Contemplation on the Ashtavakra Gita Ch. 18, Vs. 73 -86 and Q&A - 12th September 2017

The sage is imperishable and sorrowless; he is the self alone. So, the coming to the end of suffering we've discussed many times. Verse 73—Mahesh is at work right now—73: 'Until self-realization, illusion prevails. The sage lives without thoughts of I or mine. His connection to illusion is severed.' Until self-realization, the illusion prevails. The sage will live without thoughts of 'I' or 'mine.' His connection to illusion is severed. So, it is the connection which is severed in this way. The sense of 'I' and 'mine' is so often used, isn't it? It is the 'me' and 'mine' that drops. We see that this is the source of all attachment. There is a 'me' and there is a world in which some things are 'mine.' This body is mine, but the rest is not mine. The objects in my house are mine, the rest are not mine. But where are all of them appearing? You see, where does this come from? How come when I see a certain set of objects, these seem to be mine? I see another set of objects, those are not mine. Who is the 'me' to which they belong or they don't belong?

We see somebody and they are 'my children.' You see another set of bodies and they are 'not my children.' How does that distinguishing come? Who is the 'me' at the center of this? This is a tangible mystery. And there are many ways in which this illusion plays out. We've talked about the various ways in which we feel that 'this is my body.' The intimacy of the sensation is the centrality of this visual perspective, which makes a difference in this appearance of this body so close. Somewhere, even the 'who' is searching for that kind of intimacy, but it's looking for it in the wrong way. It feels like it completes itself by the retaining of something from outside, but it is a misrepresentation of what you are. Nothing to complete you, and yet, funnily enough, this discovery itself is completion.

I like that because if I had the idea that I need something to complete myself, then it can give that. That is how the power of belief is designed. These ideas, which could be completely empty, can be believed in and it can seem like they are true. You see, that's why it is the pretense of separation. You can feel like they are true. Anything that has the limited 'me' at the center is just an idea. And we, who are universal, have done anything which has a limited 'me' at the center—it's just an idea. It's not the unchanging reality, the unchanging clothes that this image is talking about. So, notice that illusion prevails not in the sense of the appearance of this phenomenal world—that can still appear and disappear—but because the connection is severed. What is the connection? The idea that there is a 'me,' an individual 'I,' and the idea that something is 'mine' or 'not mine.' Just look at even the phenomenal world around you right now without the filter of these ideas of 'me' and 'mine,' without having a reference of an individual entity at the center of it. What do you mean? Separation will not be there. It is just an idea.

Verse 75. We just now prepped our gas, as you can tell. I've never done like this before. 75 is: 'When a weak man gives up meditation, he falls prey to whims and desires.' That's it. That's my entire paragraph. The shortest paragraph. 'When a weak man gives up meditation, he falls prey to whims and desires.' So, probably what happens is then one of the students came to Ashtavakra and said, 'You know, you said no wrongdoer, no need for meditation, and meditation also perpetuates the meditator identity. Give up on all practices like that.' And then, 'I have given up my meditation and look at what's happened to me. I am getting attracted to all the various objects in this world and just getting caught up in all the motions.' That's why they say when a weak man gives up meditation, he is prey to desire. That is why this knowledge of Ashtavakra is traditionally only shared with those who are at some level established in satsang. They had openness. The idea that they are not a limited entity. There you go.

What does it mean by openness? Are you open to the idea that you are not something which is limited? Are you open to the idea you are not something at all? No more 'thing.' Is it possible that you are not a thing? Even a slight 'yes,' then that much is enough for satsang. Is it possible that you are not a limited entity, not a thing? It is possible that you don't have boundaries. It is possible that you were never born and you will never die. Notice all your but—all the 'buts' will come from resistance to this idea, resistance to this recognition. This truth will ultimately have to prevail because when you check really, this is what you find about yourself. When you check on the nature of this witness, you won't find a thing sitting there. When you go looking for reality really, you won't find something sitting there. As I say that, when you bow down, no inner citadel. Who do you encounter? Is that a person? That beinghood who is in your heart?

