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~~~~~
Video Information: 18.05.24, Vedanta Session, Greater Noida
Context:
~ How to know what to choose?
~ What should one learn from Arjun?
~ What makes Arjun worthy?
~ How to attain perfection?
~ Why is there so much difference in what we say and what we do?
~ Is visiting temples makes one religious?
~ What is the real meaning of Dharma?
Music Credits: Milind Date
~~~~~
Category
📚
LearningTranscript
00:00The two verses at hand today will give us very deep insights into what is life and what
00:25is worth valuing in life.
00:34Vedanta, Gita, Shri Krishna, they are cutting the clutter, they are making the seemingly
01:04most complicated questions appear like a child's naive queries, long drawn questions are being
01:33met with extremely simple answers, simple yet powerful, complete, deep, sufficient,
01:51not simplistic, not reductionist.
02:07So, we will meet two today and these two are worthy of our regards, only these two
02:18and Arjun is being told if there is any third one that you are paying attention to, attaching
02:29value to, you are mistaken and that mistake is at the root of your grief, which are these
02:39two.
02:40The first one comes to us in verse 25 and the second one in the subsequent verse 26.
03:01Look at the very construction of the shloka, this, the self, atma, is unmanifested, unthinkable
03:13and unchangeable, therefore, knowing this to be such, thou ought not mourn, there is
03:30no need to mourn.
03:31Now how is not mourning, not grieving related to the atma?
03:48The logic has to be very clear, the self is who you are, really, but that only somebody
04:02like Krishna knows, left to us, we would say we are what we think of ourselves and none
04:10of us think of ourselves as atma.
04:15To begin with atma is eternal, it never took birth, it doesn't celebrate birthdays, correct?
04:23It is in fact beyond eternal, eternity is a small thing for it.
04:30So we say it's beyond time, timeless.
04:35We don't identify ourselves with the atma, we live as the little self, the little self,
04:45that little self is called the ego.
04:50So even though we actually are the atma, yet the atma to us can at best be a distant target.
05:00It's a very strange thing, that which you really are has to be a distant target to you.
05:10It's a sad remark on the ignorant state we have chosen for ourselves, otherwise the run
05:24of the logic would have said, if you are the atma, you are the atma, how can it be distant?
05:31That which you are, how can it be a distant thing?
05:35But we have needlessly, erroneously, ignorantly and rather imaginatively managed to situate
05:49ourselves a long distance from who we really are and where we really are.
05:58This imaginary situation is called the ego.
06:02Like a drunkard, believing at this moment, a drunkard here in our city, believing that
06:14he is somewhere in Paris or enjoying bouncing himself on the moon.
06:30You could be somewhere, but that's no guarantee that you know where you are.
06:37You could be somebody, but that's no guarantee that you know who you are.
06:46So being or having is not sufficient.
06:50What really matters is knowing and if you don't know, then doesn't matter what you have,
06:58you will be oblivious to it.
07:03You have a bank account, it has a trillion rupees in it, you don't know about it, how
07:10rich are you?
07:13How rich are you?
07:17Might be penniless, that's our state.
07:22Having that bank account is not sufficient.
07:26Knowing that there exists such an account and in your very name, that's what is needed.
07:36And that's the purpose of all self-enquiry, self-knowledge, reflection, everything.
07:46Not to render you richer, not to open you a new account, but to disclose to you that
07:58your penury is just imaginative.
08:04Are you getting it?
08:13It does not give you anything.
08:16The whole field of self-knowledge just cannot give you anything.
08:24It is meant to take away your solid belief that you have something and what do you think
08:33you have, that's poverty.
08:37That poverty we frequently refer to by the name of incompleteness, apurnata.
08:44It's the imaginary thing that the ego thinks it has.
08:51What does the ego claim to have?
08:54Poverty.
08:56Now poverty in the factual sense means an absence of something.
09:03But poverty in the inner sense means having an additional thing called the idea of poverty.
09:13If you are factually poor, then you lack in something, right?
09:17What do you lack in?
09:19Money.
09:20If you are really poor, you lack in money.
09:22Maybe you don't even have 500 or 1000 bucks.
09:25You lack in something.
09:28You look around for it, you won't find it.
