July 17th, 2005
"GURU PURNIMA" &
“life is chalenge mit it ” Part 2
OM…OM…OM…
Sai Ram
With Pranams at the Lotus Feet of Bhagavan,
Dear Brothers and Sisters,
Guru Purnima is fast approaching, and large numbers of people are arriving here every day. Because Bhagavan wants us to realise the depth and importance of the celebration of Guru Purnima (the full moon day in July set aside to honour one’s spiritual teacher), I would like to share a few thoughts about it with you.
Elsewhere, Guru Purnima is celebrated somewhat differently from how we celebrate it here. Here, the Divine Presence makes all the difference. Guru Purnima elsewhere is more of an expression of gratitude, a token of love with rich tributes in praise of the guru; but here the celebration of Guru Purnima is not an expression of gratitude. Here we focus on the realisation of the Self. Bhagavan wants us to know that ‘I am the Self: I am not the body; I am not the mind.’ The day when I realise that I am the Self, the purpose of the Guru Purnima celebration is fulfilled; otherwise, it is not.
Gurus teach us; they direct and guide us. They show us the way toward the Divine. They explain spiritual truths which, left to ourselves, we would not understand. Teaching is the principal activity of a guru, and your guru bears the duty of prescribing a method suited to you.
But we are in the presence of the Guru of gurus, the Teacher of teachers, the Jagatguru, the Satguru, the World Teacher -- Bhagavan Sri Sathya Sai Baba. That makes a world of difference. Bhagavan Sri Sathya Sai Baba is unique. He not only teaches us through His discourses, verses, writings and conversations, but He also teaches us individually from within. You can call it ‘intuition’, or ‘the inner voice’, or the ‘conscience’.
Bhagavan prompts, directs, explains, and clarifies your doubts. He is not simply talking to you from the outside, as when you listen to His discourses in Sai Kulwant Hall. Bhagavan Sri Sathya Sai Baba teaches you individually, from within. If we don’t listen to the inner voice, we are deeply distracted by the noise without. When the outer noise is silenced, the inner voice can and will be heard.
Therefore, Bhagavan Sri Sathya Sai Baba, the Eternal Charioteer, the Teacher of teachers, and the World Teacher, is unique in the sense that His teaching emanates both from within and without. His teaching is both internal and external.
The second difference is that the gurus we come across in this world talk to us when they find it convenient, or when we find it convenient, or when we mutually find it convenient. You go to a guru when it is possible and the guru talks to you when it is possible.
But Bhagavan Sri Sathya Sai Baba always emphasises one thing: “Baba is in you, with you, above you, below you, around you.” There is no need to have an appointment with Baba, to seek an audience, because He is always with you, in you and around you. That is the unique factor to which I want to draw your attention to this morning.
Ramana Maharshi, the greatest sage of this century, made a point that I wish to share with you. He made a statement that will clearly help us along the way. Kindly ponder the statement he made. What did he say?
“When you pray to God, when you have that deep sincere yearning for Him, when you are so prayerful in the spirit of surrender to God, He comes down in a human form we call a ‘guru’.”
So a guru is God Himself in human form, standing in front of you in response to your prayers, your sincerity, and the intensity of your yearning for Him. What is the response of the Divine who willed to talk to us directly, to give us the joy of fellowship, and to establish a holy communion with Him? When Baba is standing in front of you, talking to you, speaking to you in an interview, or when Baba addresses a huge gathering in the auditorium, what does He speak about?
The answer is that He explains that it is very important that we should see Him within us! Baba, the Baba outside, wants us to see the Baba within us. See this! My prayer, “May God come in a human form to teach me to see Him within myself,” is a bi-directional sort of spiritual approach. It is the quintessence of spirituality. It is the goal of all religions. No religion, no guru, ever says ‘God is outside.’ Ramana Maharshi goes on to say that the cause of all trouble is due to this feeling that God is outside. So long as you feel that God is an outsider, you are bound to suffer in this dual world. If this dual world is to become a ‘jewel’ world, we must realise Him within; so we should travel from the ‘dual’ to the ‘jewel’.
Bhagavan Baba gave us only one path. Gurus elsewhere give us different paths, which we sometimes find difficult to adopt or follow. Some methods prescribed are tiresome, or we are afraid to practice them. They may even cause us to run away from spirituality. So tough and so difficult they can be! But Baba prescribes only one path, the simplest and easiest path, to be adopted during our lifetime.