Even hearing truth, a man of dull intellect holds on to illusion through effort and separation. He may appear outwardly composed, but inside he craves the world. I remember this beautiful interaction that happened one of the first few days when I was in satsang. This one comes to Guruji, he is sitting on the hot seat. Guruji invites him to check, 'Who is this I?' He says, 'But I'm not to do it. How can I do the inquiry?' Then he said—something like, some paraphrase me there—'So what do you want?' He says, 'I want nothing.' 'What do you want?' His eyes would speak as if filled to the brim with desire, just speaking these big words. This is what can happen when we get very Advaita in our concepts but we still haven't dropped the limiting notion of what we are. As long as you still consider yourself to be something limited, this clear desire will continue to want something. Limited identity also wants to be seen as something special. To become something special, we need to be filled to the brim with desire because the ego also actually cannot be you. This measly mystery also, because it's going to be an aspect of consciousness itself, cannot deal with its limitation. So it wants more and more and more. As I said, where there is duality, there is bound to be desire.

And the sage says the same: that there are no two and nothing to want, nothing to do, and yet all doing can continue to happen. Others may see him working; the sage does nothing. Knowledge has banished effort. He finds no reason to do or say. Others may see him working; the sage does nothing. Knowledge has banished effort; he finds no reason to do or say. Same thing. What Guruji looked at for a long time: 'The sage is fearless, unassailable. No darkness, no light, nothing to lose, nothing.' The sage is fearless, unassailable. No darkness, no light, nothing to lose, nothing. We all need all this play of opposites—of doing and not doing, of effort and not effort, of bondage and freedom. Even beyond this darkness and light, see also the play of consciousness and the play of all qualities. This is your reality. And to see that you are beyond all qualities, what can you feel? I can ask you lazily: what can actually play you in this world? What can make a scratch or a dent on awareness? And if nothing can make a scratch or a dent on you, then what are we protecting? What are we defending? What are we attacking? The sage is fearless, unassailable. No darkness, no light, nothing to lose, nothing.

Patience, discrimination, even fearlessness—what use are these to the yogi? His nature cannot be described. He is not a person. Patience, discrimination, even fearlessness—what use are these to the yogi? His nature cannot be described. He is not a person. So really, we cannot place a quality on this sage, although an outer expression of the sage might seem to have certain qualities, but in reality, they are empty of these notions about themselves. Patience, discrimination, even fearlessness. See, many times those who are new in spirituality, they can get a bit confused. 'How is it that this one who's supposed to be awake is behaving in this way? How is it that they are shouting at those who are coming? How is it that the great sages, when they used to have satsang, if I feel like somebody asks a question and he gets ready to do the question, you see, you get out right now?' Somebody wielded a limited space in this, so it is taking of squares. And then maybe even become the monster, says, 'Oh, you came? Okay, sit right next to the door because I might want to throw you out again. I don't want to disturb everybody else.' So what? How is this possible? This is like a child. All the expressions are possible. It is no way that I must be like this. But you see, there is no such thing. Consciousness will find that the outer expression, even sometimes like a child—this is one thing—a reaction comes. Some time ago, it says the same thing. What of irritation can come? Cannot quit it always. It will respond to something.

And yet, I feel like it is important to this world also to make the point that this aspect or the predictability of the sage cannot be used as an excuse for any sort of exploitation. So this like-a-child cannot exploit anyone. He might manipulate anyone. Someone here just—they don't clean the same way with the same commentary and irritation. But all feeling of oneness will be more. Well, say, never true sages can never give themselves to exploit any of the children that come. And actually, it's just not possible. It can only be possible if there is a sense of two, the sense of otherness. For the sage, validation is impossible. No heaven, no hell, no liberation for the living. In short, consciousness is void. What more can be said? No heaven, no hell, no liberation for the living. In short, consciousness is void. What more can be said?

Irritation, but all feeling of oneness will be more, well, say, never true. Seams can never give themselves to explore it. Any of the children that come, and I'm chilly, they just—not possible. It can only be possible if there is a sense of tools, the sense of penis is form. Validation is impossible. No heaven, no hell, no liberation for the living. In short, consciousness is void. What more can be said? No heaven, no hell, no liberation for the living. In short, consciousness is void. What more can be said?

