December 2nd, 2007
“Simple but Ample”
OM…OM…OM…
Sai Ram
With Pranams at the Lotus Feet of our most beloved Bhagavan,
We are meeting again after missing four of our Sunday satsangs. Thanks to Swami for making it possible to meet this morning.
I would like to highlight one point Swami made in a talk He gave two days after akhanda bhajan. He took us all by surprise, because we never expected a discourse. Suddenly He started speaking about akhanda bhajan.
One point impressed me a lot. I am sure that you will equally appreciate it. Bhagavan put a question to Himself: “How is it possible to sing the glory of God always?” Akhanda bhajan, meaning indefinitely singing bhajans, is not limited by any time factor. How can you go on singing while at work, in the office, at the dining table, while in deep discussion, or in a committee meeting? Is it possible to do akhanda bhajan, meaning to sing the glory of God, continuously? This is a question that He put to Himself and answered in that talk, in a special, unique way. For those of us acquainted with Bhagavan’s talks, we still find something new.
What did He say? What do you mean by akhanda bhajan? Our usual understanding is to sing bhajans continuously through the day and night. Then Baba said that it is not necessarily so. It is not possible to do so while being professionals, experts in our field. Whether you sing or not, whether you do bhajans or not, whether you are conscious or not, one thing is always going on. What is it? The breathing process is going on and on. Inhalation, exhalation . . . it goes on. Will anyone ask, “Swami, how can I breathe while at work?” Will anyone ask, “Swami, how can I inhale in the office?” Will anybody say, “How can I breathe during travel?” The moment we stop breathing, some nuisance to the world is solved. (Laughter) So my friends, the breathing process is going on from womb to tomb.
So what Baba says is this: “As you inhale — So, as you exhale — Ham. Soham: inhalation is So and exhalation is Ham. Soham is a bhajan going on in your body continually from birth to death, but we are not aware of it. The moment we are aware of what is going on 21,600 times a day, this breathing exercise, it is akhanda bhajan. We have to feel that soham. We have to understand that each inhalation is So, and each exhalation is Ham. Soham means, “I am God.”
When that feeling is present, we become Divine. We become one with God. We totally identify with Him. The drop will know that it is the ocean. The spark will know that it is the fire. That individual soul is not separate from the cosmic soul. This is what excited me as I was translating His talk and what I’ve been waiting to share with you.
When the feeling of, ‘I am God’ arises in me, it is God who commands me to do akhanda bhajan. I have always asked, “How is it possible while teaching in the classroom?” Now I have this answer, Swami’s answer, a Divine answer to a human doubt. So kindly take note of this point, so you do not doubt again how you can do akhanda bhajan continuously, even as you work.
Now my friends, I would like to title this morning’s talk “Simple but Ample”. That is the topic of the day: ‘Simple but ample’. Things may seem to be simple, but their depth, their profundity in the way they are applied . . . their inner significance . . . cannot be dismissed, even if they seem so simple. What are some of these simple but ample things?
Point one: This is a simple thing, but ample to know. Some of us do our work as duty; some of us do our work mechanically; some of us do our work until we are exhausted; some of us do our work until we are tired. And some of us feel that the work we are doing, right from day one, is quite boring. Some of us do this work because we have no other alternative. Some of us do our work because it is our only means of livelihood. This is a simple thing, but what is ample about it?
My friends, the formula is: when we consider the work that we do as given by God, be it small or big, class four or class one, then we start to find it ample. The little bit of service I am doing, the little bit of work I am doing, is the one assigned to me, is the one given to me. It is the privilege given to me by God, because He has chosen me as an instrument. This is the feeling of ‘ample’ to have, while we work in the office.
Most of us are professionals. Many of us are in active service, and sometimes we doubt and think, “I am not able to be spiritual. I don’t have time to do any sadhana.” This thinking is not necessary. Sadhana is not a separate agenda. Sadhana is not a separate activity from our daily lives. My friends, let us spiritualise our work. Let us spiritualise our day. Let us spiritualise our schedule. Let us not consider that from 4:30 to 5:30am nagarsankeerthan is spiritual, and the rest is human; that evening bhajans is spiritual, and the rest of the work is human or mundane, or physical nonsense. There cannot be anything separate such as spiritual and non-spiritual; there cannot be anything like that. That separation is only our perspective; it is only our view. Our approach makes all the difference. Therefore, let me humbly submit to you that we can approach and transform our daily lives as an act of worship . . . totally Divine, totally spiritual.