09:30You lack in something.
09:32But in the inner sense, when you are poor, you actually have something in surplus.
09:39You have something additional.
09:44You have something needless yet present.
09:48And that needless presence is called the idea of poverty.
09:55So poverty is not a lack, it is an additionality, a surplus.
10:05Remove the idea of poverty and there is no poverty.
10:08In the inner sense, not in the material sense, right?
10:17Now this idea makes you believe that you are dependent on the objects you perceive
10:45in the field of your experience.
10:48Is not a poor man dependent?
10:52The moment you endorse this idea of poverty, you subject yourself to dependency, correct?
11:08So I am dependent on this and that because I am poor.
11:12The poor person just cannot be self-sufficient.
11:18So that's the situation of the ego.
11:19The ego is always dependent on this and that because the ego has something additional.
11:26Delicious irony.
11:27Because it has something extra, therefore it is dependent on everybody.
11:35And what is the ego dependent on?
11:38Objects in the field of sensual perception.
11:44The first identification the ego has is with the body.
11:49The second identification is with things that are in the sensual field of the body, simple.
12:03And whatsoever is in the sensual field of the body rises and falls.
12:10That's the law of Prakriti.
12:16Rises and falls.
12:17Comes and goes.
12:21The very law is appearance, mutation, disappearance.
12:34And the ego has tied itself with such objects that come, mutate, change and vanish.
12:53The very life of the ego then depends on these objects and these objects are always ready
13:00to depart.
13:05So ephemeral, they can vanish any moment.
13:10Therefore the ego is always afraid and actually always grieving because every second there
13:21is something vanishing from the field of its associations.
13:29Every second, either vanishing or mutating.
13:37Mutation too is a kind of disappearance, is it not?
13:49This is at the core of all sorrow.
13:54I identify with something and that thing is slipping away.
14:02Something I see as my very life and that thing is...
14:15Have you seen how vapors just feed into the air?
14:23If I just pull the lid, you might see it here as well.
14:31There is the thing, there are the vapors.
14:38Seen the wisps disappear?
14:42That's the sorrow of life.
14:45Whatever you love is constantly disappearing in front of your eyes and that is also the
14:56grief of Arjuna.
14:58Look at the genius with which Shri Krishna addresses it.
15:07Read the verse in Negativa.
15:17But before that, please understand, the ego exists to come to a completion.
15:26The ego exists to become what it anyway actually is.
15:33But in the process of becoming, it will always miss the target because it is starting from
15:41a wrong place.
15:44Are you getting it?
15:48The ego wants to become the true self.
15:50The true self the ego actually always is and the ego wants to become the true self by associating
15:57itself with objects of its own perception.
16:02In other words, the ego associates itself with more of itself to become that which it
16:11has run away from.
16:17I exist because I ran away from the truth.
16:21Now I suffer.
16:24Something keeps biting within.
16:27So what do I do?
16:29I associate myself with more of myself to become that which I ran away from.
16:38Will that ever happen?
16:41Will that ever happen?
16:46The ego decided to somehow avoid the truth.
16:54It ran away.
16:56The ego must be having some nice smart logic of its own.
17:05It ran away but then it started missing the truth, hurts.
17:13So what does the ego do?
17:17It looks at its own sensual field and there what does it find?
17:21Objects, objects, objects.
17:25Within those objects, it tries to search for completion through association.
17:34Are you getting it?
17:41Now will such a completion ever arrive?
17:44No.
17:46The self is the ego's love.
17:52Atma is the ego's love.
17:56Atma is also the ego's terror.
18:02The atma is ego's ultimate target.
18:07The atma is also what the ego wants to desperately avoid.
18:27And the ego keeps suffering and then somebody like Krishna comes across.
18:36And he has a few words of advice.
18:41He says, if the self is your target, then you should not be valuing anything other than
18:56your target.
19:00Sounds fair, does it?
19:04If the self is your target, then you should not be grieving for anything other than your
19:09target and you are grieving.
19:14What if I prove to you that the stuff you are grieving for does not belong to the plane
19:24of or vicinity of your target?
19:28What if I prove that?
19:29Would you still continue to grieve?
19:34What's the route Shri Krishna is taking here?
19:36Are you getting it?
