Krishnamurti - Freedom, responsibility and discipline

Krishnamurti Subtitles

RV80DS4 - Freedom, responsibility and discipline
Rishi Valley, India - 17 December 1980
Discussion with Students 4

0:21	Krishnamurti: What shall we talk about?
0:23	Student: Can we go on from where we left off last time?
0:26	K: Where did we leave off?
0:28	S: About insecurity, when I am aware of something.
0:36	K: I don't remember. Would you explain a little more?
0:40	S: I said that when I am aware of something, I'm very insecure at that minute. That's where we stopped.
0:52	K: Doesn't ring a bell. Perhaps we can bring that in, uncertainty, insecurity, with what I am going to talk about. Right? I think it's very important to understand these three factors in life: freedom, responsibility, and discipline. If one can understand these, not merely verbally or intellectually but really go into these three factors: freedom, responsibility, and discipline. Most of us think we are free. Most of us, thinking that we are free, we want to do whatever we like. But are we free? Please, this is a dialogue, you and I are talking over together. Are we free at all? Or freedom is merely an idea, not a fact. We consider freedom exists when we can make choice. You are following all this? Because we can choose we think we are free. Because in India you can go from one town to another, from one job to another, to change your career whenever you want, to become a sannyasi or not. So we think we are free in the capacity to choose between this, and that. And we also think we are free inwardly, psychologically. But we are asking whether we are free at all, or we are programmed. You follow the word? We have understood that word, which we have used sufficiently during the last three or four talks here. We are programmed to be Hindus, we are programmed to be Islamic people, or Christians. We are programmed to be communists, to be socialists, capitalists, so our minds are conditioned like the computer is conditioned, programmed. Now when a mind is programmed – it says I am a Hindu, I am a Muslim, I am a Christian, I am a Buddhist, I am this, I am that – you are not free. You get it? Because we are merely repeating. You get this? Be clear on this point. Only a mind that is free from all programmes is a free mind. You get this? S: Yes.
5:34	K: Good, I am glad. At least one understands this. So, because we are prisoners we want to be free. That freedom is the opposite of prison. But that opposite is not freedom. You get all this? Exercise your minds. Come on, move. Do you understand this? So, a mind is only free when it is not caught in a programme, in a conclusion, in a belief, in attachment. I am attached to the idea that God exists.
6:46	S: Once again, you are programming yourself to believe that there is God.
6:50	K: That's it, I believe. And also I believe that I am right. Also I say, my experience tells me it is so. All these are factors which indicate that the mind is not free. And not being free, we want to become free. Please, pay a little attention to this. I am not free, but I want to be free. That is, I am in prison, I must escape from prison, I must abandon my prison. So freedom then becomes something which I want – because I am a prisoner.
8:07	S: To get away from that prison, for you that is freedom.
8:11	K: But if I have no prison, I am free. I don't become free, I don't seek freedom, but if I know the bars of my prison which are, belief, prejudice, opinion, attachment. Then if I am free of that, I am free. I don't seek freedom. You understand this?
8:50	S: You are already outside that prison.
8:52	K: I don't even talk about freedom.
8:57	S: Are you saying that in deciding to go outside the prison you still remain inside it?
9:05	K: No.
9:06	S: If you seek freedom, you still remain not free.
9:12	K: Did you hear what I said? That being in prison, I am always seeking freedom, but I don't find out what is the nature of my prison. When I understand that, and I am free of the condition of the prison, there is freedom. I don't have to seek it. This is important, please, to understand. Because now in the world everybody thinks he is free.
9:59	S: Because for everyone, that feeling is just that they are free to move from one place to another.
10:05	K: And so they have all kinds of contradictions in society, each one of us doing what he likes, therefore in conflict with each other. And there is the totalitarian state, like Russia and part of Europe and part of China, where state says, you are not free, you must do what we tell you. But the mind is always seeking freedom, freedom from pain, freedom from sorrow, freedom from anxiety. This is what the mind is doing all the time, wanting to be free from every problem, from every burden, from every pain, physical as well as inward. So if you understand what is freedom, to understand it, to live it. That is, if I am attached to a belief, to a person, to a house, I am not free. There is no freedom.
11:40	S: Why do you say that? You said first that you are not free. And after that you said there is no freedom.
