Nisargadatta's I Am That - Appendix 1 - Nisarga Yoga Part 2

Listen to Ektaji talk about Nisargadatta Maharaj's book I Am That. Nisargadatta Maharaj was a teacher who did not propound any ideology or religion, but gently unwrapped the mystery of the self. I Am That preserves his dialogs with the followers who came from around the world seeking guidance in destroying false identities.

Transcript

To rectify this misunderstanding of one's reality,

The only way is to take full cognizance of the ways of one's mind and to turn it into an instrument of self-discovery.

So what does he say?

The only way you will understand this reality is first understand,

Oh my mind projects,

My mind identifies and I become the wife,

I become the mother,

I become the husband,

I become the son,

Oh again and again I'm doing this,

Can I take that step back?

This is identifying what my own mind is doing.

There is no need to read about this,

You've lived it all your life,

Oh how I've become the memory,

Oh how I've become the mind,

You don't need to talk about this,

You need to explore it,

Yes,

Personally explore it,

Oh yeah this is how I've become this,

Now can I take that step back,

Can I just be a pure witness,

Yes,

So less shravana,

Even less manana,

More nidhidhyasa this week,

Nidhidhyasa,

Self-exploration,

Lots of homework is there in this,

So first is knowing,

Oh this is the way my mind does it and number two,

Now to turn it into an instrument of self-discovery,

Now you turn the mind in,

Okay enough,

I know how messy the mind is,

I don't need to analyze the mess,

That's what a lot of advaitins get lost in,

The deliciousness of intellectual analysis of the thought,

Of the sensation,

Of the perception,

My god stop,

All your life you've been playing with these toys,

Stop,

You are opening up the garbage and smelling it,

No point,

You just recognize,

Oh this is how I got lost and now turn it back into self-discovery,

I am not the body,

I am not the mind,

So the self is not there,

It's no point trying to intellectualize and talk about that,

This,

This can be done only alone,

No,

Are you getting it,

Can ekta come to your self,

Can ekta go to amruta's self,

No only amruta can turn inside,

Can ekta go to sarang's self,

No only sarang can turn inside,

So then you turn inwards,

Once you recognize,

Right now I just identified as the father,

The husband and did this drama,

Now turn inwards,

That is the self-discovery,

Yes and rest over there,

Again and again the mind pulls me out,

Recognize where are my loopholes,

Where are my pitfalls,

Where do I slip again and again,

This ekta cannot analyze for you,

No other person can analyze for you,

No point discussing,

No point listening to more talks,

Get few pointers,

Work on it for 5 days,

Again 2 days you get few pointers,

Again work on it for 5 days,

This is an isolated journey from here.

The mind was originally a tool in the struggle for biological survival.

It had to learn the laws and ways of nature in order to conquer it.

That it did and is doing.

For mind and nature,

Working hand in hand can raise life to a higher level.

But in the process,

The mind acquired the art of symbolic thinking and communication,

The art and skill of language.

Words became important.

Ideas and abstractions acquired acquired an appearance of reality.

The conceptual replaced the real,

With the result that man now lives in a verbal world,

Crowded with words and dominated by words.

Are you understanding how this has happened to us?

And why I keep telling you away from Shravana now,

Away from intellectual discussions?

Yes?

If you want to truly,

Honestly follow Nisargadatta Maharaj's path,

Then it is less talk,

Less listening and more self-exploration.

Because words have built concepts and concepts are yummy,

They are delicious.

I love to live in concepts,

I love to discuss concepts and that's why I get lost in concepts.

I get consumed by them.

And this is the biggest pitfall for an Advaitin.

What is the biggest disease on this path?

I know it.

Yeah,

Because everything is in words on the Advaita path.

And the moment you get a good grasp of words,

You get the disease,

I know it.

And the problem is everybody else knows that disease except for yourself.

You are just not ready to accept it that I have the disease,

I know it.

So,

Nobody can help you after that.

Then Allah Malik,

God only help you after that.

So,

Do not fall into this big pothole.

I've seen a lot of people already there.

Yeah,

Biggest pitfall for an Advaitin is getting lost in words.

Exact opposite it is of recognizing the sense of being,

The sense of I am.

Yes,

So Maharaj is saying this is how we developed.

Words are good,

They were required for communication,

They were required for your survival,

That's how they were developed.