Let us not give scope for any frustration that we are not able to be religious; that we are not able to do work and be totally spiritual. No, no, no! There is no scope for frustration in religion. There is no scope for depression in spirituality.
I find some people with a long face. When I ask the neighbour, “What is wrong with him?” “Sir, he is depressed.” Then I tell him, “If he is depressed here, where else can he be happy? If he is frustrated here, where else can he be joyful? If the hotel manager himself is starving, who else will he feed? If the bank is bankrupt, what can you get out of it?”
So this spiritual centre is expected to give you joy and happiness. And if we are not able to derive joy and happiness, it is very, very unfortunate — tragic. What we can do immediately is to transform our daily routine into worship . . . make our routine totally spiritual. We don’t demarcate, we don’t dichotomise, we don’t divide the day into spiritual and non-spiritual; everything is spiritual. By doing this, what will happen? That is the next question.
My friends, once I consider the work I do as a Divine assignment, as the Divine command, I am not attached to the fruits of my action. I am not attached to the consequences of my action. I will not be disappointed because of failure. I will not be high up on the mountain because of my success and turn egoistic. I will not be egoistic. I will not be frustrated with either success or failure. Why? It is not my work; it is His work.
Some people ask me, “Mr. Anil Kumar, why did you say it that way? Why did you bring this up?” I said, “I cannot bring up topics unless I am asked to do so.” “Why did you talk about it like that?” “I am asked to do it like that. What can I do?” I can beat up this mike, and go on hammering it. It might say, “Useless fellow! I am just amplifying your voice. Why do you beat me?” Am I not right? Similarly, you are not attached to the fruits of your action, or the consequences of your action, once you consider the action is done at His behest, at His command, at His will.
OK, when you are not attached, what happens next? “I am doing so much work,” you say, “I am not attached to the results.” What happens next? Will life become dull, will life become tasteless? Will life become restless, meaningless? No. No. If you are not attached to the results, you become a yogi — a saint. You are a saint or yogi if you are not attached to the results. How is it possible? Simple answer: by considering every work, every duty, as given to you by God Himself. This is the work that God has given. I am doing God’s work. This is a simple thing, with ample meaning and application in our everyday life.
The second simple principle is this: let us be free from doer-ship. Doer-ship — the feeling that I am doing. I am doing. No. No. He is getting things done through me. I am only a channel, I am only a canal, I am only a wire through which the electricity of the Divine will flows. I just allow myself to be a flute that is played upon, adorning the lips of the Divine, for the melody of music. The melody of the music is heard when the flute adorns the lips of the Lord. The flute cannot say, “I am singing.” The flute cannot sing. It is the Lord who blows air into the flute to produce the melody. Let us use this same feeling to realise that I am not the doer.
The first point is to consider that every act we do is being done according to His command. The second point is, as it is being done as per His command, to have no doubt who is the doer. We have to understand that I am not the doer. This is the second simple thing that we have to cultivate. Sooner or later, understanding that I am not the doer must be realised.
“Why? Am I not the doer? Who will get the promotion if I am not the doer? When I do, are you going to get the promotion? When I do, are you going to get the money? When I study, are you going to get first class marks? What is all this?”
No. Please understand it correctly. The feeling of I-ness -- that I am doing, or I have done — is nothing but ego. The ego gets blown up, like air being pumped into a truck tyre. We find some people live in the air; they don’t talk to anybody. I think of lorry tyres. If these people contest an election, they should have a lorry tyre as their election symbol. I don’t know what is wrong with the poor fellows. A little puncture is enough for their ego to deflate. The tyre is so big, so tight, that when a small puncture occurs — swish! Out rushes the air . . . finished! (Laughter)
Therefore my friends, let us not think that we are doing. I am not the doer; He (God) is the doer. The feeling that I am doing is because of ego. This ego always claims doer-ship; this ego always thinks it is superior, up in the air — considers itself something special, a special category, such as VIP.
Who is a VIP? Can there be a VIP in front of God? If there are VIPs in front of God, my interpretation is this: Very Insignificant Person. (Laughter) Not a very important, but a very insignificant person, because before God, you are insignificant. Can you say, “I am very important in front of God”? If you can, then perhaps you must be a superior spiritual being. A superior spiritual being is very significant; but we are very insignificant. After all, what are we?
