Post Aarathi Talk 05 on 13th May 2017

Full Transcript(Not Corrected)

Navarasa. Nine types of rasas are there. Rasa means feelings, emotions. And bhava means that which can convey to the other person, whether it be poetry, it be music, it be sculpture, it could be singing, it could be drama, acting, it could be dance. So, that is called bhava. Emotional feeling should be the person should be able to convey and the other person should feel it. That is bhava. So, the sahitya, first comes bhava. The sahitya means the lyrics. The lyrics should be in accordance with the feeling. So, he must have special talent to bring about those particular mood. But lyrics themselves will not help, especially of music. The lyrics themselves must be set such a composition that it should be able to express that particular bhava. And you know Indian music, you should know better than me. It is based upon natural experience. Morning, our mind is in a particular way. Noon, it is in a different mood. As the sun is setting, it will be in a different mood. So, there is one raga called bhim palashi. It cannot be sung either in the morning or at night. It can be sung only in the daytime. Daytime, because bhim activity. Only Bhim Sena killed expressed himself at night and Kichaka is a different reason. He could have done it at daytime also. But he didn't want to reveal his identity to people. Because the Pandavas, the Kauravas were seeking how to ferret them out when they were incognito. So, what is the way? They sent one very strong man, boxer, wrestler. His name was Jimoto. And he who can kill Jimoto, that person must be Bhima Sena. And where Bhima Sena is, all others like what is called a huge creeper. So, one side you pull all the Panchi Pandavas, six, five Pandavas and Draupadi and Kaurava has to come. So, Jimoto was sent to Panchala, Virat Sabha. And as soon as he came, he challenged, is there any hero in your kingdom? If he is there, then he should be. Otherwise, bow down to me and say we are Dasoham. Only two modes. According to Indian mentality, only two modes. Oham and Dasoham. Hindi Hindi Hindi Hindi Hindi Hindi Hindi Hindi Hindi Hindi Hindi Hindi Hindi Hindi Hindi Hindi Hindi Hindi So, what is the first thing? Bhava. We are talking about music. Six conditions need to be fulfilled in order to be a good musician or good music. First is Bhava. You understand Bhava? Emotion. Second is Sahitya. The literature should be appropriate to express that. The third is Raga. And this Raga depends upon the, you know, it is nature. Our Indian Rishis have experienced. We don't experience it. Night we have to experience Bhairavi and Malkosh and such Ragas. We don't experience because bright lights are there. That Gavirata of the night is not experienced. We don't even see. All our, 90% of our world nowadays is only internet. We don't communicate with the nature hardly. You get down into the car, like that get into the office or home or whatever and come back. Where is the time? That's why I heard that some people can hire small plots and grow vegetables, fruits, etc. You know that? Allotments means many things. In India everything is allotment only. Here, specially they want to go and grow with their own hands so that they can be communicating with nature. After all we have come. Where have we come from? One of the best bhajans of Kabirdas. You heard the song? So, this potter is making pots and he is becoming very proud. Oh, what a great man I am. This is mere mati. But I am making a pot. He doesn't understand. He is going to go to pot. Old days you know, how we grow. First pottering then go to pot. You heard that expression? Going to pot? It's going to pot. That's what English expression. Pottering means old age. Pottering about. It starts with pottering then ends up in going to pot. So, this potter is becoming very egotistic. Oh, I can shape this earth. This is the poet's imagination. Poet's imagination. The earth clay is telling to the potter do not be proud. I will shape you. Because after death you will have to come to me. Every religion, dust unto dust. So, we have all come from the earth. So, we are people of the earth, concrete people. We are like that. So, this raga nature, experience of nature. Night when we experience nature, it is so deep. It makes a person thinking. It sets a person in this darkness. What is there? What is darkness? And then he extends it. The darkness not only in the external world, in the internal world. I am dark. I don't know what is going to happen next second. There is a beautiful drama by Girish Chandragohar, a devotee of Sri Ramakrishna. And he has written many, many religious dramas. One of them is called Chaitanya Leela. And the whole of Bengal evokes. What a wonderful thing