Mahashivaratri Puja 26 February 1995, Australia
Today we have gathered here to do the Puja to Sadashiva. The One, which is reflected within us, is the Shiva, which is the pure Spirit. This pure Spirit within us is the reflection of God Almighty, Sadashiva. It’s like the sun that falls in the water and gives a clear reflection. Or else it falls on the stone, it doesn’t give any reflection at all.
If you have, say, the mirror, the sun will not only fall on the mirror but will reflect back its light. In the same way in the human beings the reflection of God Almighty is expressed in the way your personality is. If your personality is clean and clear, innocent, then the reflection could be like a mirror.
Thus the saintly people, they reflect God Almighty in the proper manner, in the sense that their own identification with wrong things is no more. When there is no such identification and when a person is absolutely the pure Spirit, then the reflection of God reflects into others.
Luckily you all have got your Self Realization. That means the reflection of God Almighty is already working into your attention.
The attention is enlightened by the power of the Spirit. The power of the Spirit is that it is a reflection. That means the reflection is never identified with the mirror or with the water.
It is there till the sun shines, and when there is no sun there is no reflection. So when you are in Sahaja Yoga you have cleansed out yourself. Your Kundalini has also cleansed you, and now you are pure personalities.
That’s why this reflection is clearer and clearer, and people see it; see it on your face; they see it in your body; they see it in your work; in your behaviour; in everywhere.
It is difficult for people to really believe in themselves, that they could be the reflection of God Almighty. They have some sort of a, complexes about themselves I think, that they cannot understand how they have suddenly become the reflection of God Almighty, but they have a capacity; and they can become the reflection of God Almighty, for which they have to have faith in themselves, faith in their ascent, to believe that we have become that.
The confidence in Sahaja Yoga is very important. Without the full confidence you cannot achieve your ascent. That you have seen even in my lectures, I have to tell them that we have to have full self-confidence. But confidence doesn’t mean by any chance your ego, your aggressiveness. If you are confident, you are least aggressive.
There is a story, a Chinese story, very interesting one: that one king wanted his cocks to win in the race they have about the cock-fighting. So somebody said that “There is a saint, if you can take your cocks to him, he’ll make them so strong that they will definitely win this race.” So he took his two cocks and gave it to the saint and he said, “I want you to give them all the strength to fight this race.” After one month the king came and took these two cocks, and put them in the arena where there were many other cocks also. So the cocks started fighting and attacking these two cocks, but these two cocks were just standing very patiently, absolutely calm and quiet. Any kind of attack they were just looking at it as a fun, and all the cocks got tired and they ran away from the arena, and that’s how these two cocks won the game.
This is what it is for us to understand, that for a person who is detached he can never be attacked.
We are attacked by so many we have. Firstly our family, then our country, then our religion, then all kinds of thing, racialism. All these identifications really make us weak, because they attack us all the time and put confusion into the minds of Sahaja Yogis, I have seen.
The reason is, you must have confidence in Sahaja Yoga and confidence in yourself, that you are on the right path and that you are now saved, and nobody can attack you because you have the complete protection of the Divine.
People may follow any religion, they may follow any guru, they may follow anything, but they have fear all the time that we’ll be attacked, and they’re afraid to say things, which they should say. They have no discretion even to know what is to be said.
With the proper understanding that you are the pure Spirit, if you believe in that then you’ll be surprised that you will be very confident about what you are doing.
In that way we can say that we have also another great advantage – is that we are in the collective. We can find out in the collective how are we behaving. What is the reaction in the collective? In the collective it’s a person who is very subtle, he need not talk too much, he need not say much. He could stand like the cocks I told you about, but his depth can be felt. You can feel a person of that caliber, that he’s such a deep person, that he doesn’t want to aggress. He feels protected within himself.
So this protection we have to feel, not mentally but within ourselves, and once you have that gravity, that feeling, nobody can attack you. The attacking person himself is insecure; or maybe he is ill-bred; maybe he is not yet a Sahaja Yogi. So you have to just have a kind of a gracious view about the person. Like Shiva was. We should say Sadashiva’s character is known, that He is the one who used to forgive anyone.
Anybody who did penance like standing on their heads or standing on one foot or not eating their food or all kinds of penances, He used to be so disgusted that He would say: “Alright, what do you want? Take it!” And He also gave blessings to many rakshasas as you have heard and so many rakshasas were blessed by Him, because He got fed up with their penances.
