Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 969399 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5520 on: November 06, 2018, 09:05:49 AM »
Question: Why has God made me as I am?

Sri Nisragadatta Maharaj: Which God are you talking about? What is God? Is he not the very light by which you ask the question? 'I am' itself is God. The seeking itself is God. In seeking you discover that you are neither the body nor mind, and the love of the self in you is for the self in all. The two are one. The consciousness in you and the consciousness in me, apparently two, are really one, seek unity and that is love.

Question: How am I to find that love?

Sri Nisragadatta Maharaj: What do you love now? The 'I am'. Give your heart and mind to it, think of nothing else. This, when effortless and natural, is the highest state. In it love itself is the lover and the beloved.




Dear devotees,  how similar to Sri Bhagwan's Teaching! When effortless and natural, It is Self-realization!

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5521 on: November 06, 2018, 12:21:31 PM »
Bhagwan Sri Ramana: "To enquire 'Who am I?' really means trying to find out the source of the ego or the 'I-thought. You are not to think of other thoughts, such as 'I am not this body, etc.' Seeking the source of 'I' serves as a means of getting rid of all other thoughts. We should not give scope to other thoughts, such as you mention, but must keep the attention fixed on finding out the source of the 'I'-thought, by asking (as each thought arises) to whom the thought arises and if the answer is 'I get the thought' by asking further who is this 'I' and whence its source?"

Bhawan Sri Ramana: "Keeping the mind fixed in the Self at all times is called self-enquiry, whereas thinking oneself to be Brahman, which is sat-chit-ananda[being-consciousness-bliss], is meditation. Eventually, all that one has learnt will have to be forgotten."



Dear Devotees,

If we practice Self-inquiry earnestly with perseverance, we go on having different levels of experience as we progress. Initially when we raise the most fundamental and existential question 'Who Am I?', myriad thoughts arise and take the form of thought-waves, which swerves us away and we find it hard to maintain attention on to the sense 'I' or 'I Am'. I have always said that the Self-inquiry as taught by Sri Bhagwan is a complete spiritual practice and sincere and earnest followers of the Path find nothing lacking in it. Therefore, the first paragraph, as quoted above, was taught to help us eliminate all the transient thoughts by concentrating on the root or the primal 'I'-thought. This is akin to slaying all the enemies which are thoughts, as they emerge from the fortress called the mind. If we keep on this only, a time surely comes when the 'I'-thought, deprived of new thoughts to attach itself, begins to subside, and one then moves to higher levels of consciousness and deeper levels of experiences. The 'I'-thought descends into  and begins to remain in the Heart, albeit temporarily until the residual predispositions or vasanas force it to rise again.
 
Nevertheless, practicing in this way, we reach the next stage of 'keeping the mind fixed in the Self or the Heart' in the practice of the Self-inquiry, which is nothing but to maintain the Self-attention without distraction, or abiding in the 'I'. And the real Vichara or the Enquiry begins.
     
Q: If I go on rejecting thoughts, can I call it vichara [self-enquiry]?
Sri Bhagwan: It may be a stepping stone. But real vichara begins when you cling to yourself and are already off the mental movements, the thought waves.

  This is the stage when the residual past impressions or the vasanas get destroyed. And how long the mind can thus stay or be kept in the Heart?  The duration of keeping the mind fixed in the Self or the Heart extends by practice.

Perseverance and love for the Self or Swarupa are needed till the practice becomes effortless and the mind returns to its natural state becoming extremely pure by removal of the residual and entrenched  predispositions or the vasanas. It is rather easy for such a purified mind to plunge into the Heart as soon as the Enquiry is commenced, for the out-going mind has been reined in rather persuasively by Inquiry and it is now Heart-going, silent mind.
On the affirmative route one attempts to cultivate the attitude 'I am Brahman' or 'I am the Self'. Sri Bhagavan called this latter approach, and all other techniques in which one concentrates on an idea or a form, 'meditation', and regarded all such methods as being indirect.

Pranam 
  Anil
« Last Edit: November 06, 2018, 02:13:23 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5522 on: November 07, 2018, 12:35:22 PM »
A visitor: Should I give up my business and take to reading books on Vedanta?

Bhagawan Sri Ramana: If the objects have an independent existence, i.e., if they exist anywhere apart from you, then it may be possible for you to go away from them. But they don't exist apart from you; they owe their existence to you, your thought. So, where can you go, to escape them? As for reading books on Vedanta, you may go on reading any number of them. They can only tell you, "Realise the Self within you". The Self cannot be found in books. You have to find it out for yourself, in yourself.