But now they've become your master.

They are no more just symbolic.

Our world is now dominated by words.

Obviously,

For dealing with things and people,

Words are exceedingly useful.

But they make us live in a world totally symbolic and therefore unreal.

To break out from this prison of the verbal mind into reality,

One must be able to shift one's focus from the word to what it refers to the thing itself.

What is he talking about before looking at the next paragraph?

Tell me.

I am.

Yeah,

You say so much,

No?

I am,

I,

I,

I,

All day you use this word a zillion times.

You don't know what it refers to.

And if you really,

Truly want to practice,

Then you have to drop words.

Self-exploration is very important on this path.

Enough you've done on the dvaitam path,

Listening,

Listening,

Listening.

Now no more listening.

Now only self-exploration for the rest of the week.

The most commonly used word and most pregnant with feelings and ideas is the word I.

Mind tends to include in it anything and everything,

The body as well as the absolute.

In practice,

It stands as a pointer to an experience which is direct,

Immediate,

And immensely significant.

What is he talking about?

The sense of being.

So when I say I,

I am actually referring to the sense of being.

But in my head,

What am I thinking?

I'm saying I to this body and the mind.

This is the problem.

This is the root cause of the problem.

Tad atma.

Identification with the wrong thing.

When I say I,

I am referring to something more significant,

Which is more immediate,

Which is direct.

To be and to know that one is,

Is most important.

Yes,

So again and again,

Just be,

Just be,

Just be.

It's okay if you feel that,

Oh,

I'm not getting it,

I'm not getting it.

It's okay.

It's better to be in that than to sit and just listen,

Listen,

Listen,

Listen,

To talks.

You've been doing that for a zillion years now.

You're lost in words.

You're lost in a sea of spiritual words.

Do you see that?

Yeah,

Now we have to move away from words and just make an earnest effort hourly and daily.

So again and again,

Be in the sense of being.

I will get it,

But I will get it only by my hard work,

By my self-effort.

Ekta cannot do effort for me.

Yeah,

My wife,

My husband,

My child,

My family member,

My best friend,

My advaitin friend cannot do the effort for me.

So forget about it.

One pointer is sufficient for you.

You're very intelligent.

You have to just look in the right direction and follow it.

Yeah,

So stop analyzing the garbage of the mind.

Yes,

No more intellectualization,

No more diving into words.

Make an effort to move towards what the most important word refers to.

And to be of interest,

A thing must be related to one's conscious existence,

Which is the focal point of every desire and fear.

Underline this.

For the ultimate aim of every desire is to enhance and intensify the sense of being.

The sense of existence,

While fear is in its essence,

The fear of self-extinction.

What is fear?

Even if I say,

I don't want this to happen,

I don't want him to say something to me,

I don't want this to be lost,

I don't want this to go away,

Or I don't want that to come my way.

What am I doing?

I'm actually trying to protect something.

Yes,

I'm trying to protect something.

What is that?

It is in essence,

I.

But now I have mistaken this body and mind for I,

No?

So,

I'm protecting the wrong thing,

Not understanding that I,

The essence,

The sense of being,

Does not need any protection.

The fear has come up in me because of Tadatma,

Because of wrong identification with the body and mind,

Because I have attached the wrong thing to I.

Is this very clear?

Yeah?

So,

He's saying here,

To be of interest,

A thing must be related to one's conscious existence,

Which is the focal point of every desire and fear.

Means,

Desire or fear,

Why are they there?

Because with fear,

I am protecting my conscious existence.

With desire,

I feel I'm enhancing my conscious existence.

Yes?

But now I have misunderstood only what is my conscious existence.

It is not this body.

It is not the mind.

It is that witness.

It is that sense of being.

Yeah?

So,

Because of misinterpretation,

I have unnecessarily developed a story of fear.

I have unnecessarily developed a story of desire.

Story is nothing but the projection.

Yeah?

And if you remember two chapters ago,

Maharaj did personal world.

Do you remember that?

That we create our own personal world and we created how?

Because we ourselves are the potentiality of this entire universe.

Yeah?

And everybody's universe is personal.

In my personal universe,

I plant my own desires.

I nurture my desires because I think it is the essence.

It is something which is very,

Very important for my conscious existence.

Yeah?