So when we come to this emptiness, until like we had this long discussion the other day about void... I'm not worried what the foundation sometimes can be confusing in Vedanta. Empty of all qualities, including any quality that a mind can think up about being a void. This is important for me. Would you think of void? For they imagine, if any of you could be imagining this big black empty space, but this one is empty even of this quality. These qualities like this, like I must come to this is a very... this awareness, have a color? Is it big or small? Is it light or dark? It is no heaven, no hell, no liberation for the living and so on. Consciousness is so that you can avoid these mind traps. I know that when you hear empty, void, very nightly mind to come up on the upper imagination of the bar vast emptiness beyond quality, beyond time and space.

No hell, no heaven, no liberation for the living. In short, consciousness is void. What more can be said? The sage is neither young nor little, no more threats over non-attainment. He is cool, and we may be more threats over non-attainment. He is cool, and dreaming with opposite so desire and aversion. Attached from desire, the sage neither praises his peace nor blames. Our weekend, it will be condemned in happiness and misery. He would watch anything, what they both might see the situation, whatever might be the life events. They were wise to this body, whatever thoughts might be appearing, their emotions are there. This sage is not resist. You might even with the taste of anything ever my tongue is allowed.

I think the phenomenal is bigger than consciousness. I think the Ram alone can be bigger than consciousness because everything is disappearing and disappearing within itself. So being has nothing to fear. I'm Susan said nothing to fear. The nothing can appear which is stronger than it. All that appears derives its strength from you, from being. The sage neither rejects the world nor desires self. He is free of joy and sorrow. He does not live and cannot be seen. Neither rejects world nor desires self. He is free of joy and sorrow. He does not live and cannot have we looked at all these aspects.

The wise one lives without hope. He has no attachment to his children, wife, or anyone. Pleasure means nothing to him. His life is glorious. The wise one lived without hope. It's not a hopeless life. Hope is a form of desire. I hope this is what happens to me. I hope I don't have any visitors today. Guruji, this is very beautiful story. One evening he said, one evening that he was just tired of meeting everyone. He just wanted to... there was no satsang, no visitors, nobody. They said, 'This evening I'm just going to have this nice warm bath and I'm not meeting or talking to anyone.' So he heard the story. So that evening we had no appointments, nothing, very all clear. He makes this nice English, but he's fixing to the bathtub, starting to the body starts to relax. And as all of you might predict by now, the doorbell rings. Ding-dong.

In this original Guruji's tradition, 'I'm not opening the door.' The bell rings again. 'Today is my relaxation time. I am not moving now, doing this.' Then two minutes later, this contemplation rules to him: 'But who am I to decide what my evening is like? Who am I to desire the particular event to happen or not happen?' So this intuitive realization came that he is going to be open to whatever comes. And next time the bell rang after a few minutes, this time he came back, the bell rang again, and this time in goodness something moved and it opened the door. And here were his friends. He says that they came in and that's one of the best evenings he's ever had. Best time. This is not deciding on a particular outcome. He has no attachment to his children, wife, or anyone. Pleasure means nothing to me.

Yogi's worried about the hundred percent because it'll make a benchmark out of this. 'I'm still attached to my children. I'm not yet austerities sake.' Notice that we will become more aware of these attachments, and this is all this play of the human boy. And also you start to get a lot more space within it. And we think about attachment to not mushroom ideas to think about, 'What if they were taken away from me?' to that for some brief something like this. We think of attachment in that way, but actually if you look at, if you look at our relationships even more, the nature of attachment, the subtler attachment which is the cause of more suffering, is their attachment that this relationship should be this way. They should be like that. This is how they should behave. The thing about not giving freedom to the world when attached to how a partner should be, attached to how our children should be, anyone, attached to how this anger should be, as to how the master should be.

So you could this and you start to find that as more and more frivolous time do not attach to the idea our children should be, our partner should be, how anyone should be. These notions started. Halloween is every night ruin this shouldn't leave. Then those relationships, sometime members, children or my physics essentially, can we actually start with three of our expectations of how they should be and how they should behave? See which my children will open the door little soft. Sage wanders about as he pleases and lives on whatever may come. Sage wanders about as he pleases and lives on whatever may come. Contentment would dwell in his heart, and when the sun sets, he rests where he is. He wanders about as he pleases and he lives on whatever may come. Contentment about where woods in his hand and when the sun sets he rests with you.