Dear devotees, one cannot go away from the world and the objects because they are only reflections of oneself. Can one get rid of one's own shadow? The world, the body and objects are all mental creation since they owe their existence to our thoughts which comprise the mind.  Therefore, the only way to apprehend the shadow is to first cease to find fault with the world and the objects by realizing that they are own reflections, that is, as we are, so is the world. Isn't it? The only way, indeed, is to set ourselves right by attending to ourselves and realizing the Self, the Swarupa. And since the Self or the Swarupa is the Goal, we need not go anywhere else and doing this or that, but look within ourselves, to find the Self for ourselves in ourselves. If we change the face, its reflection in the mirror will be automatically changed, that is, if we are the Self, the body and the whole world are only the Self, if we are the Light, they all comprise of the Light. As is the eye, so is the vision. If we see with the fleshy eye, everything appears gross and distorted. However, if the Eye is divine (Jnana Chakshu), everything is Being-Awareness-Love that we really are.
Pranam,
 Anil



Dear devotees, Happy Dipawali to you all.  On this auspicious Day of the Festival of Lights, here in India, we worship Goddess Mother Lakshmi. I worship the Divine Goddess Mother as the Mother Cow Lakshmi who attained Nirvana by Sri Bhagwan's Grace. Anil

« Last Edit: November 07, 2018, 12:41:20 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5523 on: November 08, 2018, 09:32:30 AM »
Sri Ramakrishna Paramhamsa:

There are three kinds of devotees: superior, mediocre, and inferior. The inferior devotee says, 'God is out there.' According to him God is different from His creation. The mediocre devotee says: 'God is the Antaryami, the Inner Guide. God dwells in everyone's heart.' The mediocre devotee sees God in the heart. But the superior devotee sees that God alone has become everything; He alone has become the twenty-four cosmic principles. He finds that everything, above and below, is filled with God.

God is directly perceived by the mind, but not by this ordinary mind. It is the pure mind that perceives God, and at that time this ordinary mind does not function. A mind that has the slightest trace of attachment to the world cannot be called pure. When all the impurities of the mind are removed, you may call that mind Pure Mind or Pure Ātman.

The Pure Mind and the Pure Ātman are one and the same thing. Whatever comes up in the Pure Mind is the voice of God.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5524 on: November 08, 2018, 09:34:46 AM »
Question: What are the fundamental tests for discovering men of great spirituality, since some are reported to behave like insane people?

Bhagwan Sri Ramana: The jnani's mind is known only to the jnani. One must be a jnani oneself in order to understand another jnani. However the peace of mind which permeates the saint's atmosphere is the only means by which the seeker understands the greatness of the saint. His words or actions or appearance are no indication of his greatness, for they are ordinarily beyond the comprehension of common people.

Question: Why is it said in scriptures that the sage is like a child?

Bhagwan Sri Ramana: A child and a jnani are similar in a way. Incidents interest a child only so long as they last. It ceases to think of them after they have passed away. So then, it is apparent that they do not leave any impression on the child and it is not affected by them mentally. So it is with a jnani.


Balaji

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5525 on: November 08, 2018, 12:32:07 PM »
Visitor: Should I retire from business and take to reading books on Vedanta?

B.: If objects have an independent existence, that is if they
exist somewhere apart from you, then it may be possible for
you to retire from them. But they do not. They owe their
existence to you, to your thought, so where can you retire from them? As for reading books on Vedanta, you can go on reading any number but they can only tell you to realise the Self within you. The Self cannot be found in books. You have to find it for yourself, in yourself.

D.: Is a vow of silence useful?

B.: The inner silence is self-surrender. And that means living
without the sense of ego.

The Teachings of Bhagavan
Sri Ramana Maharshi  in His Own Words,Arthur Osborne



Om Namo Bagavathe Sri Ramanaya

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5526 on: November 09, 2018, 09:18:53 AM »
Sri Nisaragadatta Maharaj: It was quite a lot to remember the Guru and his words. My advice to you is even less difficult than this -- just remember yourself. 'I am', is enough to heal your mind and take you beyond. Just have some trust. I don't mislead you. Why should l? Do I want anything from you. I wish you well -- such is my nature. Why should I mislead you? Common sense too will tell you that to fulfil a desire you must keep your mind on it. If you want to know your true nature, you must have yourself in mind all the time, until the secret of your being stands revealed.

Question: Why should self-remembrance bring one to self-realisation?

