“Om purnamadav purnamidam purnat purnamudyache purnasya purnadaya…”

Om purnamadav purnamidam purnat purnamudyache purnasya purnadaya purname vava sishyate Om Shanti Shanti Shanti he

Let us enter into the third sloka

kurvanneveha karmāṇi jijīviṣecchataɱ samāḥ . evaṁ tvayi nānyatheto'sti na karma lipyate nare

for a person like you who desires to live a hundred years involved in his activities in the world and believing that I am the doer there is no other path than this, the path of living without being smeared by your doing.

Such a wonderful sloka, I feel if I have to comment I cannot finish even one Upanishad in this whole15 days. This one sloka if it is understood, the whole spirituality is understood. Whatever we call as a spirituality, spiritual path, the whole thing can be classified in 3 ways. One based on intellect, one based on emotion, third based on being. All three is very clearly described in this three lines. Who desires to live a hundred years, actually the first line for a person like you means, it addresses the whole world. Rishis cannot address one single person, they address a whole world. In this three line they finished the whole world. The people who are born, who are living and who are going to come, who have lived, who are living, who are going to live. All the three levels of people are past, present and future, all the three are covered just in this three line. More than this there cannot be any human beings. Actually Upanishads are nothing but the keys to open your inner treasure. They are just keys to unlock the inner treasures. Here the rishis are giving a key; you see some religion gives a key for only emotional beings, some religions gives key only for intellectual beings, some religion gives only for the beings who are situated on the energy. There are only three kinds of human beings, intellectual, emotional, being, the energy level. Every religion handles only one kind of persons, that is the problem. All religions does not suit everybody. All religion doesn’t suit everybody. Every religion has got their own method; it suits only for particular human kind. No religion can suit whole humanity except this one sutra. Because this sutra, this sutra directly addresses all three kinds of people. In this sutra they call all these three kinds of people, that is why the Upanishad rishis are so courageous to say for a person like you, it means what, everyone of you are addressed here. Every one of you are individually addressed and the paradoxes, it is so individual and so collective. Whenever it is collective it cannot be individual, whenever it is individual it cannot be collective. Here the Upanishadic rishis they break that idea. Here so thoroughly, paradoxically it suits for the whole group, the whole mass. First time from my experience, key for the head, heart and the soul, all the three levels keys are delivered to you. (4:27) if somebody understands this one sutra, all religious conflicts will disappear. Every religious master enlightened master try to give the way it worked. For example Buddha worked through the head even though he speaks of compassion, even his idea about compassion is nothing but the head. Jesus worked through the heart. So whatever he speaks it will be only through the heart. And Ramakrishna worked through the being, Ramakrishna, J. Krishnamurthy, Ramana Maharishi all these people they worked through the being energy. So whatever they speak it will be only about energy. Every master gives a key for a particular type of human being, for particular type of mind. Here the Upanishads rishis are giving the key for all three kind of people. This three line very clearly describes all three kinds of people. First, who desires to live a hundred years, this shows very clearly involved in his activities in the world and believing that I am the doer then there is no other path than this. The path of living without being smeared by your doing. Who desires to live a hundred year, involved in his activities in the world and believing that I am the doer. Three lines understand, desires to live hundred years, hundred years means does not 100, please understand hundred does not mean 100 year, here hundred means what – countless, just numberless. In some places words are used just to mention the eternal. kurvanneveha karmāṇi jijīviṣecchataɱ samāḥ . evaṁ tvayi nānyatheto'sti na karma lipyate nare

You go the sloka. Actually this translation done by one or two translation I discussed and finally I took out a translation which can almost come near. But this book, this is not available as a book, let this be given to you. And there is a commentary on this book which is a totally confusing, that is why i took it only slokas. The problem is if they translate perfectly, they comment on such a impractical way, they comment in too high intellectual way it just goes over your head. Then what is the use of studying the Upanishad. So my reason to bring the Upanishads to you all let it be a inspiration for you all to enter into the enlightenment and spirituality. To became more spirituality, let it become a inspiration. Ordinarily the Upanishads are studied actually only fools study Upanishad. I tell you, I tell you honestly, the people who want to brag about their intellectuality, people who want to brag about their philosophical