Mind-The invisible choice shaper 4 Karma logically explained Kolkata youth camp || Chaitanya Charan

Transcript

This is an AI-generated transcript and may contain some errors.
Thank you all for coming today and today we’ll move onwards with the fourth session on our discussion about karma. So I’ll quickly do a recap of what we have discussed till now. Broadly our topic is karma.
We started the first session with discussion on karma itself, how our actions matter. That was the key theme from the session that our actions always matter. But sometimes because of our past karmic baggage, it may appear that they don’t matter.
Then the second session I talked about daiva. That destiny, sometimes it, what it does is, it limits us in some ways. What it does, for example, is that it puts us in situations, in certain conditions.
Destiny, it thrusts conditions on us or thrusts us into certain conditions. And then we discussed how those conditions are often uncontrollable. Yet destiny itself, it is not necessarily inevitable that there are things which we can change.
The event may come, but the impact of that event, we can try to change that by our choices. And lastly, yesterday evening, I discussed about the concept of dharma. So dharma is basically our response ability.
That in whatever situation we are in, we may not be able to respond in every way that we want to. Now, we may not be able to change the country we are born in or the place we are working. But we can change, okay, what is my focus? We discussed about tolerance and the idea is that for us, we can make something small and we can make something big.
So, we have many roles to play. And we discussed this whole concept of how in one area we may do a lot, but we may get very little back. In another area, we may be getting a lot, although we are doing very little.
In some other area, we might not be able to do anything at all or get anything in return. So, for us to be able to choose how best to act in a particular situation, that is our response ability. So, today, I will move on.
The fourth topic will be about the mana, the mind. And we will be discussing this because we are talking about conditionings over here and how conditionings affect us. So, yesterday, I discussed that any person s life story can be understood in terms of three Cs.
You remember the three Cs? Sorry, the choices and choices lead to consequences. So, a person decides to take a particular job or get into a relationship with a particular person or develop a particular habit or get into some indulgence which becomes a habit. The choices are there.
So, choices lead to consequences. That is basically the principle of karma. But then choices don’t happen in isolation.
Choices happen under two things, certain conditions and certain conditionings. So, those conditionings and conditions, they are a matter of daiva. So, today, we are going to discuss about the conditionings.
So, daiva, destiny, determines the conditions we are having and it also determines the conditionings we are having. So, right now, I will be discussing about the conditionings. So, how much free will do we really have? Like yesterday, I discussed we should choose responsibly, that we should choose that when we are in bad situations also, even if we are going to a bad karma phase, we should try to do good karma.
But then do we really have the capacity to choose to do good karma? Is it possible that from our past karma, we are conditioned in such a way that we will make bad choices only? That is what we will try to discuss. What is the nature of conditionings? And for that purpose, we will try to understand the mind. But the mind itself is a very complicated concept.
But we will focus on particular aspects of the mind. So, if we begin, the self is three levels. There is the soul, the mind and the body.
So, each one of us, our existence has three levels, like the soul, mind and body. Now, you can talk about the mind as broadly the subtle level of reality. Within that, there are other things also.
There is, there is the ego and intelligence. But let us keep a minimalist model. Krishna uses this 15.7. He says, manahasashtan indriyani prakriti sthani karshati.
So, now, all these together is called the self. Sushila Prabhupada uses the word the living entity. So, the living entity is a combination of body, mind and soul.
Now, from the soul comes out consciousness. So, consciousness is the energy of the soul. This is chetana or consciousness.
So, what this means is that if we consider, can you see this flashlight here? So, now, the source of this light is the soul. The beam of light coming from there is consciousness. Now, consciousness is chetana, as we know.
It comes from the soul. The soul is unchanging. But the consciousness is changing.
So, that is how the soul is always spiritual. But the soul gets conditioned materially because the consciousness gets conditioned. So, now, when the consciousness comes, it comes through the mind to the body and to the outer world.
So, the mind plays many different roles. So, if we want to understand how the mind works, let us look at some of the roles the mind plays to understand how it functions. So, at a basic level, the mind is the link between the soul and the body.
If we consider a computer system, in a computer system, we will have the body is like the hardware, the mind is like the software, and the soul is the user. The software links the hardware with the user. Like that, the mind links the soul with the body.
So, one of the functions of the mind is it is a link. It is a connector. So, it is essential for functioning, just as our body is essential for our functioning.
We are not our body, but we live through our body. And we cannot function without our body. So, like that, the mind is essential for functioning.
So, sometimes we say neglect the mind. Now, it is like saying neglect the body. Well, I cannot do anything without my body.
When we say neglect the mind, what it means is sometimes the mind is giving us some prompts or pushes, like say, if we are fasting, and we are feeling uncomfortable, we say neglect the body. That means, do not focus on it, do not pay attention to it. But that does not mean literally we can neglect it.
We all need the mind to function as much as we need the body to function. The software can get filled with viruses, but that does not mean the software itself is bad. We need the mind.
So, the mind is like a link. But the mind is not just a link. The mind is like a, it connects the body with the soul.
And it allows, it is the, through this link what happens is, it is a transmitter of consciousness. Consciousness goes outward and comes inward. It is a transmitter in the sense that from the Jnanendriyas, what happens? We take in information from outside.
From the Karmendriyas, we do some action in both cases. So, the transmission of information inwards to the senses, the transmission of intention outward from the soul to the senses and to the world. So, the mind acts as a transmitter.
However, the mind is not just a transmitter, it is also a transformer. Transmitter means that whatever is coming from outside is going inside. Say for example, right now I am speaking some things and you are hearing it.
Now, for this transmission to happen properly, the soul, the mind and the body, all three need to be in the same line. Sometimes if there is a long talk, the mind goes for a long walk. And when that happens, that if there is some humour, the mind comes running like, hey, what was the joke? I also want to laugh.
And we ask the person next to us, what happened? What happened? Tell me. So, the mind is a transformer. Now, what does a transformer mean? That basically, there are two ways to understand it.
That one way to understand it is that there are many inputs coming into the mind. So, some inputs, if we consider, the mind is a transmitter. So, if it is a transmitter, then that means whatever input comes in, that same input goes out.
That is the idea of transmitter. But say right now, you are sitting and hearing this, and suddenly there is a scream, hey, there is a fire, get out of here. Then you might be hearing my speech and you are hearing it, some words are interesting, some words are not interesting.