the man has done. Then he wrote Buddha Charita. The story of Buddha. And Buddha was lying down under a tree. And he was feeling something nagging him. What is it that is nagging me? I am having everything. I am a prince. I have a kingdom. I have a beautiful wife. And you know that story? I will come to that story now. Coming back to this. So, bhava sahitya. And that sahitya must be appropriate to express the bhava. And that sahitya must be set to a particular tune to be able to express that particular feeling. So bhava, sahitya and raga. These are the upper three. But it must be accompanied by three more. Shruti, laya and thala. Shruti, you understand? Each one of our, what is called voice, is at a particular level. Some people, that is their normal. Some people, women you know, they call it soprano, like that. That's why this harmonium, whenever I have to play, I have to bring down that one to my level. And some people take it to the highest level. Our Uma is now, today morning it has taken to the almost seventh note. I can't even open my mouth. So I have to bring it down all the way from there to the third note. So this is called Shruti. And every great singer, he is perfect in one note. Some are perfect in Sa, some are perfect in Rishabha, then Gandhara, etc. And this Lata Mangeshkar is perfect in, you know what it is? Panchama. Panchama is called Kuku, Gaku or Kuku, whatever you call it. Kokila. That's why so melodious voice. She is not perfect in other notes. But that particular note, you know, whether you play Veena or any flute or Sita or Sarod, any instrument, the moment that fifth note is given, this person's voice, you cannot distinguish whether it is instrument or whether this. That is the greatness. Anyway, I have to tell you a story, you know. In a school, a drama is being planned. Drama by school children. So the master told me, I will train you, then on Christmas day we will do that. So some children got nervous. So we can't sing. He said, don't worry. The day you cannot, you feel you cannot sing, you just pretend you are singing. So the day came and all of them, so the instrument started, everybody. Everybody is thinking the other fellow will sing. I will only pretend. If everyone is pretending, any song can be done. So this is the most wonderful thing. Shruti is very, very important. And how do we know what is Shruti? What is my Shruti? What is your Shruti? How do you know? You are a musician. How do you know? No. See, your voice should range. So this is the normal seven notes. At least four notes above. At least four notes below. So four plus four plus seven. How many? Fifteen. So that which is in the middle, between these fifteen, that is our Shruti. That is why scale changer harmonium, you know, you have to find out that scale where you will be able to go down as well as go up. Suppose you put it higher than your Shruti, then you will be able to come down, but you won't be able to go up. If you put lower, then you won't be able to, you will be able to come down, you will be able to go up, but you will not be able to come down. So this is the general guideline. Four notes upper, four notes lower, you should be comfortably able to go up. At least three. Three plus three, if not four. Four is perfect. And that which can make you go to the upper four or lower four, that is each person's Shruti. One of the most important things is Laya. Laya means rhythm. Laya is general rhythm. Thala is particular rhythm. So to each particular one could be Jamp Thal, one could be Adi Thal, one could be Rupak Thal, or one could be Tevra or Jamp Thal. Four important are there. Teen Thal, Ek Thal, Jamp Thal and Tevra or Rupak Thal. And there are some variations out there. But mainly, 99% these four cover. So these are the three, Shruti, Laya and Thala. So Bhava, Sahitya, Radha. Shruti, Laya and Thala. When these six are there, that is called art. Music, especially music. If one of them is absent, then it won't work. So you know what they say about Karnataka music? It is called Laya Pradhana. Whereas in North Indian music, Hindustani music, what is it called? Bhava Pradhana. It goes on and on and on. But there is a beauty. He has to express the Bhava in the Alapana. But nowadays people don't have that mindset. That's why within 15 minutes the whole Alapana is over and then Madhya Shruti also is over. And then the fast Shruti also will come. Previously it used to take 2-3 hours for each Raga to express in various ways. But those days are gone. So this Bhava. Bhava means feeling. This feeling depends upon our experience with nature. That's why early morning you don't feel like having this rock and roll music. Though these Anandis, 24 hours they are putting. That's why whatever you