greatness, people who want to brag that I know, I know, they only study the Upanishads. That is why almost all commentaries, the more the commentary is complicated, the more the commentary is popular. The more the commentary is complicated it is more popular. If you read the Upanishads directly you will understand how simple these rishis are. How child, just there like a child they have written their truths but if you read the commentary, total confused. Actually one swami in Ramakrishna mission he was taking a class on Upanishads, one devotee was sitting, he said directly swamiji I could understand the Upanishad but not your commentary. The more commentary is complicated actually when you complicate the commentary you show you are a big intellectual, just to brag that you are, you know more and when the people who listen also just to get the idea that they should go and tell somebody that I know more. Further they start reading, so it has become such a philosophical tradition; the commentary is more complicated it becomes more popular. You do not know the nonsense has happened around these scriptures. First Shankara will write commentarty “bashya”. Then Shankaras disciple Sureshwara will write a “vartika”, vartika means commentary on commentary and then sureshwaras disciple will write a “teeka”, teeka means commentary on commentary on commentary. By the time the whole truth is lost.

(8:57) there is a small story a zen story. The one enlighten master, zen master went to meet a traditional zen monastery. There is a traditional; there is always two paramparas, the guru pamampara, jnana paramapara. Guru parampara means just to preserve the scriptures, the peetadipathis, the regular peetadhipathis, peetam after peetam. Then when once he becomes old he catches some young boy and ties the rope and makes him sit, aye take care of the peetam, take care of the property, take care of all this scriptures which is written and kept by our masters. Like this peetam is there, one enlighten, the peetam is like a preserving the milk, enlightenment is like a drinking the milk. The peetadipathis, they preserve the milk and keep it safely so that we can go and drink. The enlightened people who drink and enjoy and understand, realise the whole truth. One enlighthed zen master goes to a peetadipathi and difficulty is peetadipathis are always egoistic, always, because they have not drank, they have not enjoyed it, they have not enjoyed the truth. And this peetadipathi as usual zen monastery, he is a very egoistic guy and when the enlightened master came, he asked, the peetadipathi – who are you? Enlightened master says just I’m a dharma, dharma means the man who is following the dharma. I’m just on the path of dharma, Buddha’s humble servant, something like this he introduced. Then this guy started telling, do you know who am I? I’m the disciple of this swami, this swami, this swami, he started telling his guru parampara. You know that great bodhi dharma, I’m the disciple’s, disciple’s, disciple. I’m the, I belong to the bodhi dharma’s lineage. I belong to the tradition of bodhi dharma. I’m the disciple, great, great grand disciple of bodhi dharma. Till that time the enlightened person was keeping quite. The moment he uttered the enlightened started laughing, the peetadipathi got really naturally offended, immediately shouted – why are you laughing, what do you mean by? And in zen monasteries they will always serve you tea, they will give you the tea. The enlightened master he drank; he finished the tea and told the munadipathi to give a little water. He washed the cup and put it in a another one cup. Then he emptied that cup, washed that cup and put the water in another one cup. He emptied that cup and washed the other cup and put it in the other cup, then the enlightened master is asking now the fourth cup water and the first cup tea do they have any relationship. The first tea cup is emptied washed and put in the other cup, that cup is washed and put in the other cup, that cup is washed and put in the other cup. What is the relationship? Even the tea smell will not be there; even the tea smell will not be there. In the first cup when you wash it tea smell will be there. In the second cup a slight colour will be there, in the third cup, fourth cup, simple water. What is the relationship between the tea cup which was carrying the tea and the water washed, washed, washed, washed, washed water being carried by a that tea cup and that tea cup, what is the relationship. That matadipathi got a shock, then he said this is the same relationship between you and bodhi dharma, that’s all. You and bodhi dharma are related only in this way, nothing else. The Upanishads have become just an intellectual property. You are all having so many coats, you can have one more coat, I know Upanishad, to brag about. That is the reason they became more complicated. My feeling to give you the unpanishad is only idea – to inspire you to enter into the meditation, to more and more lead the spiritual life, nothing else. There is a beautiful verse in tamil “...............................................” means even if you dance wildly, take care of your duty, even if you dance wildly take care of your duty. So my very idea to speak on this Upanishads is to inspire you more and more into my business – making you meditate.

