116: Retreat Dhamma Talk 11: Developing Concentration (11 Ways)

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We are practicing this mindfulness inside meditation. Okay. And one way the reason we practice this is to know the truth. The truth sissa. You can call it you know the truth about the noble truths. The full noble truths you can say that way. Or you can say to know the the truth about thee, the true nature of mind and matter, which we call itself, about ourself. So the no full noble truth is about ourselves. We are the full noble truth. So to know the truth of the nature of mind and matter, okay, to understand it, we need a certain degree of concentration or samadhi, a certain degree of concentration. Without that samadhi, we cannot know. There is no way we can know the true nature of mind and matter or this body and consciousness. So we all know if we like to establish a concentration, what do we need? We need the correct mindfulness and so on. So we practice this mindfulness, Satipattana, full foundation of mindfulness. Some of us have been practicing for about a year, some practicing for about 10, 20 years. But regardless how much we have been practicing, how long we may have been practicing, whether one month or ten months or ten years. We are quite aware of whatever we are doing. How much we might be mindful, okay, if we cannot establish concentration samadhi. If we cannot establish concentration, we will never know the truth of the true nature of mind and matter. So that's why there are some people practicing for 20, 30, 40 years the whole life, but they never come close to knowing the true nature of mind and matter. And they are really working hard the whole time because they are mindfulness. Do not march into concentration. Without concentration, one would never know the true nature of this mind and this body experientially. So that's the key point one needs to know. So in here, concentration becomes the key. Concentration becomes the key to understand, to unfold the true nature of mind and matter. That's why when we practice mindfulness, full foundation of mindfulness, we need to observe deeply, penetratively, closely, and precisely and accurately. Only then concentration is established. So it seems like you know, so easy, but at the same time we are so far if we do not do that. How can we know that concentration is established? And especially in this practice, when we say concentration, it's called momentary concentration. That is what we are trying to establish, not jhnic concentration. Jnic concentration, you know, because you went into the jhani state. There's a total stillness, nothing but stillness, quietness, and peace. And whatever the object you are observing, you absorbed into it and you become one with the object. So you know there is a concentration quite obvious and quite easy to verify. But how can we know or understand that we have this momentary concentration while we are practicing this mindfulness? The way to gauge is now let's see you are observing, let's talk about the most simple objects that we are observing. The rising movement of the abdomen, falling of the movement of the abdomen, also in walking, lifting movement, pushing movement, dropping movement. And while you are observing these objects, slowly and slowly, repeatedly, repeatedly, again and again and again, then you observe, and while you're observing, suddenly there's a rising movement you're observing, you distinctly become aware of the beginning of the movement. And also you are quite clear about the stages, many stages, many different stages of movements, and then you are acutely aware of the end of that movement. In other words, you know the beginning, you know all the stages, and you know the end. And not only one noting, and those kind of awareness, okay, not stillness, not quietness, not being absorbed into it, but simply knowing every successive stage from the beginning to the end, beginning to the end, beginning to the end. You can see it, you can feel it, you can observe it continuously for some time, let's say twenty-thirty minutes. Continuously no break. Okay. And at the same time there's no quietness, at the same time there's no stillness. And if you can feel, see, sense that way, you have established the momentary concentration. That's how you know. But don't expect stillness and quietness. There's no stillness because it's a movement you're observing. That is one way of seeing things whether you have established concentration or not. Even though there is no stillness and quietness, very, very active with all the movements and many other things, of course. It might be suddenly a chill or a cold, but you are distinctly aware of the when the chill arises and disappears, when the heat arises and disappear. But we are simply talking about the main objects. If that's the case, you have already established the momentary concentration which is required for this meditation. That's one way looking at it. And another one is you have seen the beginning, so to seek, middle stages, and the end. And at the same time, there is no discursive thoughts coming in. During that, let's say 30 minutes, there is no discursive thoughts. What is discursive thoughts? Discursive thoughts mean. Thoughts associated with wants and desire. Wants and desire. Something that you like. And also thoughts associated with aversion, anger, irritation. You can sense those feelings, those sensations. And if you are sensing these aversions and irritations and also feeling being pleased and once and very comfortable, that means you have discursive thoughts. Those do not arise without the thought. Because of the