God Is Most Merciful - 26th December 2025

When in between she gets busy with an activity, that's when it stops. But when she comes back and sits, then it starts again. So when activity is happening, suppose some message came and like that, in that moment it was lost. So then once you remember that, 'Oh, I went away from it,' then it can start again on its own. She has to sit and bring it again, like she has to pray. What is the deepest silence she's felt?

It's so quiet that she doesn't want to do anything. She wants to just stay there.

What was she saying? 'I have to keep doing it.' Yes. Then does she follow that? That's good. So when the mind starts planning some things and things like that, she tries to return to the japa. I got that. Now when she goes into the silence, then the mind starts troubling more? Thoughts come?

She's in that silence and she doesn't feel like when the mind is coming with all the noise, it's easy to let it come and go. She's able to let them go, but many come.

Many come. And every day many come?

Mostly when she's praying, she's constantly in that. If she's wasted time, then the mind... so she's saying that if when she's praying, then the thoughts are less and even they bother less in her silence. When they come, they're not so many. But let's say one or two days when she gets distracted, she's talking to people, like chitchatting and not praying, then it becomes more difficult to come back.

That's good. That's very good. In the silence, does she feel like something gets onepointed inside, like it gets collected, like a feeling of being full? So the teacher has told her that there's the Guru's feet in your heart and just focus there. When she sits, then the focus goes there. And there is a period of time where effortlessly she can be over there. After the dhyana has happened, then it seems after a point that it is effortless that she stays over there. She feels more centered. When she stays there, then does she feel sometimes that something is arising out of that, some outpouring is happening? Like Prema, some Shanti? She sometimes feels like she wants to go and hug someone. She wants to smile at someone. It doesn't always happen, but does she feel sometimes that... Okay, first I want to say perfect. Very, very good. No problem. All good. Does she feel ever that there's a presence there of like Atma or Guru or God? Does she feel like there's some... what is the... like she has a sense beyond perception of Atma there?

This is where I get stuck with words to communicate to her. A sense of existence. A sense of being. In Hindi, what is that? I say that presence again.

She is good. See if there is something. Sometime when she is there and if she goes to someone's house, then she feels, 'I shouldn't be here. I should go here. I should say this. I shouldn't say this.' So something nudges her. Who is that?

She's saying that there's no person there, but some nudging thoughts. Like there's no person sitting there who's telling me what to do.

It's very good. She just has to stay there. Satguru Ji has told her very well. What's his name? I met him. Very good instruction. His name is Venkatesh, but his Guru has named him Uttam. Uttam doesn't have any problem. She's been doing Sri Ram since she was ten or something. But now in the last few years, it's changed to this. How many years? Two or three years settling in this one. She doesn't know which one to do.

Don't worry. All these are ways in which we can relate to Him. But if your Guru has told you one path to follow, then you can follow that. There's no problem. Ram Ji won't be upset. The teacher has told them that this Paduka that is here, you can consider it Ram Ji's Paduka, you can consider it Krishna Ji's Paduka. They do it outwardly also and then the bhav comes. They say that this one we are now doing sthapana in your heart.

So she was pareshan. Yesterday we had this conversation. She was telling me about Ajapa Japa and then we started talking and then she told me a story of Brahma Chaitanya. Brahma Chaitanya is a renowned sage in North Karnataka, from Gondavali, Maharashtra. So then we got to talking, but somewhere I felt it was with effort, like the japa was with effort. Then I said, 'Okay, let's talk more about this.'

She can explain her method fully and you can translate so everyone knows what her practice is like.

She's saying that when someone talks about or someone uses these words like 'awareness' or 'Chaitanya', she feels something in her head, like some heaviness.

Not needed. It's not needed. It's not needed to know these words. She does the japa which is 'Shiva Om'. So when she breathes in, she says 'Shiva' and breathes out 'Om'. So 'Shiv' is something that even when she's doing the dhyana or throughout the day, that's her main japa. And then she's been told that in her heart the Satguru's feet are there. She's asked to keep her focus on the feet of the Guru in the heart, and she keeps her focus there. Then there's also deep silence that comes and she likes to stay there. The days when she prays, it's easier to go there to that place. But the days when she hasn't prayed, then coming there feels like a task.