If you miss some words also, it is no problem. But then if you hear there is a fire, then as soon as that comes in, that just grows and completely consumes our consciousness. So, there are some inputs which come into the mind and they are not just transmitted, they are transformed by the mind.
So, this is the mind acting as a transformer. Now, this is not a bad thing again. Certain things are more important than other things.
If there is a fire, if you are talking with somebody, you need to neglect that and just focus on the fire. So, what it comes in also gets transformed by the mind, the transmitter and transformer. Now, as this is happening, these are the two basic functions of the mind, transmitting consciousness, transforming consciousness.
But within this, there are a few more complexities that in the mind itself, we can say that it is not just one information that is coming in. There are lots of information that are coming in. And all these informations, if we consider like our software, if you, if on our phone, there may be many notifications.
Some of those notifications, most of those notifications are the notification panel. When we go there, we find those notifications. They are there, they are like small, they are small windows on the screen of the mind.
Now, when those windows are there on the screen of the mind, we as souls, we observe and then we decide to some extent which of these, we focus on one of these, then, oh, your phone is getting discharged or you got an email from XYZ, okay. And we click on it and then that becomes big. So, what happens when we say transformation happens, that transformation is not just completely automatic.
It is also, we also transform. There are many, you could say, another example is, it is like a giant screen on which many windows are open. And if we decide, oh, this window, something important is happening, click.
And then that window occupies the entire screen. Yesterday, I had gone to the BFS office for the UK visa in between the two classes. So, this is the afternoon class.
So, now when I went there, they have a security building. And now in that security, we did not go actually to the security building, but we are just passing by. We saw that it is a typical building, there is a giant monitor and all the entrances that are there.
There are CCTV cameras at all the entrances or at all the critical points. And the security in charge is sitting and you can see all the doors, all the entry points over there. Another security person in charge sees, oh, some suspicious looking person is coming over here.
They click it open and then click on that and then that opens. So, like that, on the, if you consider the mind to be like a screen, on the screen of the mind, many windows are open. Say right now, you are sitting here.
So, you are hearing what I am speaking. So, that one window of sound is open. But we are sitting on the floor and maybe sitting on the, or it is a little bit hot over here, that is not very comfortable.
So, the touch window is also there. I am feeling a little sweaty over here. My thighs are paining.
Yesterday, I did not have enough sleep. So, should I just nod off? Will nobody notice? So, there are so many windows open for us on the screen of our mind. Now, when these windows are open, it is we who choose that which window do I maximise, which window do I minimise.
Or rather, that is how it should ideally happen. That ideally, we should be choosing which window to minimise. The mind gives us information.
So, just as the five fingers are centred around the palm, like that the five senses are, here we are talking about the knowledge acquiring senses, they are centred around the mind, the information comes and we are meant to choose. So, now this, so the mind is capable of transforming, but it is we who choose, this window maximise, this window minimise. So, that is one way of understanding it.
So, transmission, transformation, it is our choice. Which window gets maximised, which window gets minimised, but it is not that simple. The mind also, it is not just a neutral transmitter of information.
It is inside it, there are impressions. Now, those impressions can be both positive and negative. Like say, what do I mean by positive and negative? Like we have heard, we have been trained that can be in fire and if there is fire, you should run away immediately.
So, that is positive, valuable information. So, when we hear about a fire, I do get out immediately. So, there is, this is the impression that is stored.
And we need to know that impression. I was in, once in America, I was giving a class, that time I did not have this tablet. So, I was writing on a whiteboard.
And then when I was writing, I wrote something, I turned around, the whole class was empty. When I was writing, I had heard some kind of, some ring of somewhere, I thought maybe somebody’s phone. I thought it was louder than a phone, but I did not pay attention, I continued writing.
I looked around, there was nobody in the class. I said, what happened? I looked at the right side, in front of the organiser had been sitting, and then I noticed that the organiser was actually under the desk. And he said, duck under your desk.
I said, what? He says, that ring, that ring indicates that there is a gunman in the premises. And you need to duck. So, some of you may know that America is among the few countries in the world where they consider having guns as a fundamental legal right of the citizens.
And their idea is that, we should not just have guns to protect ourselves from thieves, we should have guns to protect ourselves from the government. Their idea is that citizens should have as good weapons as the police and the military have. Because their experience was that the British government tried to tyrannise them.
When the British were ruling America, the government tried to exploit them and they had to fight against the government. There was one war, initially Luxembourg, where both the British army and the American revolutionaries, both were trying to reach the gunpowder. And if the American revolutionaries had not reached the gunpowder before, then they would have been, they are just a small motley band of people, they would have been annihilated.
So, they fought against the government. And they feel that the government can turn tyrannical anytime. So, every citizen, not every citizen, those citizens who want, should have weapons strong enough to teach the government a lesson.
And now that is their, autonomy is a very big principle in America. Now, the British learned their lesson and that is why in India, they just did not let gunpowder or guns become very easily available. And that is why for Mahatma Gandhi, using non-violence was as much, it might have been a matter of principle for him, but it was a sound strategy.
Because he just did not have weapons till the Indian army under Subhash Chandra Bose turned against the Britishers. That is the time the weapons which they had, they begot them. Otherwise, they kept weapons very, very strictly under control.
Anyway, the point is that. So, then I also tried to duck under the desk and I was waiting. And then what happened? I was wondering how long we have to wait, what do we have to do? And then somebody knocked on the door.
I thought what a polite gunman. And then a security person poked his head into it, he says, relax guys, it was just a practise drill. It was to check whether everybody follows the protocol or not.
And the point I am making over here is that when there is a, that particular ring happened, there was no, I did not know what that ring meant. So, for me, my mind was only a transmitter. But for those who knew what that ring meant, that was a transformer.
So, in many ways, the mind’s impressions that are there, they are important for us. And those impressions help us to understand which things to maximise, which things to minimise. And so, they can be positive in the sense that they can contain important information.
But at the same time, they can also be negative, in the sense that there can be unhealthy emotions or desires. So, unhealthy emotions or desires means what? That if we consider desires, I have a friend in America who is now a devotee, before that he was alcoholic. And he was a very high performing individual, brilliant, very high IQ.
And he was in a Fortune 500 company, he rose very rapidly to the top in his career. But his relationship with alcohol made it was dysfunctional. So, now, for many people when they are having some addiction, a big problem is that they do not acknowledge it is a big problem.
So, it is called the no problem problem. They think there is no problem at all. So, he was also like that.