thought, these sensations arise. So there's another indicator is these kind of sensations associated with desires and wants and aversions and irritation does not arise for about 20, 30, 40 minutes. That's one of the way to look at it. But don't think that there is no thoughts at all. You may have it, you may have no thoughts at all. But it's if you are acutely aware, there are thoughts. But thoughts come in such a way it is really like a faster than the flesh of lightning. The thought comes in, the thought arises, but your mindfulness is so strong as your concentration is being established. What happened was that thought comes in, you are aware of the thought, and suddenly, like a flash of lightning, faster than the flesh of lightning, the thought simply disappear. But you are acutely aware of the thoughts. But that thought cannot establish a foothold under your observation. They come and boom, they come and boom, gone, gone, gone, gone. That is another way. So don't believe that there is no thoughts at all. Thoughts come in, but as your mindfulness is so strong, they disappear, they dissolve very, very extremely fast. But you are acutely and distinctly aware that it's a thought. There's no contact, there's nothing, but at the same time you are acutely aware a thought has arisen and passed away with a great speed. That's also another sign. So some people believe if you are in a concentration there's no thought. No, there is, there is, but they are so fast and they are seen like just another object arises and passed away. That kind of nature, and these are the indicators that you have established momentary concentration strong enough to unfold the fruit of the mind and body. So concentration is quite important to get or to unfold insight or the fruit of the body and mind. We are talking about to attain wisdom. But of course, don't think it is a waste that you had been practicing for 10 years and you never have insight because you don't have established the concentration power strong enough to unfold it. But regardless, you live your life with mindfulness, you observe with mindfulness, you do daily activities with mindfulness. Even though you do not establish concentration, even though you do not come close to insight, still, if you are living with this mindfulness, not strong enough, not deep enough, but good enough, what happened was your khilesa, killisa, proof's form of kilisa, mental defilements, you are protected from them. So keep that in mind. Don't think all your mindfulness and awareness are wasted because you don't have concentration, you don't have insight. But for those whose objective is to attain or to get to the stage to eliminate all physical and mental suffering. If that is your objective and it is urgent and it is important for you to reach that goal, if that's the case, one must establish momentary concentration strong and deep enough. And I have explained what are the indicators that is strong enough and deep enough from different angles and different approaches. So those of you who haven't attained concentration, don't be in despair. Of course, you may not have the great objective, the very objective of eliminating all forms of suffering. But at the same time, they eliminate a certain degree, okay, a certain degree of suffering away from you. When you are mindful, you do not make much mistake. Your executions are always correct and proper. In other words, your decisions are made with wise attention. Because when you have mindfulness, you have wise attention. When you have wise attention, you have mindfulness. And as your final objective is not to be liberated from all form of suffering, but to live with a decent, beautiful, thoughtless, blameless life. Doing the right thing, helping as much as you can to your environment, then this mindfulness is still very beneficial. So it depends on what your real objective is. We can always say that to be liberated from all physical and mental suffering. We all say it, but do we do it? If we don't, that is not true. So it might be at various levels. So you need a self-analysis. What are my true objectives? What are the objectives that I consider critical for me at this stage of my life? True to yourself. But regardless, even one correct noting of being correct mindfulness is very beneficial because at that moment you do no harm, you are faultless, and you are blameless. So it is just simply knowing yourself. Keep that in mind. So let's get back to concentration because we are talking about concentration. Suppose that that is what is your final objective is to be liberated from all form of suffering. That's why we recite this Patitya Samupada, dependent origination. At the end, you see, if we keep the normal flow of a mind and matter, it's always end up with a whole mass of suffering. And that is why we try to eliminate this cycle of birth and death, cycle of birth and death sansara. Only when we can stop that cycle of birth and death, that whole mass of suffering will stop. So it makes sense for us to recite this Patichat Chamupada, dependent origination. So from now on, there are new ones, there are old yogis, some know the meaning, some don't know the meaning. So let us recite both in Pali as well as in English from now on. Every time we practice. So in here, we want to be liberated from all forms of suffering. To do that, we need a concentration strong and deep enough, a certain degree of concentration, not a journey concentration, not an absorption. Keep that in mind, but strong enough to unfold. Because when it is strong enough, even though you see all the activities, and even though it is not quiet and quiet, but the mind is calm. The