstance? What, live with the fact that something stops you from being fully with God?

No, it's not. Is it 50/50 or 100/0? I want to say 100/0. Like, since I don't want...

You want it to be 100/0.

I want it to be, but it's not there if there is this fear.

Yeah. So Maya will always create many, many things to prevent us from living fully in God's light, whether it's about relationships, whether it is about body, whether it is about security, whatever it may be about. So that is why we need faith and we need to take the risk. So this idea that if I do this, like say if I sang, you know, they were asking me to sing and there was the idea that I'm tired, you know, and if I sing I'll get more tired. This is, I'm done with this, Father. This is what I'm saying. Like, I don't know, then God can give me the energy if He needs to, you know? I don't have to pre-decide.

Yeah, and I'm tired of this. Yeah, I do this at home also. I know.

Yeah, so take the risk. And when the mind stops you and blocks you in this way, then just follow your heart. Because today actually when we were singing, it came to me like this also, that you could have sang. Sorry, no, no, it's okay. It's good to notice this, that this is how we are blocked in these small, small things. It's not that important whether you sang or not.

Yeah, yeah, Father, but I know, I can, I'm starting to see that it is a block. This is very clear. It can block the light for the entire life like this, you know, just saying you're tired.

Exactly. And in that moment, if I had to serve God, I would have chosen the fear. And I'm seeing your trump card, no? From the mind, that is the main trump card. And all of us can look at our trump cards because in one case maybe body self-concern, in another case it could be some other self-concern, really blocks us from living in God's light.

I don't want this. I'm okay being tired, but I don't want this. You have to take care of... I'm just saying, but I'm not okay blocking this light because of this. And it can, it's doing it, Father. It's doing it many times, not listening to my heart.

So make the strong resolve that you will follow your heart, come what may. It's not worth it. And the good thing, you know, about following God's will is that it is God's will. You get what I'm saying? That God is willing it this way, therefore it is the most auspicious in all ways.

Remember when I sang that Hanuman Chalisa like on loop and then I got exhausted? I had to hear it from you that after Hanuman, it was so clear after that, that I sang the Hanuman Chalisa, what else could be? You know, even if it was tiredness for the whole day, it's just awesome. But the mind had made, I can see like it just blocked me from singing bhajans because now, you know, you're going to get... it starts like that. This is not good.

It tries to block everything. It tries to block satsang, and over the years it can play many trump cards to get in the way. But mostly you learn to just, you know, forget it. Just go ahead with it. Just forget it and move forward in God's will. And you know, the thing with this is then that your, if you don't exercise that muscle—I'm not talking physically about that inward muscle—then it just becomes weaker and weaker. So if you prevent any point of time where you get tired, then that point of tiredness will also come closer and closer.

I don't understand.

In the sense that today you sing, if you sing then you'll get tired, the mind is saying. So you don't sing. Tomorrow it will say if you talk you'll get tired, so you won't talk. Then after it'll be if you breathe you'll get tired, so don't breathe. What is, where is the end of that? That is the end of that. He's right. So like that. So there's no real satisfying this thing. So what you could do is that if it stops you from singing once, then sing twice. Okay?

I'm just giving an example. Like I remember we had friends over one of the weekends, maybe last, and the body was tired, okay, the previous day. And there was cooking and so many things, no? And just before that, that Hanuman Chalisa conversation had happened. So it was so fresh in my mind that I was just in God's light, you know? And it was so, I'm not saying it, but there was so much energy and it just went opposite to the way my mind was imagining, you know? And I didn't get tired the following... it was just like that was a clear-cut example that it can go either way. It doesn't have to be the way my mind is saying. No, many times I follow the mind, many times. To see, very good, very... I don't want to, Father.

Take the risk. Okay?

It's too much self-concern around this. When I was listening to St. Teresa's autobiography, she had chronic illnesses. There was one line where she said, I was too concerned about being tired and my body, and then I recognized that it's not... she said something, I can't remember the exact, but um, it's not about being tired but it's about my cross. Like it's about too much like... yet I'm not living like that.

None of us. We have to, we have to all learn from her. I mean, if she was having all that, she... too much compared to what, you know? That she died, huh? Have you come to that point? She actually died and they put wax on her eyes and everything.