(13:37) Who desires to live hundred years, who desires to live a long life involved in his activities in the world and believing that I am the doer, believing that I am the doer means you are entered you are based in the being level, that I, I , I that idea that I, I, I, involved in these activities in the world you are in the emotional level, heart level. Emotion does not; please don’t understand what you understand as the English emotion word. Involving in the activity means you need some motion, the energy. Emotion is nothing but the energy which creates a motion in you, energy which creates motion in you, not this motion, that motion. Motion means that our travel agent will do and I think he is already doing, oh God. Let God save. The energy which makes movement, motion in your being is what is emotion. If you are heart centred you will be continuously involved in the activities of the world. The other thing, who desires to live a hundred years, always intellect wants to live for a long time because intellect never enjoys anything totally. When you see Himalayas intellect gives a running commentary, how beautiful it is ,how exciting it is , I’ll go and tell my wife I went to gomuk, I went to tapovan, I went with swami, I did all these things. Aare fool enjoy now, instead of that you think, I will go and tell my wife, I will go and tell my daughter, I’ll go and tell my relatives, I’ll go around and bragging about I did this, I did that. No, intellect never lets you live in the moment because of that you always feel a dissatisfaction and you want again and again and again to live. Once you live with the world without the running commentary, without the head you feel so satisfied, so settled you don’t even want to live next moment. You are totally settled, you are totally relaxed but you will see the existence does the whole thing. The first line who desires to live a hundred years, for a person like you who desires to live a hundred years as I told you the intellectual guy. Involved in his activities in the world, the emotional guy and believing that I am the doer, the being level guy, there is no other path than this, the path of living without being smeared by your doing. The, in tamil there is a proverb, inserting a needle into the banana, banana fruit, if you insert a small needle neither banana will feel and nor your hand will feel you are inserting. So slowly but inserting the truth. This line inserts a very big truth in your mind without making it very complicated. (16:52) the path of living without being smeared by your doing, means you live in the coals a lot but you never became black, you never become dirty, nothing affects you, you never get smeared and you are just fresh as beautiful as you are, as you were. Anyhow, how you entered the same way you come out of the cellar. This one line, the one line as we commented from all the three levels, from because this is the key for all the three level beings, this is a key for all three persons. For a person who desires to live a hundred years, involved in his activities in the world and believing that I am the doer, this all three persons, the key is the path of living without being smeared by your doing. So this key has to be customised for all these three group. Let me try to customize this key for all these three group, who desires to live a hundred years, intellectual person, for him this key – the path of living without being smeared by your doing means, live without the running commentary. When you live without the running commentary, nothing smears, you never get smeared. Let me give you a small example, all your dirt is nothing but your accumulated words. You accumulate some word which is not there, now you all went and saw Himalayas, there was Himalayas, tell me? How many of you tell me there was Himalayas, tell me? Was there Himalayas, what are you talking? Where it was written Himalayas, tell me? It is your name, there was only a mark, the big thing which was there, you cannot even say big thing, something was there, that’s all. But with the word Himalayas you never related with that thing, when you bring the word Himalayas in between that and you, you never related with it existentially. You again and again think I see Himalayas, I see Himalayas, I see Himalayas. You never see what is there, J Krishnamurthy says beautifully, wordless experience, thoughtless experience. And I tell you even now when you go by the bus make the whole thing as a meditation, whole thing as a meditation. When you look into the Himalayas, when you look into the Ganga, oh big hill, Himalayas, steep curve, never create any words. Just try to feel what it is, if a child sees the Himalayas what he will think, he doesn’t know anything about Himalayas. What he will see just he will see, just like that if a child is, if a child enters in your room how he looks at everything, just as if he is going to eat the whole thing. He just lives through his eyes, he has no word. When you create a word ajna gets locked. When you see without the word you see the total thing, you see the whole, totality. When you, when you travel try to relate with everything without word, try. Now itself don’t thing oh I cannot do, I cannot do, don’t think now itself. Because the word I cannot do is also one more word. The word I cannot do is also one more word. Don’t believe that word I cannot do, drop that word and try to see. See there is a one thing, the word is not your nature, if the word is your nature you cannot drop it. Word is not your nature, how to understand the word is not your nature. In Everyday in deep sleep are you having words, are you having words? So it means what, you can be without words also. Your being can exist, you can be alive without words, so try just try, try your best to look at things without words, then this key will work for you. Living without continuous running commentary is the path for the intellectual people, the key.

