September 12th 2004
“A QUESTION AND ANSWER SESSION”
With Pranams at the Lotus Feet of Bhagavan,
On the way here, I met some friends who wanted to ask some questions. They especially wanted time for this during the talk. But I don’t remember their questions, as I was rushing over here. So if you have any questions, you are quite welcome to ask now. The offer is open to you.
What is the condition of Baba’s health at the moment?
As far as I am concerned, I can say this: Despite what we imagine or what we hear through rumours, to the best of my knowledge, He is perfect. He is hale and healthy.
This morning, He was giving me instructions about some announcements. When I was wrong about one point, He hit me hard. So He is quite hale and healthy - because if something were wrong, He wouldn’t be able to hit me! He is perfectly normal. Any other questions, please?
How can we control corruption? who will come after Sai Baba?
Oh, sir! You put me in a very delicate position. Okay, I think Baba should help me! Two questions have been asked, if I am right. One is about corruption, and the second about who will be coming after Sai Baba. I shall put them in reverse order and answer the second question first, and the first question next. After all, even a student is at liberty to first choose the question for which he has the better answer. (Laughter)
Somebody asked Swami, “Who will take over after You?”
Baba gave this answer: “Do not bother about this - that is My job. Instead, be benefited by the present Incarnation; be totally benefited by what you see. Live in the present. Do not live in the future. The future will take care of itself; leave it to Me. See that you advance and progress spiritually.”
On another occasion, one gentleman (the State President of one of the States) spoke in the presence of Swami. While making a speech, in his enthusiasm, he said, “Bhagavan, I want to serve You, even when You come back as Prema Sai!” (the third Incarnation of Sai Avatar)
I thought, “Something will be coming to him!” (Laughter).
Then, while mentioning other points in His discourse, Bhagavan said, “Just now, you heard that gentleman say that he wants to serve the future incarnation of Sai. But My request is, to serve this Sai now as He is. Other things can be taken care of later on.”
So that is the only answer I can give for that question.
The next part of the question is about corruption. Corruption is prevalent all over the world, more so in certain backward or developing countries. For some reasons, corruption may now be at a high rate, but it is prevalent all over the world.
Baba says corruption (as we know it) is of one type; but there is also psychological and spiritual corruption - the corrupted mind. Corruption does not necessarily mean the age-old corruption of accepting a bribe with which we are familiar. I am referring to another aspect - that of the corrupted mind.
A corrupted mind is a programmed mind, narrow and prejudiced. A corrupted mind is negative and biased. It is a mind that has already taken its stance, allowing no room for dialogue or discussion.
Therefore, my friends, we have to identify this corrupted mind so that we can grow into a free mind. From a free mind, we go upward to the super-mind. From the super-mind, we go to the ‘no-mind’ state.
As it is, we have a corrupted mind. But by the enhancement of good qualities, by being critical of ourselves, and by self-enquiry, we can go upward to a higher level called ‘open-mindedness’. From this open-mind, by further sadhana (spiritual practice), we can reach the super-mind, which is universal. From there, we go on to the highest state, the ‘no-mind’ state.
The no-mind state, or mind withdrawal, is the highest state. The withdrawal of the mind, its annihilation or loss, is the hallmark of spiritual practice.
The corrupted mind is the present state. Therefore, we have to understand at what point the mind is corrupted, and why it is corrupted.
From the worldly point of view, what does Baba say on matters of this nature?
If the individual is reformed, the society is reformed.
When the society is transformed, the nation is transformed.
When the nation is transformed, the whole world will describe a paradise.
Therefore, corruption must be checked at the individual level by one’s own Self; perhaps then corruption could be totally eradicated.
Baba’s ‘Education In Human Values’ or Educare will certainly make people aware of the Inner Self. The latent values, thus enlightened and awakened, will blossom, ensuring that man can avoid corruption.
So you are saying that a corrupted mind is caused by the ego?
Certainly! A corrupted mind is nothing but ego. Thank you! A corrupted mind is nothing but an egoistic mind.
Any more questions?
I have been told not to ask questions while you are giving a talk. Is this correct?
Yes, if there are sudden breaks because of questions, I won’t be able to complete the topic. It is not that I do not want you to ask questions; I am delighted to have questions. They help me to go deeper into the subject. But the reason I don’t want to be interrupted is because the topic does not get covered and we get nowhere.
What about the training of teachers in Educare?