Sri Maharaj: Because they are but two aspects of the same state. Self-remembrance is in the mind, self-realisation is beyond the mind. The image in the mirror is of the face beyond the mirror.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5527 on: November 09, 2018, 03:12:00 PM »
Quote:

D.: Is a vow of silence useful?

B.: The inner silence is self-surrender. And that means living without the sense of ego.


Dear Sri Balaji, from where you have quoted, there itself Sri Arthur Osborne has written that Sri Bhagwan didn't approve of a vow of silence, such as people sometimes take in order to create a sort of solitude in society. We all are aware that He taught that real silence is a still mind. If the mind is active, mere cessation of speech is hardly of any benefit.  Stillness means destruction of the mind (impure), and that's its control.  Sri Bhagwan has taught that the purpose of a vow of silence is to restrict the mind from engaging in myriad mental activities through restrain of thought and speech, but if the mind is itself controlled through Enquiry Silence is natural and one need not observe a vow of silence.

Thank you, dear Sri Balaji.
Pranam,
  Anil
« Last Edit: November 09, 2018, 03:13:32 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5528 on: November 10, 2018, 01:07:00 PM »
Sri V. Ganesan:
Once I (V. Ganesan) asked Subbaramayya (Prof. G.V. Subbaramayya), "What is so unique about Bhagavan?" Subbaramayya said, "One outcome of the originality of Bhagavan's Self realization was that his approach to the problems addressed to him was equally original because his death experience was also original. He did not imitate. He did not quote from books; all his answers and actions were absolutely original and unique. His answers to questions were never bookish. They were simple and direct. Like Jesus Christ, he spoke with authority. His words were the result of first-hand knowledge and experience rather than bookish knowledge and hearsay. He went to the root of every question and simplified it. He did not use confusing terminology when he spoke. He would cite only concrete illustrations along with his answers, making his meaning crystal clear." When G.V. Subbaramayya spoke about the clarity of Bhagavan's utterances, he would always be in raptures. Bhagavan once told him, "When a person enquires, 'For whom is this Self realization?' the individuality goes and the delusion that the Self is yet to be realized disappears. This alone is the grace of the guru. The guru can only dispel the delusion that the Self has not been realized. Granting Self-realization is impossible not only for the guru, but for God himself. Praying to the guru to let you have Self-realization is like asking, 'Give myself to me.' We identify the body with ourselves because we have the delusion, 'I am an individual.' This creates another delusion that the guru is also an individual and is therefore other than myself. The guru is actually not someone different from you." During the last days of Bhagavan, Subbaramayya wrote a few verses and submitted them to Bhagavan. One of these verses is of utmost importance to us seekers, since he has made a commitment to Bhagavan on our behalf as well. The prayer is: "We take an oath to keep your teachings constantly in mind, to watch your movement attentively, and learn the lessons thereof to dispel the delusion of the ego and abide firmly in the Self like you ever are. This is the service which all of us devotees would render to you, my beloved satguru, oh Ramana." We do have a duty towards our master. It is not enough to proclaim that Ramana is the greatest guru. We have to stay committed enough to constantly retain the teachings in the mind. During the last moments of Bhagavan, Subbaramayya cried inconsolably. Bhagavan's last words to him were, "Do not worry. Be at peace. Everything will be well. To be is our nature. Coming and going is the trick of the mind. Our commitment is to be pivoted to the silence and the peace within us."
Source: Sri Ramana Periya Puranam



Dear devotees, 'Give myself to me' ! How can the Guru give me what is already with me? This is why Sri Bhagwan always taught that we must give up the idea that we are not realized. And since the Self is not distant, but closer than even breath, there can be no path to reach the Pure 'I Am' that is 'ourselves'.  Hence, His highest Teaching always remained: You need do nothing. Just Be, or Be Yourself. But just being requires us to empty the mind of its contents in the form of ideas, concepts, desires, emotions, etc. Having understood by Vichara that we are neither the outer world of perceivable objects nor the inner world of thoughts, that we are neither the body nor the mind, we only need to just be, to be ourselves, and rest is the work of the Guru and His Grace.

Pranam,
 Anil 
« Last Edit: November 10, 2018, 01:13:17 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5529 on: November 10, 2018, 02:10:22 PM »
Question: How can I make out who is a real saint and who is not?

Sri Nisaragadatta Maharaj: You cannot, unless you have a clear insight into the heart of man. Appearances are deceptive. To see clearly, your mind must be pure and unattached. Unless you know yourself well, how can you know another? And when you know yourself -- you are the other.