(21:31) next thing, emotional, involved in his activities in the world. This is the ultimate way; this is the secret, deep secret of the karma yoga. See in the first, in the first line the experience merges, the experience disappears, the second line experience disappears. Second line, I do not know how many of you are able to understand the things which I am speaking, please forgive me whether I’m simplifying it or not. Can any one of you please now give me the reply, honest reply because with this reply only i am going decide how I will comment on the next slokas. If any of you feel it is going over your head, please now you raise your hand. No you, let you be honest so that I can be in the next slokas ill be more simple. Because I am bringing all these words, experiencer, experienced all those things. Any of you feel it is too complicated for me swamiji, ok, I can go ahead. Anywhere you feel if you are not able to follow or you are not able to catch the point, please raise your hands. Because everything has to be understood it should become a chitta in you. Please understand I am not speaking just to make you feel satisfied, oh I also studied Upanishads and go on run around bragging, oh I have studied Upanishads you do not know that swami kadavaiterakatuvartum swami, he himself spoke to us about Upanishads, So I’m not speaking for that. Let it become a memory, a program in you based on which you will live your life. So it’s like a programming your being. So please understand, if there is a misunderstanding or problem in the program what will happen, what will happen? The program itself will become a virus. Am I right? Any IT people? Nobody is IT! You see the virus is nothing but a confused program, am I right? Virus is nothing but the confused program, if the program is not understood, not done clearly, then it becomes a virus. So understand, to make this as a program or a virus is your responsibility. Yes, See if you have done through ajna, if you look through ajna, visualise as if you are seeing through ajna, then there will be no word. Because when you look through ajna you come to present moment. You are simply, You simply fall into the present moment. As on now you are just being pulled by the past or by the future. You hang between these two. Have you seen the hanging bridges, how many hanging bridges are there? Have you seen the hanging bridges on the Ganga. They hang between these two ends; you are also nothing but a hanging bridge, between the past and the future. Hanging bridge, you are also hanging, when you look through ajna you just simply fall into the present, you just fall into the present. Either look through ajna or just drop the words and see in a relaxed way. Very, nothing, first sit in a vehicle, relax yourself and have a clear deep relaxing breathing, what nithya yogi taught you, that breathing through the stomach, that’s actually zen technique. (25:00) In vipasana you cannot breathe through the lungs, you have to breathe only through the navel; you have to breathe only through the navel. Breathe in that way and see in a very relaxed way, in a very relaxed way. See, when you see immediately the word will raise, oh green, black, so many words, don’t believe that words. One by one, like a, visualise as if you are plucking a flower and throwing. Continuously, continuously do for ten fifteen minutes; suddenly you will see the gap, that traffic is less. You are able to see without traffic and I tell you Himalayas is such a graceful energy, the moment you try that helps you a thousand fold, thousand fold it helps you. If you try once that helps you thousand fold. Try simple experiment, you are not going to do anything separately, just sit instead of talking and chatting with the next person, instead of wasting your time what has happened here, what has happened there, by the time what will be happening in America, what is happening in my house. Everything will be happening perfectly because you are not there, don’t worry everything will go on beautifully and everything will be very happy because, you can be sure of that. Relax, instead of wasting time oh what has happened here, what has happened there, what will happen this, what will happen to that, relax, totally enjoy and use this time, why to waste unnecessarily. Use this time, I told you, you are in the spiritual field, energy field and above all, all the three – murthy, stala, tirtha you are having. So don’t miss it, continuously you sit for some meditation, some technique, continuously be inside. (26:55) If there was some technique to be found to lock I would have done that but what to do, no technique is found. Try, try your best to use the times maximum in the meditation, than in the ordinary talking or simply these that things. When you relate with the existence then you will understand the whole thing is energy. I tell you one more