eat, you become that. Whatever you listen, you also become that. If you listen to rock, you become also a rock. If you listen to metal, you become metal. I am not joking. Whatever books you read, whatever films you watch, whatever talk you have with people, that indicates what our nature is or it changes, it can change. So this Girish Chandra Ghosh had written many religious dramas. One of them is called Buddha Charita. The life of Buddha. So Buddha was born. You know his birth was wonderful. The moment he was given birth, his mother died. Very short time. So he was brought by his mother's sister. What is her name? Prajapati, I think. If he was his mother's name, then he was brought by his aunt, so to say. Mother's sister. And she became a nun later on. Under Buddha. So the moment he was born and his mother conceived, one night she had a dream. The dream was a white elephant was entering into her womb. So she told her husband, Suddhodana, and then immediately he called the astrologers. So this is the dream. What does it symbolize? And then they predicted a great soul, a divine soul is going to be born. But they did not know how great a soul. How can they know? Even now we are remembering Buddha. So this boy was born. The mother was going to her parents' home. That was the custom to go in those days. Nowadays the parents the mother comes. Previously the lady used to go. Because you know it is the nearest place. Then you know what happened. Before she could reach her mother's place on the way there was a Lumbini garden. And there under a tree she gave birth to this. So indicating future that my son is going to be a Vana Prasthi, Vana. A liver in, means a renouncer. Vana means not wanderer. Vana means jengel. By birth. Of course then Suddhodana brought her back and astrologers came. Then they gave a prediction. He is going to be the world's greatest. Either he would be greatest emperor or greatest monk, renouncer. And his father didn't want him to be a renouncer. Because every parent wishes to pass on all his inheritance. Hello. Come on. Come on. Come on. What were you doing? What is that? Wow. Such a big book. It is as weighty as you. What is that book? Harry Potter. Are you also reading? Yes. Thank you. Now dad open it. Yes. So his father did not want him to become a monk. Because he was a king. He wants to naturally to pass his heritage you know, kingdom to him. But who can? The boy was growing up. You know what he did? Who can become a monk? A person who experiences unpleasant things. He will become a monk. Then his father thought, I will put a stop to it. How? Only pleasant. All the beautiful women only will attend him. Music. First class food. No unhappy event should come. That's how he grew up like that. But who can prevent? Because he was destined to be emperor of the whole world. In the form of a spiritual teacher. Who can prevent it? He was born for that. Even the astrologers did not know that he was going to be a big emperor. Either this or that. So he grew up but there was something troubling him. He could not pinpoint and say what is it? Why am I so unhappy? I want something but I don't know what I want. So one day he was sitting under a tree lost in thought. Find out why am I like this? Then you see the awakening has to come. It came in the form of some divine beings who were said to be surrounding him and singing a song. That's Girish Chandra Goswami. He embodied it in one of the most pathos songs. I want peace. Where do I get peace? Where from have I come? Where is this life stream carrying me? Why do I do what I do? What is it that makes me not see things clearly? That binds my eyes and my heart is longing. But what is the purpose of life? What is the meaning of life? And how do I get this peace of mind? So a very big song. Long, long song. But it is written in such a beautiful, beautiful way. Swamiji sings this song. When this song was heard by the audience literally they wept. Because we are also longing for the same thing. But we think we know. I want to get married and I want to have children. I want to be happy. I want a bigger job. I want to live happily, comfortably. This is what we think we want. But have you noticed we are never happy? A little more. A little more. Like that something more. Something more. I want something more. I am never satisfied. Have you found out anybody who is satisfied? You will not find. Until you reach God you will not be satisfied. Temporarily you may think. But next day problems will come. Any object in this world it has got three defects. Do you know that? Any object in this world. And we don't know anything other than this world. Whether it is physical object or mental object. It has three defects. That is why we say Shanti. How