11:48	K: Quite right. I corrected myself. Which is, it is not 'I am free' but there is only freedom. I am the attachment, I am the belief, I am the Hindu, I believe in God, I am attached to this place, I am attached to my wife, I am attached to my belief. So all that is me, and the 'me' can never be free if I'm attached – you get it? You understand all this? Good. So then first one might go and investigate what is freedom, as we have done just now. Why human beings, right throughout the world, are attached, to God, to a house, to their wives, to their family, to a belief, to their experience? Why? Now, just a minute, go slowly. You are attached to something, aren't you?
13:22	S: Yes.
13:26	K: Why? S: You feel safe.
13:29	K: Think it out, go very slowly. Don't repeat what somebody else says.
13:39	S: You can get security from it.
13:46	Narayan: He gets security from attachment.
13:50	K: You are saying, you are finding security in attachment. Go slowly, think it out. I am attached to this house because in the house there is security. The house protects me, gives me... all that. To that I am attached. In that attachment I find security. Careful, think it out carefully. I am attached to a belief.
14:33	S: And within that belief I find security.
14:36	K: There I find security.
14:40	S: If I am attached, I don't find security because there is a fear of losing the object of your attachment. And if there is fear there is no security.
14:52	K: So, you are going to find out. Have you found that out? That I want security in belief and...
15:07	S: ...there is no security.
15:09	K: Is there? Think it out, don't say there isn't any. I believe that there is heaven, and you come along and say what nonsense. But I am so entrenched – you understand that word? – so deeply conditioned that there is a heaven, I refuse to listen to you.
15:57	S: But at the same time you're shaken.
15:59	K: ...but I have heard it. Careful. Think it out. I believe in heaven. You come along and say, look, there is no such thing, old boy. Nonsense. But I have heard that statement. So it begins to disturb me, so I begin to question my belief, if I am alive. But if I am dead, if I don't even listen, then... nothing to say. But the moment I listen, the moment I read, the moment I am sceptical, the thing becomes uncertain. You are following this? So, in a belief, in an illusion I've sought security, but now I find there is no security. So I become uncertain, which means I am becoming aware, you've raised your question, I am becoming aware that, in my belief, in all my superstitions, in my illusions, there is no security. So I feel very uncertain. I am aware of my uncertainty. Then what happens? Think it out carefully.
18:03	S: I try finding security in something else, but then it keeps going on.
18:08	K: Listen carefully, look at it carefully. I believe in heaven, moksha, and all the rest of it. Christians have their own heaven, the Muslims have their own heaven. So I believe in heaven. You come along and tell me, what nonsense. I am disturbed, so I become uncertain. Disturbance is an indication of my uncertainty. So what happens to the mind that's uncertain? Think it out, don't answer me. Watch your own mind.
19:05	S: When I see that my mind is uncertain, I can do two things. When I see that my mind is uncertain, I can follow two ways. One is that I seek for another security, or the other way is that I see that seeking security doesn't give me any security, that the very seeking of security is wrong, it doesn't give me any security.
19:35	K: No, don't use the word right or wrong, for the moment. We are investigating, you follow? Have you realised – just a minute – have you found out that where there is uncertainty – you have been certain before, now you have become uncertain – why?
20:10	S: Because you have questioned.
20:13	K: Wait. Because you have questioned, what does that mean?
20:18	S: Stop being attached.
20:20	K: Wait, listen. You are all too quick, go slowly.
20:24	S: Does it mean that's the first phase of coming out of your prison?
20:30	K: Look, you are not watching carefully. Look, I have been certain in my worship, in my God, in my heaven. That has given me comfort. You come along and say, what nonsense all that is. I am disturbed. And I begin to question why I'm disturbed. Before, I never questioned. Now I am questioning. Now, just stop a minute. What is the state of your mind that's questioning?
21:25	S: When the mind is questioning, it is not stuck to any belief.
21:30	K: No. Questioning. S: Yes.
21:33	K: You haven't understood my question. What is the state of your mind that begins to question?
21:44	S: Alert.
21:45	K: Awake, isn't it? S: Yes.
21:49	K: Alert, aware. Before, it accepted, it went to sleep, it said there is heaven, there is God, there is puja, there is this, there is that, I am very happy. Which is, I am rather dull, sleepy, not sceptical, but the moment I question I begin to wake up. Now, wait a minute. The moment I question I begin to wake up. What does that mean?
22:28	S: You become aware.
22:30	K: We said I become aware of it. What does that mean?
22:34	S: You've started thinking for yourself.