So, once he had been invited to Switzerland for a top leaders meeting of his company and gone there, it is a 7-star hotel, and he was going to the boardroom for a meeting. And then he passed by and he saw just a glance that there was some alcoholic beverages, some expensive alcohols were there. And he just passed on and he went and met his boss.
And he was looking at his boss and he told me, inside my mind, my boss body changed into a bottle of alcohol. And I just could not see him, I could not hear him, I could not talk with him. That is when I realised I am in trouble.
So, this is an example of an unhealthy or unwanted transformation. That sometimes a small stimulus, what happened? It just became so big, it completely dominated the person. So, that is how we may have conditioning.
So, sometimes Sanskrit word for this is samskaras. Now, samskaras can also be positive and negative. But if we consider samskara, if we consider the negative side, you can write in English as sam-skar.
Everyone has some or the other scar in their psyche, in our mind. In other words, samskara has a positive meaning when we say the vivaha samskara or namakaran samskara. What it means is, these are activities which are meant to create some impressions in our mind.
So, they are meant to create positive impressions. But negative impressions can also be created. So, now samskaras, what they do is important to understand that.
If we go back to this particular model, you see the mind is real just as the body is real. Now, just as the body can get injured, the mind can also get wounded or scarred. And that has real effects.
Once I was addressing a programme in an auditorium. So, I was on the dais. Several hundred students were there and the organiser wanted to tell me something.
So, I was speaking and the organiser came from behind and tapped me on the shoulder. And he tapped me and I almost screamed. He said, what happened? I told him that I had fallen on the shoulder and I have got a sprain over here.
He said, I am sorry, I am sorry. I did not know about that. So, what happens when there is any injury? A small stimulus leads to a huge reaction.
And that is the characteristic of a bodily injury. It is also a characteristic of an impression or a wound to the mind. A samskara.
What happens when there is a samskara? It is like a wound on the mind. So, we can have a bodily injury, we can have a mental wound or emotional wound. A small stimulus, a huge reaction.
So, this is how, when I talk about emotions and desires, with respect to desires, somebody can have addictions. With respect to emotions, somebody can have traumas. So, traumas would mean what? That suppose somebody was bitten by a dog in their childhood.
Now, whenever they see a dog, that dog might be a small, cute, cuddly little poodle. But when they see that dog, they start feeling extremely uncomfortable. They start becoming fearful.
Small stimulus, huge reaction. So, our mind has impressions inside us. Now, these impressions can be positive and negative.
In the negative, they can be strong desires, they can be related with desires, they can also be related with emotions. So, now, before I move ahead, why are we discussing all this with respect to destiny and karma? The point is these impressions, they can also come to us from our past lives. So, some people may have certain phobias.
So, Brian Weiss is a prominent researcher. He has done a lot of research in past life memories and hypnotic regression for addressing past life memories. So, for example, somebody has a lot of fear of water, they have hydrophobia.
And whatever they do, they are just not able to deal with the hydrophobia. Then Brian Weiss, he does some hypnotic regression and then they have past life hypnotic regression therapy also. So, you take the person to a past life and they may find out that person was drowned in a past life.
And because they were drowned, now whenever they see water, they feel a lot of fear of water. So, now that is just an example. Of course, some of these may be true, some of these may be the imaginations of the mind, we do not know.
But the point is that when people understand this and they accept, okay, that thing happened to me at that time, but now I am here, I am safe, then quite often the phobias that are not healed by conventional methods, they get healed by these methods. So, whether the memory is real or not, the point is the healing effect can be real. But the example I am giving this is for the fact that our mind has impressions within it.
And those impressions can impel us to act in certain ways. It is just disproportionate. So, if I have a severe injury in my arm, somebody touches me, I just feel so much pain that I may scream.
I may not want to scream, I may try to have self-control, but how much self-control is possible? It depends, isn’t it? Say two boxers are fighting with each other and say if one of the boxers has a previous injury on their jaw, and then the other boxer targets that particular point itself, hit where it hurts. The boxer may be stoic, may not want to show any emotions, but if there is already an injury over there, there is already pain, that will have an effect. So, when we understand that the mind is real and it can get really impacted, it can have real wounds that it is carrying from the past, then that changes our understanding of how we need to deal with our mind.
So, our past conditionings can mean from our past lives, they can also mean from our present life. In our present life also, we may have had certain things that happened to us during our upbringing, during our previous years, where certain traumas might be there, certain addictive desires might be there. So, those need to be acknowledged.
Now, before I move ahead over here, now I already talked about till now, we are using the same framework of Chit, I talked about the concept of the mind. Now, we are using the concept of the mind to get insight into our own behaviour and how much is our behaviour in our control. So, how much is our behaviour in our control? Say, for example, somebody has a fractured hand and you tell them, come on, you know, lift this weight.
He says, no, I cannot, come on, be strong, use your willpower, lift your weight. They just cannot. So, physical injuries are real and they bring real limitations.
Similarly, mental wounds can also be real and they bring real limitations. And those real limitations come, they have to be acknowledged. Now, of course, somebody might have a fracture and they might be recovering from the fracture.
So, when they are recovering from the fracture, the doctor might tell, okay, now you start lifting weights, small weights you can start lifting. It causes a lot of pain. No, you are healing, you lift weights by which it is bearable, you lift it and gradually your hand will recover.
So, there is, sometimes the pain also has to be accepted voluntarily. So, just as with physical injury, some kind of pain has to be avoided, some kind of pain has to be accepted. The same applies to our mind also.
So, with respect to this, let me first talk about a key difference and then we will have two approaches required for dealing with the mind and the conditionings within it. Okay, first I would like to ask, what is our emotion, what is the relationship between emotions and desires? Are emotions and desires the same? Are they different? Okay, are they the same or different? Different. Okay, then what is the difference? Any thoughts? Sorry? Emotions are responses to stimulus and then desires? Desires also respond, I see something, I want to eat something.
Desires come from the soul. Desires come from the soul. Emotions do not? Really? Emotions come from the mind, desires from the soul, okay.
You mean, emotions are second hand, desires are first hand, like that? I mean, you are on the right track. Okay, so if you consider, the soul is here, the mind is here, and then we have the body, and then we have the outer world. So, broadly speaking, emotions are associated with the gyanendriyas.
Emotions are what we feel or experience when we pursue things with our senses. Now, desires are broadly associated with the karmendriyas. When there is a desire, we want to do something.
So, dhyayato vishayan pumsaha sangas teshu pajayate. Sanga is an emotion. Sangat sanjayate kama.