This question is more or less an organisational matter. Perhaps I’m not competent to speak on this particular organisational issue. But we have ample literature on Educare. For more information, contact the Dharmakshetra Andheri, in Mumbai. To my knowledge, they have a lot of information that they will be very happy to share with you.
To a beginner, I can say a few thoughts.
education is information; educare is transformation
We are familiar with education but now the Sathya Sai Organisation, under Divine direction, has taken up Educare in a big way.
Educare and education are two different paths or terms. If not contradictory, at least they are complementary. Education, as we see it today, is ‘information’; while Educare is ‘transformation’ – that is the expected outcome of this program.
Similarly, education is a collection of knowledge, statistics, data, physical and biological, etc. All these things are external knowledge. On the other hand, Educare deals with wisdom, discretion, and discrimination.
The centre of education is the human head or memory. It is enough if the head is able to recapitulate, memorise and come to the rescue in times of need, something like a computer. Once you click the right button, you get all the information required. Similarly, the head and knowledge are all about ‘education’ – the giving of information that we require in relating to the outer world.
Educare is that with which we are born. It is intuitive. It has nothing to do with the head. It has to do with the heart or intuition. It is inborn. So, what is inborn, intuitive, and wisdom is Educare. The external, acquired, obtained, sensual, worldly information and knowledge is education.
Education changes from time to time because of advancement in the field of science, technology and agriculture. Theories and ideologies have been changing, progressing and advancing rapidly. Before a book is published, another new theory comes to light!
It is even more so with Internet. It is quite easy to get a PhD now. In our student days, it would take a year to decide on the topic. It would take a year to collect information. It would take a year to do research and make observations. It would take another year to prepare the thesis. It took a minimum four years in those days. But now, with Internet facilities, one has access to global services. One can have the latest information. People can expand on their inventions, discoveries, scientific investigation, research and knowledge. Education is ever changing.
But Educare is that which is constant and changeless. It is permanent, immortal, and eternal because values are changeless. But society changes. So, the theory of Educare is that of eternal values in a changing society, whereas the theory of education is the study of a changing society, its comforts, and lifestyles.
Education requires a teacher from outside, a schedule, a university, a curriculum, and all that. Educare has nothing to do with the external agency, the external tutoring, schedule, syllabus, bell or book. Educare is nothing but the awakening of the inner content, the inner being, the inner spark of which we are products. We are the products and the components of the inner spark that is already present, imminent and latent.
Education makes me a civilised man, while Educare makes me a cultured man. A civilised man is different from a cultured man. It is better that we do not discuss the difference, which is apparent, when we see the conflict between civilisation and the culture of mankind.
Education is purely individual. I am a graduate or I am a post-graduate, or I have a doctorate or a post-doctorate degree. It is absolutely an individual achievement and the individual’s acquisition of knowledge.
But Educare is uniform. No one can say in Educare, “I am superior to you.” No one can say in Educare, “I am inferior to you”, because the centre of our life, our very being, the Self, the quintessence, is the same for everyone.
To give you a concrete example, here is a centre point. Around that, I draw a circle. Over that, I draw another circle. Over that, I draw another circle. I can go on drawing circle after circle, bigger and bigger. But all the circles have the one centre point. No matter how many bigger circles I draw, all the circles have only one central point.
Likewise, we may be different in our sizes, in our physical, mental, didactical, intellectual, linguistic, cultural diameters. We divide at the first level; but at the centre point of our very being, we are one and same, even while we are different in our peripheries.
Therefore, Educare is the study of the central being, while that of education is the peripheral study of knowledge and all that goes with it.
Education demands observation of the external world. All of our sciences, fundamental and social, are based on the outer study of knowledge. They are based on the five elements as observed by our senses of perception. Using the senses of perception, we observe the external view and draw certain conclusions, and call it knowledge. This is all that education is about.
But Educare requires our turning inward to that which is within. So outer study is education, while inner depth is Educare. Now the point is, if we consider both are contradictory, we land nowhere. Bhagavan Baba always aims at synthesis, a balance between the two.
Education is for our living, Educare for our life.
Education is for our status, Educare for the Self.
Education is for social design, societal norms, and national ways of living. But Educare is knowledge of the Self, awareness of the Self, awakening of the Self, and experience of the Self.
Education should take us to Educare; it is a beautiful blend of the outer and inner. This is comparable to a coin having an obverse and reverse side, with both sides forming the coin. In a similar way, education is for the outer world, and Educare for the inner world, both making a beautiful blend of human life.