22:44	K: Not only that. Be careful. Thinking for yourself, that's a dangerous statement. There is no such thing as thinking for yourself, there is only thinking. This is too difficult. I'll take you step by step. I've been very happy, contented, blind in my belief. You question me, you doubt it, you bring doubt into my mind. Then what has happened? I am awake. What does that indicate? Don't go to sleep. What does that indicate?
23:54	S: I look at things differently.
23:57	K: Not looking, I am asking you. What has happened to the mind, your mind, that has believed, been shaken, and is beginning to question?
24:15	S: Security, the thought of security is lost. In the belief you thought you were secure.
24:23	K: I said so.
24:25	S: And so, it is shaken up and then you don't have it any more.
24:34	K: All right, you don't have it anymore, what does that mean?
24:38	S: You are again insecure.
24:43	K: Yes, I said that. I am asking you, when you are questioning, doubting, what does that indicate?
25:00	S: We just said that it indicates an awakening.
25:04	S: It indicates that you are not sure of yourself.
25:12	S: Isn't there conflict in such a mind?
25:14	K: No. All right, I'll help you. I have been asleep, you come and wake me up. The waking up is what? Is the beginning of intelligence. Right? S: Yes.
25:38	K: Why didn't you say that? Instead of saying I am uncertain, I am this... It's the mind that doesn't question, that is not sceptical, that's not demanding, challenging, such a mind is asleep. But when it is challenging, questioning, demanding, then it's awake, which means there is the beginning of intelligence. Get it? Now, have you got that intelligence? Not 'have you'. Is that intelligence working, that you will never accept anything, but questioning, exploring, so that your mind is all the time awake. That you don't pass exams, get a job, and rot in that job. You understand? So, freedom, you understand now what we mean by freedom, that you are questioning your prison, your society, your religion, your guru. That way you begin to... you follow? Then you find out what freedom is, not how to become free.
27:33	S: Only when you start questioning, you really find out the boundaries of your prison.
27:38	K: Of course. Now, freedom, responsibility. Do you know what it means to be responsible?
27:56	S: To be able to think for yourself?
28:00	K: I am responsible as a teacher, as an educator, to tell you the facts of history. That's my responsibility.
28:15	S: Can you say it's your duty?
28:17	K: No, I won't use that word duty. I am using the word very carefully. I am responsible that I tell you the facts, not my prejudice. I am responsible if I have children, to see that they are educated. I am responsible to see that you have good food. I am responsible, if I am here, to see that you look at the world, the nature. You understand the meaning of the word? I am responsible. You understand the meaning?
29:14	S: Concern?
29:17	K: That comes a little later. First I feel, by Jove, this is my responsibility, I must look after this place. Like Mr Naidu, he feels responsible for this place. He wants to plant trees, find water, pay the people, work, make this place beautiful, self-supportive, that is his care, his responsibility. You get it?
29:54	S: But why do you not say it's duty?
29:59	K: What is duty? Is it my duty? S: Something you are bound to do?
30:07	K: No, wait a minute. My duty to the country. I am a soldier, and my duty is to obey what my officer says. Here I don't accept duty. I am responsible.
30:30	S: Yes.
30:32	K: You see the nuance? I feel responsible when I am here, that this place as Rishi Valley is the most beautiful place on earth, where people like you are growing, flowering, becoming intelligent. So, I am responsible. Next step, go to the next step, which is, I am entirely responsible for what I do.
31:12	S: Is responsibility awareness?
31:14	K: No. Now introduce awareness. For the moment I would rather not go into that. I am responsible to see that you, students, are well fed, well clothed, well mannered, that you speak English properly, that you look at all this beauty of the valley, be sensitive. Now, that's one thing. That is, I am responsible for you.
32:00	S: At the same time you are responsible for yourself.
32:03	K: Wait. You've understood this? I am responsible for you. But also I am totally responsible for myself which means I am not depending on society.
32:20	S: Or on anyone.
32:22	K: I am responsible for myself, for my behaviour. I don't find excuses. I don't say it's my father, my grandmother, what can I do about it, society wants me to do this. You understand all this? I wonder if you understand. This is very important to understand.
32:47	S: If I feel I'm responsible for myself, that means, then I understand that I won't be doing what I want to do or what I would like to do. Freedom means something totally different.
33:03	K: That's all. I have pointed that out, freedom. Now I am talking about responsibility. Look, human beings have created this society. Do you understand that? The corruption, the injustice, the poverty, all that, we human beings have created it. And I must be responsible not to create it. Which means I am responsible to myself not to be corrupt.