Kama is a desire. So, you are passing by a road and we see, hey, this new version of the iPhone has come. That is nice, dhyayato, then sanga.
Sanga then, from the emotion can become desire. I want to buy it. So, basically, we could say emotions are more associated with the inflow of consciousness.
That when something flows into our consciousness, we feel some emotions. Now, desires are more associated with the outflow of consciousness. When we desire something, we want to do something.
We associate with the karmendriyas. Now, this is not a complete watertight difference. I am not going to technicalities, but there is an important reason why I am talking about this difference.
That for all of us, for both of these, for emotions and desires, the mind is the key because the mind is the transmitter of consciousness. So, when information comes from outside, it affects our emotions. It affects the mind in terms of it activates some emotions.
And then based on those emotions, we may have certain desires. So, for example, if you are hearing this class. Now, when you are hearing this class, from outside the information is coming in.
Now, some of you may think, this is very complicated. This is very complicated. I already did not have enough sleep.
I am tired. When will this class end? I can go and take some rest. So, with the emotion that comes is, the emotion that is, this is very tiring.
And then the desire might come, I want to go to sleep. I will take some rest. The, if say, you find this is all irrelevant.
This is, I just want to chant Hare Krishna and be happy. Why do I have to understand all these things? So, if you feel this is all irrelevant, then when that emotion comes in, then you think, should I even be here? Can I walk out from here? Will nobody notice? So, emotions do lead to desires. But my point is, that emotions are more associated with the inflow of consciousness.
So, for us, now, we often talk about that we need to control our mind. Now, that is true, but that is not the only thing to be done. Why? Say, because the emotion is information.
Just like if somebody is feeling cold, and they say, I am feeling cold. And we tell them, do not feel cold. What do you mean, do not feel cold? I am feeling cold.
It is a sensation. It is not a choice, isn’t it? So, there are times, just like there is a information because the temperature is not very suitable for your body. That is why you are feeling cold over here.
So, with respect to desires, the mind needs to be controlled. But with respect to emotions, the mind needs to be comforted. So, there is a very different approach with respect to emotions.
Say, if somebody has been bitten by a dog before, or somebody has been traumatised, somebody has been trapped in a, when they are a small child, they are trapped in a lift, trapped in an elevator. And then, now they are again in a closed, dark, crowded or tiny place, they may start struggling. And at that time, control yourself.
No, that time, it is not, you could say, ultimately, you have to control yourself, but it is more of comfort. There is no danger over here. It is okay.
We will find out a key out to come out of here. Somebody will come and help us. So, with respect to emotions, the mind needs to be comforted.
When Arjuna breaks down at the death of Abhimanyu, and he is crying tears, he is just shattered completely. At that time, what does Krishna do? Krishna doesn’t tell Arjuna, just control yourself. Krishna comforts him at that time.
So, comforting the mind and controlling the mind, both are required at different times. So, for example, if I have an injury over here, and somebody taps me on the shoulder, and I start screaming, I feel a lot of pain, I am screaming. Somebody says, don’t be such a baby, shut up.
Well, okay, there is pain over there. Okay, I am sorry. Can I do something to ease the pain? There are times, now after comforting, also controlling is required.
It is not that controlling is not required. But my point is that there is a difference between the emotions and the desires. If somebody has an injury, emotion is basically information.
There is some information coming here. Emotion is information, just like sensation. Sensation is emotion is associated with the mind.
Sensation is associated with the body. Both are information. So, for example, if suddenly somebody is speaking very loudly, we close our ears.
So, why? Because otherwise, our tympanic membranes may get hurt. So, if we feel some physical sensation that is uncomfortable, that is giving us some information. That information is important to know.
If we are getting burnt, if our hand is going near fire and we are feeling a burning sensation, that is information, isn’t it? So, information needs to be acknowledged. Similarly, emotion needs to be acknowledged. So, again, why am I discussing about this point? That we need to understand with respect to our past, what aspects of our past will we be able to control and which we may not be able to control.
So, if we try to say that I should be able to control every single thing about my mind, we will set ourselves up for failure. It is like, suppose I have polio in my leg. If I say I should be able to walk normally.
Oh, there is a physical injury over there. There is a physical problem. I will not be able to walk normally.
So, just as willpower cannot change the physical reality completely. Similarly, willpower alone cannot change the mental reality completely. Now, that does not mean it cannot be changed at all.
I can walk with crutches. So, I need to make sure that wherever I go, I have crutches with me. I need some support.
So, I have to prepare for that. But this does not mean that, I cannot walk, so I will never walk. So, basically, with respect to the mind, we are talking about mind management over here.
That could be a broad subject. It is a very broad subject, but I am talking in terms of our past samskaras and what destiny determines for us. So, with respect to the mind, if we go completely towards controlling alone, hmm, or if we go completely towards comforting, that means every single aspect of our mind, we say, I have to control this.
Then eventually, it is like somebody who is injured, they try to lift a weight. They are injured, they have a slipped disc. And they say, come on, lift a heavy weight.
No, no, I cannot do it. No, come on, use your willpower, lift it. They lift a 60 kg weight and then in five minutes, they become a 60 kg weight and somebody else has to lift on a stretcher after that.
Isn’t it? They will get far more injured. So, if we try only to control the mind, then we will damage ourselves. We will end up hurting ourselves.
On the other hand, if we only focus on comforting the mind, oh, you know, you do this, this agitates you too much. So, don’t do this. You know, if you do this, you feel very disturbed by it.
Don’t do this. Then what will happen is, we will stagnate. We will never grow.
So, we will never be able to grow. Suppose somebody has a particular kind of, let us deal with emotions and then we will move towards desires. And we will continue this discussion in the next session also.
But at this point, you know, some people may just be too weak or vulnerable. The weak sometimes is a value judgemental word. Weak is a bad thing.
But some people may just not be able to deal with certain things. Because for them, that small trigger leads to a huge reaction. In turn, the mind just gets extremely agitated.
When the mind gets agitated, they just cannot function at that time. So, based on our particular past, we do not know what kind of impressions are there in the mind. And based on those impressions, certain kind of emotions may overwhelm us, certain kind of desires may overwhelm us.
And when those desires overwhelm us, we need, we may just be helpless at that time. I just cannot do anything about this at all. Might it be true? Might it be untrue? Well, it depends.
It may be true, it may not be true. So, we need an appropriate balance of, sometimes we need to control the mind and sometimes we need to comfort the mind. Both are required.