Such a mould of human personality will be really beautiful. Education will help us to develop personality. Educare will help us to develop individuality. We need personality and also individuality. If it is only personality, we are only humans in form and not by nature. If it is only individuality, we will still need to be functional and operative in the community and our profession.
Professional skills and talents, and societal obligations are all based on education. As members of a community, we cannot afford to ignore education. No, no, no, no. We are lopsided and incomplete if we ignore education. Education is absolutely necessary for our life sojourn on earth.
But Educare is for awakening. It is realisation; it is not achievement. Education is to achieve what we want to, here on earth. Education is achievement and accomplishment, while Educare is realisation of that which is already in existence.
I think I’m covering the questions of the friends I met on the way. Before the next devotee asks a question, let me remind you that the answers are from what I recall from Sai literature. They are not from my imagination, nor are they my concoctions. If I don’t know, I am courageous and say that I do not know. I then wait for an opportunity to get the answer from Swami. I note down things so that they can be checked with Swami. I pray for an opportunity to check with Him, that’s all.
Nothing is guaranteed. When you say you have a letter, He won’t come to that side at all! (Laughter) When you have nothing, He will stand in front of you and say, “What news?” and you will have no news! We must get used to it. There is no alternative. (Laughter)
How does one get liberation? I love Nature. Will I have to give up that love for Nature if I am to be liberated?
Now let me answer this question. The word ‘liberation’ has a meaning when there is another word opposite -- that is ‘bondage’. I want liberation from bondage. When there is no bondage, the word ‘liberation’ has no meaning. I want freedom, meaning I am already under slavery; so I want freedom from slavery. Liberation has no meaning when there is no bondage.
So when we ask to be liberated, it means we are in bondage. Indirectly we are accepting that we are in bondage. Some people know that. Fortunately, many people do not know it. Because when I know that I am in bondage, I feel suffocated, breathless and uncomfortable. When I don’t know that I am in bondage, and that bondage is quite comfortable then, yes, ‘Ignorance is Bliss’. So I’m not referring to that category of lucky ones. But for those of us who feel we are in bondage and pray to be liberated, this is a genuine question indeed.
Baba says on this matter that liberation should not be desired. Liberation is not a promise. It is not a state to be given, to be obtained, aspired for, desired for, or strived for. I don’t have to strive or struggle to be liberated. I don’t need to desire to be liberated. Why? I am born liberated. By birth I am liberated. Every child is a liberated being. But as age advances, we get ourselves caged and entangled in the chains of bondage. I got into this trap of bondage by myself. Nobody pushed me into bondage. I cannot blame anybody.
One reason is the ego problem. Ego is bondage. It is only the ego that is the cage. It is the ego that is dualistic and painful. It is only the ego that is reactive, responsive, receptive, sorrowful, and miserable. Therefore, bondage is nothing but ego.
This ego problem has been with us for a period of time. While the child has no feeling of ego, the child goes on playing. If I shout, the child cries. After five minutes, the child smiles. However, if you make me cry now, I will remember that for a lifetime, and will see that you cry in the next life also! (Laughter)
So we are reactive and responsive because of this ego problem. Bondage is the ego. Liberation is egolessness. To get out of this cage of ego is liberation.
Baba gave me a simple example (of course, it can also be found in books). When monkeys are to be trapped, an earthen pot with a narrow neck, broad at the bottom is used. Some peanuts are put inside the earthen pot. The poor monkey will put its hand into the pot to collect the peanuts, holding them in his grip. When it wants to take out its hand, it cannot because of the narrow neck. The monkey imagines that somebody is holding its hand. It jumps around to get free – but nobody is holding its hand! It is only his tight fist full of peanuts that cannot get past the narrow neck of the pot.
What does the monkey have to do now, to get free? Not fight with the unknown man, not fight in ignorance that someone is holding its hand. What it has to do is drop the peanuts. Once it drops the peanuts and his grip is loosened, the hand will come out magically, safely, and easily.
Therefore, my friends, bondage is like the monkey holding the peanuts tightly in its fist. The peanuts are the desires. Having them in a tight grip is bondage. The earthen pot is our life, ‘I’ being the monkey.
To think that someone is holding me, and that I am in bondage is only imagination. So what I have to do is to drop the peanuts. That’s all. Drop the desires and then we automatically come out of our ignorance.