33:53	S: Not to go along with the rest of the society.
33:55	K: Not say, my father wants me to do this, I'll do it. Or society says I must do this, I will do it. I am totally responsible for myself, that I am completely thinking for myself, I am not repeating what somebody says. It is the second-hand people who are irresponsible. Do you understand what I said?
34:35	S: Do you mean that I should find out for myself that I am responsible?
34:41	K: Yes. But now we are all second hand people. That is, we repeat what others have said. Others have said I believe in God, and you also say I believe in God.
34:55	S: Can it be changed now?
34:59	K: Do it, I am talking now. Be totally responsible, that your teacher hasn't got to tell you, get up at seven o'clock, you get up at seven o'clock. Be punctual, eat properly, talk good English. You are entirely responsible for yourself. See what it does? It gives you tremendous vitality. Do you understand this? S: Yes.
35:37	K: Do it. So, freedom and responsibility. Now discipline. Do you know what that word means?
35:59	S: It means order?
36:06	K: No, it comes from the word disciple. Disciple is one who learns – learns, not obeys – who is constantly aware, learning, learning, learning. Not imitating, not conforming, not obeying, but being responsible, he is disciplined, which means he is learning. You get the point? S: I get it.
36:56	K: Do you get it? Do some of you get it? S: Yes.
37:08	K: What do the educators say about this? Come on, Mr Narayan. Who are the other teachers I know, I've forgotten their names?
37:24	N: I think learning brings its own discipline. If you are learning mathematics, the very need to learn mathematics...
37:34	K: Explain what you mean: learning brings its own discipline. Don't make a statement without explaining.
37:43	N: Learning brings its own discipline in the sense, if you are learning, if you are interested in learning...
37:48	K: Not interested, when you are responsible you are...
37:52	S: You are learning.
37:54	K: You get the point? S: Yes.
37:56	K: You see, Narayan?
37:57	N: The discipline is not imposed by the other person. The discipline comes from learning.
38:05	K: Look, I am an apprentice to the carpenter, I am learning from the master carpenter. So, he says watch, keep your tools clean, use the screwdriver rightly. So I am learning to use the instruments correctly. The very usage brings its own learning. You get it? Do you get what I am saying?
38:43	S: Yes.
38:46	K: If I have to drive a car, which I do, I must learn how to handle it, when to put on the brakes, so the very learning brings its own action. If I am slack, I am killed. You get the point? That is, being responsible necessitates that I learn. I learn, and to learn my mind must be sharp, must be alert.
39:36	S: And keep questioning.
39:38	K: Therefore that is, learning is its own discipline. You've got it? It is the dull mind that has to be pushed: pressure, all that takes place. But if a mind is awake and responsible, it is...
40:01	S: It has its own discipline. K: That's right. You get it? S: Yes.
40:06	K: No, will you do it? Don't say I understand. That means merely saying yes, I agree with you but... But if you see what is freedom, what is responsibility, what is the meaning of discipline, they all are together, not separate, it's one tremendous movement. You understand this?
40:52	S: Are you saying that because you are responsible learning is discipline for you?
40:58	K: I can't hear.
41:00	S: Because you are responsible, learning is discipline for you?
41:07	N: She's saying because you are responsible learning is discipline.
41:12	K: I said that. Look, because you are responsible for this place, responsible for yourself. When you see a piece of paper on the road, you pick it up. The picking up is the discipline. I am using the word discipline in a different sense. Before, I didn't care. Now I am watching.
41:50	S: Now you have your responsibility, and because of that responsibility you've got self discipline. K: Yes. So throughout life these are the main factors to bear in mind: freedom, responsibility, and therefore discipline, learning. And then you will find that you live without any contradiction.
42:24	S: We said discipline is learning.
42:36	N: She says, we said discipline is learning. That's what she's saying. What else?
42:46	S: Now, the action of picking up the paper is discipline.
42:53	K: No. The picking up the paper is your responsibility, because you care, you are watching, you are alert, you are sensitive, and therefore you pick it up. Because you are responsible, you do that. So your mind is now being trained.
43:30	S: So, is that what discipline is, you said it's trained.
43:35	K: Trained in the sense, it is watching everything. It's watching the trees, birds, the people going by, the poverty.
43:52	S: Able to see all that.