There were so many stories about Sadashiva giving a blessing to people. Even to Ravana, which is a very interesting story about Ravana, that Ravana did lots of penance. I don’t know what he did, how much he must have starved with his ten heads and what …
I mean, if one mouth is there you feel so hungry – with ten mouths!
I don’t know what he must have done to do that kind of a penance that Shiva just got fed up, you see. His compassion is so great He thought: “Let this man have whatever he likes.”
So Ravana went to Shiva and Shiva said: “What do you want? Why are you doing all this to yourself?” So he said that “I want to have a blessing”. He said: “What blessing?” “First you promise that whatever I ask for, you will give me.” He said: “Of course. If it is in my power, I’ll give”. It’s a very interesting story. So he said: “I want to have your wife”. Because he knew His wife is Adi Shakti, and if he gets the Adi Shakti as a partner with him, he can do wonders.
So he asked that: “I should get your wife as my partner.” Now, it was very difficult, you see, for Him to take such a decision to give in to this devil, but in compassion He did it.
And all these events you see really show that how His compassion works out things.
As a result it was decided that His wife Parvati had to go with this horrible fellow. But Parvati’s sister (brother) was Shri Vishnu, that is Shri Krishna, and He said to Himself that: “I can’t allow my sister to go with this devil. I must do something about it.” The most mischievous one is Shri Krishna. So what He did was to make him feel like going for the bathroom. So he felt shy, he put the lady on one side and he went to the bathroom.
Now Shiva had warned him that: “You’d better be careful, because this Mother Earth is the mother of this lady, and never put Her on the Mother Earth. You must carry Him (Her) all the time on your back.” So when he reached a certain point this Shri Krishna created a mischief, and he felt like going. So he put Her down. As soon as he put Her down, the Mother Earth sucked Her in and he didn’t know what to do.
Second time again he tried. And he again went to Shiva and he said: “See now, this is what you have promised, and this is what he is doing.” So He said: “I had warned you that Her brother is a very mischievous fellow and He’ll somehow or other manage, so you’d better be careful. This time you don’t listen to him. Don’t put Her on the ground, whatever it may be.”
So this time he did another try, we can say, and carried Her on his back.
Suddenly he found a little boy. It was Shri Krishna himself laughing at him. He said: “Why are you laughing at me?” “Oh my, why are you carrying this old woman on your back? She has no ornaments.” He said: “She’s the Goddess.” He said: “No. She has no ornaments. She’s wearing nothing. How can She be the Goddess?” So you see in India that’s a … proverb we use. Somebody, some lady who has, who lives without any ornaments or anything, that she’s like the Lanka Parvati. So he was carrying Her to Lanka. And when he looked at Her up, he saw a very old woman without any teeth you know, laughing at him. He got such a fright he threw Her away. That’s Mahamaya!
Then the third situation was, he went and told that: “You’d better tell your wife that She’s not to listen to anybody, and you’d better see that you give me your wife itself.” He said: “Alright, She’ll be born in Lanka and you can marry Her.” And Her name was Mandodari. Now the great story goes on like that. But this Mandodari was the great worshipper of Vishnu, and at the time when Rama came, you see, to kill him.
All this was organised by Mandodari Herself. Because She knows, knew that if Shri Rama kills Ravana he will get his liberation from these ideas about women; the way he was running after Sita and doing all these things.
She actually wanted that something should happen that he should take another birth, and he should get rid of these notions of looking after beautiful women, and the way he brought Sitaji there. She was against it completely, but he would not listen. So the war took place, and in the war he was killed by Shri Rama.
All this episode came because of the unlimited compassion of Shri Shiva. His compassion is to look at, looks very illogical sometimes, but there’s a big logic behind it. The logic is that whatever He does brings forth a kind of a solution of the problem.
For example, there was a war on, and the war was going on, and that time there was a problem because there was one horrible devil who was given blessings by Shri Shiva that: “Nobody can kill you.” He had given also blessings – as they call varadan – to another saint, who said: “I want to sleep now and nobody should disturb me.” So he was given a blessing: “Anybody who disturbs you in your sleep, you can just look at that person and that will be, he’ll be reduced to ashes.”
So these two now, when the war started, you see, Shri Krishna thought, “Best thing is to kill this devil with the same blessings that the saint has got.”