So King more vigor is actually irrelevant to talked about this renouncing than mortal announcer said that you don't really have to renounce the world as long as we can be announced a limited identity or what they're after that you are in a palace or you're in the heart doesn't really matter. There is no prerequisite for freedom except this openness to be open to the reality of what you are. Duty in being, no thought of being born or reborn. The great soul is indifferent to the deaths of birth of his body. Duty in being, no thought of being born or reborn. The great soul is indifferent to the deaths of birth.

And what is happened is because of spiritual, beautiful spiritual concepts, they can seem to be an aversion to having, to having another birth. 'I don't want to come back in this world again. I want to come to the end of the cycle of birth and death.' But actually, as you start moving more to recognize your true position, you start to see that nothing moves without your will as consciousness. You see that whether you have more dreams, whether you have more dreams become just one doing this is a last dream, you have a million more, really doesn't matter. What is unchanging is the Self. This is the recognition: you are the unchanging, unmoving one. And this one duty does not have reference in that we going fully well that the dynamic play starts when it has to and it ends when it has from the point where there is fatigue with this experiencing then whatever the experience might be.

See, it is calling. She said you might be on your wedding night, the arm look your beloved, and yet when you are done with the experiencing of this world, sleep is falling and not even the arms of your beloved. If you were wait, this whole universe, it dissolves. I think to experience something to taste desire, no version that you are unchanging truths. Then for some reason which cannot be articulated over the legs, we cannot even call it a primal urge within yourself truly for something more articulate, the reason they emerge is this sense of being again. Then I have clay experience begins. Normally we will come on from the witness you need to see how there is the appearance of this. The body appears, mind says this body is you. Awareness, nothing a change. That's why this entire infinity of the phenomenal play here is out of it and yet the Self Indians unchanged.

That one concerned with how many times this whole cycle will happen, but it is not held hostage. This is not that you are in a hostage situation or in the cycle of birth and death, you see. So being caught in the cycle of birth and death is a concept of the idea of who you are, not the reality of you. How can the one without vomitus be pertinent? Who was taken birth? Who is time? Only when you cook, like I said, only when you put a limited notion of yourself do these ideas apply.

Some questions are there in the chat. I mean it says: Father, it is very, very difficult to signal sensations of dying for all the time. Each item vibration is felt, does not feel like a solid body vibrating. I know that when these strong bodily sensations like anxiety can appear, can feel like others ed. I think is stronger than you. I'm thinking up here which can take you. But when these things come, then you can feel like, 'Oh, this is way difficult. It is actually shaking me.'

So if it seems too strong right now and it feels like you are actually truly shaking because of this, and it is not saying that these are appearances within you on what I can do is send all my blessings to and all my love and peace to. I mean this body find some stability upon you when you are able to come to the truth perspective will see that even all of this, but they were the movement might be, you might have been, it was never stronger than the being within which it was. Okay? So don't try to necessarily understand these words right now. It feels so much and know that I'm here for you.

This and I feel we can look at the true nature of it and things are a little bit. The only confusion is that I feel really good shape for for this to be done, this vibration where everything is perceived me and I am not affected by this. But the confusion chance that when you say you surrender to it, then I feel as if I have to sit within this sensation and seal it fully. I feel that as this, if I, if I raise my Sasha stairs to awareness and I see that all this is within me, then lower it is. It is not mental. It is not mental. It is not mental. It is very much experiential. So then I feel, 'No, no, no, I am not doing just this to my instructions because I am not able to do this elfin fairy. I am not able to. I'm not supposed to, you know, take any positions.' What is the conclusion the further?

So that's why I said the two-part answers. One is that when these sensations, when you see... I joke about this until this is level three of Donkey Kong and there are barrels, there are coconuts, everything being thrown at you, see? Then just forget about it. I am there with you. I'm sending all my love and blessings. Don't worry about anything at all because everything that any instruction that you get now will sound like a puddin like it is sounding to you. Even inquiring, try to see what your sources are. You awareness, no things are too much. Just there are these times where I same I think and we don't just go to sleep. No fact is no, you know, meditation, no nothing. Forget it. Just go to see even if you what getting sleep, don't worry about even that. Nothing has to be done.

Shakes, medicines, yes. I would really said if to problem is with the mechanics, then who would the mechanic is prescribed? If it is in the physical functioning of the body, then do what the doctor is and said that this because you are open to freedom, this because you are coming to the recognition of who you are doesn't mean that your car won't break down. This move that you are not the car and the car breaks down you cannot say, 'Oh, I am open to the truth, I will down its mechanic.' What is a mechanic through functioning? Its experience as a mechanical functioning that thing will get in.