Gurus usually say, “This is the sadhana (spiritual discipline or practice) I give you, which I want you to follow for one hour each morning, and one hour each evening, for the rest of your life. If you do so, your security and a birth in heaven are guaranteed. All that is left is for you to depart from here.” (Laughter) It is not so.
Baba’s spiritual path is not limited to a time-frame or restricted to any festival celebration. It is not a seasonal event. Baba wants us to follow and adopt the path that He has given to us, throughout our lifetime, from birth to death, from the womb to the tomb. It is a two-syllable path in Sanskrit – Pre-ma. In English, we say ‘Love’. That is all. The four lettered word - L-O-V-E, or the two-syllable word - Prema. There is only one spiritual path given to us by Bhagavan Baba - LOVE. That is all.
You don’t have to fast for one month. It’s not necessary! You don’t have to sacrifice sleep for two months. It is not necessary! You don’t have to strain yourself by turning your body upside down twice or thrice a day. You don’t have to read books for hours and hours. You don’t have to spend money. None of this is necessary! Only Love is required - the simplest, easiest path.
This Love is not alien to us; this Love is not new to us; this Love is there within everybody. That is the reason that Bhagavan addresses us as “Embodiments of Love”. Everyone has this Love. We are born with this Love. It is foolish to say, ‘Learn to be Love’. You don’t learn to be Love - you are Love. You do not acquire Love. You do not import or export or generate Love. You are born with Love, and Love is your birthright. Why? Because God Almighty is Love Himself, Love personified. We are His children, and so we can’t be anything else but embodiments of Love. The pity is that our love is restricted, limited, narrow and conditional. Our love is selfish; therefore it is on the physical and worldly level, ephemeral, transient and momentary. Our love has to be expanded.
“Expansion of Love is life; contraction is death,” as Baba says. I love my family; I love the people in my community. The only thing I have to do now is to expand those frontiers and try to “Love all and serve all.”
This is the only spiritual practice required. This is the only spiritual path given to us by Bhagavan Sri Sathya Sai Baba, the World Teacher. Therefore, my friends, as we approach Guru Purnima, let us be definite and very clear that the path given to us is Love, and the goal is to see Him, to experience Him, within ourselves.
Somebody once asked Ramana Maharshi, “Swami, what is satsang?”
There are several meanings for satsang. One meaning is ‘good company’. Other meanings include ‘like-minded people’ and ‘a gathering of spiritual seekers to celebrate and discuss spiritual topics’.
The gentleman who asked Ramana Maharshi that question came all the way from the United States of America. He had been at the Lotus Feet of Ramana Maharishi for a long time, but now his visa was about to expire, and he had to go.
With tears in his eyes, he said, “Swami, I am leaving you. I will miss this satsang. What shall I do?”
Ramana Maharshi said, “You will miss me? Impossible! Why? There is no place where I am not.”
So if I say, “I am returning to my country” (the UK or US, wherever it may be), then I will find Him there when I arrive. You will never miss Him because He is in you. He is with you. How can you miss Him? How can you miss your self? If I say to you, “I am missing myself”, then you would say, “It is best if you are admitted to the mental hospital without delay.” (Laughter) No one misses one’s own self. Similarly, when Bhagavan is within me, I cannot miss Him. When He is everywhere, there is no chance of my being away from Him.
Therefore, this is the definition of satsang given by Ramana Maharshi:
“Not sitting in front of a Guru, not jumping like a frog in front of a Guru, not showing off, not pushing one’s own self forward -- that is not satsang. When you establish a link with your guru, when you think of Him, when you chant His glory and sing His matchless Name, when you think of His beautiful message and when you delve into His words - understand that is satsang. Satsang does not mean the physical presence of the Guru, and trying to draw His attention. That is all on the physical plane; but the spiritual dimension is any thought or any contact with the Guru. That is verily, truly, a satsang.”
Therefore, my friends, let this Guru Purnima help us to establish a constant contact, a ‘Constant Integrated Awareness’ as Baba puts it. May we have this spiritual awareness within us throughout our life-time. That, I believe, is what we have to reflect on during this Guru Purnima celebration.
Both the social dimension and the spiritual dimension of life (as explained last week) are how Bhagavan looks at life - as a whole. This morning I would like to draw this topic to your attention: “Why does Swami call life ‘a challenge’?”