Comfort means, okay, if you cannot do this, it is not the end of the world. You can function within the limitation. Yesterday, somebody was asking this question that, I like to be in small groups.
So, clearly that person is an introvert. You tell them, force them into a large group of people. So, what happens with respect to introverts and extroverts, they are both conditionings of the mind.
They are impressions in the mind. So, generally, if two people are there, one is an introvert, the other person is an extrovert. Say both, they go, come to a gathering, they come to a party, they come to a ceremony, they come to a social event.
Now, both may come with a smile. For the extrovert, the more people they meet, the smile becomes bigger and bigger. For the introvert, the more people they meet, the smile becomes smaller and smaller and smaller.
And the introvert just says, when can I leave from this place now? So, what happens is that for them, it is not that introverts don’t like people. And it is not that extroverts are necessarily good. Extroverts might just be chatting, chatting and doing nothing, nothing valuable.
But the thing is that everybody has a particular kind of mind. And we have to live with that mind, but we don’t have to live for that mind. That this is the kind of mind I have and I have to live with it.
I cannot change that. But then I don’t have to live for it. Somebody’s introvert means that, oh, I’ll never meet with people.
I’ll never go to any crowded places. Oh, that will not work. So, when you say, how do we find out? That we live with the mind.
Acknowledge that this is the kind of mind I have. You know that we live for the mind. So, with respect to mind management, we can just put another way.
We can go to, in two extremes we can go. One is that we live for the mind. That means whatever emotion we feel, whatever desire we get, we start pursuing that.
Now, that will lead us to ruin. On the other hand, we live against the mind. Whatever we feel, we do the exact opposite of that.
We will be torturing ourselves by that. It’s just the mind has certain natural interests, certain natural attractions. And some of those could be good.
Some of those could be utilised. That some people are naturally attracted to music, some people are naturally attracted to math, some people are naturally attracted to language. So, we all have certain natural attractions and those could indicate the roles we can play in life.
So, we cannot constantly keep going against our mind. So, we work with our mind, not against our mind, not for our mind, but with our mind. So, when the Pandavas were in the forest, how many times were the Pandavas in the forest? How many times? Once, twice, sorry? Twice, okay.
Twice, another twice. Sorry, sorry, I mean, actually, am I not able to hear or are you afraid of speaking? You can speak. They were trying to be born in the land.
Yeah. So, after Varanavad, once they were in the forest. Then second? Then they were exiled.
Any other times? They were exiled. Arjuna was exiled. Arjuna was exiled.
That’s not all the Pandavas. They were born in the forest, isn’t it? They were born in the forest and finally, they retired to a forest, isn’t it? So, four times totally. So, now, in the second time when they were in the forest, their forest stay ended when they went to Panchala and there Arjuna won the hand of Draupadi.
Now, at that time, Arjuna was dressed like a brahmana and then he won the hand of Draupadi and Draupadi went with him. Now, Drupada was intrigued. Who is this? Who is this brahmana who has won my daughter’s hand? So, he invited he invited the Pandavas to his home for a meal, for a feast.
And when the Pandavas came, he invited them and when they came in, he got them to a large hall and he asked them to sit over there and he said, I will come back in a few minutes. And when they sat, on the other side, there was a table and on that table, he had kept many objects. Now, both Drupada and Dhritarashtra, Dhrishtadyumna’s son, both of them went out and they were observing from a concealed window, what was happening.
So, then on that table, in some parts, what was there? There were some brahminical equipments were there. There were some yajna paraphernalia was there. Then there was some kshatriya equipment was there.
There were bows and arrows and swords and maces, javelins and then there were some vaishya equipment was there. There were ploughs and objects for farming and cow care. And there were some shudras and tools were there.
And they were observing. So, the Pandavas sat in the room. They looked around and they looked at the table and they got up and all the 5 Pandavas, almost like in one, went where? Went to the weapons.
And they picked up the weapons and Arjuna picked up a bow and started moving it around. Bhima took up a mace and started whirling it around. Dhrishtadyumna picked up a spear.
All of them started, hey, this weapon is just like that one. No, this seems to be better. That was actually a different one.
And they were immersed in talking. And Drupada and Dhrishtadyumna looked at each other and they started smiling. These are kshatriya.
These are all brahmanas. So, the idea is that their natural interests are there. So, where is this natural interest is present? In the mind.
Now, he had kept some scriptures and some yajna paraphernalia also. The Pandavas were devotees, but they were kshatriya bodies. So, they were not attracted to scripture.
They were not attracted to shastra as much as they were attracted to shastra. So, we have natural interests. So, in one sense, these are the impressions inside us which indicate our natural interests.
So, one way to know these is that we, let us put it this way, we note what we notice. So, I will put it another way, note consciously what we notice automatically. Note consciously what we notice automatically.
So, for all of us, our mind goes in particular directions. If I had an airport and I see a bookshop, my eyes go first to the words, to the title. If the title is interesting, then I look at the cover image.
There are many times I have read a whole book without even ever seeing the cover image. So, I am naturally attracted towards words. Somebody else will be attracted towards certain things.
So, these are the impressions within us and these are, in modern science, they are called as instincts. Now, in Sanskrit, we could use the word vritti. Now, these words have very different meanings.
So, I am using them in a particular sense. So, instincts are like programmed intelligence. Programmed intelligence means what? We are naturally good in that area.
We do not have to think about it. Sometimes on YouTube, you might see this talent shows, India has got talent, America has got talent, UK has got talent. There might be a four-year-old kid who comes and sings like a genius or picks up a violin or picks up an instrument and starts playing.
I have a nephew, he is in America now. He is three and a half years old and he has memorised the names of all the countries in the world. And I played a game with him.
I told him, A, B, C, D, E, start playing. We played an anthakshari of names of countries. And he is just three and a half and he defeated me.
He said, I have travelled more countries than you, but you know more countries than me. He says brilliant. So, in that particular area, he is brilliant.
Now, he is not really, his language is developing, but just memorise the words. So, some people are just good at particular areas, memorise the names of the countries. So, we have certain impressions that we get in the past.
So, those impressions, these impressions from the past, they fall into categories. They are the instincts and there are impulses. Impulses are often called as the vasanas.
Now, vasanas are considered negative. The instincts are considered positive. So, if we look at the Bhagavad Gita, Krishna talks about both and he says, for example, in 3.33, Arjuna, you are a Kshatriya.