Therefore my friends, for the ego to totally go, we should feel that He is the doer, and I am not the doer. He is like a puppeteer. The puppeteer is behind, while the puppets dance on the stage. The director is behind the actors, who are on the stage. The bulbs are here, while the switch is over there. So let us understand that the switch . . . God . . . is there. The bulb . . . you and I . . . are here. This is the second simple thing with ample meaning, which I wish to share with you.
Then the third point is another simple thing. Some people tell me, “Mr. Anil Kumar, I have chosen to remain as a bachelor.”
“I see . . . Why?” He has no answer.
Then I tell him, “It is good you have chosen to live that way. The life of a woman is saved (Laughter) because you seem to be a sadist (Laughter). You seem to be a person who cannot adjust to life with anybody. (Laughter) Therefore, better you remain a bachelor, instead of making the life of another woman miserable.”
By remaining a celibate and unmarried, you are not contributing anything to the universe. You are not serving anybody. It is a false claim. It is foolish to say, “I am a bachelor for religious reasons.” No, no! You are a bachelor for your own sake, because bachelorhood has nothing to do with the religion.
Some people say, “I am married. I am a householder.” So what? Some people say, “I have withdrawn from all my activity. I distributed my property to my children. I am living totally by myself.”
So what? You have not given up anything unless you give up this I-feeling. This I-feeling must be given up. Until then, you may distribute all your property as prasadam, or ask the children to get out of your house, or you may get out of your house and go into the forest. As long as you have the feeling, I have done, you still have everything.
What has to be given up now is this feeling of I-ness. The whole spiritual sadhana of all religions, regardless of time, is only to give up this feeling of I-ness. If it is not done, we still need to march ahead. We still need to grow. There is a long way to go in our understanding. The river flows up the mountains and down the valleys with all its curves and bends. It runs fast, and for how long? The river continues until it merges in the ocean. Until the river meets the ocean, the river has to go on.
Like the river travelling to the ocean, we have to travel to God. We have to do sadhana continuously until we are one with the Divine, until we are one with God. That is the point which I want to share with you.
Somebody asked me, “Anil Kumar, what is the best way to be close to God?”
I said, “The best way to be close to God is not to think that you are away from Him.” (Laughter) The best way is not to think that we are away from Him. When you are with Him, in Him, how can you be near Him? What foolishness is this? It is a mistake. Thus, the best way to be close to God is not to think that we are distant from Him.
This mistake is common. It is a simple mistake in understanding which causes ample damage. What is it? It is identifying ourself with our mind or ego.
“Who are you?”
“Well, don’t you know I am so-and-so?”
I see. I think and I feel because I identify myself with my body, particularly in front of a mirror. I identify myself with my mind, particularly as a boss in my office, or president of a centre. Identifying yourself as your body and mind, or ego is the greatest tragedy. It is the worst thing that can ever happen.
YOU ARE NOT THE MIND – WHY?
So the simple mistake that we commit is to identify ourselves with our mind. You are not the mind. “Why do you say that? Am I not the mind?” No. “Why do you say that?”
Mind is quite fine in the morning, 50% out of shape in the afternoon, and by the evening, totally perverted. So how can you say you are the mind? The mind is not steady. It goes on changing. The mind develops friendship in the morning and enmity in the evening. Mind thinks highly sacred yogic, spiritual, celestial thoughts in the morning; but by the evening, it is totally terrestrial, earthly, worldly . . . a living hell. Morning and evening — both are the same, but mind is not!
Mind is like that. Some people say, “Today we had a beautiful darshan of Swami.” “Do you mean to say that yesterday you had an ugly darshan? (Laughter) What do you mean by beautiful darshan? Every darshan is beautiful.”
Some people say, “You had a beautiful darshan? Oh, I did not go yesterday.” Are they saying, “I am the poor fellow who did not go yesterday to have a beautiful darshan.”? (Laughter) Something is wrong here. Every darshan is uniformly good and beautiful. To say, “What a beautiful darshan this morning!” is only your imagination. Because your mind is at rest and peaceful, because you did not fight with your wife, and your children have not caused problems, because people in your office have been cooperative, and your bank account is fine, and your return reservation is confirmed – you have beautiful darshan. (Laughter)
Just imagine your mind when the return journey tickets are not confirmed, when the visa is not extended, when one or two workers make trouble in your office, when your wife audits your accounts . . . (Laughter) . . . when children question your authority. “Some darshan I had!” (Laughter) Not a beautiful darshan. So a beautiful darshan, or a normal darshan, or an abnormal darshan or an extraordinary darshan is nothing but reaction, reflection and resound. Your own reaction, your own reflection, and your own resound — that is all.