mind is calm. The mind sees everything, the mind is engaging everything, but the mind is calm. Why? At that moment there is no loba, dosa or moha. No greed, no anger, no delusion at that moment. That's reason. And because of there is no mental defilement. The mind is clear, calm, and pure. And at the state of purity in the mind, there's no other things are there. At that moment, you can see the true nature of mind and matter. To give an example, let's say you go and take it up, pick up some water from a pond, a muddy pond, pick it up with a glass, and you put that glass on a ledge and let it sit. After about a few hours, all the sediments settle. When the sediments settle, you can see through that water very clearly. The sediments are at the bottom. The sediments are like mental defilement. That pure water is the mind. Pure water is the mind in its own nature. But when the defilements are all mixed in, there is no clarity, you can't see anything through it. But the settlements of filament settle down and then the mind is totally clear, and in that clear water, anything and everything can be seen, can be reflected very easily. If you're looking at the moon, it can reflect in that water. If you're looking at the tree in that water, that tree can be seen very clearly, just as if you're looking at it. That is the nature of the clear mind, pure mind. Because all mental defilement, the sentiments are all settled. That's the reason we need this concentration. So we know how important this concentration is to be able to understand the truth of the mind and matter, the truth about ourself. So as it is important, okay, now we keep saying this is important, this is important, what are the signs of this concentration? We all know these aspects, but how do we achieve it? Okay, and we already know how to achieve it. We have to observe in such a way we created a correct, perfect mindfulness, samasati. Okay, to do that, of course, we also know we have to apply great effort. Okay, and also we know to put a great effort, we must have a desire and confidence. We all know, all know, know, know cause and effect, cause and effect, cause and effect. So that is nothing new to us. But at the same time, okay, the Buddha and as well as many great monks of these 2500 years span, great monks come in and they explain and they expand so that lay people like us could clearly understand and use to help whatever we need or whatever we are in a state of weakness to use it. So in here, let's talk about they enumerated eleven of them. Eleven. Eleven causes, how to arouse concentration. There are 11 points. Again, by now you all know whenever I talk, I talk about the great perfect moment, the deepest moment, as well as the daily life. I try to approach the whole spectrum of life because we are all with different mindset and different nature and different objective. And the Buddha's teachings covers the whole span, from the little baby to the old 100 years old, from the very poor in intelligence to the brightest and greatest intelligence, any kind of people, the rich to the poor, everything is covered. So I try to present the whole spectrum the best that I can. First and foremost, it'll be surprised, the word. What is the word? The word is called cleanliness. Okay. Factors that will help you directly or indirectly to arouse concentration. Cleanliness. Whether you are at home or whether you are at the retreat, cleanliness is needed. There's a internal cleanliness and external cleanliness. There are two types. Internal cleanliness is, of course, the simplest one is keeping yourself fresh and clean, not dirty. Okay. Brushing your teeth, cleaning your mouth, having a birth or a shower, keeping it clean, and wearing clean clothes. That is totally on an external basis. But one thing is internal cleanliness. Again, we are talking about the body, not the mind. Is you keep your body regular, not constipate it, not having diarrhoea. Digestion is okay. That is the keeping your internal organs clean. That is cleanliness internal. It is emphasized more on the body. The body, your physical body itself. That's a cleanliness. Whether you are at home or whether you are in retreat, that is required. The way you live, the way you keep your body. And then also your environment, the room that you live, the place that you live must be keep clean and tidy. Proper order, not a mess. You don't just keep your bed messed up or the bed sheets just go in any direction. It's good or anything falling down. Chaos. That is even a bedroom basis. And also the meditation area. Keep your meditation area always neat and clean, tidy, not left leaning or left right leaning or not forward leaning or back leaning, all your cushions and stuff. When you get up, make a concerted effort of with mindfulness to keep it nicely. Not the paper spreading in any direction or your cushions, your blanket properly placed. Everything is done with mindfulness. You are not losing any concentration, any mindfulness if you do with full mindfulness and awareness. In that way it is there. And also, you are not the only one. You are sitting with a group of people, ten people, fifteen people, twenty people. Everybody sitting any way they like it, any spot they like it, any direction they like it. The mind, even though you talk, the mind reads in a different way. But if everybody is sitting in a line and a row, straight, and everybody keeping it cleanly, neatly, your own personal spot. Even though you are not looking at the whole hall, still within your six to eight feet of sight, these things have an impact when there is an organized, clean, neat environment, whether you sleep or you live, or