Oh yeah, yeah, yeah. She just with full humility said that I opened my eyes and I saw there was wax and people already prayed for her in the church and prayed for like last rites and all of that. And then very... four hours or four days? Few hours, maybe few hours.

And she just says it so humbly, no? Which is so beautiful. That she said I woke up, I opened my eyes and I saw there was, they put the wax and all of that. Shut my... nothing. Have they come back? Is okay. Lights, lights have come back. Um, trying to conserve the electricity, that's... I didn't... three, four days? Can you say three, four days? Exactly. It was four days, not four hours. Wow, wow.

Don't expect that that fear will go away. Some of these conditions will always be with us, but we have to work through them, across them.

Father, how is it for you, brother? Like you get, you used to get so tired, no? Can you share further like what...

I used to get so tired, that's true. I still get...

You pushed yourself, you...

I don't know actually. You're right. You don't get so tired or you do get... you must be, I mean you're full on all the time.

I do get tired, physically tired. Huh? Physically I do get tired. Um, so earlier, now that you mentioned it, I'm just exploring with you together. I feel like there was a lot of satsang fatigue also that used to happen. Now that, by God's grace, seems to have reduced. I don't know why that has happened, that the energetic movement that happens in satsang still can be tiring, but it doesn't knock me out the way it used to. Now that you're mentioning it, I'm looking at it more closely. But physically, I do get tired at times because sometimes you know that my day is starting early with Arati and then we praying, focused prayer is happening, plus family is there, work is there. So physically the body does get tired, but I don't have that, that fear is not there. Yeah, I don't know if the fear was there earlier. I don't recall much of a fear. It was more of a, like just like a heaviness on the chest and you could, you felt like there was a boulder kept over there and which, which I don't feel like I've met for a few weeks. God's work. I have no idea.

It's just the fear here, Father. It's not, it's not the actuality. It's okay. The actuality is okay.

Very, very. All faith has to seem risky. Yeah, this seems very risky to me, very risky. And to another, something else may seem risky. Why we cannot constantly be with God, somewhere it feels risky to us.

Yeah, I'm okay with the tiredness, Father. Fully okay. I don't want to hide. Should I sing one song then? I think she was asking and I was trying to really... can I put a YouTube? It's not nice at all. Sing at the end of... I did sing, but...

Continuing our exploration of the Ashtavakra Gita, invoke the presence of the great sage Ashtavakra and we request all the beautiful sages to bless this conversation that we have today. May what is shared be met deeply in our heart as intuitive insight blessed by the Satguru presence itself. May none of us fall into any pride. May we not believe that we have understood something, but let this be a flowering of Atma Gyan, Atma Darshan in the true essence. May nobody exercise their intellect, allow it to fall deeply into their heart. May God's grace bless us all and may everything that comes from this instrument be just to help his brothers and sisters. May nothing be tinged with pride. May nothing be about me. May everything be about God and helping each other in this process. So last time we finished chapter one. I just quickly read through the words. Janaka said, how can knowledge be acquired? How can liberation be attained?

In the true essence, mean nobody exercise their intellect. Allow it to fall deeply into their heart. May God's grace bless us all and may everything that comes from this instrument be just to help his brothers and sisters. May nothing be tinged with pride. May nothing be about me. May everything be about God and helping each other in this process. So last time we finished chapter one. I just quickly read through the words. Janaka said: 'How can knowledge be acquired? How can liberation be attained? How is renunciation possible? Tell me this, oh Lord.' Then Ashtavakra said: 'If you aspire after liberation, my child, shun the objects of the senses as poison and seek forgiveness, sincerity, kindness, contentment, and truth as nectar. You are neither earth, nor water, nor fire, nor air, nor space. In order to attain liberation, know the Self as the witness of all these and as Consciousness itself. If you detach yourself from the body and rest in Consciousness, you will at once be happy, peaceful, and free from bondage.'