Father, also my fear was that she watches a lot of these YouTube videos about spirituality and all that, and sometimes she watches them one after the other. I don't know how much it's being... so that's why I was concerned. That's why I wanted you to talk to her because she wants to also understand. That yearning is coming, I feel, from both. Somewhere she has that yearning to know what is the truth, but she's also somewhere... this is my thing, okay, that's why I was concerned. So I told her, you know, just slow down on that.

You also watch. Not so much. But that's all. Say what you feel like. They're very conceptual? Conceptuality?

But she's saying that she doesn't like all this concept. But there's also a part of her that wants to understand. Some Kannada videos of Param... somewhere I feel it's going to the wrong place. This is my concern.

If she's able to pray and she's able to go there and she feels the outpouring sometimes and she feels the silence sometimes, there's nothing to worry. What are the videos? It's all random? There's a person who talks about Atma Gyan. We'll have a look. We'll have a look. I'm really concerned because she has that, but she doesn't like hearing about Atma and all that. Also listening to a lot of stuff. Somebody asks her, she gets troubled. I think whatever she shared is true. I've seen her do all of that. She's feeling a bit like she's under the test. So that's why... but you can't make this stuff up.

But also like, 'I'll reach somewhere like a final attainment, like enlightenment is there.' Maybe that fear is deeply embedded in her somewhere and I don't know how to uproot it. Does it inspire her to do the practice more, to stay with God more? Does it become like she wants to talk about it and wants to talk about it? If she finds someone, she wants to sit with them and talk about it.

No, that's very good. But does she want to talk about it? Like, likes to talk about it not from this thing, but with me, Father, a few times she's told me that, 'You know, this light comes when I'm meditating.' There's a light and this happens, that happens. There's a light. Something like that. It comes here.

What color? Color of the gold? Feels it here? It comes and goes, but it's there. So when she was sharing with me, I told her, 'Okay, all that is okay. You just stay with the...' I didn't want her to get into going into these experiences. So she has to just take them as an offering, Prasad from God, not as the main Darshan. These are very good things to encourage us to stay. You may have some blue light, some different colors based on the chakras, but all these should be taken as an offering from God to encourage us to pray more, not as the main goal itself. But it's encouragement also.

She gets a lot of body aches. Head, everywhere. Everywhere in the body sometimes during the sadhana. Only when she sits, there's one part that pains. Sometimes it's the wrist, sometimes it's the forearm. And after the dhyana, then it goes away. Only during meditation it's there.

It's coming to distract you. Just stay with God as much as possible. She's asking, 'Should I meditate or no?' I said you must. See, whatever she's doing is perfect. No problem. She wants to sit for hours, up to four hours every day without problem. More than that, she can get in touch with me and see. She's asking when she's in that deep silence, should she keep doing the japa? All her Guru is there anyway. That's what I told her, that after the dhyana, she says she's not doing with the japa mala, but she's doing with the breath. The subtler we get, the subtler the anchor becomes. Initially, when we are not used to it, then we need to use outer forces. We need to speak out loudly. As we get used to it, then it becomes inward with the breath. Then even sometimes she'll notice that the breath is also not needed, or it seems to stop, or it becomes really subtle.

Once it happened that her breath stopped and she was looking for it and she got scared and she came out. It was all empty and the breath also stopped.

Correct. Full. There was silence and the breath stopped. And was there a sense that 'I am'? Streams of white light? When I ask her this, 'Who am I?' or to know, she said, 'I don't know all that, but this happens.' No, in the sense that there's a stage in Savikalpa Samadhi where the breath will even stop and you lose all sense of where you are, what you are, if you exist. You see like that. It's not a question. No, that didn't happen. Yeah, the breath just stopped. So good. On the path to all these Samadhi states, all these things will happen. It's okay. Sometimes she wants to wake up at 1:00 in the morning and sit to meditate.