secret, except the word Himalayas there is no difference between you and the Himalayas. The moment the word disappears, the boundary of you and the boundary of Himalayas merges with each other. You may think how can a word make such a big boundary. A small example, in the Ganga if you put a bamboo then you can say, this side Ganga that side Ganga, am I right? If you just lift the bamboo what will happen? Whole thing is a one Ganaga. Same way in the whole existence there is no bamboo except that one word, except the words you are using there is no bamboo. Only this bamboo makes you and Ganga, you see only the bamboo makes you and this, I and you, tatvam, tat-vam means me and you. This difference is made just by the bamboo which you are using; the bamboo means words which you are using. Words which you are using is the only bamboo which makes, which creates the difference between tat and tvam. When you lift that word you understand tatvamasi. When you lift that word, lift that bamboo, when you lift that word you understand tatvamasi, I am, you are that, that art thou. Only one thing you need to do, just lift that word enough, Ganga will become again one. So next, involved in these activities in the world. What, if you are involved continuously in the activity, two things you need to do, whenever you work don’t think you are working for some reason. If you are working for some reason you will be continuously watching the watch, when the office time will be over. You will make your whole office hours as a hell; fall in love with work is the technique for the people who are working continuously. Just fall in love with the work itself that is a technique for the people who are involved in these activities in the world. That is the technique, you see, the moment you fall in love with the work, the experience of the man who is working dissolves, disappears into the work itself. The only hindrance in the karma yoga is nothing but the moment you work itself mind will be asking, oh when will this time end, when can I go for vacation, when can I go and meet Nithyananda Swami, when can I go here, when can I go there, something. The moment you come and sit with Nithyananda Swami, when can I go back to America, my work is all pending, what can I do. So much of work is there I am sitting here and doing all these things and all the other things. When this, when this, when that, see the mind is that when you do this it will ask for that. When you fall in love with the work, the very idea that I am working disappears.(30:18) I can give a small example, the moment you get into the goda itself, now today again going to travel in the goda. The moment you sit in the horse when I will get down from the horse, when this journey is going to end, am I right? When this journey is going to end. See that if you again and again continuously think, oh when this will end, still it is going to be half an hour, still it is going to be half an hour, still it going to be half an hour, you will never understand, the half an hour will never end, it will look like a eternity. Forget that when it will going to end, when it is going to end and all, that idea continuously comes in you, when it is going to end, what next. Forget that, let your mind take the other course, let your mind start enjoying every step, oh how the goda is going, how the horse is going, how the things are there around me. Let you start enjoying the present moment and you have a full freedom, when you don’t want to travel further you can come back. What is the wrong, when you have the full freedom why should you bother about the end? As long as you, the emotional people are always bothered about the end. You can always see people who are emotional they are too much bothered about the end, too much bothered about the end. There is a beautiful sloka by shankara “tatakim tatakim tatakim tatakim” what next, what next, what next, what next. Alright the moment you sit in the goda you start thinking, when the goda will reach, when the horse will reach the kedar. The moment you land, when I will go back to again to my camp. The moment you come back, if you live in this way what will, when the whole tour will end and then next when the other things will end. You are just going, going, going without experiencing. You understand, the moment you get into the horse, the moment you think, when I’m going to end this journey, when I’m going to get down from this horse? The whole one hour or two hour journey you will not be able to enjoy. The fruit of action is always understood in two ways – kamini, kanchana. Ramakrishna says, the fruit of action is understood by the money, fruit of the action is understood by what money I will get or what pleasure I will get, what money or what pleasure. Understand the very journey itself is a pleasure. Don’t think going there and seeing that small hole from which the water is