You do not belong to the Brahmana or any other caste or to any ashrama. You are not perceived by the senses. Unattached, formless, and witness of all are you. Be happy. Virtue and vice, pleasure and pain are of the mind, not of you, oh all-pervading one. You are neither doer nor enjoyer. Verily, you are ever free. You are the one seer of all and are really ever free. Verily, this alone is your bondage: that you see yourself not as this seer, but as something other. You who have been bitten by the great black serpent of the egotism 'I am the doer,' drink the nectar of the faith 'I am not the doer' and be happy. Burn down the forest of ignorance with the fire of conviction 'I am the one and pure Consciousness' and be free from grief and be happy. You are that Consciousness, Bliss, Supreme Bliss, in and upon which this universe appears superimposed like a snake on a rope. Live happily.

He who considers himself free is free indeed, and one who considers himself bound remains bound. As one thinks, so one becomes, is a popular saying in this world and it is quite true. The Self is witness, all-pervading, perfect, one, free, Consciousness, actionless, unattached, desireless, and quiet. Through illusion, it appears as if it is the world. Having given up external and internal self-modifications and the illusion 'I am the reflected individual self,' meditate on the Atma as immutable Consciousness and non-doer. My child, you have been caught in the noose of body consciousness. Sever it with the sword of knowledge 'I am Consciousness' and be happy. You are unattached, actionless, self-effulgent, and without any blemish. This indeed is your bondage: that you practice meditation. You pervade this universe and this universe exists in you. You are really pure Consciousness. Do not be small-minded.

You are unconditioned, immutable, formless, of cool disposition, of unfathomable intelligence, and unperturbed. Desire Consciousness alone. Know that which has form to be unreal and the formless to be permanent. Through this spiritual instruction, you will escape the possibility of rebirth. Just as the mirror exists within and without the image reflected in it, so the Supreme Self exists inside and outside this body. As the same all-pervading space is inside and outside a jar, so the eternal, all-pervasive Brahman exists in all things. Power-packed, full of spiritual instruction. Very dangerous if taken by our mind as conceptual understanding, and a lot of tools for our sadhana. Every line, in fact, is a pointer that we can use in our sadhana.

Maybe we should revisit a few of the sentences. 'You are neither earth, nor water, nor fire, nor air, nor space.' Therefore, you are not elemental. You're not made up of the elements. Then what am I? I am the Self as the witness of all of these and as Consciousness itself. So that absolute reality of pure awareness I am, and this I am is Consciousness itself. So the 'I' is the pure awareness itself, and in its manifest play, it is functioning as the Consciousness 'I am.' Be able to really spend some time in this inquiry. This line itself, he says very clearly: 'In order to attain liberation, know the Self as the witness of all these and as Consciousness itself.' So know the Self as the witness of all of these. How to know that?

If you say that 'I am the witness of all of these,' that should suffice. 'I know I'm the witness of all. I heard it first in this class, then in that class, then this one said, then I heard in so many satsang, I am the witness of all of these.' Is that the knowledge that he's talking about? And do you feel that the great king Janaka would not have had this knowledge already conceptually? So what is that which is new that happened to him in this conversation? 'I am the witness of all of these.' Look, look. I am the witness of all of these. How do you know that you are the witness of all of these? Do you see this witness? Do you hear it? Do you taste it? Do you touch it? Do you smell it? None of these apply, isn't it? Our sense perceptions do not bring us to this witnessing. What else do we have? So this one line actually is enough for the whole Gita.

You are neither earth, nor water, nor fire, nor air, nor space. So all this is gone. Earth, water, fire, space, air—everything gone, gone. You are that Self which witnesses all of these. There are two levels in which you can meet this sentence. The first is that we pick up the idea that 'I am the witness of all of these.' So even if that is happening, it is natural because you're hearing it. Then don't stop there. Don't settle for that, you see. Just like if someone says, 'There's a twenty rupees note in your pocket,' you can hear it and say, 'Oh, there's a twenty rupees note in my pocket,' you see, and then you leave it at that because it came from a seemingly credible voice. Then you say, 'Okay, that's how it is.' But what you are expected to do is check for yourself. Is there really a twenty rupee note in my pocket? Am I really the witness of all of these? That just the simple inquiry will make you free.