No, in the sense that there's a stage in savikalpa samadhi where the breath will even stop and you lose all sense of where you are, what you are, if you exist. You see, like that. It's not a question. No, that didn't happen? Yeah, the breath just—the breath stopped. So good. On the path to all these samadhi states, all these things will happen. It's okay.

Sometimes she wants to wake up at 1:00 in the morning and sit to meditate.

That's why I called her my sister always. So let her give you tea instead of something something that is going on.

She said no one listen more. Yeah. Last one. One, one. A mouth is saying it's fine but a face is not. Is it because he stays with her there? Good interaction, although the language was—see that all the—yeah, I'm asking, so all the various parts and all the various teachers is—no, the pathway has to lead to the same place. Now the representation can be the light of Atma or the Guru's feet or Ram Ji is there or Jesus is there or the spirit is there, Allah is there; you may say whatever, but the path is the same only. That is not—we cannot go through any other way. For many people, the breath is used as a tool, almost like to focus. So if you're—it's a very subtle tool maybe, but and then when you feel that you stop breathing, it's not really that you physically stop breathing. It's because that use of it as a tool is—it's no longer there, right? The observer and the—or something like that. But it's not that—I mean, you can't, of course, not stop breathing.

You can.

Does a person actually stop breathing?

Yeah.

So it does happen that you don't use the breath as an anchor anymore. That stage is there. But there's also a point where you reach where you notice that even your breath has stopped.

Yeah.

Actually stopped.

Actually stopped. Like you don't find yourself breathing anymore. And soon after that, you don't find yourself at all, and soon after that, you don't find any phenomena at all.

But if there was a doctor in the room and you say that you stopped breathing actually, there you would definitely not have stopped breathing, right? It is your sense of being that—

We don't know. I don't know whether anybody's done any, but our experience is that—our experience is that there's no—like sometimes you'll also see the body like falling off and no sense of any connection between yourself and the body. It'll just be lying there like a dead instrument. So things happen. But none of these are the main thing. The main thing is that which is way beyond this entire universe. The breath is a very good anchor for the prayer just to—then the mind is a little active. It's a very good—you see, because you can have the rhythm of most chants; you can match it with the breath as well. They even said—somebody was saying—that it's very close to the primal word. And then what is Father Richard Rohr saying? They like the name of God just through the breath, not even adding anything to it. It's just that. Yeah, way. So, 'So-Ham' is the same. So, the incoming breath is 'So' and the outgoing breath is 'Ham'. Yeah. 'So-Ham' is just an expansion of—if you just stay with the sound of the breath. So Krishna told us in the Gita that if you keep your attention here and just keep hearing the sound of your breath, then that itself is a very beautiful practice. In the third eye, at this point between the eyebrow, in the Gita it's there. So, as because Arjuna said, 'How do I practice?' So He said, 'It's simple, just do this. Keep your attention here and keep hearing the sound of your breath.' That is beautiful practice.

Mhm. I feel like if one is exposed to another person's practice, I just—my feeling, even if I allowed myself to put on my thinking cap, I may think how ridiculous is this. But if I stay away from that, I feel like there is—seriously, in this case, to each his own, right? I mean, because there is no right and wrong and—

Well, in the sense that definitely each one has their own temperament and every one of us is carving a unique pathway to God. So just like in my life, we can't really templatize what is the pathway. No, most our lives, or all our lives actually, will be like that where it'll be unique. Having said that, so it's not for us to judge. Having said that, sometimes there are some very obvious mind traps, mind tricks, like creating some fear or specialness or something like that. So that obviously then we can point out and say that you seem to be getting stuck in the wrong place. Like I said about, like, only during the sadhana the pain is coming in the body. So I said the mind is tricking you. So she immediately said, 'Maya.' That's it. So we can just spot it like that and then we try not to bother with that. So also it can be a very simple question like, 'But my teacher told me always to chant, never to stop, but when I went into the silence then it feels natural to stop. So should I stop or should I continue it because it seems contrary to what my teacher told me?' So it's good to clarify that, no, that is the very point; you can stop over there. Something like that can be helpful. Actually, that instruction which is popular in India especially is that we must always, always chant no matter what. But actually, it is that you must always chant till you come to a point where that stillness is reached and then get in touch again and tell the report from that point. But I feel like what has happened is that so few actually do the practice with a lot of faith and regularity. So then it is just shared openly that you must no matter what just chant. But you don't need to when the call has been answered and it's your turn to listen; then it's very safe, in fact it is very advisable not to exert our will anymore, no? And then you we may find there are so many phases that may happen. So you may find that the chanting is happening from a deeper place where we are no longer chanting anyway, and sometimes even that stops in a very holy place. So we don't have to, but the mind can trouble us: 'But your teacher had said you must always, always chant.' That's why I feel like that cooking and eating thing is helpful.