many times? Three times. Do you know why we say Shanti? Because Ashanti comes from three sources. Ashanti. One comes from our own body. When I am sick, when I am hungry, when I am thirsty, when I am old, when I have some disease, when I have the fear of death, when I lose somebody, it is one. The second thing that comes is from the external nature. You know sometimes hot, sometimes cold. Like that. And sometimes it is over raining, floods, famines, droughts. You know anything can cause whole nation to suffer. This is from the external nature. What is the third source of unhappiness? Ashanti. There are some inexplicable things. Everything seems to be fine. Something doesn't materialize. Almost we got something. But it slips away. So we say, attribute to unknown fate. That is what we call bad luck, ill fate, whatever. Graha, grahachara. Sometimes we say graha. Like that. Graha patu. You know? Graha patu, pora patu, alavatu. Telugu? Alavatu you know? Habit. Pora patu you know? Mistake. Some mistake. Graha patu you know? Influence of the grahas. You know how many grahas are there? No, no, no. Ten. Nine grahas given by God. One graha when the daughter gets married. Jamatha dashamo graha. Sunil is the tenth. And it is said, you know, these nine grahas, their influence is only temporary. This is for life. This is for life. Anyway. Our gods themselves prove it. This poor, you know, Kailash Raja. Himavar. He got his daughter married. And the tenth graha has come. Not leaving. Permanently. Permanent graha in his father-in-law's house. What about your Vishnu? He married Lakshmi Devi who is born of the Kshira Samudra. Where is he permanently staying now? Yeah. He got one spring caught. And he is not leaving that place at all. He is there permanently. Okay. So, this Buddha, he was deeply moved. Now he knew these are the questions which were troubling him. Where from did I come? Where am I supposed to go? We don't know where from we came. And we don't know where we are going. And we don't know what is going to be our fate. And what is the purpose of life? Life is meant to find out what is the meaning of life. And anybody who doesn't know what is the meaning of life, he will never be unhappy. He will never be happy at all. He will always be unhappy. So, this unhappiness or shanti can come from three sources. And every object, however good it is, has got three defects. The first defect, it is incomplete pleasure. Incomplete. That's why dissatisfaction. Asantruti. You know why? Suppose you are eating. It satisfies only one sense organ. You eat a sweet. It satisfies how many sense organs? Because the eyes want to see nice things. The ears want to hear nice things. The tongue wants to taste nice things. Yeah, that is why, you know, suppose you are eating some nice sweet in a place which is smelling bad. You will not enjoy it that much. Is it not? So, this is the thing. And suppose it's a very cold room or a very hot room. So, the sweet is okay. But can you enjoy it? It's a nice room where it is not cold. That means it must be very comfortable. But where do you get all these combinations? Nice smelling, nice tasting, nice looking, nice sounding and nice. Where do you get all this? If you get one, you may not get the other. This is one type of asantruti. The second type of asantruti. How long does it last? Anything. How long does it last? That is why any object we love can only last for a very short time. The real experience lasts only for a short time. Afterwards it's a memory. Memory means what? Past tense. Experience always should be present tense. I am experience. But the memory is always past tense. But we think, we use wrong words. I am happy. No, you are happy because the memory is a happy memory. How long will the sweet stay there? Not long. Any object we experience doesn't last long. But there is one experience which lasts a little longer than other experiences. Do you know what it is? Just now you heard in the Gita class. What is it? Deep sleep. 5 hours. 6 hours. And if we are children, even more hours. For 10 hours you did not know anything. That's why it is such a pleasurable thing. Ananda. Ananda. Not pleasurable. Ananda. You know what is the difference between sukha and ananda? You know the difference? Sukha has its opposite. Sukha's opposite is dukha. Dukha's opposite is sukha. And you cannot have sukha unless you are having dukha. This point itself many people don't understand. When do you enjoy nice food? When can you enjoy? When you are in a state of dukha. That is the truth. The more dukha, the more pleasure. And also vice versa. So, if you get happiness from one sense organ, all other sense organs may not be getting starved. This is one aspect of asantrukti. The other type