The sage said to attain liberation, know that you are this who witnesses all of this. Can that be perceived? Can that be witnessed? So we are blessed that in this lifetime we've heard this pointer, that we've truly heard this pointer. Because many will not hear this, and out of the few who hear this, most will not be able to meet this truly because the burden of the intellect is so much and the need to understand quickly is so much that we don't allow ourselves to be wobbly and open and vulnerable, letting go of the false identity that we've taken ourselves to be and allowing ourselves to disintegrate into this true insight. So don't be stuck in that one. Just let go. You don't need to prove anything. You don't have to be right. You don't need to understand. Just look at who you are.

Just leave the world behind. Leave all body consciousness behind. Let it just be a set of sensations. Just let it be a set of sensations, but don't be concerned about them. And that seems to be the theme for today's satsang anyway. The sage just told us that the only trouble is body consciousness. What does that mean? The only trouble is that you take yourself to be the body. There's nothing wrong with the body itself. The body is just a simple instrument. But if you limit yourself to just being that, then our life is so constricted, so limiting, so hellish in its taste. So remove this central character from your narrative. Don't take yourself to be the body. Now where do you land? Wherever you land, don't take yourself to be that. Can you land in the witness? You can't land in the witness. If you're landing in the witness, it is an imagination. It is a visualization that you're doing. You're imagining either some dark empty space or white bright light or something.

Ask yourself: who witnesses the perception of that? Where is the witness of that perception? As sublime as that experience may seem, as empty or blank you may be seeing, ask yourself: who witnesses this perception? Now where do you land? In the unborn? So now don't land in the unborn also. Leave that also. Now where do you land? All ideas of birth and death are gone now. Now where are you? You can't. So the intellect tries to guard you in some way. It tries to guard you in some way. So let go of that guard and let go of all touches. Don't limit yourself in any understanding. How do you know that you are the witness of all that is perceived? You're looking for Atma Gyan, self-knowledge, which is beyond conceptual understanding.

Who witnesses the perception of this hand? Some of you are straining yourself in your head. Don't do that at all. That won't help. You can think and think and think and think, and all the spiritual knowledge of the universe may be in your head, but that will not get you to what I'm saying. So don't strain yourself. Just first relax. Who is witnessing? Who is aware of the perception of this hand? There is a sight, isn't it? The sight is happening. That's called perception. Who witnesses this sight? Can you deny that it is you? We may say, 'I don't know.' We can say, 'I don't know,' isn't it? But it's undeniable that I do, but I don't know who this 'I' is. You are witnessing the world; it is not witnessing you. That 'you' which is witnessing the world, how do you know it? Do you not already know it? If you did not already know it, how would you call it 'I'?

Getting closer. So who is aware of the perception of this hand? You know it is you. You just don't know how you know it is you. And if you know how you know it is you, then you're in trouble. So don't go into that conceptual realm. It is very innocent. It is very naked. It is very empty. This is you, which cannot be known through any worldly means. No worldly instrument can measure you. No thing can see you. Nothing can come to you. Don't get distracted by any sensations. Don't pick up any other project at this time. It is only important to ask ourselves: who is this one that witnesses this perception of self? I hope at least we are meeting the strangeness of the question now, which means that we've gone beyond our intellect. That I call this 'I,' but what am I calling 'I'? I am witnessing the perception of this hand, but what is this 'I'? Where is this 'I'? Who is this 'I'?

Yes, able to be with the contemplation. Don't waste this opportunity at any cost. No matter what else is happening, let it happen. Don't think about anything else. Don't frame it into any other reference point, any other understanding. Forget all the scriptures that you learned. Forget all spiritual knowledge. Leave everything worldly and spiritual; leave it aside. If for one moment you can do that, know that you are that Self which is the witness of all of these elements. How is that to be known? To be known, do you know that it is 'I' that is aware of the perception? How? This 'you' is beyond all grasping, isn't it? Cannot be met through any empirical means. Cannot be measured. Cannot be seen, heard, smelled—none of that. And yet you are confirming that this is you.

To see here is to recognize the ultimate reality. To stay here is to see that Gana and Bhakti are one, because this is the doorway beyond time and space where God lives. This is the doorway to that, but beyond any imagination, beyond any conceptualization. Find yourself as that pure awareness. Find yourself as this pure awareness and don't take yourself to be anything else. Don't take yourself to be anything at all. What are you now? Who is watching this play? The one that is watching, does it have a head? Do you have a head? Are you headless? What is your shape? What is your size? Your thinking cannot help you. Your conclusions will not help you. Your imagination will not help you. Your perceptions will not help you. Leave all of them. Your ideas about this being the highest or lowest will not help you.