So bondage is more of an imagination, a hallucination. Bondage is more of our own making, because of the ego. It comes because of identification with the body and the mind. That’s all.
To give you an example, one person unfortunately spat on the face of Ramana Maharishi. What a dirty act! But Ramana Maharishi was calm. This fellow who had spat on his face went home crying, repentant! He didn’t know why he had done such a foolish act. After a couple of days, he came and fell at the feet of the Master and cried, “Pardon me, Master! Unfortunately, I spat on your face. Forgive me!”
Ramana Maharishi said, ” Did you do that? I didn’t know! Can you spit on me? No! You and I are one. The ‘I’ in me is the very same ‘I’ in you. When did you spit on me? You didn’t do that. I spit on my own body. You and I are not different at the level of ‘I’.”
Then this fellow felt foolish. He became the biggest follower of Ramana Maharishi. Therefore, once we consider that there is a second individual, there starts bondage. Once I feel I am the mind and I am the individual entity, there arises bondage.
The next part of the question is, “I love Nature. Will I have to give up that love of Nature if I am to be liberated?” Am I right? The answer is this, my friends: Nature is nothing but the reflection of God.
Sarvam Vishnu Mayank Jagath.
Jagath = world. Sarvam = whole of the world. Vishnu Mayank = is fully Divine.
Vishwam Darpan Drishya Mahana Nagari.
Vishwam = the entire universe. Darpana Drishya Mahana Darpana = just as I see myself in front of a mirror.
Hence, God sees Himself in the mirror of Nature. So Nature is nothing but the reflection of God. Nature unmanifest is God; God manifest is Nature. Therefore, once we love Nature, yes, we love God! We cannot deny Nature. We cannot abuse or misuse Nature, because Nature is Divine.
That is why Baba said:
Nature is the best of teachers.
Life is the best of teachers.
Nature demonstrates precision. The solar and lunar systems, the galaxy and the seasons, the five elements - how orderly they are, how accurate, how perfect, how harmonious! So Nature teaches a lesson of unity, amity, cooperation, and harmony. It teaches unity and one-pointedness.
Nature teaches the lesson of sacrifice. No river drinks its own water. No cow drinks its own milk. No tree eats its own fruit. Nature teaches the lesson of selflessness.
The sun is responsible for the sustenance of the whole organic world. Plants, animals and human beings live because of sunlight; but the sun doesn’t expect a word of thanks from us. He does his duty automatically. “Love without duty is Divine,” says Bhagavan. The sun is not duty-bound. He does it all because of Love. So Nature teaches the lesson that Love without duty is Divine.
Nature also teaches the lesson of forbearance. The mountains stand immobile despite storms, winds, severe heat and severe cold. The mountains are not affected. Their forbearance and patience is a lesson of Nature to mankind.
Trees are ready to give shade to persons of any class, of any nation, of any caste. A tree never thinks of caste and class. It is ready to offer its shade to whomsoever comes under its shelter. So similarly, trees teach us the lesson of equality and equanimity.
Animals, monkeys, birds, and elephants move together, while man wants to be alone. Nature teaches the lesson of social living.
Ants teach the lesson of determination. If you stop an ant in its path, it will divert from that path and find a way through. If doors are closed for us, we immediately turn back. But the ant is never afraid of closed doors. It will jump (if it could) over obstacles because it is so determined. Therefore, determination is the lesson of an ant to humanity.
Take a lion. A lion may be weak and suffering; it may be without food for a long time. But it will not eat dry grass under any circumstances. It stands for dignity and prestige.
Therefore, obedience to Nature, having a merciful nature towards Nature is our true nature; and this is nothing but the reflection of the Divine.
How do we get rid of evil traits?
The first point is that evil tendencies and traits are not of today. We have been carrying this luggage from the past seven lives. They cannot be washed away all of a sudden. What should be our attitude towards these evil traits, according to Swami?
Point one, before I say that you are angry, let me take care to see that I am not angry myself. Before I see that you are jealous, let me be watchful of jealousy within me. So, first by self-examination, let me aware of my own evil traits. It begins with me cleansing myself. Let me clean myself first, because such evil traits are there in me.
My friends, let us feel sympathy for each other. It is only a question of dosage. The evil traits in some people may be the size of a gooseberry or a mustard seed, while in others they may be as big as a pumpkin. So it’s only a question of degree, size, and intensity. These traits are there in each one of us. Thus, the first thing we have to do is be aware of our own weaknesses. Let us be watchful of our weak, evil traits to begin with, and then try to get over them.