It is like sunrise and sunset. The sun never rises, the sun never sets. Only as the earth revolves and faces the sun is there sunrise and sunset. The sun never rises and never sets; it is only our feeling. Similarly, Bhagavan is the sun and we are the earth — sunrise, sunset; beautiful darshan, normal darshan, abnormal darshan. (Laughter)
Therefore my friends, the common and simple mistake we commit in identifying ourselves with our mind needs to be dropped, and the sooner the better. Not identifying ourselves with our mind is the sign of spiritual progress, a milestone in our journey.
Another simple thing is this. Certain things happen to us which we cannot help or avoid. While walking, we may fall. You cannot prevent falling. The body may fall sick; we cannot help it. Something may happen in the family or to our children, and we cannot stop it. So we cannot maintain the state of happiness; we cannot be in a joyful state all the time. So what should we do? That will be the next simple question.
Some will say, “Well, life is not always green.” Others say, “The other side of the fence is greener.” These are words we often say when certain things happen to us which we cannot help or avoid. So what is to be done then?
Life is not uniform. There are challenging moments, moments of displeasure, moments of testing, moments of sickness, moments when we cannot help anybody and we cannot help ourselves. What is to be done? Will your God help you? Will bhajans help you at that moment? Perhaps we will be more comfortable without bhajans, so what is to be done?
My friends, the solution is this: Take every opportunity, every occasion, every event, and every incident in our life as happening for our own good. It will be for our gain only. Even sadness should help me. Even grief should help me. Even sickness should help me. A fracture should help me. Hospitalisation should help me. Negative things also will bear positive results. How?
Well, I have a high temperature and am at home; so it is the best time for me to be left to myself. When there is some fracture in the leg, nobody will disturb you and you cannot disturb yourself because you cannot move. Meditate, listen to bhajans, listen to Swami’s cassettes, and go through Swami’s literature. As you can see, negative moments can also turn to our advantage.
Let us not say, “I am suffering from fever, therefore I am like this.” No. No, even while you are well, you are horrible. (Laughter) Unwell, you are terrible! (Laughter) In both cases — a bull. (Pun on terrible, horrible) (Laughter) Terrible or horrible — both a bull! Therefore my friends, we should learn this process of transforming the testing moments, the challenging moments to our advantage, for our spiritual gain. How? You can be alone; nobody will disturb you.
It was Arjuna who cried; we also cry. Arjuna cried, and his crying was a flint, a spark for a Divine message. He was an excuse for Krishna to deliver to the whole world the message of Bhagavad Gita. We have Bhagavad Gita because Arjuna cried on our behalf. We should thank him, appreciate his melody in crying. So, though Arjuna was suffering, he was given the Bhagavad Gita — ambrosia, elixir, amrita — towards the end. It is out of grief the amrita came. It is out of sadness the elixir came. He was given ambrosia. Just imagine it.
It was Lord Buddha who saw all those tragic things . . . injury, old age, death. These things literally shook him to the roots of his being. He was shaken totally. He became Bhagavan later. Sadness made him Bhagavan. The sadness of Arjuna made him deserve the Bhagavad Gita.
Now, is sadness negative? Is grief negative? Is hospitalisation negative? No. Is old age a curse? No. Old age is not a curse. Why? When I understand that I am aging, when I am aware that I am aging, I should stop engaging with youth. I should stop interacting with youngsters. I should learn to engage with myself. I should have my own personal agenda. If anyone comes to you say, “I am sorry, don’t disturb me.”
When you are in a position to say, “I am sorry, don’t disturb me,” then old age is a boon. Old age is a boon, but the constant effort to look young is much more horrible than being old. (Laughter) You could never look young, whatever you may do . . . facial treatments, beauty parlours or whatever. Your walking will tell you are sufficiently old. Though your face may not tell it, your memory will indicate it!
I am not making fun of anybody. This is a natural process, my friends. Let us love nature. Let us love that which is natural, and not see it as a curse; not as a negative feature, not as a punishment, but to our advantage. I am old enough. I am Bhismaacharya now. Yes. “I have no time to talk to you. I can’t spare time . . . well . . . next week, Sunday evening, OK?” That is right. It means you are totally engaged, involved with your own sadhana — reading (parayana) (dhyana) meditation, listening to bhajans, doing bhajans — so you have no time.