whether you are in a meditation, it gives a structured mind. A structured mind can produce. Concentration a lot better than the unstructured mind. That's why I repeatedly ask, okay, please sit in a row, in a line. The reason is it is conducive for concentration. It is not that we are doing a drill or a show of uniformity. It has a direct effect on the mind. So that is cleanliness. Internal cleanliness, it's about the body, external cleanliness is the surrounding that you live and that you meditate at one. You start from there. That's the first step. And second, second is now you are developing concentration. To develop concentration, what are you doing? You are practicing mindfulness inside meditation. One must ask yourself, what level of confidence do you have in this practice? That's number two factor. Sometimes you're just practicing because you want to be engaged into it at a certain time to have a little routine in your life, a part of your life. Or sometimes it might be you just want to be with like-minded people. That's about the extent. Because there are certain aspect of this meditation in an overall level. You like it, and that little thing complements what you like. It's in accordance with what you like for that aspect. If that's a kind of confidence level, you will get the result of that confidence level. You will get good friends and clean need and do things together and little peace and little happiness. That's one level. But one thing was if your confidence level is this is a really good method. I have practiced quite some time. The results are good. And then what? Whenever you have confidence and you know number one how to do it, and you know number two, what kind of result or benefit you can expect. You haven't got yet what you can expect. So in there, the benefits, you really want the benefits that has been declared or announced that you can attain by practicing this. You really want that benefit. You really like that objective and goal. And when you have that desire, and when you believe in the system or the method and chanda, desire is chanda, and the confidence, faith is sadha. When there is that kind of a confidence, you will establish this concentration samadhi. So that's the number two factors. These are the ones that you have to reanalyze yourself, reflect upon yourself, and see. Number one, cleanliness. Number two, sadha. Again too, don't be excessive, don't do it blindly, without knowing anything, without knowing the benefits, without knowing the proper method. Are you just simply blindly believe and practice? That's not the right one. You have to be sensible, use your common sense, pros and cons. In other words, that faith and confidence must be balanced with a certain degree of your intelligence. With your intelligence, you probe in, you balance it that way, not a blind way. That kind of sada confidence you must have. Now we have two factors. What we need to establish samadhi concentration. In this case, it is a kanika samadhi, momentary concentration, strong enough to establish the unfolding of the throat of mind and matter. You will hear me repeat again and again and again and again in the same talk many times because this is how one can really make an imprint in your mind. So some might consider that is boring, but I will use repetition because repetition is one of the key things in Buddhism. Bhavana itself in a way is called repetition, developing, multiplying, repetition. So in here, third thing, third thing is one must know what kind of practice is more conducive for you to establish concentration. Okay, I won't go to the whole spectrum of the meditation process. We will focus purely on this. Vipassana, okay, satiparana vipassana, because if I go the whole spectrum, it it will take a long time to explain many aspects. And here is you just look at it, what do we do? In a retreat, what do we do every day? One thing is sitting meditation, one thing is walking meditation, one thing is daily activities. And if you have done long enough, you know which one is more conducive to produce concentration. Some people establish concentration better in sitting. Some say, oh, I really get really grounded in walking meditation. And some people say no, daily activities. You do it in such a way it becomes a part of you. So know which one, which style, sitting or walking or daily activity, you can establish concentration better. I'm not talking about just mindfulness, concentration. Let's assume that in sitting meditation you can establish concentration better. For you, let's say, and I'm assuming you guys are practicing for a long time. For you, instead of one hour sitting, do one and a quarter, one and a half. Because that is where you can establish concentration better than the other two. But if you can establish concentration better in walking meditation, walk for one and a half hours, sit half an hour, or sit one hour. In other words, whichever can produce a better concentration for this yogi or that yogi, do that one longer. Not just punch the clock. One hour, one hour, one hour, one hour. At the beginning, yes, you must try to put into the pattern, but later focus and expand more on the method or the posture that produce concentration. You must know. You must know which one is good for you. And even if you know which one is good for you, you'll be surprised with time at switch. For the first three months, let's say walking is very good, and the fourth, fifth month, sitting becomes better. So you must be quite acutely aware of the changes. But in general, you will know which one is more conducive. So that's the third one. Cleanliness, faith and confidence, and then