So, would the mechanic be prescribed? If it is in the physical functioning of the body, then do what the doctor has said. Just because you are open to freedom, just because you are coming to the recognition of who you are, doesn't mean that your car won't break down. It means that you are not the car. And if the car breaks down, you cannot say, 'Oh, I am open to the truth, I will not take it to the mechanic.' What is a mechanic? Through functioning, it's experienced as a mechanical functioning. That thing will not get in the way of your freedom. You don't have to torture yourself in any way if something gives you release.

Yes, the question is... she says, 'Can you speak on being rooted in being? How to be rooted in being?' Being is synonymous with the sense of presence, 'I am.' It's like Nisargadatta Maharaj used to tell me one thing: 'Stay with the sense I am.' And I just kept my attention on this sense 'I am' and I discovered that which is beyond even this 'I am.' So, this is that kind of instruction. So, being rooted in being is how to... when I say, 'Can you stop being?' our attention naturally goes to the sense of presence that exists.

Now, I've said often that in my case, maybe my attention span was not so good. So, when I would hear this instruction, 'Stay with the sense I am,' oh my god, Maharaj said he was just with the sense 'I am' for three years. Just three years! And how strange, just three years? I cannot even do just three minutes. So, there are some you've seen also in the satsang for whom it is very natural to stay with this sense 'I am' and then they do it. There are those like me who didn't have this kind of attention span to be staying there. In fact, it became more of a frustration, saying, 'I have to just keep my attention on being.' So, now it's easier for me, and that's why I prescribed in the satsang to just remain open. Now, allow everything to come and go. And then what happens in openness is that you'll find attention is with presence without the sense of having to root it over there. You'll find that naturally it is finding its home.

Verse 86, which is: 'In being, no thought of being born or reborn. The great soul is indifferent to the death or birth of this body.' You see, that is being. It's the light of this universe, not dependent on the body. The mind has co-opted this sense of being and made it as if it is an aspect of the body itself. Many of you feel like this sense 'I am' is contained in the body. That's why very often you do this contemplation, this checking: Is it that this being is contained in the sensations of the body, or is it that the sensations of the body are contained in the being? And you see that this being is beyond the body, sensations of our body, visuals. I am.

And as we recognize ourselves as this 'I am that I am,' then the comings and goings of the body are no longer so relevant. Let's talk a bit about this verse. Since one more question: 'So, I am mistaken in believing that the cycle of births and deaths comes to an end? This is confusing for me, please elaborate.'

Yes, now, good. Then yes, over there, and I actually have also discussed how as the person, which is non-existent, we cannot have will. Especially this idea of free will just falls away. But as being, the will of being, the will of God, must be completely free. Otherwise, God himself would be limited. Consciousness itself would be the prisoner. So now, when we say—and it is common to say in spirituality—that coming to the freedom is the end of the cycle of birth and death, then we are creating a limitation in being. Then we have to make excuses like, 'Okay, Buddha and the sages can just come to help others around.' We don't need all of that. Consciousness is free to experience itself in any which way it likes. If after coming to the recognition of itself as Self, it comes to play in a hundred million more lives, nothing can stop it. It causes no trouble. The trouble is only from the personal identity.

So, who has made this rule for consciousness that it must be the end of the cycle of birth and death? Nobody can make such a rule. No person was ever born. So, this mistaken notion, maybe it is derived from the idea that I no longer consider myself to be that which is subject to birth and death. Before I come to the end of the cycle of birth, I was considering myself to be a limited entity, this body, or this body is mine. So, that of course undergoes these cycles of birth. What is born will die. So, as long as I've considered myself to be that, it can seem like I'm trapped in this cycle. From the perspective of the authentic oneself, I've seen what I really am. I've seen that even this birth and death have been only the play of my will as consciousness. And I think nothing, not even scripture, can define the will of consciousness. It is beyond the world of definition.