19:39The ego is always found grieving, full of sorrow, complaints, misery, gruffy.
19:54You go to it and it's always in a bad mood.
20:02It never gets what it wants to, so always eat.
20:11Shri Krishna is saying, if one has to feel bad, then that should be for the thing that
20:24you really want and your professed target is the Atma.
20:34Now let us examine what you are grieving for and I'll display to you that what you are
20:40grieving for is nowhere close to the field of Atma.
20:47Therefore, your grief is useless, Arjun.
20:52How does he take the route?
20:54He says, the self is unmanifested, unthinkable and unchangeable.
21:00We said read it in the negative.
21:05The self is unmanifested, unthinkable, unchangeable, which means that everything which is manifested,
21:12thinkable and changeable is not the self and the self is what you love.
21:19Therefore, everything that is manifested, changeable and thinkable cannot be loved.
21:29Everything that is manifested, thinkable and changeable is not worthy of your love.
21:33If it is not worthy of your love, how is it worthy of your grief?
21:36So stop grieving, Arjun.
21:41If you have to grieve, you will grieve only for what you really love.
21:46What do you really love?
21:47You love that which cannot be thought of, unthinkable, unimaginable, unmanifested, uncreated
21:59and unending.
22:03That's what you love, right?
22:04And if you love that, why are you crying over small things?
22:13The logic is immaculate, is it not?
22:18Can you find fault with it?
22:19No way.
22:31Now Arjun, examine the things that you are attached to, associated to.
22:43How many of those objects are beyond thought, beyond manifestation, beyond change?
22:54And if they are not, what wisdom lies in valuing them so much?
23:03In your sensual field, you will always come across objects.
23:10And objects compel, objects charm.
23:17Objects just take you in, don't they?
23:21Magnificent objects, wow.
23:27And when an object is getting big on you, how do you just test?
23:36Basic caution.
23:41How do you exercise it?
23:47The answer is here.
23:49Just ask the object, will you change?
23:53Were you born?
23:57Are you within the field of thought?
24:02If the answer is yes, then the stuff is not to be really valued.
24:10Really valued.
24:14Now valuation in Vedanta is of three kinds.
24:27This comes from Adi Shankaracharya.
24:38There is parmarthic valuation, that which is absolutely valuable.
24:46The love of your heart.
24:50Then there is stuff that is just practically valuable.
24:57Because you exist as an embodied human being.
25:01So you find that chair valuable.
25:07Gives you decent lower body support.
25:11That's the value.
25:13So to the extent I am the body, the chair is valuable.
25:18That's vyavaharik mulya.
25:22Practical value.
25:25Not parmarthic, just vyavaharik.
25:28Parmarthic means absolute.
25:33And then there is imaginary value.
25:37Where there is no value of any kind.
25:41But you are tricked into seeing value.
25:44That's called pratibhasik.
25:47No value of any kind.
25:50But the advertisement was so sleek,
25:54you just rushed into buying the stuff.
26:00Does it not happen?
26:02That's pratibhasik.
26:04There is nothing really there.
26:07But you are bewitched.
26:11And you rushed into the deal.
26:14Are you getting it?
26:20Shri Krishna is telling Arjun,
26:24there is no parmarthic worth in the ones you are weeping for.
26:31Stupid ones remain at the pratibhasik level.
26:42The ordinary man remains at the vyavaharik level.
26:46But Arjun, you can do better.
26:52Rise to the parmarthic level, absolute level.
26:58If you have to weep,
27:00weep only for the one.
27:07It's not as if weeping or grief or tears
27:16are looked down upon or are prohibited.
27:27Vedanta is not an instruction manual.
27:33It is not a set of commandments.
27:38The moment you are found weeping,
27:41you would be asked,
27:43who is weeping and what for?
27:48That's the only thing.
27:58What have you become as a weeper?
28:07And what in your tears is the object of desire?
28:13What for are you weeping?
28:18So weep for the parmarthic one and that's okay.
28:23That's okay.
28:27There can be tremendous difference between tears and tears.
28:40One weeps for the one and one weeps in his inebriated state for all nonsense.
28:51These two are poles apart.
28:53Even though their tears might appear alike.
28:58Arjun, what are you weeping for?