The sage says: 'If you detach yourself from the body and rest in Consciousness, you will at once be happy, peaceful, and free from bondage.' How to detach yourself from the body? How to rest in Consciousness? By not attaching to anything, any idea. Are you the body now? Are you the body? There may be sensations.

Imagination will not help you. Your perceptions will not help you. Leave all of them. Your ideas about this being the highest or lowest will not help you. For the sage says, if you detach yourself from the body and rest in Consciousness, you will at once be happy, free, and peaceful—peaceful and free from bondage.

How to detach yourself from the body? How to rest in Consciousness? By not attaching to anything, any idea. Are you the body now? Are you the body? There may be sensations that you experience. Do those sensations contain you, or do you contain them? Are you seeing this or just understanding it? The perception and sensations that we call the world and the body, do they contain you or do you contain all these perceptions like the screen of the movie itself, untouched by them? They are superimposed on you, but you remain unaffected, unhurt by everything that is appearing.

Wake up! Wake up! You are not perceived by the senses, but without the senses, how will you be found? How do you find yourselves? With your senses, you perceive this dream. Your thoughts make you believe that the dream is real. Without your senses and your belief and thoughts, how will you find yourself? For no matter how deep you send your attention, it will not get to yourself. You are beyond your attention. If you try, you can't do this. If you don't try, you can't do this. No spiritual experience is this. You are the one seer of all and are really ever free. You are the one seer of all. Can you be seen? How can I see myself?

For your body will change, your story will change, your life will change, but you can never change. Where is this changeless one? For you are that Consciousness upon which this universe appears superimposed, like a snake on a rope. What is this world except a set of perceptions on your surface? What is the distance between two objects in a dream? It may seem like things are far away in a dream, but what is the actual distance? Is there such a thing as one or a part? For if this body in the movie starts running and runs for an hour, how far from the screen will it get?

But if you take yourself to be this body-mind, if you think that you are this body-mind, you will live as if it is so. If you think what is happening to the body is happening to you, you will live as if it is so. If you think that you go up when the body goes up and you go down when the elevator goes down, then you will live as if it is so. If you live without up or down, yesterday and tomorrow, time and space, then you will live as if it is so. If you think that something is happening to you, then in reality nothing has ever really happened. But because of the power of Maya, you will live as if it is so.

So when the sage is trying to tell us: he who considers himself free is free indeed, and one who considers himself bound remains bound. As one thinks, so one becomes. For the truth, you don't need to think. If you think, then it will be—it will seem as if it is that way. In the no-mind, and you are the no-thing, the self is the witness, all-pervading, perfect, one, free Consciousness, actionless, unattached, desireless, and quiet. Through illusion, it appears as if it is of the world and then subject to the ever-repeating cycle of birth and death.

Having given up on external and internal self-modification and the illusion 'I am the reflected individual self,' meditate on the Atma as immutable Consciousness, which is Nirguna. So give up on everything that changes inwardly and outwardly. Don't become attached to that which is changeful, and it is impossible to become attached to that which is changeless. This is the end of attachment. In the letting go of this false, you meditate on the Atma within, and the Atma then guides you to the highest insight, the highest truth.

See this world as just a dream with moving images. Wake up! Wake up! You are unattached, actionless, self-fulgent, and without any blemish. You are unattached, actionless, self-fulgent, and without any blemish. It is yourself that gives light to your being. It is only yourself that gives light to Consciousness, and in this light of Consciousness, all the light—the sun, the moon, the stars—all these are born within your light. Don't imagine this. Don't visualize this. See that it is so. You have to be for the sun to be. Without Consciousness, there is no universe.

For just as a mirror exists with or without an image which is reflected in it, so the Supreme Self exists inside and outside this body. Where is the image actually in the mirror? Where is this universe actually in you? All your perceptions, where are you experiencing them? Who witnesses these? Where are you watching them from? On which chair are you sitting? From which eyes are you seeing that which witnesses this entire world? Wake up! What are you doing wasting time with things of the world which are going to vanish in a moment? Leave like a dream without a trace. Snap out of it.