coming, that is not only the pleasure, that is one pleasure, but the very journey, very seeing the whole thing, I tell you if you see the magnanimity and the grandeur of Himalayas, only then you will understand the existence is a real intelligent thing. The nature, see the intelligence of nature. Unless you see such a grand things you will not understand you are a very tiny being. As of now all our life is centred on our head, continuously you think, me, me, me, me, me. Your whole life revolves around you, centred on you; you will never understand there is something big exists than you. Unconsciously you never agree there is something more bigger than me existing in the world. Only when you see these great things, the what to say, the unimaginable things, you understand, yes I think there is some, some other intelligent guy is also there on planet earth. Then only you will understand there is somebody who is little more intelligent also is existing in the planet earth. We always think, see always we think we are the intelligent people. Even though you don’t agree consciously, unconsciously every one of us have got a clear cut idea that we are the most intelligent people and centred on, the nature is naturally centred on you only the whole world is running, your world. Only when you see these grand things created by the divine nature, only when you see and lose yourself in all these things, then you will understand you are simply a small particle, dust. You are simply nobody, we are just one dust. Understand before your birth world was not existing, it was running. After your birth will it not exist, it is going to run. You are just insignifia. (34:53) To understand you are nobody in the presence of the divine, only I am telling you see the whole thing. Life is not totally centred on you; life is centred on the life very life itself. You are just running around the centre. Don’t thing centre is running around you. We always think that energy is running around us, no, you are running around the energy. See earth is only running around the sun, for a long time people were thinking sun was running around earth. Do you know the truth, long time people were thinking sun was running around the earth. So understand, your life is not going around you, you are going around life. God is not going around you, you are going around god. The moment you understand the very life is there only you are behind it. The moment you understand the grandeur of the life, then you will understand you are insignificant. You will never ask for what next, what next, what next, what next. The very journey itself becomes a pleasure. Am I right? The moment you understand the very journey itself is a pleasure, then the question what will come, what can never come. One more thing, if you don’t understand the very journey itself is a pleasure, you can never answer the question what. Tell me what is the, what you can answer, what we have all got except that tiresome, huh, except the tiresome what we got, tell me? If we understand if the very journey is pleasure, every moment is joy, every moment is pleasure, oh you will be just like a child enjoying the whole thing. If you ask what, what, what, nothing will be pleasure. After leaving the trip you will tell oh this is paining, that is paining, why did I come, next time I should never try all these things. You will be cursing this person, that person, that person, that person and you will be only disturbing yourself and disturbing others. But the moment you understand the very journey is a pleasure, very moment is a joy, then you will see everything looks ecstatic, everything looks joyful. Please understand we have come here to enjoy the very journey not to the ends and that is the reason the rishis have made very small temples. You see the temples here; nothing is big like south Bharatn temples and no art, no art, no culture, nothing to see. Do you see anything is there to see, nothing. You can’t even see that Gangotri. How many of you see that Ganga mata tell me? You went into that Gangotri temple, how many of you saw? Raise your hands, what did you see, tell. Murthy, what was there, what is the murthy, on which the murthy was sitting? How many hands was there for that murthy? What all the things she was carrying in that hands? Nothing. See she went and saw somebody, she doesn’t even know what the hands are. Can you say you went and saw Nithyananda swami and you do not even know what the Nithyananda Swami is having in the hand. Then what did you see? The truth is you are not going there to see that temple that is not the goal. Only the western mind, logical mind is goal oriented. Understand, never be goal oriented, be the path oriented. Enjoy the whole travel, fall in love with the work. There is a beautiful sloka in the Gita which says exactly the same truth “karmanye vadhikaraste ma phaleshu kadachana” you