“Life is a challenge.” It is easy to say, but frightening to hear! Sometimes you have the confidence to meet the challenge successfully. Sometimes you doubt whether you will be able to meet the challenge or not. We may even question the very validity of the statement. We may ask, “Why and how is life a challenge? Why can’t there be life without challenges?” (Laughter) Life is a challenge for those who want to succeed in life, to be victorious and glorious. If you get into a routine or rut, you don’t consider life as a challenge. Yet life is a challenge, whatever your path.
What is the spiritual challenge right in front of us at this moment? That spiritual challenge is this: We have to rise above the name and the form. We have to go beyond form, Rupa, and name, Nama.
We are not able to experience God and feel Him with us all the time because we are limited and restricted by the name and form. Yes, ‘Life is a challenge.’ That moment when I go beyond name and form, I meet life and its challenges successfully. This is the spiritual dimension of the statement, “Life is a challenge -- meet it.”
The second spiritual challenge is to maintain equanimity, a balanced state of mind -- in other words, to rise above and beyond the effects of blame and praise.
Usually when we are praised, we are elated. When we are criticised, we become frustrated. Elation, jubilation, depression and frustration are reactions to praise and blame. Baba gave a beautiful definition to the word Bhakthi (devotion). Baba said that maintaining a balance both in moments of pleasure and of pain is true devotion.
Well, I do not think that I meet that definition. When things are favorable and positive, I am extra devotional! (Laughter) When I don’t get in the first line, when Swami does not look at me and I feel ignored, when I feel so badly that others are recognised by Swami, then the cat is out of the bag! I then show my true colors. That is not devotion. Certainly not! To feel hurt when you are neglected, to feel proud when you are recognised - by any standard, we cannot call those signs of devotion. Therefore, true devotion, according to Swami, is a balanced state of mind, one beyond the effects of pleasure and pain. That is the second spiritual challenge before us.
The third spiritual challenge is this: to extend from outward ritual to its inherent spiritual nature.
We spend much time in rituals now. With the Dasara Festival (the victory of the forces of good over evil), we do the Yajna Yaga (ritual sacrifices) for 7 days. During Vinayaka Chathurthi, we worship Lord Vinayaka (Lord of Wisdom) for several days. Our life is full of rituals with pomp and show.
Somebody last summer asked me, “Would you attend the Sri Rama Navami celebration (9 days celebration of the Birthday of Rama) at our residence?”
I said, “Certainly I will attend, sir. Is it special?”
His reply was, “My ritual is the most special. No one can do it as well as I have done it for all these years! (Laughter) It will be an historic and record-setting celebration of great magnitude and perfection!”
Just as we have Olympic records, we now have records for our religious celebrations? How can we call that spiritual, or religious, as long we drown in the rituals, all in the name of religion?
So the spiritual challenge is to understand the spiritual content of every ritual rather than to follow them mechanically, as a routine. That is the third spiritual challenge in front of us.
The fourth spiritual challenge is to advance from our understanding of God with attributes to our knowing the attributeless Divinity.
We consider God to be merciful and compassionate as long as we have His attention and as long as we are given preference -- so long as He does what we want Him and expect Him to do. “I want God to be like this!” (Laughter)
It is impossible for me to be the way He wants me to be; but I want Him instead to do what I say, to follow what I dictate.
“Lord, You should be merciful when I am in difficulty. Why are You not like that?” (Laughter)
We attribute the saguna (attributes) we believe that we embody to God Himself. I think I am kind and I want Baba to be super-kind to me. I think that I give love, and therefore I want Baba to love me always -- only me if possible! (Laughter) So these are the gunas (qualities) that we attribute to God.
Sometimes we say Baba is heartless. Why? “He is not looking my way. I feel that I don’t exist in this world because He is turning His face away from me. I feel that I am being ignored. Baba is so cruel. I never thought that He could be like that. Stony-hearted!” That is what we say.
But in Baba, we are only seeing our own concepts, our own reflection. The very same man, if Swami gives him a smile in the evening, will say, “What a beautiful darshan I had! (Laughter)
I suggest that we should record our feelings and our utterances because our moods are so ridiculous and inconsistent. In the morning, we say Baba melts like butter; yet in the evening, He is stony-hearted. He is neither a stone nor butter. He is what He is! You are the butter in the morning, and you are the stone in the evening! (Laughter) That is all.