So for today, I will just read the words of the second chapter and then we sit in silent contemplation for some time and then we end Satsang. The second chapter is called 'The Joy of Self-Realization.' Janaka said: Oh, I am spotless, tranquil, pure Consciousness and beyond nature. All this time I have been mocked by illusion. As I alone reveal this body, even so do I reveal this universe. Therefore, mine is all this universe, or verily nothing is mine.

Oh, having renounced the universe together with the body, I now perceive the Supreme Self through the secret of wisdom. As waves, foam, and bubbles are not different from the water, so the universe emanating from the Self is not different from it. As cloth, when analyzed, is found to be nothing but thread, so this universe, when analyzed, is nothing but the Self. Just as sugar generated in sugarcane juice is wholly pervaded by that juice, so the universe produced in me is permeated by me through and through.

The world appears from the ignorance of the Self and disappears with the knowledge of the Self, just as the snake appears from the non-cognition of the rope and disappears with its recognition. Light is my very nature and I am no other than light. When the universe manifests itself, verily then it is I that shine. Oh, the universe appears in me, conceived through ignorance, just as silver appears in the mother-of-pearl, a snake in the rope, and water in the sunbeam. Just as a jug dissolves into clay, a wave into water, or a bracelet into gold, so the universe which is emanated from me will dissolve into me.

Wonderful am I! Adoration to myself, who know no decay and survive even the destruction of the world from Brahma down to a clump of grass. Wonderful am I! Adoration to myself, who though with a body, am one who neither go anywhere nor come from anywhere, but abide pervading the universe. Wonderful am I! Adoration to myself. There is none so capable as I, who am bearing the universe for all eternity without touching it with the body.

Wonderful am I! Adoration to myself, who have nothing or have all that is thought and spoken of. Knowledge, knower, and the knowable—all these three do not exist in reality. I am the stainless Self in which this triad appears through ignorance. Oh, the root of misery is duality. There is no other remedy for it except the realization that all objects of experience are unreal and that I am pure one Consciousness and Bliss. I am pure Consciousness. Through ignorance, I have imposed limitations upon myself. Constantly reflecting in this way, I am abiding in the Absolute.

I have neither bondage nor freedom. Having lost its support, the illusion has ceased. Oh, the universe, though existing in me, does not in reality so exist. I have known for certain that the body and the universe are nothing and that the Atma is pure Consciousness alone. So on what is it now possible to base imagination? Body, heaven and hell, bondage and freedom, as also fear—all these are mere imagination. What have I to do with all these, I whose nature is pure Consciousness?

Oh, I do not find any duality; even the multitude of human beings therefore has become like a wilderness. To what should I attach myself? I am not this body, nor have I a body. I am not Jiva; I am pure Consciousness. This indeed was my bondage, that I had thirst for life. Oh, in me, the limitless ocean, on the rising of the wind of the mind, diverse waves of worlds are produced forthwith. Oh, in me, the limitless ocean, on the rising of the wind of the mind, diverse waves of worlds are produced forthwith. With the calming of the wind of the mind in the infinite ocean of myself, the ark of the universe, unfortunately for Jiva the trader, meets destruction.

How wonderful! In me, the shoreless ocean, the waves of individual selves, according to their nature, rise, strike each other, play for a time, and disappear. I feel that these moments are very delicate, so let's speak very little after this, if at all. And in the rest of the day, whichever time zone that you're in, don't try to get too involved in worldly things. Just allow this to flow. Marinate in this deeply, quietly in your room alone if possible. May the great sage Ashtavakra bless us all with this true insight. May his presence show us the reality of his words. May we forever then be free from the bonds of Maya. May God bless us all.

So stay away from as much distraction as possible also for the next few days as we are doing the Ashtavakra. Just cut out all engagements and interactions which are not really needed or required. Allow this to flower within you. Don't make it into a big thing. Remain humble, remain quiet, but without inconveniencing anyone. Just allow God to make the space in your life for this to unfold. We can end with the Hanuman Chalisa, and may Hanuman Ji, who is the avatar of Shiva himself, who is an embodiment of Lord Shiva himself—and it is Shiva who is the absolute reality which is revealing itself to us—may His blessings be with all of you. Okay, Hanuman Chalisa.