So, we come out of the notion of being an entity which is being born and dying. So, when we are looking now, when you're doing the inquiry, are you finding yourself to be that which is born and is dying? And another way to put it then could be that actually you were never really in the cycle of birth and death. It is only what you considered yourself to be. My mother's favorite question is, 'What were you before you were born?' And if you were dead, then who was it? Was there a you that was dead then? If there was a you that is born, where did that you come from? Kabir Sahib said, 'Where did you come from? Where will you go? Who is it that was born and who is it that passed away?' Break the cycle of birth and death. Come to the recognition of that which is beyond both these industries. I am the unborn, the undying one.

What we're recognizing now, if you find yourself to be this unborn, undying one, is that one really concerned about the cycle of birth and death? This being, this consciousness which takes birth and it will be... can we say to our being when we go to sleep tonight, 'Don't come back again'? See, because I'm free now, let's say that. No, being goes, being comes. That becomes. So, some of these things have been said as reassurances in the Upanishads, that all this nature of birth and rebirth and all of this, we are subject to how we will break through the cycle of birth and death. Actually, we're going to watch this cycle of birth and death, see that you were never truly born.

So now, there are other popular notions where they say that there is death and then merging into that one awareness. But that happens naturally. If there is only awareness, then how does being come? That is why I said that it's actually unexplainable. If there is only awareness, why does being come? I can give you six explanations, favorite ones, but I can promise you that none of them are true. So, one explanation is I can say that within this awareness there arose this urge to experience itself as something qualitative, as being. That is why the world was created. Actually, can this awareness have an urge? It is empty of all qualities, including urges. So, that is also not true. And you can say the only way to explore awareness, to experience love, is to be. So, we're here to experience love. So beautiful, it helps to remove this question from the mind. We have to taste this love, this oneness. My favorite one, of course, is all of this is just entertainment. All there is was completely bored because it is all alone. So then it created this whole theme park game to experience all of this beauty and joy. This is what the Leela means. And all of this is the entertainment of Hari, Krishna's Leela. All of this is why we came.

So, you can choose whatever. There are other answers given to this question which never really appealed much to me, which is that the Self itself is undergoing the process of evolution. You see, I never really was very much attracted to that because how can all there is go through evolution? Already it is all there is. What is going to be? Basically, these answers are to quiet the question. And I feel most of you are mature enough to realize that when we come to this qualityless Self, none of these answers actually stand up to this because everything injects a sense of quality to the Self—the idea that it wanted to enjoy itself or experience itself, wanted to experience something.

So, I would much rather say to you, this is why we say to you answers are just at best explanations of an aspect of consciousness. If I can't explain the arising and the dissolution of consciousness, then all of these ideas of how the play of consciousness works, whether karma is true or not, whether reincarnation happens—all of these things we're not concerned about because there is one cause, which is consciousness. There is one who is experiencing all the effects, which is consciousness. Who is to explain the mind of consciousness? There is no such thing. If that's what it does, and if we have a limited notion of our self, then it doesn't like these answers, these non-answer answers. It doesn't like them. So, then the question is, 'Is there really reincarnation?' or 'Which is the clear path?' It will completely avoid that. Tell me whether I must try to come to the end of this cycle of birth. There is no you like that. Consciousness and the play, the play will continue for as long as it plays.

When we considered ourselves to be limited entities, our search for meaning as a limited entity brings us to these questions of 'What is the meaning of my life?' or 'What is the meaning of death?' As you go beyond this limited identity, you will see that you are independent of the states of waking, sleep, and dream. They are independent of you. There is the arising of the world in the waking state, but it doesn't matter to the reality of who you are. It doesn't. So then you can pick any which one that you want from these answers. You like the experience of being? Very nice, take that one. You like the Leela answer? You can tell me whether I should match one of these answers by saying, 'Yes, all of this is the Leela.' Tell me, is it enough to hear that? You cannot find the meaning of life in that identity. Find that which is beyond. When we go to sleep tonight, say, 'Please make sure that I don't have more than one.' Do I have to look at that camera? I think I'm getting used to it because all of them are there. Well, do you see? If you want to share something.

The next question, Shraddha says, 'Guruji, it gets difficult for me to understand who is this Self. Who is the one that I call myself? Who is the one that these thoughts come to? I try to investigate but get no answer. It feels frustrating. What can I do in such a situation when I'm not able to understand who is it that I call Shraddha? It's not my body, it's not my thoughts, then what is it? What is it? Even this question is not letting me look beyond it. Please help me with that.'