So He played and He started running away from the battlefield; and that’s why He’s called as a warrior who has ran out of the field. Ranchordas – the one who runs away out of the field of battle. And when He was running He was wearing a shawl, Shri Krishna. He just stealthily entered into the cave and there’s another saint was sleeping and put His shawl on top of that.
So when He put the shawl on top of him, the gentleman, I mean, the devil who was following Him, the satanic fellow, he reached that place and saw the same shawl and he said: “Oh, so now you are tired and now you are sleeping here. I’ll put you riaht!” Without realising who was sleeping nd he pulled the shawl. And here the sleeping saint gets up and looks at him, and they say with his third eye he burnt.
So the solution came in.
So the whole play is like this, of three forces going on, just to show ultimately the truth prevails. First is the, Shiva’s compassion, His goodness, to one side. Then the play of Shri Krishna or say Shri Vishnu of neutralizing it; and the third is the play of Brahma who creates things and who produces things. All these three forces are playing, just to create an atmosphere for all of us to feel that there is something else is to be done to our human awareness. All they have evolved within us this desire to seek the truth.
Now on one side Shiva is extremely compassionate, very kind even to asuras, the rakshasas. But on the other side He can be extremely cruel. He can destroy the whole universe. If the people are so decadent, if the people do not take to spirituality, if their innocence is completely lost, if they do not get detached from all these wrong identifications which are creating problems in this world, He destroys the whole universe. So as it is He is the spectator of the work of Adi Shakti. He allows Her to do all this work, to create human beings, to give them Realization, do all this. But in case He finds Her children, people who have been saved by Her, are misbehaving or insulting or in any way destroying Her work, He might get into a temper by which He can destroy the whole universe.
But I don’t think now there’s any chance for Him to do that, because we have now Sahaja Yogis all over. But what I find amongst Sahaja Yogis is this that some of the Sahaja Yogis grow very fast. Steadily, strongly, they achieve their principle of Shiva Tattwa. The first achievement shows that from inside they start getting detached. Now detachment is not mental. It’s not mental. It is not that we have to take to some sort of a sanyasa or we have to go to Himalayas, give up our families and all that.
But the detachment is within oneself. When that detachment starts working, the first sign is that we become joyous, we become happy.
Now if you ask anyone: “Why are you unhappy?”, he’ll talk about his wife, maybe his house, maybe his children, maybe his country, maybe society, whatever it is. So he gets absolutely upset, or maybe very unhappy to see things happening around him. Now he is a realized soul this unhappiness is not going to help him. What is needed is now to know that you can correct all these ills of the society, of the family, of the whole country, by transforming others, not by feeling bad. But while doing that, the main thing that you should have is a complete detachment.
I was amazed when I first started Sahaja Yoga how people told me about their own countrymen, country fellows, I was amazed how they told me about their own religions, how wrong things they are doing.
I didn’t know so much as they told me, and I thought that this is a detachment that has come that they can see clearly what’s wrong; what’s wrong with my society, with my people, with my relations, with my family, with my country, with the whole world.
But is only possible if you are not identified through any one of them, otherwise you will never see the defects. You’ll never see what’s wrong with that person. You can never even see the chakras, which are catching.
So the first thing that should happen is detachment. Now how to achieve detachment is the point. Many people ask me, “Mother, how do you get detached?”
Because I am not attached you see, so I’m already detached. I don’t know how to do that way. But for you people I would say, to understand yourself you should introspect. Try to find out to what thing am I attached. Why am I miserable? For whom am I worried? Why should I worry?
Some things you see which were never very important, they become very important to certain Sahaja Yogis. For example I was told that in the West, people don’t care so much for their children. But as soon as they get Realization they just get attached to their children, like as if with some glue. They cannot think what is good for their children. Everything about children they think is their primary duty. The other day I was surprised when they told me that it’s the parents who want to come after the Birthday Puja. I was shocked. I mean, just on the way is Birthday Puja.
Why should the parents want to come after that? When I told Yogi he said: “Mother, we’ll be very happy if they are here, and they should be. Because it will help the children, it will help the parents.”
But the whole now attention goes to the children, that “We must leave the children there and we must look after them”, and that’s the only thing.
So the attachment to children will definitely make you do such things, which are not good, not good for you. So this new attachment starts after Sahaja Yoga, I’ve seen, very common.