Point two is…slowly, slowly. These evil traits are not of today. So it takes some time…slowly, slowly. Here is an example: I am going to force myself to stop smoking from the 15th of September. I will stop then. This is a very good decision. But then afterwards, I start smoking again, heavily. (Laughter). Because for every action, there is an equal and opposite reaction. So those things that are stopped by force, react with double force, and come back to us.
Baba gives us an example. When you switch off the fan, the three blades will not come to a halt all of a sudden. The three blades stop rotating slowly, slowly, slowly, and then come to a complete stop. Similarly, the evil traits, slowly and slowly, get transformed. It begins with awareness. Second, attempt to get rid of them slowly.
I don’t need to repeat every time that these answers are from Bhagavan – but I will again because some people may think it is all my imagination, and other people may think I am an intelligent person to supply these answers. I know I’m not that intelligent! (Laughter).
The third point is that if we know how bad and how dangerous these evil traits are, we will not foster them. We will not water or renew them. We will not grow or develop them. So let me know my bad qualities, and know fully well how bad and dangerous they are.
What are the inherent dangers? First, I lose my name and prestige by these bad qualities. Second, I bring a bad name to the family. Third, I lead a life of disrepute, contempt, humiliation, shame, and so on. And finally to the doom - total ruin.
So once I know the danger and evil of these things, I immediately make an attempt to get rid of them. Baba gave this example: “If I think that I have hold of a rope, I want to play with it. But once I know that it is a snake, I drop it as I don’t want to die of a snake bite.”
Therefore, if we are aware of how dangerous the traits are, we will drop them immediately. So the awareness of their danger will naturally help us to get rid of them slowly over a period of time.
The next point is this. My friends, our interaction with those having these evil traits really agitates us, particularly in the office, or in our organisation. When we have to work with many people, these factors do matter. It is easy to say, ‘Be aware of the danger of evil traits,’ but very difficult to practice; easier said than done.
But one thing is this (which is very difficult to accept), but it is what Baba said: “All the evil traits that you find in the other man are your own evil qualities. Everything is a reflection of the inner feeling.”
Therefore, my friends, the evil traits among our colleagues, companies, or members with whom we work and interact may show the potential evil propensities and qualities, which are but a “reflection of my own inner being.”
The next thing to say about this is that the best way to meet a situation is not to react. How?
Bhagavan Buddha, a monk, went from door to door with a begging bowl. The food He collected that way is lunch or dinner. When he stood in front of a house, He said, “Bhagavati, dhaan do. “Oh Mother, give me food.”
The master of the house came out and said, “You are a beggar? Get lost! You are very strong. You are hale and healthy. Why beg like that? Can’t you put in some hard work? Are you not ashamed of this life?” He went on speaking whatever nonsense came to his mind.
Bhagavan Buddha stood there and smiled. He simply smiled.
The fellow was wonderstruck, “How can you smile when I call you a lazy fellow? You want to live as a beggar! Are you not ashamed? Why don’t you react when I call you names?”
Bhagavan Buddha said, “Suppose you send a letter to me. If I refuse delivery, the letter will go back to you. Suppose you give me a gift. If I refuse it, what will happen? You will have to take it back. All these comments have not reached me. Therefore, I smile.”
It means, go back to the centre point of the circle. This is the attitude we should have, as said by Bhagavan.
Bhagavan gives another method on how to face these challenges.
Ask yourself, “Why is this other man jealous of me? Maybe he has an inferiority complex? Maybe an inability to match his expected standards? Perhaps he wanted to better himself, and he could not.” So an inner struggle expresses itself in the form of anger, envy, and jealousy.
‘I see you achieving all you want, while I could not. I could not take one step to success, while you did.’ So I have an inner struggle, as I was not able to achieve what I wanted.
So if you’re saying, “He is jealous of me,” I can say, “He is disturbed.” If you say, “He is angry with me,” I can say, “He is feeling agitated and inferior.” I can say, “He is restless. Let me give him some time so that he will come back to a calmer frame of mind.”
In fact, true sadhana is co-existence with people of that sort. If all agree with me, clap and cheer me, and praise me to the sky; that is not sadhana. Spiritual practice means a life of balance in the midst of contrary circumstances. It is like our tongue surrounded by and caught between sharp teeth.