I have no time. After retirement, you will be busier than while in service. What is happening here? People don’t have anything to do after retirement; therefore, they continue to exercise their authority. But now they have nobody to obey them. Finally, they land in hospital because of high blood pressure. (Laughter) High blood pressure comes after retirement; while in service it is normal. Why get very high blood pressure after retirement? Why? All of a sudden, this fellow wants to dominate, to command everybody. Therefore, up goes the blood pressure! (Laughter)
We should celebrate. I am retired, I am happy. No more going to the office, no more signatures to write. I was already fed up mingling with those fellows . . . enough! Now it is time to contemplate; it is time for meditation; it is time to live for myself. Till now, I lived for my family. Till now, I lived for my office. Till now, I lived for my company . . . profit-making, prospects, promotion, and career. No more, stop it. I am very happy because, from now on, I live for myself, and I am the master of my time. I am the master of my savings. Such are a privileged class. Such are blessed.
Therefore my friends, the most often committed mistake is to consider retired life or sickness as negative. No. Sickness is not negative; ill-health is not negative; failure is not negative, nor sadness and grief. They are not bad, because they will take you towards good. Introspect. Go within while in health. We go without to the Holiday Inn or casino. (Laughter) While you are at rest, go within — nothing there. Therefore, let us understand that there is nothing like total sadness or misery in this world. Everything is totally positive.
MIND IS LIKE A FLY
Therefore, our business is to watch the mind and not identify with it. Please understand this. Let us not identify with our mind. Let us watch our mind. Let us watch where it is falling. Let us watch where it is going. Let us watch what it is thinking about. Let us watch who it is manipulating. Let us watch what it is managing. So be a watcher.
Be a watchman of your own mind, because others cannot know your mind. Some say, “Very glad to see you.” We know that they are not glad to see us. (Laughter) We know that. But they say that. You cannot know others’ minds. At least, let me know my own mind. We cannot read others’ minds. But it is possible by being a watcher, by being a watch dog, by being a spectator, by being an observer of your own mind, seeing its vagaries, winds and fancies.
Perhaps we also think that we are here for Bhagavan; that we are spending time for our Bhagavan; that all our resources are Bhagavan’s. How true is this? I hope I am not offending anybody, because I want to be sure of my safety even after the meeting is over. (Laughter)
Actually, to give away your property, to leave your family, is not the sign of devotion. That is not surrender. What is surrender? My friends, some people define the highest form of surrender as, “I surrender my property.” Well if you don’t, the government will take it away. (Laughter) So what is surrender? Some people say, “This body is for Swami.” If that body is for Swami, why is it sleeping during bhajans and during a discourse? (Laughter) Why? Many people find it convenient to sleep when Swami gives His discourse, because nobody will disturb them. (Laughter) Some people are very good at sleep management. (Laughter) They can sleep while Swami is giving discourses or while in bhajans. Oh yes. Nice. So I am not complaining, because I am not free from that guilt either. I am neither exempt nor an exception.
So what is surrender? My friends, true surrender is to know that God is within you. Feeling that God is outside, you may have to surrender your property. When you feel that God is outside, you have to surrender your belongings, possessions, whatever you may have. When God is within you, to whom are you going to surrender? Who is to surrender? What is to be surrendered? So surrender means awareness of the Divinity within. Awareness of the Divinity within is true surrender . . . a simple thing one has to understand and be ample in achieving.
Why sing bhajans when God is within me? Why attend bhajans in the mandir? Since I cannot do bhajan within and it is useless to do bhajan without, let me go to a hotel. No, no. My friends, what will bhajans do? First, they will keep your body here. You don’t go on moving, like at a bus stand or railway station — no, no. The body has been moving around, as Baba says, “Like a cat and rat, from room to room, hostel to hostel, building to building.” So first, body movement is arrested, because in the name of bhajan you will sit there — first, body discipline.
Second, while doing bhajans, the mind will be stable. When people start singing loudly, you cannot think of that and this. It’s impossible, particularly when the man at your side shouts until your ear drum breaks. It is difficult to allow the mind to waver during bhajans. Mind will be steady; the agitated or disturbed mind will calm down because of bhajans.