What is right of—on the right mode?

Yes. Yes. When we talk about spiritual reality, that reality can never seem like a reality to our perceptions or our sensory perceptions or to our mind. You see, the mind can sort of try and fake it and say, 'I am Nirguna, I am the boundless presence, the Saguna,' but it has no actual insight into this, you see. It does not even recognize love. It can recognize the feeling of love; it can recognize grasping, wanting, desire; but it can't recognize that which is deeper than, subtler than all of these things. Just like—so let's say a simple example—in the air it is said that there's oxygen, there is hydrogen, there is nitrogen, there's all of these, but where is it? You see, so we can't through our senses, we can't perceive it. So in the same way, subtler than all of these, subtler than the world, subtler than all of space itself is the space of our being. And subtler than the space of our being in which even this space is born, subtler than that is the beyond being and not being. Even the guna of beingness is not there in that. Now a good way to look at this is that we can only see this with borrowed eyes. We can't see it with our own eyes. You see, but there is a beautiful one who lives in our heart who we call the Guru who lends us his eyes or her eyes, whichever way we refer to the Guru. So because he lends us his eye, we are able to see that—'see' in quotes—see that which is unperceivable. And that is why the Guru is called the bringer of light. You see, the word translates into the bringer of light, the one who brings light. But the light that he brings is the most beautiful because only in that light can we see that which is beyond perception. In the light of the sun, in the light of a strong electric power device, you can see a lot of that which is phenomenal. But no light has made the claim in the world that 'In my light you can see the non-phenomenal.' You see, now that light is only the Guru. That mode of knowledge—that which we're calling a mode of knowledge, actually I should not—is the Guru himself. It is like he lifts us up and makes us see from a place which we cannot access in our normal worldly existence. And that is why this entire process is grace. Okay? This part of seeing that which is beyond perception is pure grace because you can't predict it, you can't demand it, you can't be entitled to it. We can do whatever we want, but unless it is the grace of the Atma within, it will not unfold in that way. You see? So nobody can make a guarantee and say, 'I stood on one leg for a thousand years and did practice, so I must have it.' You see, you can't—you're not entitled to that as a passing certificate because you did something. Now that can sound terrible, but the good news is that God is most merciful. So it's most likely that like you stand and really remember Him or sit and remember Him fully for even ten minutes, He will show you what you want to see. You don't have to look at the worst-case scenario of that. The point about grace is: why do we look at it when we hear that it's all going to be grace ultimately, we always feel like, 'Oh, then it's very difficult.' No, then we should look at it and say, 'All is His grace and He loves us so much.' Then it's very possible. It should not seem as impossible; it should seem more possible because of that. Isn't that the usual reaction, that we can do whatever we want but what will unfold will be only His grace, and our mind goes and says, 'Oh no, then how long do I have to wait?' You see, we never remember that He is the most merciful one. We just love to have control over the narrative. We just love to have that control and say, 'Okay, even if I know it's twenty years, then at least I know it's twenty years.' And grace sounds too unpredictable and scary. You see, so is it twenty minutes or twenty lifetimes? We don't know. Now how to do it, we don't know. You see, like what to do to find the reality of the Self, we don't know. But what not to do has been made very clear. Okay? And what not to do is fill yourself up with ego. You fill yourself up with ego only by constantly buying into what your mind is telling you about your life, about yourself, and about others in your life. Keep yourself empty of that. Keep yourself empty of that. You can use the inquiry. You can use God's name to bring you into the silence. So there's a farmer, and there's some fear of a drought this year. Suppose like many years back when our irrigation systems were not so good, then every year there would be fear of a drought, no? And I'm sure even now there is, but so then suppose there's a farmer who has not prepared his fields for the rain but is concerned about whether the rain will come or not. What will you tell them? See, there's no point lamenting about why God's grace is not happening unless we have prepared the field. Otherwise, even if the rain comes, we'll be busy with some outer entertainment. Isn't it our job, our end of the bargain we have to do? We must prepare the field for God's rain to come. But we cannot be then attached to Maya. You want Atma's eyes to be given to you so that you can see the truth. You see, but your—I'm just saying generally—that your allegiance is to Maya, then how will Atma's eyes—where is the space for Atma's eyes to work, to be given? So when we inquire and we ask ourselves the question 'Who am I?', we first see the limitation of our sensory perception and our mind to be able to tackle this question. Then we stop aligning with it. Either we get tired of aligning with it or we stop seeing that it's just not possible. The instrument is too gross to capture the subtlety of reality. So we stop allying with the false instrument.