You cannot give up your Kshatriya instincts. He says, we all have certain natural instincts and we cannot suppress them, we cannot repress them. We have to work with them, we have to channel them, we have to utilise them.
But, now there is an Indian spiritual leader, spiritual in double codes. So, for him, he says, India had the treasure of the Bhagavad Gita, but we have completely missed out on this great treasure. He says, what have we missed out? He said, we have missed out on understanding the meaning of the Gita.
For him, the meaning of the Gita is, it is in one fourth of line of one verse. So, the essence of the Gita is, what can repression accomplish? So, he said that this is the essence of the Gita. He says, Westerners have succeeded because they have acted according to their desires.
Indians were told, control yourself, control yourself, control yourself. That’s why we didn’t end up being ambitious, we didn’t succeed and we have lost out. So, don’t repress yourself, act according to your desires.
Just your desires are your pathway to greatness. Their pathway to greatness in material life, their pathway to greatness in spiritual life also. So, he has the idea of sambhog se samadhi.
The idea is, you have desires now and you follow your desires. Now, if you see in the Bhagavad Gita, 3.33 is nigraha kim karishisi. That’s fair enough.
But what comes after that immediately, 3.34 is that indriyasya indriyasya arthe ragad dvesha vyavasthitao tayor navasya madhachet tavyasya paripante. Now, Krishna says that, that in the senses, in the sense of objects, there is natural attachment and aversion. And attachment and aversion is like a thief.
They are like two thieves. Don’t get robbed by these thieves. Don’t come under the control of attachment and aversion.
And then after that, the whole section from 3.36 to 3.43 is about karma. Karma is lust and how to deal with it. And Krishna is talking about controlling it.
So, the idea over here is to say that Krishna is telling just, oh, give it to your desires. That is a complete misunderstanding of the Bhagavad Gita. When Krishna is talking about nigraha kim karishisi, so this is about our impulses.
The impulses are associated with the vasanas, kama, krodha, lobha, moha, madhamsari. They need to be controlled. So, the instincts are associated with our varna.
Varna is our brahman, kshatriya, vaishya, shudra. It is our nature. These are associated with our anarthas or vasanas.
So, the Krishna’s point is the instincts need to be channelled. Don’t try to suppress your instincts. You are a kshatriya, you remain a kshatriya.
But don’t become a kshatriya like Duryodhana. Duryodhana is completely controlled by raga and vesha. He wants the kingdom and he hates anyone who threatens the kingdom for it.
So, don’t be like that. The vritti needs to be channelled and the vasana needs to be controlled. It needs to be curbed, it needs to be cured.
They are two very different approaches. So, have you found all this sufficiently confusing now? I can see that you are quite exhausted. So, I will conclude with one point and we will elaborate on this in the next session.
The point that we are talking about is that we are, I will give one metaphor which will build on the takeaway. The takeaway is what? That the body is often considered to be like a kshetra. It’s like a field.
So, we all have been given a certain field. And now the field comes with certain kinds of soil. Now in every field, you cannot grow every crop.
So, if we try to grow every crop in every field, we will not succeed. We just put in a huge amount of endeavour and we will not be able to achieve. So, nowadays the idea is, whatever you desire to do, you can do that.
Well, it is not that simple. If somebody is four and a half feet tall and they say, I want to become a basketball player. Well, unless you have like a basketball version for dwarfs, you are not going to really succeed in that, isn’t it? So, we all have certain limitations.
So, we cannot really do everything that we want. It is not that in a field you cannot grow everything. At the same time, everything that grows in a field is not good, isn’t it? We cannot grow everything and everything that grows is not good.
In the field, weeds can also be growing. So, what we need to do is, what seeds can grow in the field, those seeds we should be eliminating. So, kshetra, any seed can be grown.
That is not going. Any seed can grow, that is not a good thing. No.
Let weeds grow. One excuse, any seed can grow, that is a wrong condition. Let everything grow, including weeds grow.
Let everything grow, including weeds, that is also not going to work. So, what do we do in between? We have to find the seeds that can grow. Find the seeds that can grow and then we grow those seeds and find the weeds that are growing and cut them.
So, find the weeds that are growing and cut them, remove them. So, find the seed that can grow means we have to understand what our vrittis are, what our natural instincts are and we need to develop them. And we also need to understand what our vasanas are, what our particular impulses are and we need to control them.
So, we are given a particular kshetra. So, destiny determines the kind of mind we have with the kind of vrittis and vasanas in it. So, the kind of vrittis that we have, we need to understand them and develop them.
And the kind of instincts we have, we need to observe, recognise and develop them. We cannot change that. So, Arjuna had the vritti for archery.
Arjuna could fight with the mace also and Bhima could also fight with bows and arrows. But Arjuna never became as excellent in mace fighting as Bhima became. And Bhima never became as good in fighting with bows and arrows in archery as Arjuna had become.
They had their particular talents, they had their particular instincts and they developed those instincts. So, each one of us, we have to find out what our instincts are and we develop those instincts. So, sometimes we may just not have certain abilities.
So, we have to acknowledge, I do not have these particular talents, I do not have these particular abilities, but this is what I have and let me develop that. So, destiny determines our particular instincts, which we can develop into talents and skills and use them afterwards. And destiny also determines our vasanas.
So, if we consider, now vasanas are very strongly negative words, but we are talking about impulses over here. See, if you see, consider, among the Pandavas, there are five brothers, it is very difficult to think about two brothers who were as different as Yudhishthira and Bhima. Both of them were Kshatriyas, both of them were brothers, but Yudhishthira was very much like a Brahmin Kshatriya.
Brahmin Kshatriya means what? He would always, almost like bend backward to avoid a conflict. On the other hand, Bhima was a Kshatriya Kshatriya. You could say a Kshatriya square.
He would be itching for a fight, looking for an opportunity to fight. Now, there are times when Yudhishthira was right and Bhima had to restrain himself. There are times when Bhima was right and Yudhishthira had to correct himself.
So, for example, now, sometimes somebody is an action hero. They like to do a lot. They like to fight.
And if the action is happening and they are on the sidelines, it is very frustrating. I want to do something. So, what happened when Draupadi won the hand of Arjuna? Arjuna was the centre of action.
Bhima was doing nothing. And Bhima was itching for some action also. So, then when all the kings started attacking, they thought that Drupada has called us to insult us.
So, he said, he called all the Kshatriyas from the world and then he gave his daughter to a Brahmana. This is an insult to the Kshatriyas. We should teach him a lesson.