of asantrukti is, how long does this last? It doesn't last long. And then you cannot go on eating. There is a limit how much you can eat. Even Bhimasena has got a limit. Very interesting story you know. This is called Mahaprasthana. The last parva of Mahabharata is Svarga Rohana Parva. They were all decided. They will walk till they fall down. Mahabharata. So, Yudhishtira, five Pandavas and Draupadi. How many were walking? A dog. A dog also was walking. So, first Draupadi had fallen. Then Bhimasena was asking, why did this Draupadi fall? He said, we are all married to her. But her partiality is towards Arjuna only. Partiality. That defect is there. Arjuna, he thought that I am the greatest hero in the world. And Nakula thought I am the most beautiful person. Sahadeva thought I am the expert in everything. Something like that. Then Bhimasena fell. All others fell. Bhimasena was asking. Yudhishtira was answering. Then Bhimasena fell. While falling, before dying, he was asking, before my death, I want to know why I have fallen. You know what answer? You have great many qualities, but one of your worst qualities, you are never satiated with any amount of food. Atibhojani. You know that fellow, when they were living in Ekachakrapura. There, they were incognito, you know. And then they were living in a Brahmin's house. And there was a demon for whom they had to supply one human being with a cart load two bullocks and a cart load of food. So this Kunti, in her greatness, they had only one son. So she naturally, when the mother was weeping, Kunti Devi was given shelter by her very kindly. And very interesting also, these are the side stories which you have to enjoy. That lady's cooking skill was thousand times greater than Kunti's. That's why Bhimasena always loved that lady's cooking. Whenever that lady cooks something, then she gives something because she was a kind lady. Five guests, six guests. Kunti and five. Later on, Draupadi also joined. So, this everyday they used to get food. And sometimes this lady used to give. The mother said, all of you divide equally. And who was the divider? Themself. How does he divide? No, no, no. One-tenth and ninety percent. So that one-tenth is for all the five. And ninety percent is for him. Even then he was not satisfied. So, Kunti's sons, that family's turn to offer one human being and also this came. And that lady was weeping her heart out. Then Kuntidevi heard this story. She said, don't worry, I have got five children. I will give one of my children. Because you have only one, but I have got five. Then, who was the person? Bhimasena. Bhima ascended. Then they had to provide two bullocks. And bullock got full of food. Tasty food. So, Bhimasena started. And he could not resist. Before, he was also driving. He was also eating. By that time, he reached that demon what is this called? Akasura. So, the food is almost finished. Excepting this one sweet. And Bhima just loved that sweet too much. So, he was keeping it at the very end. And then this fellow was waiting, this Akasura was waiting and waiting and waiting. And he came out to see and saw this strange sight. That the whole cart full of food is finished. And the last, he kept to the last that what is that? Puranpuri. Like that. That was the last. And he was slowly eating that one. And this fellow gave and then came and gave one blow to the back of Bhimasena. Bhimasena did like that and said, Baba, wait until I complete this one. That fellow was getting furious that he was supposed to eat Bhimasena and plus the two bullocks plus all these things. Bhimasena did not eat the bullocks. But all the food he has finished. After that, you know, the greatest joy comes that these people don't know. They can't do that fork. Yeah. So, this was Bhimasena was that nature where he was too greedy for food. But of course his nature, you know because that digestive power is too much in him. Because Vayuputra, you know, like that. Anyway. So, what was the story about? Why was I telling this story? The first thing is Atriptika. You know what is the second thing? Every happiness is followed by its opposite. This is the second defect. If you are happy, you have to be unhappy. If you are unhappy, you have to be happy. This is a good thing for us to learn because if anybody says Oh, I am miserable fellow for whole life. Nobody is miserable for whole life. Like a husband declaring to his wife, I love you always. How much time does he sleep? Eight hours. Does he think of his wife? No. At least how many hours is remaining? Sixteen hours. Out of sixteen hours, he is thinking of his job and all those things. Do you think he is remembering his wife at that time? If at all he is remembering his wife, only for one purpose. What