Leave others alone for some time and examine yourself. There are so many things you do not know about yourself -- what are you, who are you, how did you come to be born, what are you doing now and why, where are you going, what is the meaning and purpose of your life, your death, your future? Have you a past, have you a future? How did you come to live in turmoil and sorrow, while your entire being strives for happiness and peace? These are weighty matters and have to be attended to first. You have no need, nor time for finding who is a jnani and who is not?

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5530 on: November 11, 2018, 08:39:56 AM »
Devotee: What is the significance of saying that the Guru (Master) is the manifestation of God or Self? Bhagavan spoke always from the point of view of non-duality, and from this point of view the disciple is also guided thus. The only difference is that the Guru has realised it and the disciple has not.

Bhagwan Sri Ramana: So long as you seek Self-realization, the Guru is necessary. Guru is the Self. Take Guru to be the real Self, and yourself to be the individual self. The disappearance of this sense of duality is the removal of ignorance. So long as duality persists in you, the Guru is necessary. Because you identify yourself with the body, you think the Guru too is the body. You are not the body, nor is the Guru. You are the Self and so is the Guru. This knowledge is gained by what you call Self-realization.
You mistake the body for the Guru. But the Guru himself does not make that mistake. He is the formless Self. That is within you. He appears outwardly only to guide you.


Dear devotees, a curious paradox arises with the perfect Guru or the Master who is none other than the Self-realized Sage in constant, conscious identity with the Self. For this very reason that He is the complete and perfect  Master, God Himself, He will not call himself a Guru or call anyone His disciple, since that would be an affirmation of relationship and therefore of duality. For this very reason, Bhagwan Sri Ramana never explicitly said that He is the Guru and never called anyone His disciple, for that would create duality of a Guru-disciple relationship where none existed from the standpoint  of the highest Reality. SUCH  IS  THE  GREATNESS  OF  THE  SILENT,  JNANA  GURU  THAT  SRI BHAGWAN  IS.

Pranam,
  Anil 
« Last Edit: November 11, 2018, 08:42:33 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5531 on: November 11, 2018, 02:25:35 PM »
Sri Nisaragadatta Maharaj:

"At present you are moved by the pleasure-pain principle which is the ego. You are going along with the ego, you are not fighting it. You are not even aware how totally you are swayed by personal considerations. A man should always revolt against himself, for the ego, like a crooked mirror, narrows down and distorts. It is the worst of all the tyrants, it dominates you absolutely."




« Last Edit: November 11, 2018, 02:28:04 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5532 on: November 12, 2018, 01:09:45 PM »
Question: I am trying to understand the jnani's point of view about the world. Is the world perceived after Self-realization?

Bhagwan Sri Ramana: Why worry yourself about the world and what happens to it after Self-realization? First realize the Self. What does it matter if the world is perceived or not ? Do you gain anything to help you in your quest by the non-perception of the world during sleep? Conversely, what would you lose now by the perception of the world? It is quite immaterial to the jnani or ajnani if he perceives the world or not. It is seen by both, but their view-points differ.

Question: If the jnani and the ajnani perceive the world in like manner, where is the difference between them?

Bhagwan Sri Ramana: Seeing the world, the jnani sees the Self which is the substratum of all that is seen; the ajnani, whether he sees the world or not, is ignorant of his true being, the Self. Take the instance of moving pictures on the screen in the cinema-show. What is there in front of you before the play begins ? Merely the screen. On that screen you see the entire show, and for all appearances the pictures are real. But go and try to take hold of them. What do you take hold of ? Merely the screen on which the pictures appeared. After the play, when the pictures disappear, what remains ? The screen again. So with the Self. That alone exists, the pictures come and go. If you hold on to the Self, you will not be deceived by the appearance of the pictures. Nor does it matter at all if the pictures appear or disappear. Ignoring the Self the ajnani thinks the world is real, just as ignoring the screen he sees merely the pictures, as if they existed apart from it. If one knows that without the seer there is nothing to be seen, just as there are no pictures without the screen, one is not deluded. The jnani knows that the screern and its pictures are only the Self. With the pictures the Self is in its manifest form; without the pictures it remains in the unmanifest form. To the jnani it is quite immaterial if the Self is in one form or the other. He is always the Self. But the ajnani seeing the jnani active gets confounded.



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5533 on: November 12, 2018, 01:12:07 PM »
Question: Who is the conscious living being?