There are some people who say, “We had a beautiful darshan this morning.” I don’t comment on what they have said because they will feel hurt. But what do they mean by “a beautiful darshan today?" Do they think that yesterday’s darshan was not beautiful? What do they mean in saying “a beautiful darshan?”
It only means that today they are sensitive and responsive, perfect and pure, and therefore they enjoy Him in full, and say “beautiful darshan”. Yesterday, they didn’t say that because they had some family problems or didn’t have their breakfast, or perhaps their blood pressure was up. Maybe their sugar level was high, or they might have been rejected a bank loan, or not have gotten their return ticket confirmed. Therefore, yesterday they did not say, “I had a beautiful darshan.”
But today, it was a “beautiful darshan” because the reservation was confirmed, breakfast was eaten, and the blood pressure was normal. They feel beautiful, and therefore darshan is also beautiful! (Laughter) So to say that ‘today was a beautiful darshan’ is just their own reaction.
All the attributes and all the qualities that we attribute to God are within us. That is why Baba says that He is ‘the reflection of the Inner Being’. Whatever you say or think in front of Him appears to come from Him, to be in Him.
Baba said once that, “God is a pure mirror. He reflects whatever stands in front of it.” He gave this example: If you stand in front of a mirror and clasp both hands to do Namaskara (salutation to God), you will find the reflection also offering its uvathan namaskars to you. But if you point your fingers, take care because then you will have fingers also pointed at you. What you perceive is just a reflection.
Therefore, my friends, the spiritual challenge right in front of us is this: We need to make a paradigm shift from saguna, God with attributes, to the state of nirguna, knowing the attributeless Divinity. The Divine is attributeless, and the so-called attributes are only your own reflections.
The next spiritual challenge is to see God in every form.
We expect to see God, we even love to see God, in a particular form. Some are devotees of Lord Venkateshwara of Tirupati. Some worship Rama. Some worship Krishna. Some love Christ. Some follow Allah. It doesn’t matter whom we choose. We can worship the form of our choice.
A revealing story was beautifully told by Bhagavan Baba. It seems that in the court of a king there was a heated discussion. Some people were saying, “Vishnu is great,” while another group was saying, “Shiva is great.” The king wanted to hold a debate to finally decide which God was the greater.
On the first day, the Vaishnavites (champions of Vishnu) presented their arguments excellently. No Supreme Court lawyer could ever equal the job they did in presenting their case! On the second day, the Shaivaites (champions of Shiva) spoke in defense of Lord Shiva. Theirs was another excellent presentation! This confused people because both groups made such compelling arguments. There was much debate amongst the people about to who was right.
Finally the king got up and said, “The scholars who spoke in support of Vishnu and the scholars who spoke in support of Lord Shiva are both wrong.” This brought everyone into even greater confusion.
“Oh! How can both be wrong?” (Laughter) They wondered what the king would say.
“You are wrong in trying to prove that Vishnu is superior to Shiva, and you are equally wrong in trying to prove that Shiva is superior to Vishnu. All of you are wrong.”
The king explained it this way: “If you are really a devotee of Vishnu, you will see Vishnu in Shiva too. If you are a devotee of Shiva, then you will see Shiva in Vishnu too. I wanted you to see the same form of your choice in every form.”
A fellow once said to me, “Mr. Anil Kumar, I stopped going to temples because I come here now. I don’t need to go to temples anymore.”
I said to him, “You are not serving society by avoiding temples. We are not going to serve anybody, my dear boy, by not going to the temple. Why don’t you visit temples?”
He replied, “After coming to Swami, I don’t need to go to any temple.”
I said, “You have not come to Swami. You think you have come to Swami? If you are really a follower of Baba, if you really worship Him, wherever you go, in any temple, you will see Baba’s form in every idol there. That is true devotion.”
Therefore, my friends, the spiritual challenge this morning is to find Him in every form, to see Him in every form, to see His own message echoing in everything that you go through, to see His reflections in everybody. That is the spiritual challenge before of us.
So Guru Purnima is not a celebration of pomp, show, festivity and gaiety. Guru Purnima is a celebration of self-enquiry. Of all the celebrations, Guru Purnima is the only festival that demands that one should practice a spiritual path and not simply talk about it. One should express his gratitude to the Guru not by giving him money, but by practicing whatever He says. Translating the Guru’s command, the Guru’s message, into action, is the true expression of gratitude. Therefore Guru Purnima really requires of us to practice all that has been said by the Guru over the years.