what kind of posture is more conducive to establishing samadhi. Now the fourth one. Fourth one is you are now practicing. When you are practicing, your progress comes in. At first you are dealing mostly with pain, pain, pain, pain. And then suddenly the pain disappears. The pain disappears and it's feeling very good. You are seeing all sorts of things that you don't see normally or you have never seen, and the mind becomes very elated. Because you're very happy, very become happy, and the mind becomes elated. When the mind becomes very elated, okay, you cannot produce concentration. You got to the point of elated mind because of the concentration. But without concentration, you don't get there. But when you got there, you lost your concentration. So as soon as the mind becomes very elated, okay, you must be aware of it. In other words, you are excited, you're happy, you're flying with all your discoveries of the new nature, new sensation, new experiences. At that time, be aware of that mental elation and try to put back to the normal pose. In other words, you have to calm your mind down. You have to calm your mind down. So that is the fourth thing one should be aware of. Mental elation needs to be handled with care so that they can put back to the normal pose. That's number four. Number five, you're practicing. Okay and suddenly down. And seems like after a while you go nowhere. Nowhere, and at the same time you believe you're working very hard. And at that time what happened was a state of depression can come in. I'm trying so much. I've been how many years? Ten years, I'm trying, I can't see this, I can't see that, I can't feel this, I can't feel that. Oh. And then at the same time, there's a feeling, oh, this is the right thing to do. I know this is the right thing, this is the correct thing. So you don't leave. But at the same time, as you do not experience anything, what happened was you become depressed, depressive, depressed mind. In the depressed mind, if you practice with the depressed mind, you will never never get that concentration. But in here, okay, in this particular method, you have to work together, hand in glove with the teacher. If you're depressed, you just say depressed. And even if you know, okay, because I worked so hard for how many years and I don't get anywhere, that's why it's happening. Just say it out. Because reporting is anything and everything that you are feeling, that you are experiencing, that you're thinking has and must report. When you report it, that the teacher will work together with you to lift up your depressed mind. So that is number five. Number six. Number six is lack of joy. Okay, not depressed, it's called lack of joy. These are the negative states one needs to know. And one is a super excited, elated state, one is a depressed state, another one is lack of joy. Lack of joy is just not that progressing or not that uh not having anything. You're practicing and you're practicing, and seems like it is um. You're still doing it, but there is no taste, no zest in it. Like dry, more like even sort of like a boredom. You're doing it because it's the thing to do, but there is no interest in it, no zest in it, no joy in it. When there's no joy. And if you got to that kind of a stage, these are these last threes are especially for yogis who are practicing long-term retreat. And a long-term retreat is very important. And a daily you meditate for one hour, that doesn't really affect. These are for people who are practicing two, three, six months a year, and these stages will definitely attack you. This lack of joy, lack of zess, and when you have that, then a certain thing is you need a certain reflection. Okay, we always say that meditate, don't think, don't reflect, don't think, don't reflect. But there are moments it is required to reflect, and this is one of the moments. You have a lack of joy. And when you have a lack of joy, then reflection is very specific. The teachers give us the direction. What it thinks was think about people who are less fortunate than you. Okay, let's say you are doing here, you have the full faculty. Okay, your senses are good, your mind is good, you have an ability to practice, and you have enough financial requirements needed, is there to meditate, to travel. These are the things that you have. But there are some people who want to do it, they don't have the financial thought. They want to do it, their life is just busy, busy, busy. They have to work for money, they have to work hard to put bread on the table. There are so many people, but don't, I'm waving. There might be somebody you know specifically. Think about that person. Or there might be people that you know who are like a mentally challenged, mentally challenged. Okay, they are suffering, they would like to get better, but because of the mentally challenged state, they cannot do it. Think about those people, and when you think about those people, there's the number one. Okay, the sympathy will arise. And you feel and you know how unfortunate their situation is. Even though they want to do it, they don't have enough support or background or baseline to practice. And at that moment you will see, my goodness, I'm so fortunate compared to these people. You will feel that. First of all, you will feel the compassion and sympathy, and then suddenly you will realize you are sitting here practicing with joyless, zestless, just a totally dried plane. And suddenly you feel a sense of urgency, and suddenly you feel how fortunate you are, and the feeling of joy and zest comes back into your life, and you can push furthermore. You are in about three months into your retreat. That