If your allegiance is to Maya, then how will Atma's eyes—where is the space for Atma's eyes to work—be given? So when we inquire and we ask ourselves the question 'Who am I?' we first see the limitation of our sensory perception and our mind to be able to tackle this question. Then we stop aligning with it. Either we get tired of aligning with it or we stop seeing that it's just not possible. The instrument is too gross to capture the subtlety of reality. So we stop allying with the false instrument. Then, in the stopping of the allying with the false instrument, we drop into the true instrument. We fall into the true instrument. Then we stop relying so much on the false. So the way to make ourselves fertile for God's eyes to open in our heart is to stop being attached to the false and stop relying on the false.

So we have been told that in the tree in the garden, there are two trees in the biblical story, in the biblical history. I have to stop calling these things story. In the Bible, we are told that in the Garden of Eden, which was heavenly, there are two trees. Which are they? What happened? The Tree of Knowledge and the Tree of Life, isn't it? I got it wrong? It's possible. We always mix up things. So the Tree of Knowledge and the Tree of Life. And it is said that the whole garden is there to enjoy and the Tree of Life is of course the center of it, but don't bite out of the Tree of Knowledge. Now, I always found that a very strange history because we were always told that knowledge is a good thing. So why not to bite out of that tree? That it was always confusing to me as a child, no? Anyway, I was an atheist for most of my life, so I was reading with a bias of skepticism anyway.

So that's it, actually. So if you don't bite out of the what you consider to be knowledge right now, then the Tree of Life will prosper. But if you take a bite out of the Tree of Knowledge, then you'll be asked to leave the Garden of Eden, leave heaven. Our spiritual life is contained in that history. Don't go to the mind. You don't rely so much on your senses. Allow your Antahkarana, your soul, to be in service to that Tree of Life which is in your heart. Then you live in heaven. Heaven is God's presence. The ego's attempt is what? To create its version of heaven in the false realm and try to be the king of heaven himself in the world. That famous song when we were growing up was 'Everybody Wants to Rule the World.' It's true that if given the option, everybody would want to rule the world because this banishment, you see, feels like the prodigal son trying to make it by themselves and trying to become the king of this world. But they can't overcome death. They can't overcome the ephemeral nature of this appearance and that is always, always troubling the mind.

So you look at people who are the richest people today. What is the one project that all of them are working on? There are two projects, right, that all of them are working on. You see, whether it's a Musk or it's a Bezos or it's a Bill, all these people are working on these two projects. One is that Earth is not enough. We want to go further out into space. So now, because they have domination here and the ego is not satisfied, like, 'Oh, we'll end up destroying this place soon so we need to have a backup option.' Better that you spend that money on not destroying this place; that would be probably better. And second, what is the second project? Immortality. How can we escape a disease? So they are working on all kinds of science-transfiction type projects about how the body can forever be disease-free or how—I don't know what their definition of consciousness is, but it's not the same as ours—how consciousness can be transplanted. So they are all working on these kind of initiatives. So if you look at it, because it doesn't like the fact that we can become kings of this ephemeral world, but what about death?