The mind has been waiting for an opportunity to ignore you; the mind is waiting for an opportunity to punish you; the mind is waiting for an opportunity to argue with you; the mind is waiting for an opportunity to defeat you. But, during bhajans . . . Hari Om . . . it cannot say anything. It can only sing that song. So mind will gain equanimity; mind will be balanced.
Equal-mindedness is possible because of bhajans. God is in you. We accept that is true surrender; we understand, but why bhajans? To keep the body stable and at rest; to keep the mind steady, resting in equanimity —that is the advantage of bhajans to the mind.
And the intellect must be sacred. Most of the time, our intellect is defensive. A man with a Masters degree in Science has great intellectual ability, and he might use his intellect to defend all his mistakes. Such a highly educated man will never accept his mistakes, because through intellect, he will try to defend himself.
Only an innocent fellow says, “I am sorry, sir. I committed a mistake.” The intelligent fellow will do nothing about accepting his mistakes, let alone apologise. A PhD fellow can make you feel that day is night because of his super-intellectual approach.
Therefore, intellect here acts according to one’s convenience. Intellect will certainly help you to defend your acts, to defend your mistakes, to defend your sins. But intellect is more than that. Intelligence should be sacred . . . Divine, totally Divine. These are the advantages of the Divine Name and the bhajans.
GOD’S GRACE IS ESSENTIAL
The other point I want to draw your attention to is liberation or moksha. Moksha is a simple thing. People say, “Why do you talk about moksha?” They think about moksha as if it is something like a biscuit packet available outside, or a teddy bear to play with. What is liberation? What is moksha? Who is to get it? How does it look? Very fair, more beautiful than you, more active than you, more qualified than you, smarter than you? No!
First, to have an idea of liberation, to have a concept of liberation, to have a notion of moksha, we should have God’s grace; or else everything is our imagination — just psychological. We need God’s grace to have a correct concept of what it is.
How does God’s grace help us? This year is very cold at night, unlike previous seasons. So we wear full dress, and then we have our blanket to keep ourselves sufficiently warm. Then we become too hot. What should you do now? Remove the rug, remove the blanket. All those things that have been covering you have to be uncovered, have to be removed, so that you can come out of it. I cannot cover my body with blankets and rugs and say, “Oh! Oh! Help me, help me.” No, no. You have covered yourself with the blanket; on top of the blanket is the rug; above the rug, you kept the rasai (thick blanket), so you say, “Oh! Oh! Remove it!”
Therefore, God’s grace will help us to overcome all obstacles, will help us to work through all those interferences that come from past karma and past vasanas, that have accompanied us as brought-forward accounts into this life. They have to be cleared. So God’s grace will immensely help us to clear all these things. All the debris, all the garbage, the rugs, the blankets . . . all these things will have to be taken away. That is possible because of God’s grace.
Then you are set free. This is what moksha is. Moksha or liberation is not something in a foreign land. We have to recognise that we are already liberated, that you are already moksha. Unfortunately, I have covered myself with the blanket of ego. I have covered myself with the rug of intellect. I have covered myself with a rasai, thick blanket, of body identification. These I must discard and remove, so I can come out of mind and body identification, and recognise moksha.
So let us not think a man of moksha has a crown, a sword with special effects, cosmetics and special dress. It is nonsense to think of moksha as a special position. No. We are all liberated. We are all in moksha, truly speaking, but because we have covered ourselves, we are not able to know that. We have closed all the windows and we say, “It is dark.” Who is responsible?
You closed the windows; now you open the windows, and you will see the light. Similarly, you are the moksha, you are liberation. But because we have closed the windows — the ego, the mind, the intellect and the body — the light is obstructed from getting in. Closed windows do not allow us to see the light. What we have to do is to open the windows.
So my friends, this morning I really wanted to speak on simple but ample aspects. I think it is time to wind up. Thank you very much for your time, and for your gracious presence. (Applause)
I once again emphasise that I am benefited most personally by these Sunday satsangs. Why? Because I prepare, because I collect materials from Sathya Sai Speaks, from Sathya Sai literature so as to articulate and deliver ideas acceptable to you. I am learning. I am educating myself. This is the purpose of a satsang. Satsang is not where a man who knows more is speaking to the person who knows less. No. Both are equally fools. (Laughter) It is only a bi-way flow of knowledge; it is a bi-directional flow of wisdom. Your vibrations will help me a lot. I pray Bhagavan to bless all of you. Thank you very much.
Anil Kumar concluded with the bhajan, “Shriradhi Shayana Narayana”
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