And they all came to attack Drupada. When they came to attack Drupada, then Yudhishthira immediately looked at Bhima and Yudhishthira and said, you know, he is our father-in-law now. We should protect him.
Now, Arjuna still had the bow with which he had hit the target. And he immediately took that bow and raised it to fight. Now, Bhima had no weapon.
Bhima was in the Brahmana’s garb. So, Bhima started looking around. And there was a giant sal tree.
It was a huge tree and Bhima’s eyes fell on it and his eyes lit up. And he was about to spring in that direction to uproot that tree and then use it to beat up who had come there. And there, Yudhishthira looked at Bhima and said, oh Bhima, if you uproot that tree, everybody will know only Bhima could have done this.
You are Bhima. You will blow our cover. So, Yudhishthira would sometimes refer to Bhima as a child, although there is just a few years difference.
But because he was the eldest, oh child, use some more ordinary weapon. Bhima looked longingly at that tree and then found some bar to use and he used it for fighting. So, Bhima had to curb his instinct at that time.
Now, on the other hand, it happened that, sorry, Bhima had to curb the urge to fight at that time, which was there for him. I won’t call it the instinct over here. He had the itch to fight.
Now, on the other hand, when the Pandavas were in the Agyatvas, so at that time Draupadi was the daughter-in-law of King Virat, Kichaka. Now, he had an evil eye on Draupadi. And he tried to accost Draupadi.
He tried to molest Draupadi. And Draupadi somehow escaped from that and came into the palace and she begged to the king for help. Now, in the palace, he came and Kichaka marched in and he kicked Draupadi.
He kicked Draupadi right in her face. And Draupadi, she was a powerful warrior, just fell on the ground and her face was bleeding. So, at that time, now this was such a shocking news.
Now, she was in her queen’s palace, in the queen’s palace and from there, she had run because she realised the queen is not going to protect me. So, she had run to the main palace where the king was there, main court rather. And then, now Kichaka was actually the real king.
Kichaka was not on the official throne, but Kichaka was a really powerful person. So, Virat tried to play neutral. He says, you know, if you had a conflict among yourself, I don’t know what is the history of the conflict.
I don’t want to get involved. You deal with it yourself. Now, next to Virat was Kanka.
Kanka was Yudhishthira in disguise. And Draupadi looked at her husband, do something. And at that time, because this news had spread, Bhima also, Bhima was in the royal kitchen, he had heard about it.
He was Vallabha. When he came there, his eyes were like giving out fire sparks. He was so angry.
And he glared at Kichaka as if he would destroy him right now. And then, at that time, Draupadi looked at Yudhishthira. And Yudhishthira said, O Saharandhi, great things can be achieved by tolerance in this world.
Now, tolerance is a virtue which is very difficult, but it is rewarding. Learn to tolerate whatever happens. Now, Yudhishthira’s thinking was that they were only had a few days remaining for their agnyatvas to get over.
And if they did something against Kichaka, then their cover would be blown. And if their cover would be blown, then they will have to again go to the forest. So, he was thinking, let’s be cautious.
But Draupadi was crestfallen, completely disappointed with Yudhishthira when he spoke that. She turned and looked at Bhima. And she looked at Bhima and she nodded her head.
And Bhima said, this is the last night of Kichaka. So, now Draupadi realised that, okay, yes, Yudhishthira’s concern was that we don’t want our cover to be blown. But the way, the brazenness with which Kichaka had come directly in the court to force himself on her, she realised that she might not survive for long.
So, then, at that time, so my point I am making is that Yudhishthira was going towards an extremely peaceful direction. And here, Yudhishthira’s strategy was, there was a reason for that strategy, but that was not the right strategy. So, then Draupadi called, said, Kichaka, I will meet you and I will be with you.
But, you know, we should do it in secret. So, we meet in a particular place. And we meet in a deserted house and tonight.
And he came there and the meeting happened. But instead of Draupadi who was there, Bhima was there. And Bhima just beat him into a shapeless pulp, completely destroyed him at that point.
So, the point I am making is that, that for every one of us, we have certain kshetra that we get right from the beginning. And some of the kshetra, some aspect of the kshetra has to be channelled. Some of it has to be curved, changed.
So, the evolution of the Mahabharata is that Bhima who wanted to fight, he has to curve his fighting tendencies. Yudhishthira would bend backward to not fight. He has to decide that, no, this is the time when I have to fight.
There is no option over there. So, in this way, each one of us, we have to deal with our conditionings. But the key point is, we have a kshetra and that kshetra has certain, we have a field that is our destiny.
And in that field, certain seeds will only grow, others will not grow. We need to accept that. And certain weeds will tend to grow more than others.
And we also have to accept that and we have to watch out for those weeds. So, how to deal with those seeds and how to deal with those weeds, we will discuss in our next session. I will summarise what I discussed today.
Broadly, we are discussing the concept of the mind today, the mana. And the subject of the mana, the concept we discussed, the mind is basically like a transmitter and a transformer. The mind is a transmitter for consciousness that consciousness from outside goes from the body to the soul, but it is also a transformer.
A transformer means that inside the mind there are impulses and when something, sorry, samskaras, and when that gets triggered, then the signal gets much, much stronger. So, we discussed about samskara in the mind is like a, the mind is just like the body. So, samskara is like a bodily injury, if you consider the negative side of samskara over here.
So, what is small stimulus? Huge reaction. So, we all have a particular kind of mind and we will have to acknowledge that this mind is like this. We are vulnerable in particular ways.
So, then there is to insight. We discussed the working of the mind that I talked about emotions are not the same as desires. The mind may have certain emotions that are triggered, then first thing would be to comfort.
Emotions comforted, then controlled. You cannot just directly. So, emotions are information, they are like the senses.
The senses, sensations are then the senses, they are information. Now, with respect to desires, they need to be controlled. So, emotions are more associated with the jnanendriyas, they are more incoming and the desires are more associated with the karmendriyas.
So, we need to be able to avoid both extremes that only control, only control will not work because the mind is like the body. It has certain conditionings or certain limitations. The body is injured, you cannot just control it and hide the wound, the wound is there.
So, only control eventually will have permanent damage, suffocation. Nowadays, people have mental health problems, somebody has trauma and all those, you cannot just tell them to control your mind at that time. If the mind is injured, on the other hand, if you only comfort the mind, then what will happen is, will stagnate, will never grow.