Then another attachment is, say, to your family. Normally there are no such things in the West. People are not attached to their family much, you see. They drink, they do all kinds of things. Suddenly they become self-realized and it’s like a boomerang, they come back to the family. It is so attached to the family, attached to the house, attached to everything. I just can’t understand.
If you are becoming the pure Spirit then you are detached, because you are just a reflection, but the reflection of God Almighty. So all these identifications drop out. Now one may say, “How? How to drop it out?” I’ve never dropped them, but still I can suggest certain things, which you can try.
First is meditation. You should discover about yourself, what’s wrong with you, which side is catching, is it right or left side. With meditation you can find out. Are you attached to money, are you attached to business, are you attached to your family, are you attached to your country in a way which is not Sahaj or to your culture, which is not Sahaj?
Then try to get rid of this attachment by meditation. You know how to get rid of the right and the left. This attachment will show on your fingertips, and you have to see for yourself what centres you are catching, in which way are you in trouble. And then you can clarify it very simply by taking a very simple Sahaj treatment.
I think here we fail, that once we get attached to something, we don’t even think we are getting attached. We think we are doing very great thing because now we love this person, love that person, Shiva’s qualities, the compassion part. You start getting attached to people. That is no compassion.
That is no compassion of any kind. To be attached to any such things is no compassion, and you cannot have compassion of Shiva, though people think it is the Shiva’s compassion that is working within us. It’s not, because that compassion is very pure. It is like as I’ve told you many a times, it’s like the sap in the tree which rises and goes to various parts of the tree, and then either it evaporates or goes down into Mother Earth. It’s not attached. If it gets attached to one flower or to one leaf or to one fruit, then the whole tree will suffer and also the flower will disappear. So this kind of attachment to a particular thing, to a particular idea is not proper. In Sahaja Yoga I’ve found people are very adaptable and understand what they should do, but the main thing is meditation.
In meditating on your heart, on the Shiva Tattwa, on the principle of Shiva, you can definitely detach, and then the joy will be the maximum, joy will be the maximum.
I’ve seen people have interest in, say, food or in clothes or in house, anything. You can have interest, you should have interest, but in that interest there should be enlightenment, that you cannot get attached to it.
Some people, say, who are say, from South India, they don’t like North Indian food. Those who are from North India don’t like South Indian. It’s a big problem. I asked the people in Indian Airlines: “Why don’t you have some standard food?” He said: “What is the standard food of India? Tell me.” But it was a question. Indians are very particular about the taste and food. So it’s a fact we don’t have any standard food in India. But in the same way, we can say in so many other ways that in the West people run after things, which are not necessary. They do things just out of fashion, or I don’t know, because their personality is not grown-up.
If your personality is grown up then you see everything, everything from an angle, which is much higher than others, and you don’t get dissolved with others. What you know is much higher, much greater and much more joy giving.
Now these attachments, people think that it’s very joy giving. If you get a child and if you have say, a wife and everything, are joy giving. It’s a very wrong idea. The joy comes from your own source of your Spirit.
Whether your husband is good, whether your children are good or bad, whatever they are, they cannot give you joy. It’s only you can enjoy yourself, and this is why one becomes very forgiving. When nobody can harm you, then whom are you going to be angry with?
That is another great quality of Sadashiva, is that He is extremely forgiving.
He goes up to a point, till He destroys the whole work of Adi Shakti.
But otherwise He is very, very forgiving, and He also is very balanced about it.
Once the Adi Shakti got very angry with the whole world, was so decadent and all that and She started destroying everything. So He put a little child under Her feet, and such a big tongue came out with such a shock, She stopped Her destruction.
So His ways are such that a person who is to develop the Shiva principle within himself should be extremely forgiving.
I know there are people who are very cruel and who are very tortur. If you cannot bear it, alright, finish it off. I’ll stand by you there; but if you can bear it is better to bear, and undergo this experience of bearing it, because it’s not difficult to bear than to get out of it.
For example, a lady came to me, and she said: “I’m going to divorce my husband.” I said: “Why?” “Because he comes home very late and I get very little of him.” But I said, “When you divorce you’ll not get him at all! What’s the logic? At least now you see him, whatever it is, whenever, whatever the time is there. But this is no solution. If you divorce him you’ll never see him. So what’s the use of such a divorce?” So many things like that can be understood once you are a detached person, that you are not to be attached to anything. Now who can aggress you if you are not attached to anyone? Nobody can. Only thing when you feel that you have to protest, you should, but with detachment. In protest also is important to absolutely to have a complete detachment.