You can experiment this afternoon if you want. (Laughter) All the time, the tongue has been so careful and successful. It has not fallen out, nor has it been caught by the sharp teeth that can chew even sugarcane. The tongue is also very courteous and humble; it will come forward only when necessary. Therefore, let us keep interaction to the minimum so that we will not be disturbed.
What is patriotism?
Patriotism and spirituality are synchronisation, integration, and synthesis. It is so nice that a young man is thinking along these lines. It is very good, and I pray that Baba will bless you.
Patriotism is a love for one’s own country. It is devotion and dedication and being loyal to one’s own country. It is commitment to one’s own ideologies. This is what patriotism means. But we get into trouble when we become fanatical. When I turn from the dramatic to the fanatic, I become a lunatic, and a problem to society.
Patriotism is not merely the external fight. Patriotism does not mean only the group spirit. It is not the monopoly of a group of individuals. Patriotism is a birthright, a cultural value, an essential. But the problem is when a group of people claim that they are the only patriots. This is the same as some of you claiming you are the only noble people. It is lopsided then. It is only a partial vision and not totally true. So patriotism is a quality that one must have. Why?
the nation is the body
Baba said, “Desa, the nation, is deha, the body. Desa and deha are not different. Just like you take care of deha, the body, you have to take care of desa, the nation. If you neglect the body and take to vices, naturally the body falls sick.”
Similarly, if we do not follow the culture, the tradition, the glory, the history, the legacy, and the heritage of our own country we are traitors. You are a traitor. You are a betrayer. Therefore, negligence of the body is the same as being totally indifferent to one’s own country.
What does Baba say? Baba defines patriotism in this way, “Adherence to your own culture and to where you are born.”
I should not say, “This is the only culture.” The Americans have their own culture. The British have their own culture. Following the culture of one’s own country is patriotism. But to consider that it is the sole culture is fanaticism.
Following the values is more important than claim and acclaim. For example, I can say, “India is very great. India is the land of the Vedas.” Yet I do not know a single sloka (verse)! (Laughter).
I can say that it is a great country with all the richness of tradition and with a profundity and depth of spiritual wealth – yet I have not read the Bhagavad Gita!
Can I call myself patriotic? So patriotism means following the tradition and culture of the land. It is standing in defense of the country when freedom is at stake. That is patriotism.
What a beautiful definition of Hindu Baba has given! The word Hindu is greatly misinterpreted and misunderstood, leading to groupism, tension, looting, disunity, and other things. But what does Baba say about Hinduism?
What does Baba say about Hindu? Hin means ‘violence’, while du means ‘to be away from’. Hindu means ‘to be away from violence’.
Now tell me, who is not a Hindu? Can you be a Hindu and be violent? “I am a rich man, but I live in a railway station”. How can I be rich? So a true Hindu should be separate from hinsa, violence, according to this definition from Baba.
Another definition He gave is H-I-N-D-U.
H - history. One should know the history of his country.
I - individuality. We should know it’s own uniqueness, it’s own nature, and it’s specialness.
N - nobility. Nobility is the ability to accommodate all. “Yes, you are Christian. Welcome! You are a Buddhist. Welcome!” We don’t fight. Forbearance and patience are nobility.
D - Divinity. We see Divinity everywhere. Baba puts it this way: The tree, birds, mountains, anthills are all Divine. We find in some places that people worship trees. The grasses and leaves around the tree are offered to Ganesha. So, there is the worshipping of the tree because trees are Divine.
Birds are worshipped because birds are the chariots of Sri Mahavishnu. Then, about mountains, Lord Venkateshwara stayed there for seven years. People offer milk to the anthill, a ritual that follows during Deepavali every year. These are all objects and examples of worship in our country. It means that the Divine is present all over the universe.
U - unity. Unity is not merely physical. Unity is psychological, intellectual, and spiritual. So this kind of unity established at all different levels is represented by the letter U.
Thank you very much for your time. It was not a lengthy program this afternoon. Our music program is afterwards. We have to get ready. I wish you a nice lunch. Thank you for your invitation.
Asato Maa Sad Gamaya
Tamaso Maa Jyotir Gamaya
Mrtyormaa Amrtam Gamaya
Om Loka Samastha Sukhino Bhavantu
Loka Samastha Sukhino Bhavantu
Loka Samastha Sukhino Bhavantu