This is a very good place, Shraddha. Firstly, this is a very good place. It is this place which is more auspicious than the idea that 'I know who I am.' The feeling that 'I know that I am Shraddha,' the notion that 'I know that I am Shraddha' is close to zero. We are convinced that we are the identity. Then this beautiful point comes when you say, 'I don't know.' Shraddha, this is... almost all sages say, 'I don't know.' These emotions that are arising, Shraddha, it sounds just like Bulleh Shah, isn't it? The great Indian saint said, 'How do I know who I am?' This 'I don't know' is very auspicious. It's very, very auspicious. This 'I don't know'—don't let the mind convince you that this is a bad place, it's frustrating, this is a beautiful place. In fact, for satsang, the journey of satsang, 99% of the seeming journey is to come to the 'I don't know,' shaking out this notion of who you are from all of you. It's all there. What would you say? I am ready to eat a meal is what I hear in this. You say, 'I don't know who I am,' and it is music to my ears. And I can tell you that from this beautiful 'I don't know,' if you won't let your mind convince you that this is a bad place, it is frustrating, it is wrong, I must know... let it come and go. You remember Bulleh Shah? He is the happiest, but there's no 'who' is who.

The journey is to come to the 'I don't know,' shaking out this notion of who you are from all of you. It's all there. Therefore, would you say, 'I am ready to eat my meal'? That is what I hear in this. You say, 'I don't know who I am,' and it is music to my ears. And I can tell you that from this beautiful 'I don't know,' if you won't let your mind convince you that this is a bad place, that it is frustrating, it is wrong, I must know... let that come and go. You remember Kabir Ji? He is the happiest, but there's no 'who' which is fine, just singing then from this openness, from this emptiness of not knowing.

And I give you the pointer when I ask you: Can you stop being? Who is it that is here? Then one day, this first engages at home because they do not resist. It is easy, but resisting is only the notion of who we are, which is this idea. Now you are saying, 'I am none of these ideas. I see that there is no individual entity.' See? And yet you are still here. Are you here or no? So, that has not gone, but you are here. So, which is that one that is here? So, a beautiful inquiry. Enjoy this part of the play. See, it's the sweetest one I know. The mind will come as a villain over here and say, 'But you have to know the Self.' I am the Self, you see? No, this is very sweet, empty of identity. Enjoy the emptiness and game of an even-keel identity.

You say very beautifully, and I like very much, 'I see there is no waiter,' which is the body, which is the mind, thoughts, emotions. It is for people like you who come to this discovery that 'I can't find this individual identity' that we have created all these clothes. All these clothes, so much topic ran out. I see you for the first time today, but I hope you've been doing this for a few weeks where all these clothes have been given. So, what I'm going to do is I am going to ask for the stream to get in touch with you somehow, and maybe set up and you send all the foods, and you will see that these actually lead you to a simple recognition with no rush, with no feverishness like 'I have to get rid of something.' You will see that these clothes... what is it? Can I stop being these presents? See that it seemed difficult. Duty calls. I was trying to find something; now I'm coming to the discovery that I am nothing. I am not a thing. I witness all things, and yet I myself am not a thing. This is all these plays. You come here, all of this, and you receive it. Such a blessing it was that I didn't know, because all these who think they know who they are first have to come to the topic of that. That is the more tedious part of the journey, you see, because we have spent so much time picking up ideas about ourselves. Now you come to me empty and say, 'Where is this waiter? I don't find that.' Your thoughts are these. With whose mind is this?

You're very welcome. You're not staying, but he says, 'I'm glad you said you were able to stay with I Am.' Then I try that, and it feels strange that there are two, and I am so always to you that this is beyond me.

Yes, you know, when I used to hear it before meeting Guruji, it was always this idea that I feel like the notion of the doer having to do this to find freedom was getting perpetuated. But I have seen also those who find it very natural to stay with it. So, I'm not putting down what's suggested as a practice, which is a beautiful thing. So, I'm not putting it down; I'm just saying that here I have to speak from what is experienced here, and I find that there is no prerequisite. You don't have the attention span to stay with 'I Am' for three years? It doesn't mean that you cannot recognize yourself. Otherwise, I would not be here sharing with you.