29:00Here is the touchstone.
29:02The ones that you are weeping for,
29:04are they unmanifested?
29:06Are they unchanging?
29:11Are they undying?
29:16If yes, then weep.
29:18Maybe I will join you.
29:22But if you are weeping for ordinary stuff,
29:25then stop.
29:28No point.
29:37What do we get out of it?
29:41Only the one is worthy of your regards.
29:47If you have to weep, weep for that.
29:49And what is that one?
29:51That one is what you must find yourself to be.
30:00So I like to say that one is your highest potentiality.
30:08That one is also your reality because that's who you really are.
30:14That one is your destiny.
30:16In the sense that you would never be at peace
30:20without seeing yourself as that.
30:32What do I feel sorry for?
30:35Feel sorry for not living up to who you really are.
30:41Feel sorry for betraying your own cause.
30:48Do not weep at what others said or did to you.
30:59Weep over your own
31:06timid and tepid and spineless reactions.
31:15These are two very different things.
31:17When you are weeping over your own needless incapacity,
31:22then you are remembering what you ought to be.
31:26And that is okay. Now weep.
31:29But when you are weeping with respect to something of this world,
31:38then you are just weeping for objects in the field of Prakriti.
31:44These tears will not help you.
31:48If ever you have to address, address yourself,
31:55why am I not yet what I ought to be?
31:59Not in the worldly sense, but in the internal sense.
32:03Getting it?
32:06Something comes and becomes too big on you.
32:11Just ask yourself.
32:13Is it something of thought?
32:15Is it something that can be mentated, conceptualized?
32:23Was this thing eternally in existence?
32:27Did it take shape?
32:30Is it changing form?
32:32Ask these questions.
32:34And if the answer is yes, then be free.
32:37Relieve yourself of the obligation to weep.
32:42No object deserves your tears.
32:47Only the one does.
32:50And that one is your own real nature, potential, truth.
33:04Getting it?
33:08So, who is to be worshipped?
33:13The one.
33:15And then in Vedanta comes another one
33:20who deserves your respect and regards.
33:26The one is Nirakar Brahm.
33:29And now, in the next verse, we are introduced to the second one
33:36who is worthy of your adulation.
33:39And that's Sagun Prakriti.
33:46Sagun Prakriti.
33:48Only these two deserve your respect.
33:51The highest respect goes to Nirgun Brahm.
33:56And then comes Sagun Prakriti.
34:00But who is not to be worshipped at all?
34:03The individual ego.
34:15Verse 26 says,
34:22But if you cannot understand what birthlessness and deathlessness mean,
34:32because that really taxes the brain.
34:36The brain cannot conceptualize something which is not a concept in the first place.
34:43Everything in your sensual field is a concept.
34:48And therefore, it can be conceptualized.
34:53It is definite. Therefore, it can be defined.
34:58But the infinite, how do you define it?
35:02And all concepts are definitions, right?
35:07So, it's too heavy.
35:10To make it easier, Shri Krishna says,
35:13But if you want to think of the highest as the one
35:22who takes constant births and constant deaths,
35:27even in that case, you need not mourn for these people.
35:33It's beautifully said. Everything is contained in this.
35:37So, only two are worthy of your respect.
35:40The first one, the highest one, is the one who was never born at all.
35:45And if you have the caliber, move directly into that.
35:50Say, anything that was ever born will always be a distant second priority for me.
35:57My first priority, my first love is that which was never born.
36:04But if this sounds too difficult,
36:09then you can respect and prioritize
36:13Prakriti herself,
36:20Prakriti as a totality,
36:29not the individual objects in Prakriti.
36:34And in Prakriti as a totality,
36:39there is constant birth and constant death.
36:43The analogy is of the ocean.
36:47It is always waving.
36:51At any moment, there are an infinite number forming
36:59and an infinite number dissolving.
37:04Therefore, what to grieve over?
37:10Death?
37:12I mean, this particular death?
37:16There are a million deaths happening right now.
37:19What to celebrate? This birth?
37:22There are a million births happening right now, not just in my own species,
37:26but all over the place, across the board.
37:34Are you getting it?
37:38The curse of life is individualization.
37:47Something special is happening to me.