Sri Nisaragadatta Maharaj: Your question contains the answer: a conscious living being is a conscious living being. The words are most appropriate, but you do not grasp their full import. Go deep into the meaning of the words: being, living, conscious, and you will stop running in circles, asking questions, but missing answers. Do understand that you cannot ask a valid question about yourself, because you do not know whom you are asking about. In the question 'Who am I?' the 'I' is not known and the question can be worded as: "I do not know what I mean by 'I'" What you are, you must find out. I can only tell you what you are not. You are not of the world, you are not even in the world. The world is not, you alone are. You create the world in your imagination like a dream. As you cannot separate the dream from yourself, so you cannot have an outer world independent of yourself. You are independent, not the world. Don't be afraid of a world you yourself have created. Cease from looking for happiness and reality in a dream and you will wake up. You need not know 'why' and 'how', there is no end to questions. Abandon all desires, keep your mind silent and you shall discover.
« Last Edit: November 12, 2018, 01:15:43 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5534 on: November 13, 2018, 09:05:36 AM »
Dear devotees, the sublime Verses of the 'Guru Vachaka Kovai' (The Garland of Guru's Sayings), composed by Sri Muruganar, are to me like spotless mirror reflecting Sri Bhagwan's Teaching, as it is, without blemish and distortion. What follow are the ten Verses from the same epic which extol the greatness of the Self-attention. 
 

                                                                         The greatness of Aham-mukha (Self-Attention)


While Self, the Source and Reality of the ego -- which can only know objects other than itself through its senses ? alone should be clung to, all an aspirant's efforts to concentrate on other objects [which are all second and third persons], are just like ignoring something while trying to grasp its shadow.

For the extroverted intellect, the means to abide in Self is to begin enquiring inwardly 'Who am I, who suffer greatly, knowing through the senses only the objects of form and quality before me?'

O miserable and extroverted people, failing to see the seer, you see only the seen! To dissolve duality by turning inwards instead of outwards is alone Blissful.

O mind, it is not wise for you to come out [in the form of thoughts]; it is best to go within. Hide yourself deep within the Heart and escape from the tricks of Maya, who tries to upset you by drawing you outwards.

O mind, do not waste your life in roaming outside, pursuing wonders and courting enjoyments; to know Self through Grace [Self-enquiry], and to thus abide firmly in the Heart, is alone worthwhile.

Since it is only the notion of duality that spoils Bliss and causes misery, to avoid yielding to the attractions of that notion and to thus arrest all chitta vrittis is alone worthwhile.

O people, not knowing that Shiva is dwelling within you, you fly about like birds from one holy place to another [seeking His Darshan]. Consciousness, when abiding still in the Heart, is the Supreme Shiva.


The ship would be destroyed by the storm if its sails were spread outside, but it is safe when its anchor is sunk deep into the sea. Similarly, if the mind were sunk deep in the Heart instead of being spread outside,
that would be Jnana.

To arrest the mind -- which tries to rush outwards --securely within, is the truly heroic act of the ripe aspirant who wants to see the Supreme Lord in the Heart.

When the mind [i.e., the ego's attention] which wanders outside, knowing only other objects [2nd and 3rd persons] -- begins to attend to its own nature, all other objects will disappear, and then, by experiencing it's own true nature [i.e. Self], the pseudo-'I' will also die.



Dear devotees, the above Verses teach with perfect clarity that if the mind attends to the first person 'I', not only the 2nd and 3rd persons disappear but the mind itself vanish or is dissolved along with them because the mind is nothing but the 2nd and 3rd person thoughts. I wish to say that the  terms 'inward' and 'outward' are used only in reference to the body, but as the body is itself a mere imagination, the use of such terms should be understood in proper perspective and should not be taken literally.  The reason for the use of these words is that the aspirant, in his ignorance, feels his body to be 'I', so on being told to 'turn inwards' he should understand that he should 'turn Selfwards,' that is he should turn his attention towards what he feels as 'I'. Self is neither inside nor outside the body as It alone exists beyond all limitations such as time and space.

As for seeking divine vision (Siva Darshan), we must understand that any vision can occur only outside of ourselves which implies movement in space and time, but the Reality is 'I Am, Here and Now', and therefore, to be still, at long last, is the only true means of seeking it.   

Sri Bhagwan: This is the sum and substance of all that an aspirant needs to know. What is imperatively required of him is an earnest and one-pointed
enquiry into the source of the aham-vritti(I-thought or the I-conceit).

Pranam,
  Anil
« Last Edit: November 13, 2018, 09:23:36 AM by eranilkumarsinha »