is she? Preparing for me. So, this is how much time he is thinking. Very, very little time. Even when he is there personally eating, drinking, taking bath and taking care of oneself, so many hours. How much time really a man can think of any object? It is impossible. Not possible. Impossible to think of an object all the time. You know why? Because the object is changing and also the subject means our mind is also changing. So, it is not possible. So, this is going on like that. This is the second defect of any object. What is the first defect? Whatever we enjoy, it is not complete satisfaction. It is okay, but I wish to have it more. What is the second thing? It always brings its opposite. What is the third defect? Whenever we enjoy something, a samskara is born, impressed. I want it again. Desire becomes reinforced. This is the cause of bondage. Three defects are there. That is why no object can satisfy. And that is why we have to say Shanti thrice. So that I want to get rid of this Tapatraya. I want to get rid of three defects. But what can give me peace, Shanti? Only one thing. That is called Om. And this Om has got three syllables. You know what? Not three. Three and half. Three and half. A, O, N. But there is unsounded sound. It is called Ardha Matra. Half a syllable. What is that half a syllable? That consciousness which makes even these three possible. That is why these three are A, O and Ma are equated with three states of experience. Every day, 24 hours a day, every living being goes through three states. Waking, dreaming and deep sleep. Dreamless sleep or sleep. We simply call it sleep. So A stands for the waking state. O stands for the dream state. And N stands for there is a Upanishad called Mandukya Upanishad. Upanishad has got twelve mantras. Twelve mantras. The whole Mandukya Upanishad deals only with this Omkara, Pranava. That's all. Nothing else. And there was a great soul called Gaudapada. Gaudapada was the grand guru of Shankaracharya. Shankaracharya's guru was Govinda Bhagavatpada. And Govinda Bhagavatpada's guru was Gaudapada. He was a Bengali. Gaudadesha. So, he had written a beautiful commentary called Karikas. Gaudapada Karika. And Shankaracharya commented on Mandukya Upanishad consisting of twelve mantras and also the Karikas of his grand guru Gaudapadacharya and his own commentary. Nikhil Anand just translated the whole thing. Swami Nikhil Anand. So, this Mandukya Upanishad's main theme is the explanation, exposition of this Omkara. This Omkara has got three syllables. These three syllables, three and a half actually. That half syllable is what pervades all the three which is pure consciousness, the ground of all being. So, symbolically, whenever we utter Om, we are supposed to remember I am not the waking state, I am not the dream state, I am not the sleeping state. So, we call it I am not the waker, I am not the dreamer, I am not the sleeper. When we remember this, then the question comes what am I? If I am not this then first thing if you say I am not this that means I am separate from these things. That is why this Chin Mudra also, you know Chin Mudra? This is called Chin Mudra. Once Swamiji was, Swamiji asked one Narayan Guru. Narayan Guru, Kerala? You know, you heard about him? Great soul. Senior to Swamiji. Very great soul. Narayan Guru. So, this Narayan Guru had many disciples, Kerala. So, Swamiji met him and he was highly pleased to see such a great soul. He was a great spiritual person. So, he asked him what is this symbolism? This is called Mudra. Chin Mudra or Gnana Mudra. Chit means consciousness. Chit Mudra. And he gave a beautiful explanation. Do you know what is it? So, we have got three bodies. Now you see our hand is like that. These four are together. And this is separate. But without this, these four are practically useless. That is why human being is able to achieve more all because of this. He can catch, etc. So, this is called Jivatma. This is called Paramatma. And this is called Sthula Sharira through which we experience waking state. Gross body experiencing the waking state. This is called Subtle body experiencing the dream world. This is called the Causal body experiencing the sleeping state. Causal world. Subtle world. Gross body, subtle body and these three go together. The body and the state go together. That is why in the waking state we experience the body. Five sense organs. That is called Sthula Prapancha. But when we go to dream then this body is not functioning. It is functioning alive but we have no connection with it. It is all with mind only. The impressions in the mind and then we create our own. The subtle body creates its own world through all these impressions gained from the waking state. So, the dream