These are the points that I want to share with you, the spiritual challenges before us during this auspicious time.
Many of you must have heard me say this before: Every statement that I make here is taken only from Swami’s discourses. They are not of my own creation, nor do they spring from my imagination, because I have no need to do that. We have about 35 volumes of Sathya Sai Speaks, and we have 15 volumes of Summer Showers, and 15 Vahinis (books written by Sai Baba), so why would you need my own version? I don’t do that. When the Avatar (God in human form) is here in front of us, available to us, we don’t have to give our own interpretation born from our imagination or hallucinations. Baba has spoken clearly. In His words, there is no confusion. There is no ambiguity.
There are also certain other challenges with which we need to be familiar. For instance, should I concentrate on improving my personality or on strengthening my individuality? Do you want to improve your personality or do you want to develop your individuality?
It would be quite easy to choose personality because then you can focus on having latest fashion in clothes, the latest car, a house with as many bedrooms as possible, and a very good position at work. The dress and the lifestyle of comfort and convenience, all these aspects contribute to personality. But values, culture, temperament, and attitude, all of these factors constitute my individuality.
Life presents a challenge in choosing between these two. Are you going to opt for personality or are you going to develop your individuality? This is a challenge. Individuality is your culture, your values and your contribution to the community. Individuality demands transformation.
The next challenge involves proficiency and efficiency. Are you proficient or efficient? What is proficiency and what is efficiency?
As Baba has said, a gentleman may be an expert in mathematics, but not know size of his house. An athlete may be an expert in gymnastics, sports and athletics, but not know how to sit comfortably in the Padmasana position (sitting on the ground in a special cross-legged fashion). A geographer may know the route to New York airport, but he does not know the way to Tirupathi or Benares in his own country.
Therefore my friends, proficiency is the acquisition of knowledge, the gathering and collecting of facts and figures. It is scholarship. But efficiency is action-oriented. It is a skill, a talent and a technique. Therefore, you will be successful in life if you are efficient and not just proficient. We have many people who are proficient; but when it comes to practical matters, most are inefficient. So, one has to be both proficient and efficient. It is a challenge: proficiency versus efficiency.
The third challenge concerns our standard of living versus our standard of life.
We are very boastful and proud of our national economy. We say that the standard of living has gone up in our country. The per capita income has gone up, so many people today have electronic gadgets. Yes, our life is absolutely comfortable. We may have the latest electronic gadgets. We may claim a very high standard of living. No doubt! But the real challenge lies in raising the standards of our lives.
The standard of living is a standard defined by parameters. Mathematically it can be called a constant – a quantity which retains a fixed value. You may have two or three cars – a standard. You may have two mansions or three buildings – a standard. This standard is a constant figure; whereas a standard of life is a quest, an enquiry, and a penance. Our standard of life is to achieve spiritual wisdom. It is not a standard that is a constant. Our standard of life is a continuous eternal journey. That is the challenge before us.
Another challenge before us concerns understanding the difference between our desires and our needs.
What are desires? What are needs? I want toothpaste and a toothbrush. That is not a desire. That is a need. I want to have a ten-storey building - that is a desire. I want to be a Cabinet Minister - a desire. I want to have food – a need. Needs are those that are essential for life, whereas desires are luxuries. Desires speak of your pomp and show, of your vanity, whereas needs are that which are necessary for the maintenance of your life, for your sustenance.
Therefore, my friends, one point that we have to constantly keep in mind is this: We are unhappy because our desires are not fulfilled, not because our needs are not attended to. Our needs are well taken care of, yet our faces are miserable because of our desires. Desires only make us unhappy. Nobody will argue with you when your basic needs are not met; but if you say, “I have a desire for…,” then this wish can bring discord and you will suffer.
Therefore are you going to entertain more and more desires, or are you going to lead a life of contentment, knowing that all your needs satisfied?
The next challenge in front of us is this: duty and service.
These two words are so interesting. Someone might say, “Sir, I must go now.”
“Why?”
“I have canteen duty.” Or “I have hospital duty.”
My friends, we are wrong about this. What we do here, either in the bookstore, the canteen, the hospital or the Institute, anywhere, is not a duty. Let me be very clear about that. When you call anything a ‘duty’, it becomes ugly. When you designate anything as a duty, it is associated with expectations such as promotions, prospects and emoluments.
“Sir, please go and help him.”