kind of thing can attack you. These are for the serious practitioner. So that's number six: lack of joy, lack of zest, lack of interest in this meditation. And now these are all disbalanced and negative states. The seventh one. The seventh one is our good old friend. What? Effort. Energy and effort. Energy and effort is you need to, when you have too much faith, okay, when you have too much faith, what happened was you tend to over exert your effort. Tend to exert your effort. When you become slow down, or when you become a little bored, or when you are hit by slot and torpor, and even when you have lack of joy or depressive states, these kinds of states, what happened was your effort weighing the various levels to the lowest level, slot and topper, to a certain degree is still effort, but not enough to observe samasati, perfect and correct mindfulness. So that's where the variation of effort. Excessive, when it becomes excessive and effort, the mind cannot concentrate. It becomes restless. Become restless, agitated, you can't. And then when the mind efforts become low, then it goes into the mode of boredom and slot and torpor. So this effort has to be balanced. Has to be right balanced. The balance is with two things. Effort is always balanced with concentration. So in other words, over excited, overagitated, restless effort cannot produce concentration. Not enough weak effort cannot produce concentration. The right dose of effort will produce concentration. That's number seven. So it's a balancing, or in other words, just one word, effort. Effort has to be perfectly placed. And what is this? Number seven, I think. And then the next one is incline your mind. That is in everything. Okay, whenever something, some mental factors that you're developing in meditation, always know that this one is everywhere in every mental state. In this here, incline your mind towards this momentary concentration. In other words, always giving yourself a nudge. I am going to establish this momentary concentration, Kaniqa Samadhi. Deep enough to unfold the truth. Always incline, always incline. Incline your mind towards thee. Establishing concentration. And the next one, and this one too, you will see what I just said and the next two, always in everything. Avoid people who has no concentration. And if you hang around with people who have concentration, okay, sorry, if you avoid people who have no concentration, you will not become like them. Otherwise, you live among them, you stay with them. The environment is always conditioning you. They don't have it, you become slack also. So the next one is associate with people who has concentration. Association with people. Because whenever there are people with concentration around you, you tend to go in that direction. These are the environmental condition process. Avoid and associate. Incline your mind. And finally, it is you reflect upon the jhanic nature of your meditation. And we also have jhana and vipassana. What is the jhanic nature is? Only two. One is aim and apply the mind towards the object that is arising at the moment. That is one, which you can equate with vidaka, application of mind to the object. And the next one is vichara. You stay with that object from the beginning to the end. That is the vipassana jhana. Only two, not five, only two. And what it is is you, if you have experienced that before, but now you cannot establish, you try to recall that experience. You try to simply put, think about that experience you had. Reflect about that experience you had. Recall it, and through that you can go into the concentration zone. If you haven't experienced anything of that nature, think about somebody because you'll be talking with friends and kalayana, meita, your meditative friends or your teachers and so on and so on. Who has already established this kind of jhanic state? And think about them, think about their composure, think about their manners, think the way they handle. By thinking so, you become more conducive towards that concentration. So altogether there are 11 points. Number three isana, supporting factors in which kind of posture you can produce your concentration. Number three, number four is subdue your elated mind. Number five, uplift your depressed mind. Number six, okay, if there's no zest or joy in your meditation, produce it by reflection. That's number six. Number seven, effort, balance with concentration. In other words, balance your effort to be in a perfect mood. Number eight, incline your mind towards the production or producing concentration. Number nine, avoid people with no concentration. Nine, associate with people with concentration. Number ten, okay, no, number nine, number ten. Incline is number eight, avoid is nine, associate is ten, and the last one is reflect or about the jhanic nature of the meditation. So those eleven will directly or indirectly support you to produce concentration. So why do we do that? Because only with that concentration we will be able to know the truth of ourself, the truth of this body and consciousness, the full noble truth. May all of you be able to practice Satipattana Vipassana meditation and may you be able to establish right concentration and unfold the true nature of mind and matter as soon as possible. Sadu Sadu Sadu Sharing Merit Imaya Damanu Damabatipadya Budambujemu Damabatipadya Damambujemu Damabati Patiya Shangambujmi Adha imaya padibatiya Jaramama Primo Jesame Idame Bunya Aswakea Wahhodamesilam Mekapalanyana Sa Picho Imano Bonyabagam Sabasadanam De Ma Sabesada Sukida Hondu Sadu Sa Du Sadu Udam Bujami Dhambujem Sangam Bujami. Thank you very much.

unknown: 58:12

Thank you very much.