So, we need to do both comfort and control appropriately. The idea is we work with the mind, not for the mind or against the mind. And then the takeaway for us, the key takeaway was that the, we say, I talk about when we are mind management, that we don’t work against the mind or we don’t work for the mind.
Whatever we feel like doing, we do exactly opposite. Or whatever we feel like doing, we just do that. We work with the mind.
And for that, we discussed the example of the mind is like a Kshetra. Kshetra is a field. So, in this Kshetra, there are only some seeds that can grow.
And those are like our instincts. And those instincts, we want them to develop. And some weeds tend to grow in that.
Those weeds are our particular impulses. And those impulses, we need to curb them, we need to control them. So, in this way, there is a art to mind management.
So, if we say there’s no destiny, if we deny the idea of destiny and destiny gives us a particular mind, we may try to expect that every seed should grow. Every seed should grow over there, that will not work. Or let whatever grows is good.
Whatever grows, that is good. That is also not there. Because weeds will grow.
So, what we need to do is, we need to grow the seeds and check the weeds. So, seeds, yes, weeds, no. So, how do we do this? Understand the seeds, understand the weeds, and how do we deal with that? We will discuss in our next session.
Any one question before we stop? Yes, please, behind. There is a mic in your hand or somebody else? Please send it, way behind. Thank you so much.
Thank you for this talk. So, as we understand that, although all of us live in the same physical reality, we can understand that the mind creates a different mental reality for every one of us. So, all of us, although we live in the same set of environment, which is governed by a leader, our mental realities are different.
So, what do you think is the role of the leader of the team? How does he, you know, actually manage all those people? Because, and also keep the culture, this thing intact. See, generally, we say we all should learn to tolerate things. In the fourth canto, Narada Muni glorifies Dhruva for his inability to tolerate.
Such is the great vigour of Kshatriyas that they cannot tolerate insult. And what is he saying? Just look at this five-year-old boy. The insult was so unbearable for him that he has left his home and gone all alone to a forest.
He is ready to go, risk his life. So, the Kshatriya mind-body machine is wired in such a way that for them, insults are unbearable. Now, they may also have to bear insults, but sometimes everybody will get insulted.
But the way a Brahmana will be able to bear an insult, what is the big deal? It’s just some vibration in ether. A Kshatriya will not be able to think like that. So, there are some people, we just can’t call it simply that this person has a big ego.
No, everybody has a particular body-mind machine and functions in a particular way. That’s why our culture is Amanina, Manadina. That yes, we all are expected to cultivate humility, but we don’t cultivate humility by humiliating each other.
Isn’t it? I insult you and you insult me and by that both of us become humble. Will that happen? No. Humility is a voluntary choice.
Humility is like fasting. Humiliation is like starving. Humiliation is like if somebody has to starve, by starving will they develop a habit of fasting? Unlikely, very unlikely.
By humiliation will somebody become humble? Possible, but very rare. So, yes, as a leader, there are, one has to be aware of the way different people are. And people who are very different, very, very different, they need some space.
You know, we may have the same purpose, but we don’t have the same mind. That’s why if you consider the Pandavas, they are all united. And yet, although all five Pandavas were united, when Krishna went as Shanti Doodh, Krishna asked for five villages, not one village.
Because each Pandava is a Kshetriya and they need their space. So, generally, if devotees are different, and especially as leaders, we need to observe that, okay, there is a leader, then there are different people who are different, then each of them may need to be given their Gurudatta Desh, their area. Okay, you do this service, you do this service.
And then we have many places in the Bhagavatam where a king divides the various kingdoms according to their races. Now, it’s not a racist way of looking at it, but then, you rule over here, rule over here, you rule over here. So, they all can have a common purpose.
But common purpose does not mean that they all can just have the shared space. Diversity is very much a part of the Vedic tradition. That’s why we see that all the kings would respect the local culture.
When Ram defeated Ravan, Ram did not instal his brother as a king over there. He said, Lakshman, you serve me faithfully, you become the king of Lanka. That’s why you are rewarded for serving me.
No, because Lanka’s culture is different. And you can say Lanka’s culture is Ravan’s culture. No.
No, Lanka is, Ravan was a terrible person. That does not mean everybody was terrible over there. There were demons, who were demoniac people, but there were civilians also over there.
So, Ram made Vibhishan the king over there. Similarly, when Jarasandh was killed, Krishna, Bhima, Bhima killed him, Krishna, Bhima and Arjuna had gone over there. They made Jarasandh’s son the king.
So, that diversity of cultures was very much respected and it was facilitated. So, Yudhishthir was the emperor of the world, but the emperor did not mean that he was imposing his way on everyone. Not at all.
When Bhishma went to Shalya because he wanted the hand of Madri for Pandu. So, Shalya was her brother. She did not have a father at that time.
So, Shalya said that in our culture, it is that the boy’s side gives gifts to the girl’s side. There is dowry and there is what is called bride price. Sometimes the word is used for that.
So, Bhishma says, yeah, I know that and I respect that. I have got lavish gifts for you. So, Bhishma did not say that this is a deviant culture.
So, the idea is that there has to be respect and now how we can within that diversity work together, it depends. I mean, that is a challenge. It is not easy and in India, we face the challenge.
In the West, we face the challenge even more because we have Indians and non-Indians who are working together and the cultures are quite different. So, we cannot just wish away the cultural upbringing that is there. So, I think it is a challenge.
It has to be carefully dealt with. So, we also need to understand that the leader will have a particular vision and the leader will prioritise that vision. And we will have to adapt to that vision.
We cannot expect the leader to change the vision for everyone. So, if we cannot adapt to the leadership, then we will need to find our space within that broader vision where we can continue. Now, from the leader’s perspective, everybody needs to be given space.
But from the subordinate’s perspective, from the member’s perspective, everybody cannot have centre space. Who will have centre space depends on the vision of the leader. It depends on the inspiration, the vision, the whatever the driving force for the leader.
So, everybody should have space, but everybody cannot have centre space. The centre space will be for the leader’s vision and within that, some space can be given for different people. Do you want to add something? Yes, same question or different question? So, should we stop Prabhu or what should we do? We will start at 11.30 or what time? We have more time for questions.
Sorry. Oh, you are not at breakfast. Sorry.
So, we are not at breakfast, so we have to have a break now. So, thank you very much for your thoughtful participation. And I hope that you are not too confused by this class.
It is, we will discuss and clarify a lot of things. But next class, I will try to keep it short and we will have time for question and answers. And last session also, we will have a lot of time for question and answers.
Thank you very much.