body, dream, the mind is not aware of the gross body at all. But in the subtle world you can go anywhere. You can go to India, you can go to the moon, mooning. If you want to moon, mooning you know. Where do you go for mooning? You know what is mooning? Do you know? A young man thinking about a young girl is called mooning. Moon. Lunatic you know. Yeah, always mooning about dream girl. Stupid fellow. Dream girl is available where? In the dream. What is the point of waking state? This is called mooning. It is only our imagination. We don't know the other person. It is only our imagination that makes, oh wonderful, beautiful, grand. I cannot live. I cannot live in the beginning. After some time, I cannot live. I cannot live without you. Afterwards, I cannot live with you. Okay. So, when we are in the mind, mind creates the body. When we are in deep sleep state, neither the body nor the mind function. If they retire, withdraw into their causal state. That is why it is called causal body and there is a causal world. There is no duality there. That is why so much of bliss. There is no sukha, there is no dukha. That state where there is neither happiness nor unhappiness is called ananda. That's why dream state is also. Dream state we are as good as this. You know, dream state somebody can help you, make you enjoy. Somebody can also cause you terrible grief. Suppose in your dream, Sri Hari comes and tells you, I don't love you. Waking state he doesn't dare. But dream state he can tell you. Either in your dream state or in his dream state. Yeah, anything. You can also tell anything. So, these three represent our present condition is, it is married to these three. But when spiritual awakening comes, he becomes a Muslim. Muslim. Gross body, talak. Subtle body, talak. Causal body, talak. When can he do that? When jivatma understands, I have nothing to do, I am not identified. Then it has no choice but to jivatma, paramatma, aikya bodha, the separation from these three bodies. It is called moksha, it is called samadhi, it is called jnanam, whatever you call, shanti, maunam, whatever you call it. This is the meaning of symbolism of chin mudra. And it comes naturally to people. You don't need to practice it. That is why whenever this upadesha comes, you know, any holy person, this is how they are shown like that. This is the symbolism. So many things are there. Symbolic things are there. But because we don't know, we don't go into it. We change during because of our life experiences from a child to an adolescent. All the time. We are changing. We never feel any sadness or thing to do with the person that we are. Yes, we do feel sad. When a baby changes into adolescence, he regrets because responsibility comes with growth. Child means irresponsible. You are going to eat, throw your clothes, mummy is there to look after. I still remember, you know, my experience now recollecting that. One day I went for answering calls of nature. I was 3 or 4 years old. Simply after finishing it outside, not attached to it. Like that I ran back and said, mummy call mother. So she comes with a chambu of water and nicely clean. I still remember. No worry at all. After that run away again. We don't want. The more we grow up, parents say, you make up your own bed, you do this, you do that. Responsibility comes. We do regret, but we also look forward for the coming state which is youth. So we are very happy with youth. But are we happy? Because we don't get what we want. And always, you know, ambition, competition, all these things go on. So at least we are happy, we are young people. But the moment a streak of grey hair appears, we are finished. Are we happy or unhappy people? How do we know? Because how many ways we want to hide it. What is the mirror for? Mirror is not meant for anything else. Do you know what is it meant for, mirror? To find out all these streaks, valleys, mountains that are coming. Hey, what are you doing? Are you trying to find out mummy's grey hair or what? Oh! So these are the things. When we become old, we are not happy. And when we become about anticipating death, we are not happy. So we are not happy living, changing anything. But as I said, you know, when we are in a happy state, we want it to continue without interruption. When we are unhappy, we want to change it. We don't want to change everything. Unhappy state into happy state. So from the beginning, it is inevitable. This is the whole point. We are not happy to change. Changelessness, if we understand, is the state of happiness, then enlightenment comes. Now we are thinking being permanently happy is the state. But we have to understand there is nothing called permanent happiness. Changelessness is the permanent happiness. Thank you.