So it's the same Nachiketa story in the Katha Upanishad from thousands of years back. Same story repeats itself. The God of Death comes to Nachiketa and says, 'I'll make you king of the world, basically,' no? And this child says, 'But will I be free from you then?' He says, 'No, everything that you have and you will have to die because nobody escapes me.' So then this young boy asks the Lord of Death, 'Then you give me the knowledge which is beyond you.' So that knowledge is called the Katha. So it's the same human condition which repeats generation after generation. All because we took and continue to take the bite from the wrong tree. Those two trees are the two modes of knowledge. Tree of Life is the right mode of knowledge and the Tree of Knowledge, which we think to be knowledge, is conceptual right and wrong, good or bad, better or worse. 'What should I do?' The need to take charge over our life using the concepts of good, better, worse. That is the mind-intellect organism. It gets us caught up in Maya. Don't take a bite now. Free from Maya. Just don't take a bite. Let all the apples come and go. Isn't that all spirituality is saying basically? Let all temptations from the wrong place come and go. You stay in your heart.

So after hearing this, what is your move? I already see that. See your move on your faces. That's fresh. Fresh. Empty. Empty. So funny. Everywhere is the same thing and everyone says we are different. Good. Okay. Just try this for some time. You see how irrelevant all the things that have bothered us will become. Just try nonsense about nothingness. Remember that the mind's something is really nothing and the mind's nothing is all there is. What do you find when you go deep within yourself? That nothing. That nothing is everything. That nothing is where everything comes from, you see. And the somethingness of the world is really nothing; it is vapor, vaporish. All the scriptures have told us that. Ecclesiastes says everything is vanity, basically. It's another way to call it vaporware; it doesn't really exist. Vaporware is a software term. It's just like you got some marketing but there's actually no product. So that is called vaporware. So that is the good definition of Maya. It's all vaporware. It's all marketing from the mind but there is no substance to anything. Okay, let's go to Shruti.

Actually, I was about to ask... when I was seeing the last, you are telling now after we drop this body, then meeting God's feet. Even if not meeting God's feet after dropping this body, remembering that itself is His grace. Correct me if I'm wrong.

You told something like that.

Yeah. But there is nothing to ask now. It's His grace. Now I understood somehow.

So we talked about it today also, that whether it rains on a farmer's field is completely up to God's grace. But, and of course I'm not talking about you or anybody here, I'm just saying that suppose there was a farmer who sold his field to drink and gamble, and then that farmer is lamenting about the rain not coming. So what will you call that farmer? You see? So in the same way, our job is to keep the field ready. Whether the true work, which is the rain coming, happens or not is up to God. So we cannot sell ourselves, literally sell our souls to Maya, and expect that God will replace our eyes with His eyes so that we can see the highest reality. We must offer ourselves, our Antahkarana, to God constantly. So then God can make that His home. Whether God will give us a place at His feet after this body is dropped, or during this body is here—all of those things are for God to decide. We make the choice moment to moment about who we love. Let's go to Diva. Can you hear me?

Hello, my dear. Yes, I can. Thank you. I just felt to ask you for your blessings to stay in the true place of seeing. It is getting your mic... I just want to ask for your blessings to stay in the true place of seeing because I've just been reflecting for a couple of days and I realized that it's just like, you know, you're speaking about... I've tried to deal with my hand like the photo booth of the Holy Spirit and how like that close when you do your two hands together, like that thing. I saw that all of this existence actually is about that and that there's actually a force, and this force is not just outside but it's inside me as well, that is trying to prevent that from happening. So you would try everything and I'm seeing this and I'm seeing that there is something in me that wants to just stay there and just to be, just leave everything and be that. But at the same time, there's like the aspect of my being that wants to be like not like a something somebody, like habit, I don't know how to explain it.

Yeah, like...