43:54	K: Yes, and you're acting, not just seeing and say I do nothing. Do you remember, some of you, where the cows used to be milked from the village in that corner? You remember? There is a wall there which has not been painted for four years. Have you watched it? It shows you have not watched it at all. Now, I told this to Mr Narayan, that for four years it hasn't been polished, whitewashed, and last two days it's been whitewashed. Because Mrs Gandhi is coming.
44:44	S: Yes, all of a sudden...
44:46	K: Watch it. That's what we are all doing.
44:50	S: Yes, even the picking up the papers. All of a sudden everyone started picking up papers.
44:56	K: That's right. So it's your responsibility that makes you pick up the paper, to make the place beautiful.
45:05	S: Not because someone else is coming. K: That's right. You see what's happened to your mind, to all your minds? So have you, if I may ask most politely, have you learnt what it is to be free, what is freedom: to be aware of the prison.
45:45	S: And to be able to question it.
45:47	K: To be aware of the prison, and to move away from the prison.
45:54	S: But as soon as you're aware of the prison you're out of the prison. K: That's right.
46:00	K: So are you aware of being responsible? Never say it's my karma, or my parents want this, or society says I must be an engineer. You are responsible, you are doing what is – I am going to use the word carefully – what is right.
46:34	S: Yes.
46:35	K: What is right – careful! As we discussed yesterday, what is right is whole, not fragmented. I wonder if you understand.
46:53	S: When I am aware of everything around me, I am absolutely responsible about it.
46:58	K: That's right.
47:00	S: So I don't allow for any slackness, any carelessness on my part in anything. And so obviously whatever I do is perfect, it's not slack.
47:10	K: No, whatever you do must be whole.
47:14	S: Yes, it's not fragmented.
47:15	K: No, listen to what I'm saying. I said whatever you do we must be right. Now I am going into the meaning of that word right. Right means 'not broken up' – doing one action, and do another action exactly opposite that.
47:44	S: Contradiction.
47:45	K: That's contradiction, that's breaking up.
47:48	S: So as soon as you are aware of all these things, it becomes automatic.
47:52	K: That's right. Don't use the word automatic.
47:55	S: It becomes a whole.
47:58	K: Which means right. What is whole is right. What is fragmented is incorrect.
48:14	S: Can you say wrong?
48:23	K: The world is broken up into nationalities, into various religions, that is, broken up, breaking up process, one nation fighting another. That is breaking up, fragmenting the human mind.
48:50	S: Yes.
48:52	K: So that is incorrect action. Whereas if you have no nationality, if you have no communal spirit, community, but a global outlook – you know what I mean, global, which is whole. Then that is correct action. Do you get this? For God's sake get it, all of you, because then you will live a happy life. You understand what I'm saying? You won't have conflicts, you won't be unhappy. You will have plenty of energy, not to do mischief. So have you understood this? The three factors of life: freedom, responsibility, and therefore learning. You never stop learning. You know, there is a very famous painter, Spanish painter, I think Goya, you've heard of him? No, it doesn't matter. He has painted marvellous pictures. At the age of ninety-five he said, 'I am still learning.' You understand what I am saying?
50:40	S: Yes.
50:45	K: So are you, at your age, learning?
50:54	S: I don't think so.
50:56	K: Learning, not only from books, but learning by watching.
51:02	S: I doubt it.
51:04	K: ...which is much more direct. Learning by questioning, asking, challenging. You have got the democratic board there, haven't you?
51:19	S: Yes.
51:21	K: Put questions, and sign it. Don't ever be anonymous, sign it, be responsible for what you say. Not only you, the students, but also the teachers. The teacher will say, 'Why are you behaving this way?' Keep the whole place alive. Not because Mrs Gandhi is coming. Is that enough for this morning? Do any of you do any kind of meditation, sitting quietly? In your room, under a tree, on a bench, it doesn't matter, or walking along looking, but quietly, not talking, talking, talking. Have you ever done it? S: Yes, once in a while.
52:49	K: Oh, it's like having a meal once in a while.
52:57	S: What do you mean by meditation?
53:01	K: I've said so: being quiet. I won't go into the very complicated business of meditation, but just begin by being very quiet. Mind also being quiet, not thinking all the time, but watching. You understand?
53:26	S: We do it every day in astaachal time, during astaachal.
53:31	K: During astaachal be quiet.
53:38	S: I don't think so, the mind keeps...