37:50No. In Prakriti, what is happening is happening at a macro level,
37:56at a total level.
38:00It is nirvayaktik. It is not individual.
38:08It is a general thing.
38:11It is a universal thing.
38:14When it comes to Atma, there the stuff is not even universal.
38:20Because in the truth, no universe exists.
38:25Therefore, that option is too difficult for this little thing to grasp.
38:30How to worship that which is not even universal?
38:42So, Shri Krishna realizes that difficulty and says, fine.
38:46At least, graduate from the individual.
38:52Rise to the universal.
39:09If you cannot come to that which is beyond mental,
39:19at least come to that which is universal.
39:24Do not remain limited to that which is individual.
39:34So, you get three levels now.
39:37The top level is, write down,
39:41Satya, Truth.
39:55Then the middle one is Prakriti, Universe.
40:04And the lowest level is of the individual.
40:14Here you will write My World.
40:17Not the Universe but My World.
40:24The middle level was the Universe.
40:28Not personal, not individual.
40:31And the lowest level is My World.
40:34Shri Krishna is trying to pull Arjun up from the bottom most level, the third level.
40:43And we constantly see that when he teaches,
40:49he first of all teaches the highest.
40:56And when the disciple proves himself incapable of imbibing the highest,
41:03only then the second highest is presented.
41:07So, in verse 25, the highest was presented.
41:13If you have to weep, weep for the absolute.
41:19In verse 26 it is being said,
41:24if you have to weep, don't weep only for your relatives.
41:27Weep for the entire world.
41:29So many people are dying.
41:31So many species are suffering.
41:33Why do you weep only for your own relatives?
41:36Weep for everybody.
41:40Even this is going to relieve you from sorrow.
41:47But the one who would forever be mired in sorrow is the one
41:56who would weep only for his own personal individual world.
42:00No relief, no redemption for such a person.
42:04So, topmost was Satya, then Prakriti and the third one is Ahankar.
42:12Personal world.
42:14Satya, Prakriti and then the bottommost is Ahankar.
42:19These you could also call as the three levels of truths.
42:27There can be no three truths.
42:30Only the top one is truth.
42:32But for the ego, even these two are some kinds of truths.
42:40So, in that sense.
42:43The top one is Parmarthik.
42:46The middle one is Vyavaharik.
42:48The lowest one is Pratibhasik.
42:51Shri Krishna is saying, come on, get up.
42:54If you cannot go to the Parmarthik one, at least go to the universal level.
42:59Right now you are weeping only for your relatives.
43:04If you have to weep, weep for a general cause.
43:06Weep for a universal reason.
43:10And the best thing could be if you weep just for being the one who weeps.
43:20If you weep at the stupidity of having become the weeping ego.
43:32I weep because I see how stupid it is to weep.
43:38I weep at being so stupid that I am weeping.
43:54Clear?
43:55What is to be valued in this world?
43:58The absolute.
44:00And if that is too much for you.
44:03Then value the Prakriti itself.
44:09But the most unfortunate ones are those who value their personal world.
44:15My body, my baby, my toys, my house, my thoughts, my dreams, my future.
44:25These are the really cursed ones.
44:30They have cursed themselves.
44:34The smaller your circle of identification, the deeper your sorrow.
44:43All I have is five people in my life.
44:45I live and die for them.
44:47Your sorrow will be very deep.
44:49Very deep.
44:51Because you will clutch these people to death.
44:55If you have only five people to live and die for, who can save those five people?
45:00You will kill them.
45:03You will suffocate them.
45:11And they will have their revenge.
45:15Your life will be a gloomy tale.
45:18If you have to work, work either for liberation, which is the highest thing.
45:30Or work for universal emancipation, which is the second best thing.
45:39If you have to work, work either for liberation.
45:42Nothing better than that.
45:44But if that is too much for you.
45:48Then work for a universal cause.
46:02But those who work only for their own personal fears,
46:07they are the ones who remain forever in sorrow.
46:11And that, to some extent, is the situation of Arjun here.
46:16He is saying, oh my relatives, my memories, my past, my thoughts, my beliefs,
46:26my brothers, my fame.
46:39Are you getting it?
46:45Atma, never born.
46:56Never born.