“No, no, no. My duty starts at 6 o’clock. The other person on duty should be taking care of him. Let the fellow die.” (Laughter)
Duty is fixed within the time frame of work. Duty is full of expectations.
“Oh! He discharges his duty to the best of his ability. No one can equal him. He is highly responsible.”
Duty expects recognition, and it is full of expectations. Duty is always for emoluments.
What we do here (in Prashanti Nilayam) is not duty. It is service. Service is different from duty. Service is continuous. You cannot say, “I am not on duty.” No, no. You are on duty throughout your life. Service is a 24-hour obligation. Service is sadhana or spiritual practice. Duty is physical while service is spiritual.
Duty is selfish, while service is selfless. Duty is mechanical, while service is rendered out of love. Duty has a particular pattern. I am a teacher; my duty is to teach, and not to treat patients. A doctor’s duty is to treat sick people and not to lecture.
But service is what is needed at that immediate hour. You can help the patient by taking him to the hospital. That is a service. You don’t have to treat him. If a person is starving, you give him food. Timely help is service.
Service is for liberation. Service is for realisation. Therefore, this is the challenge in front of us: Is it duty or service that you want to do?
The next challenge involves self-aggrandisement versus self-effacement.
Some people say, “You know, Mr. Anil Kumar, our Sai centre is the best in the State. Are you aware that we are unsurpassed in conducting so many surgical operations, and that we are superior for having so many EHV conferences?”
This is all self-glorification, self-praise or self-aggrandisement. This is publicity, just propaganda. Self-aggrandisement, or self-glorification, is the way of the world.
When you go for an interview, you are asked, “Would you say something about yourself?”
Then you might say, “I did this, that, etc., etc.”
50% true and 50% puffed up! This is because you are asked to say something about yourself, so you can say anything! That is self-aggrandisement.
For instance, someone might say, “You are great!”
In response, a worldly man may think, “Yes! And you only just found this out? (Laughter) You should have known that a long time ago!”
Or he might say, “You think I am great. But I tell you, I am far greater than you think!” That is self-aggrandisement.
But self-effacement is self-denial or self-negation.
For example, if anyone says, “You are ideal,” the response will be, “No, no, there are better ideals.”
“You are a great devotee.”
“I don’t think so.”
“You have done this.”
“Well, I have not done it. Swami made me to do it.”
“You have achieved this.”
“No, Swami conferred that achievement. Swami conferred success. I am nobody here. I know my limitations. I know my weaknesses and my pitfalls. I know I have faults, yet I am successful because of Him.”
This is what is called self-effacement.
If anyone says, “You have been promoted and you are rich and successful in business,” a man of self-aggrandisement will say, “Yes, and you know how I worked? How I planned day-in and day-out? Do you know that?”
On the other hand, if you say to a man of self-effacement, “You worked hard”, he will say, “There are many people who worked hard; but not all are as successful as I am. Why? God has helped me. It is not my merely my hard work; it is God’s grace.”
Therefore my friends, the challenge in front of us is self-aggrandisement versus self-effacement.
The next challenge before us is between preference and choice.
We can prefer anything we want: “I prefer this” or “I prefer that.” But spirituality is choiceless. Spirituality is choicelessness. Spirituality is not a life of choosing preferences.
“Swami, if You decide to give me darshan, I would prefer an interview. (Laughter) If You give me an interview, I would prefer a ring at least. If You give me a ring, I would prefer a chain.” These are all preferences.
“Swami, I want You to give me darshan tomorrow morning because I have to leave tomorrow afternoon.” This is a choice.
“Swami, I want You to call me today because a number of our group are here. They will see me getting an interview. I will gain status in their eyes.” This is choice.
“If You call me tomorrow, I will not be happy because all the members of the group are leaving.” Or “All that happens to me is given by You, God. It is given in my best interest. Swami, You know what is good for me.”
My friends, I have a few more points, but I am not able to finish them all this morning. We will think of them next week. ‘Life is a Challenge -- Meet it,’ the third talk in this series, will be next week.
Thank you for being with us this morning. Happy Guru Purnima Day!
OM…OM…OM…
Asato Maa Sad Gamaya
Tamaso Maa Jyotir Gamaya
Mrtyormaa Amrtam Gamaya
Om Loka Samastha Sukhino Bhavantu
Loka Samastha Sukhino Bhavantu
Loka Samastha Sukhino Bhavantu
Om Shanti Shanti Shanti