53:42	K: Yes, so watch your mind. Question the mind, why it's moving, thinking. You follow? When we are sitting on those rocks up there, look at the sky, look at the sunset, listen to the owl, see the colour of the road, the earth, see all that. Don't go asleep.
54:22	S: (inaudible)
54:29	N: Speak louder.
54:33	S: When you watch the sunset and everything, thoughts always come to your mind, like when you are observing without thinking, but we can't have a mind completely without thinking, without thought.
54:48	N: She is saying that when you watch the sun and the sun setting, thoughts also coming, it's not possible to be quiet.
54:57	S: We already said watch your thoughts, just now we said it, that if your mind is revolving, if your thoughts are going around.
55:07	K: That's what she's saying.
55:09	S: And you said that you watch it.
55:11	K: Now, wait. I am sitting for astaachal on a rock up there, or walking. I want to be quiet, but my thought is going on. Now, I am questioning why my thought is going on, not I want to be quiet, you see the difference? I wonder if you see that. Then I am forcing the mind to be quiet, which is indiscipline.
55:44	S: Yes, because you've got to be aware of it yourself, instead of forcing something, you've got to find it out yourself.
55:52	K: That is, I want to be quiet. My mind is wandering. Now, I want to see why my mind is going to one thing after another. Why? Go on, find out, move.
56:10	S: While you are questioning, you are again thinking.
56:13	K: No, it doesn't matter. What is important?
56:21	S: To find out why you are thinking.
56:23	K: No. You want to be quiet and your mind is thinking, you are thinking. Which is important?
56:36	S: Obviously your mind, that is thinking, is important, and not what you want that...
56:41	K: Yes, quite right. Look, answer me. What's important?
56:51	S: Once you are aware of the reason why the mind is wandering, it doesn't wander any longer.
56:58	K: And then it still wanders. For a second it stops, but it goes on. Now, you people, listen to my question. I want to be quiet, and my mind is beginning, thought is beginning. Now I say to myself, which is more important? Sitting quietly to have a quiet mind, or investigate why my mind is going on thinking? That is important, not sitting quiet.
57:42	S: Because automatically...
57:43	K: Ah, don't use the word automatic. That's a robot expression. So what is important now is, I want to find out why thought is going on. That is important, not sitting quiet. So what happens? In my investigation why my mind is thinking, I am quiet, looking. I am quiet.
58:20	S: Because you are investigating.
58:25	K: I am quiet, I am looking. Now, who is going to replace me here? You understand my question? I am going in a few days, on the 22nd. Who is going to take my place and push you?
58:53	S: We are going to do it ourselves.
58:57	K: Will you do it? Have you done it? I have pushed you, haven't I?
59:05	S: It's very easy to say 'yes', but is it possible? It is possible, I know now.
59:13	K: Yes, but who will help you to keep moving?
59:21	S: We have to realise that ourselves.
59:24	K: Yes, but you didn't realise this morning before I started.
59:31	S: Someone has to keep telling you that until you realise it yourself.
59:35	K: Keep ahead of you. Who will do it here?
59:45	S: Mr Narayan.
59:51	K: Mr Narayan, there is Mrs Thomas, Mr Venkatraman, Mr Rajesh, and Mr... who is that tall chap?
1:00:13	N: Thomas?
1:00:14	K: No, I have mentioned Thomas. N: Rajesh Dalal?
1:00:18	K: I have mentioned him. Aren't you listening?
1:00:31	N: I am repeating...
1:00:33	K: No, that tall chap. Natarajan. Where is Mr Natarajan?
1:00:43	Natarajan: Yes.
1:00:55	K: Will they do it for you? I am asking a very serious question of all those people: Mr Natarajan, Rajesh Dayal, Dalal or Dayal, Mr Venkatraman, Mr and Mrs Thomas, and Mr Narayan, will they help you to keep it alive? Now, wait a minute. It's your responsibility to keep them alive. You understand? It's your responsibility, to say, sir, you are not moving. You understand what I'm saying? Will you do it? Or will you go to sleep? See, responsibility is both ways, on the part of the educator as well as yours. If you go to sleep, they'll also go to sleep.
1:02:05	S: It has to be a two ways reaction.
1:02:08	K: So you help them to keep awake, and they will help you to keep awake. That's their responsibility, and yours. Got it? Do it! Right, sirs. Or do you want to sit quietly?
1:02:28	S: I think we'll sit quietly.
1:02:31	N: Sit quietly they say.
1:02:32	K: Right, sit quietly. I am delighted. Right, sirs.