I don't realize that the desire has got nothing to do with my conscious existence,

Which is the witness.

The witness consciousness is devoid of desire.

No desire can arise there.

No desire can even affect it.

Yeah?

No desire can make it happy.

Nothing can work there.

So,

My conscious existence does not need desire.

Yeah?

Similarly,

My conscious existence cannot be protected by building a wall of fear.

Keep this away and don't let this come that.

You don't have to dodge things.

The conscious existence is not harmed only by any of this.

This is a very important paragraph.

You must do a little bit of self-exploration more on this.

To delve into the sense of I,

So real and vital in order to reach its source,

Is the core of the Nisargayoga.

Not being continuous,

The sense of I must have a source from which it flows and to which it returns.

How many of us realize that the sense of I is not continuous?

Not everybody,

Huh?

Okay.

So,

The others have to work a little bit more.

Those who've realized it,

Fantastic.

Ten on ten.

Yeah?

Those who have not realized it,

Take it down as the homework.

Can I recognize that the sense of I am,

Is it continuous really all the time?

Is it there?

Yeah?

Start looking.

Okay.

Now,

Right now something is saying I.

Can I follow that I?

Use Ramana Maharshi's technique if you've done Ramana Maharshi's session.

Follow that I thought which is saying something.

I this,

I that.

Follow.

Is that I permanent?

Can I find it?

Oh,

If it is permanent,

I should be able to locate it.

Look,

Look,

Look.

Can I find,

Can I find it?

When you go looking for it,

You will see the I disappears into something.

What does it disappear into?

You have to tell me that.

Yeah?

What does it disappear into?

And when it disappears,

Then you know,

The sense of I am is not continuous.

So,

This is your next exploration.

Is the sense of I continuous?

This timeless source of conscious being is what Maharaj calls the self-nature,

The self-being or swaroopa.

Which one?

After the I drops,

There's just a sense of being.

There is no me in that.

Yeah,

I just spoke that in the Hindi language,

In English.

Just a sense of being.

Not a sense of I am,

But just a sense of being,

A sense of knowingness.

This is the recognition of a field that knows.

But I cannot pinpoint in that field a particular point that I can say is an I.

Yeah?

That,

He says,

This timeless source of conscious being is what Maharaj calls the self-nature,

Self-being or swaroopa.

As to the methods of realizing one's supreme identity with the self-being,

Maharaj is specularly non-committal.

He says that each has his own way to reality and that there can be no general rule.

But,

For all,

The gateway to reality by whatever road one arrives to it is the sense of I am.

It is through grasping the full import of the I am and realizing the I am,

Going beyond it to its source,

That one can realize the supreme state,

Which is also the primordial and the ultimate.

So,

Here he is very clearly telling you that one particular method that works for all,

That's not possible.

That is just not possible.

It's okay at a beginner's level.

Like,

Everybody wants to go to school.

Everybody has to learn A,

B,

C,

D,

1,

2,

3,

4.

Everybody has to learn the numbers and the alphabet.

Yes?

So,

For beginners,

A mass method works.

A mass technique works.

Breathing technique,

Mantra technique,

Some yoga technique.

Something where you start calming down your mind.

Some beginner level knowledge,

They work at a mass level.

But when you are talking about the source,

The final journey,

Then it cannot be a mass teaching.

Everybody will build their own path.

They will carve their own path.

Yes?

How many of you started recognizing this?

This is so personal.

I am tending to carve my own path and it's happening on its own.

Yes?

So,

You do recognize that this happens on its own.

It's not that a particular method is going to take everybody there.

Then so many people do so many yoga techniques and breathing techniques and mantra techniques.

They should all be enlightened by now.

Isn't it?

Yes?

But you don't say that.

Why?

Because everybody's path is personal.

Everybody carves his own path.

Have you seen the fields?

Before they are full of harvest,

When the farmer is still ploughing the fields,

He takes the plough and you've seen that the ploughs are equidistant paths from one end of the field to the other end.

So,

Once we were driving through a place where one of the participants was talking about one of the fields and I said,

See how you see a zillion lines from this end of the field to the other end of the field.

Yes?

And so many lines are there.

Yes?

Every individual will carve his own path from there,

From here to there.

Yes?

It is not possible that two people's path is exactly identical.

It will never be the same.