46:59And never, never born, never gone.
47:07That's Atma.
47:10Prakriti, always born, always gone.
47:14Again, no fear.
47:16Atma, never born.
47:18So fear does not even begin.
47:20Fear is only for the one who begins.
47:23Atma does not even begin ever.
47:28So, no fear.
47:29Atma, never born.
47:31Prakriti, constantly born and constantly gone.
47:37Ahankar, once born, once gone, hence deep fear.
47:52Atma, ajanm.
47:55Atma, ajanm.
47:58Top level.
48:00Prakriti, punar janm.
48:06Aham, once born.
48:17Ek janm.
48:30The truth is that there is no birth at all.
48:36But if that truth is too much to swallow,
48:39then you should know that there are infinite rebirths.
48:44But those infinite rebirths are not of the individual ego.
48:48They are of Prakriti herself, like the ocean waving, as we said.
48:54And when it comes to the individual ego,
48:57Atma, once born, once gone, and infinite suffering.
49:19So all the fear is concentrated at the lowest level.
49:23If you are always born and always gone,
49:26then there is no need to be afraid.
49:30Atma means I don't have to go anywhere at all.
49:35So I can't miss the flight.
49:38There is no fear.
49:40I can't miss the flight because I have nowhere to go.
49:44I am the sky itself.
49:46What flight do I need to take?
49:48Ever heard?
49:49The sky is boarding the flight.
49:52Heard that?
49:56Atma means I am the sky itself.
50:00Therefore, I cannot miss the flight.
50:02I have no flight to take.
50:04Prakriti means, yes, I do have a flight to take.
50:08But there are flights every five minutes.
50:11So again, I am not afraid.
50:13If I miss this one, then the next one is on its way.
50:18No issues.
50:21Aham.
50:23Just one flight is there.
50:27Very afraid.
50:34The reality is that you don't have to catch any flight.
50:39Hmm?
50:47The reality is that there can be no death.
51:01But if you do acknowledge that you are the body
51:06and there are births and deaths happening,
51:09then please also see that all bodies are similar to your bodies.
51:15If there are deaths happening, then there are also births happening.
51:20So, what loss can death make?
51:30What harm can it incur?
51:33You miss this flight, the next one has arrived.
51:36And this flight is much the same as...
51:39But that you can acknowledge only when you are free of the individual ego.
51:45Otherwise, you will say, that flight was special.
51:47No, yes, I understand.
51:49This one died, that one got born.
51:51But this one was special because it was mine.
51:55When you acknowledge that the individual ego doesn't mean anything,
51:59but fundamentally we are all just stuff of the earth,
52:10different shapes, different forms, colors and such things.
52:17Fundamentally, there is no difference.
52:21Fundamentally, there is no difference.
52:24If one has gone, the other has arrived.
52:26No difference.
52:31Then again, you are relieved of grief. Are you not?
52:36Grief is for the one who thinks that he is special, unique.
52:41Oh, I missed that flight and only that flight was mine.
52:51Oh, this body is going to die and only this body is mine.
52:56So, if this body falls, then I will disappear.
53:01Such a person will be very afraid.
53:13Therefore, the whole practice was
53:19those who went for the highest
53:25would worship Nirgun Brahm.
53:30And those who said, we want to be a little more practical, vyavaharik,
53:38they said, we will worship Prakriti.
53:42But nobody was to worship the individual self, the ego.
53:49Even those who would worship the absolute, the Nirgun Brahm,
53:54they would still give high regards to Prakriti
53:58because Prakriti was to be the medium.
54:03Prakriti was to be the medium.
54:08From this
54:13arose Nirgun Upasana and Sagun Upasana.
54:19And these were not at odds with each other.
54:24They complemented each other.
54:27The Sagun Upasana would say, I will graduate to the Nirgun.
54:35The Nirgun Upasana would say, without Sagun, how do I worship the Nirgun?
54:43Are you getting it?
54:46So, there were those who went for Shiva,
54:54the absolute,
54:58Nirgun.
55:00And then there were those who would worship Shakti.
55:07In these two verses of the Gita, you could see
55:14the origin of the Shaiv and Shakt paths
55:22and how the two complement each other.
55:31Getting it?
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