Of like shape-taking. It doesn't even have to be like an arrogant shape or prideful shape, but just like the... I don't know, like the hunger for shape is there somehow. And I'm seeing that it's like a habit. And I'm seeing that the only way is just to continuously abide in that. I was saying that actually that every pathway, every single thing that has to do with truth is actually saying the same thing, you know? It's like they're beating the same beats of the spirit. It's the same thing, you know, and like when I listen to the word of Christ and I see that it's the same, like they're beating from the same drum of the spirit of truth, the same place actually, and just expressing in different ways depending on the capacity to hear. And it's just so... I just feel so grateful that somehow the spirit of God has been able to open the ears of my soul to be able to hear what you speak and also for it to resonate in my heart. But I also know that I have to stay in this as much as I'm able to, in the true place of seeing, because in that true place of seeing I see that only from this place is love in its purest expression able to manifest. And it's so beautiful how even without... like sometimes even if your clothes are very dirty and you just turn your heart to God, you know, He can even use you to speak through someone and something happens there. So I'm seeing this mercy that you speak of, of the truth, and although there is like this... because there's like a concept-free God, like God beyond the concepts, but it's still alive somehow in a true way. But I'm seeing that there is something that wants something to leave that place somehow. And it's like a battle in me.

Yes. Yes.

It's like a very... it's a very subtle battle because it's very... something doesn't... it's like this thing you speak of is very true. Very true. Like that's why I just ask for your blessings, Master, to stay in this place where the most true place is true beyond the concept of truth somehow.

Yes. True. Full, full blessings for this. Full support. Full love, full blessings for this. Thankfulness, because this truly is the battleground. Who we are facing is the battle. Who will we face? Will we face the light of the Atma within or will we face the offering of Maya? So all of us need all the blessings in the world, beyond the world, to stay in this holy place. Oh my. Oh my love. So all our lives are a love triangle, basically. And your Antahkarana, your soul, is at the center of this love triangle. Now it will seem like a digression, but I promise I'll try to bring it back to the point, which is that if you notice the template of a love story in this world, have you seen what the template is like? Ninety percent of the love stories are the same and the template is basically encapsulated in Pride and Prejudice. What happens in Pride and Prejudice? There are these two men who are vying for the girl. One man is flashy and loud and extravagant. Then, you know, he gets all the attention. And the other man is the quiet, silent, supportive type. Yeah. Now in all, like most of these rom-coms, all of these romantic stories, the same thing plays out. One will be—I think one of them is called Darcy and the other one I don't know what the name is—but so that is the story of Allahabad.

And Pride and Prejudice. What happens in Pride and Prejudice? There are these two men who are vying for the girl. One man is flashy and loud and extravagant. Then, you know, he gets all the attention. And the other man is the quiet, silent, supportive type. Yeah. Now, in most of these rom-coms, all of these romantic stories, the same thing plays out. One will be—I think one of them is called Darcy and the other one, I don't know what the name is—but so that is the story of Alahad. Why? This flashy, extravagant one is offering a lot. There's so much that you can have fun with, be entertained by, get distracted by fully, you see. And the Atma is the strong, silent type, sitting there waiting, not impatient, not rushing, not doing any drama.

And ultimately, our soul understands who the right partner is. It gives up on the flash of Maya, gives up on the attractions that Maya has to offer, and falls in love with the true one. And then that love deepens and deepens till that becomes one. So it's so strange in a way that this most popular sort of framing of a love story is actually the story of our soul attracted to all the flash, all the offer, all the pride, all of these things. But ultimately, we have to turn to the true love in our hearts.

Don't expect a false lover to give up very easily. This Maya will cause all the distractions, all the trouble, everything. Every day we've talked about it. It'll offer one theme to focus on, something to distract us with. So in this movie about your life, who are you picking? That is the key. Did anyone predict, including myself, we'll be talking about Pride and Prejudice and such? It is very real. It's very real. And maybe that's why that same story appeals to us. And we've seen it in Hindi, we've seen it in all languages, we've seen so many different versions of this. Nobody's ever rooted for the flashy one to win at the end because of no substance; vaporware. All flash and no substance in this world. Okay, there we go. Thank you.