Now the main problem before us today is something else: is that we all have to ascend, and ascend with equal strength.
There’s a story about some birds who were caught in a net, so they decided that we should get out of this net, and they tried. Everybody tried to get out, but nobody individually could work it out. So they all decided to fly together, “One, two, three, go!”, and they took all that net with them. And they said, then they requested the rats that “Please come and cut our net.” And they were freed. So if it can happen between the rats and the birds, why not between us? So in collectivity, you’ll be amazed, in the collectivity how we could be helpful and joyous with each other.
Now say something is wrong with your mother, father, sisters, somebody, doesn’t matter. After all you have the ocean of joy here with the collectivity, and your problems can be solved if collectively, if you want to solve your problem. So we have to depend on the collectivity, very much to be one with the collective.
I feel once you jump into the sea of Sahaj, the joy itself draws you together.
Meeting each other is such a joyous thing!
We have had so many experiences of that, of Sahaja Yogis who have told me how happy they were to find Sahaja Yogis somewhere out of the blue, and how they felt happy.
So this tie between the Sahaja Yogis is really the most joyous channel, and that is what is the source we should say, of our becoming one together. Once you start enjoying each other…
I’ve told you once a story of a great poet in India whose name was Namdeva, who was a tailor. And there was another one who was a… potter. Sometimes I miss out in English words.
This potter was another poet and he was called as Gorakumbhar. So when Namdeva went to meet him – a saint only feels like meeting a saint – looked at him, and he just stood back and then he said a beautiful couplet. He says that: “I came here to see the form, formless Chaitanya, but here the Chaitanya is in the form” – ‘Nirgunachah beti allo sagunashi’ – “I came to see the formless, to see the vibrations, but here the, it is in the form that I see it.”
Only a saint can say this to another saint. This kind of appreciation, this subtle appreciation is only possible between the two saints, or between the many. They don’t see he was kneading the clay; he was wearing a dirty dhoti, doing that work. He never saw all these things. He never saw his body, face or anything, but he saw that the Divinity personified in him.
This sensitivity of feeling for other Sahaja Yogis should really develop within you. Then you won’t care for nonsensical, superficial things, and this is one of the great principles of Shiva. He doesn’t bother.
Now see, His hair are all matted up, He sits on a fast-moving bull with both the legs like that going for His wedding. Can you imagine?
And all His friends, all His followers are somebody has only one eye, another has only one hand, one is bent like that, because for Him the outside personality doesn’t matter. What matters is the spirituality.
Whether you have one eye or whether you have a crooked body makes no difference to Him. To Him all of them are His own people, because nothing that is superficial attracts His attention, but the divinity in a person.
We have so many ways of understanding His principle, because He is all-pervading. If you feel compassion for someone it works.
It definitely works.
Recently there was a case of some sort of a, incurable disease in Mexico. And the lady, who was Mexican, who was working in the UN, she’s still working in UN, she wrote to me two letters, that “Mother, I’m going to lose my son because he has this horrible disease.” I mean, just she wrote to me. I just felt such compassion for her, because she wrote a letter, which brought tears to my eyes. And imagine, those tears have cured that boy! (Shri Mataji speaks aside: “It has fallen.” Then Hindi) Has cured that boy completely, and she wrote me a letter of, thanking and all. I was amazed, because my compassion is not mental. It just works, it’s just there, just flows and works it out.
In the same way you can also become that. I want you to have all my powers. But first is the compassion. And a Sahaja Yogi cannot ill-treat another person, anyone. Whether he’s a Sahaja Yogi or not a Sahaja Yogi, that’s not important. But nobody can aggress other Sahaja Yogis. If you say even he’s a non Sahaja Yogi, Sahaja Yogis should never aggress. That’s not a sign of a Sahaja Yogi. Sahaja Yogi is different.
Like the other day somebody said, I said: “You are very hot-tempered.” “Yes, yes, I am, when somebody provokes me.” I said: “Everybody when he’s provoked only gets angry. Only the mad are such who do not get angry when they are provoked, you see. So if you get angry when you are provoked, is nothing so great. Everybody gets angry like that, when you are provoked. But if you say that if you are not provoked then you will not get angry, that sort of a state is very different.”