have a right to only to do the work not to ask for the fruits. Don’t think I’m asking you to work without the salary, I’m not asking you to work without getting the salary, get the salary but don’t continuously think about the salary. When you work, fall in love with the work, then you will enjoy the working hour and the salary time both. If you do not know how to enjoy the working hour, I assure you , you cannot enjoy the vacation. Because enjoying working hours or vacation is not the question, the ability to enjoy is the question, the ability to enjoy is the question. (39:17) I f you have the ability to enjoy, the vacation also you can enjoy and the working hours also you can enjoy. Understand your working hours is the one third of your life. One third of your life is your working hours. In America a little more than that, one third of your life is the working hours. If you just work for some result, some vacation, you are wasting 300 days for sixty five days of vacation. At the most you can get sixty five days vacation leave, am I right? You are wasting 300 days just for the sake of sixty five days of vacation. Of course in Bharat I am telling, in America how may, 21 days only. Govinda, govinda. You see, in my case if you see I have no vacation, no vacation but I never feel tired. You see I was not actually tired, if I am tired how so much of joy can radiate from my being. It was too much of energy. One thing, I have done so much of tapas and so much of my experiences, the spiritual experience are related to that place, whole thing started coming, rewinding, whole thing started happening I think. That is the reason I started feeling that boundarylessness. The boundary is lost but the energy, the being has become such, it started feeling that boundarlessness, as if that I am walking in the balloon. That is the reason I was just out of the body consciousness and energy. And moreover I saw that so many, that is the place shambala, understand shambala, how many of you know about shambala, understand if you don’t know forget, later on I will try to explain. Shambala, shambala is touching the planet earth only in tapovan, gangothri, gomuk. Gomuk is the place from where you can go to shambala. So I know the guys are sitting and enjoying and driving me back to Bangalore. So that is the shambala where the enlightened masters live. The people who have left the body, the enlightened masters, they all live there. Today we are going to gaurikund, please be aware gaurikund is the place where Mahaavatar Babaji lives. Mahaavatar Babaji lives. I have seen him in gaurikunt only. Yes Mahaavatar Babaji lives in gaurikunt. Between the gaurikunt – kedarnath, in that region only he stays, I have seen him only in that place. So understand not only understand, now itself if you have, I will, how many of you have seen the Mahaavatar Babaji’s photograph. Yes, if you have not seen take our picture biography and see it, pray to him and meditate. I tell you sincere people really see him, get his darshan. Of course in gaurikunt we will meditate on him and pray to him either to give his darshan or at least give his presence. Somewhere we will meditate; he lives in that area only. So all this enlightened masters without body, they live in that shambala area. That’s the area where they live. So when I went there I felt little jealous, they are all sitting and enjoying happily and making me go back to Bangalore. Anyhow, when you fall in love with the work, when you fall in love with the path, not only you enjoy the path, you enjoy the result also. The ability to enjoy, the capacity to be blissful increases more. See you are having a knife, in the same knife only you are going to do murder or you are going to do operation. For both you need a sharp knife, the sharpness of the knife is a basic thing either to murder or to do operation. So if you are going to enjoy your vacation or enjoy your working hours, both way you need a sharp knife, the ability to enjoy. Am I right? If the knife is totally blunt you can neither do operation nor the killing, if you do with a blunt knife the operation will become a killing, the operation will become a murder. You cannot do anything with a blunt knife, same way you cannot do anything with a blunt mind, blunt emotion. Blunt emotion means always asking for the result. Alive emotion means falling in love with the work itself, falling in love with the very path is a alive emotion. Falling in love with the work is a blunt emotion, so understand let your emotion be sharp so that you fall in love with the very work, with the very part. That is the key for the emotional people. Third the being level people, people who are based on the energy, that technique will be given to you in the next discourse. So let you understand this and let you become blissful, let you be in with, one with, let you be Nithyananda, thank you.