So today, thank you so much, Guruji. Can I please ask you one more question? Of course. Oh, mic doesn't work. Thank you so much. Watching one of these videos in which the person who asked him directly, 'I want enlightenment. Can you give it to me please, now, right now?' And you know, I actually found myself in the same state, you know, the kind of frustration he was going through for not finding it. The kind of... because I've been through so much words, like I have been initiated into creation through diversity. So, like even he says in here, you know, I'm like, 'I don't want to listen to anything.' He's just, you know... and you just be the cool. I just don't understand who is it that, you know, is completely ending all this and he's doing one the words. I just wanted to experience it myself.

Yes, I know this feeling also. It was here so at some point. But my tip for you is that, 'Oh, I do want this' and 'I don't want this'—neither—because you don't know who you are. That is the most beautiful and clean yoginis. Now we think that you define after that, including 'I don't want' thing to define who you are. So don't say... don't trust the grace that brought you here. That's that one there for you to such satsang, and that one mystic who don't have any notion about what you want or what you don't want because it's because you don't know yet who you are. If you don't know, and you know what you want like a child... those who don't know who they are become like little children, and they know how God is taking care of us. I don't have a notion of whether I like them or not. We are saying, 'I don't...'

Yes, yes, it will become your own food exhibition of yourself. Not just the concept, not just an idea, not experience. It is not your true recognition. Then you might be here for two things. One is to come to the direct recognition, unchanging, unwavering. The game is the dropping of all of this notion. You are already infused. Most of these false notions, that is already a great energy. And of these self-recognitions, forget my hunger, my sleep, and I'm like, 'I am so hungry, I want to be free, I can't take it anymore.' Something that, you know, probably I'm the hardest nut in his satsang. I could be brushing strokes or different factors, but the Self is always this. Your Self coming and going would not be Ram, irrespective of how this worldly play doesn't make you venture. So, one has to be free of both want and not want. One sees that there is no one here that wants and doesn't.

Now I am... I don't want to see.

Yes, unreservedly to what you said, because I know the nature of the mind will pick it up and getting rid of the wants itself has been so difficult. And now we hear, 'But now you must be rid of the non-want also.' So, I don't want to give you that project. Like I was seeing the other day, I have one pill, one medicine for all ills, which is: let's find out who we are. Who are you? This will get rid of desire, aversion, grievances, suffering. This issue, because all of those rely on individual limited identity. As you see that all of this is not true because I am not that, then you don't have to work on these aspects specifically as in any traditional paths. You could get stuck in wanting to free themselves of their desires, wanting to make a mind pure. Let the movie, let the mind be with the magnets. Let everything be as it is. Let the world be as it is. The body, let the mind be as it is. Let emotions be as it is. You are that which is beyond all of those, the unchanging.

And before I get in trouble, and because already glaring, it means equals... you remember verse six from chapter ten? Yes. 'Attached as you have been to kingdoms, sons, wives, bodies, pleasures, life after life, still they are now lost forever.' Attached as you have been to kingdoms, sons, wives, bodies, pleasures, life after life, still they are now lost forever. So simple one where you see that I am beyond all limitation means I am beyond all qualities. And I see that it is I that I considered myself to be, this limited identity, the name and form that had relationships, that had attachment to money and attachment to body, that is attachment to everything. So once I see that I am the object and the appearance of all of this doesn't make a dent on the reality of what I am, appearance of the phenomenal world doesn't change the reality of what I am. Now see that I have not removed, I have not removed these attachments, and I have transcended. I see that they are now lost forever, not in the way that they do not appear anymore. I've still appearance within the one that is attached. That one, if I was to look for that, I see that the play of an alter continue. Little consciousness playing has been embedded into the role of an unpatentable, but that one is not there. What is realness? I said that from which my being emerges, and to which my being dissolves. So all of this, these are aspects of my own being. So they have a mission that we... because the owner of these relationships is not to be found as well, transcended and has been replaced with that one which is true. Give this image now. Joking earlier, can we do that? You're part of it. Na na do-kyun using that. See, hold, is it cool? Now what you're going to do is you're going to have darshan of Mooji Baba also, and you will have darshan also. One moment. I don't watch left. You feel the fire. This one is very strong. So we can get some of those. Thank you all so much for being in satsang today. Mooji Baba ki Jai. Satguru Sri Moojiji ki Jai. Solution and SGT, the same thing.