So what I find, that in the whole atmosphere of today in the modern times, there’s a big struggle going on, which is not Shiva’s culture.
Shiva’s culture is the, I should say, the Sahaj culture. If you are Sahaja Yogis you should have compassion in you, understanding of others’ feelings; and also should have readiness to look after not only Sahaja Yogis, also non Sahaja Yogis, then your compassion will become effective.
Now as you know today, the biggest problem of today’s civilisation is the Western culture has gone to dogs. They are going, I mean when you read the newspaper you are shocked the way things are happening. I don’t know how many will realise it before their destruction. It’s really self-destructing. On one side this is the self-indulgent and permissive society, which is working. Now on the other side I find the Islamic culture is trying to oppose it. That’s correct, their trying to oppose it is correct, but the way they are opposing is creating problems. If you oppress somebody – “Don’t do this, don’t do that” – then they’ll do it much more.
I’ll give an example, that if you go into the north of India the culture is more Islamic, and the people are very licentious and all the time looking at women. Not all, but many; though they are say, they are Hindus or they say this and that, but still they have all these bad habits, which have come from Islamic suppression. When a woman is completely covered and nobody can see her, they become much more curious. I have some people who came to Bombay and somebody was travelling with me, and he was looking at every woman on the street. I tell, I said: “Your neck will break now, the way you are going on.” But is a common practice there. Not only that, but this curiosity goes too far and people can become extremely immoral, just like we are in the West.
So the suppression of your desires is also wrong. Also this culture, which outwardly suppresses, but inwardly people are very immoral. Once I was travelling from Riyadh to London and I went off to sleep. When I got up, I saw some other people sitting there all very nicely dressed up with short skirts and women with – all the bow ties and this and that – so I asked the air hostess, I said: “Did we stop somewhere?” She said: “No, no, we have been going directly.” I said: “Then who are these people?” “Same.” “They are so much changed!” I mean, I was surprised that they were wearing such long, these chador and all that, and now here they are with all these funny dresses. I couldn’t understand. So that’s what happens. The curiosity created by suppression also is not helpful.
In Sahaja Yoga there’s no question of suppression. You become innocent, just become innocent. That is the principle of Shiva.
This Sahaj culture is in the centre. It has neither too much of licentiousness nor too much of suppression, but it is in the centre, which is the, Shiva’s greatest principle is to be innocent. And this innocence just shines in you, I have seen it. You people, whatever you might have done before, but I see you are so pure. You don’t have these stupid ideas of behaving in a manner that is so Western.
Also, so many Islamic people I’ve seen who have come to Sahaja Yoga, have become very, very Sahaj and are leading a very good life. We have some Iranians who sent me letters of their confessions, and I was shocked. I never read them because it was too much for me.
And now I find them to be the most moral people that we have. So going to one extreme is wrong, or to another is wrong. But to be in the centre, in the Sahaj is the best way to understand what is so important for life is morality. And that comes from your innocence. And that is the quality of, of course, Shri Ganesha, who is the Son of Shiva, but is emitted through the innocence of Shri Shiva.
Now I think in next lecture of Shiva I’ll talk about innocence to you, but for this one you have to understand the detachment, the detachment that should evolve within. It cannot be forced, but through meditation you can develop that detachment within you, which will be really joy giving. So many qualities of Shiva can be described, and I think in so many lectures I have told you about Him.
I have to just say that you should have also collective meditation in your ashrams. Will be a good idea if you can try collective meditation, will be nice.
But you don’t have to give vibrations to anyone. You don’t have to look after the chakras of others. You just bother, yourself, what’s wrong with you.
And now whatever is the solution for your ascent you should do it, because the responsibility of the whole world rests on Sahaja Yogis. This you know, that there’s no way out without Sahaja Yoga. To save humanity from all kinds of problems, Sahaja Yoga has come on this earth. So it is your responsibility to keep yourself in proper shape, as far as Sahaja Yoga is concerned, get rid of your left and get rid of your right, and then to spread Sahaja Yoga, not by bombastic words or aggressiveness, but with love and compassion. I’m sure we have done a lot, we have achieved a lot, but there are still some points here and there which is a very unpleasant task for me to correct them. But whatever it is I have to say that it’s working, and everybody should look at themselves and feel happy from where they have come here, and how far we have to go.
May God bless you all.