Yes?

So,

He says on the methods,

They cannot be the same but the gateway,

The final thing where the paths end,

The final path,

Part of the journey,

The end of the journey is what?

The sense of I am.

That is the gateway.

Once you are there,

Once you enter that gateway,

You have entered the door.

Yes?

Then of course,

You'll take your time depending on your habit patterns but you're certain now because you've got a glimpse of your own self.

So,

Now is the second part of the journey.

You must have heard me say this before.

There's a journey towards the awareness and then there is a second part of journey where within the awareness,

Within the witness,

Within the knowingness,

I have a journey.

Yes?

Each has his own way to reality and there can be no general rule but for all the gateway to reality by whatever road one arrives to it.

Yes?

Whatever roadway you arrived was the first part of the journey,

The journey to awareness.

Yes?

By whatever road one arrives to it is the sense of I am.

The gate is the sense of I am.

You get in and then the second part of the journey begins which is the journey within awareness,

The journey within the witness.

It is through grasping the full import of the I am and going beyond it to its source that one can realize the supreme state.

How can this happen?

Can listening to a zillion talks about I am help?

Can reading one zillion books help?

Can talking to Advaitins help?

Nope.

You will still be stuck at the same place.

You have to make this journey alone.

If you've not stepped into the gate yet,

Then it's okay.

You're taking help from others.

But now that you have stepped into the gate,

Those who have recognized the sense of I am,

Now it's a personal journey.

Now you have to recognize this sense of I am where he says that you have to grasp the full import of I am.

This grasping can only happen in silence,

In isolation,

Personally,

By exploring myself and going beyond to its source.

Means what?

I let the I drop again and again.

I follow the I.

I let the I drop and I go to the source.

Oh,

The source is just a field,

A sense of being.

In that only I sense I comes up as a thought.

I is nothing but a thought.

Again I notice,

Oh,

The thought drops off.

There's nobody in the room.

There's no sense of husband,

Wife,

Child,

Nobody around.

So when there is no you,

I notice,

Oh,

The I drops and there's just the sense of knowingness,

The sense of being.

This,

This is the most important part of the self-exploration.

This you have to do by yourself.

Nobody can do it for you,

Not even Ikta,

No teacher.

So that is called the source.

Going beyond it to its source,

That one can realize the supreme state,

Which is also the primordial and the ultimate.

The first and the last,

Primordial and the ultimate.

It is the best,

The highest,

The supreme.

The difference between the beginning and the end lies only in the mind.

When the mind is dark or turbulent,

The source is not perceived.

When it is clear and luminous,

It becomes a faithful reflection of the source.

So those of you whose eye is not dropping,

And you're not able to recognize the sense of being,

Devoid of the I,

It is because the mind is dark.

Dark?

Why dark?

There's no lights here.

It's just because of too many attachments,

Too much cravings,

Too much aversions.

You're lost in a lot of attachments of the world.

Cut it out.

Start cutting it out if your spiritual journey is more important for you.

And that can only happen in isolation,

Silence,

Letting go,

Letting go,

Letting go,

Letting go,

Letting go of every craving.

Spiritual craving is also a very big craving.

Huh?

That also you have to let go.

Yes?

And just be more in silence,

More in purity.

Take up vows.

Be more pure.

Be honest.

Be ready to lose everything,

But I will not compromise on my honesty,

On my integrity.

Come what may,

I will not lie.

I will not cheat anybody.

I will not hurt anybody.

Yeah?

I will not manipulate.

I will not even hide anything.

Become pure and clean like a little child.

Then you see how the mind becomes luminous.

It doesn't have an option then.

Yeah?

Then you come out as the winner.

That's why I have always emphasized purity,

Because I know from my own personal journey that purity is the fastest way to get there.

Rocket speed you will get there.

Yeah?

The problem only happens when you say,

No,

I want this attachment,

This craving also,

And I want to get to the sense of I am,

The sense of being.

No,

Don't go together.

No.

You have to have the courage of giving up,

Letting go of cravings and aversions.

Now,

Am I saying that you leave your family and run away to the mountains?

No,

No.

I didn't say that.

In the mind that I'm constantly feverish,

He should do this for me,

She should do this,

She should not say this,

He should do this,

This person should listen to me,

This child should follow my orders,

I am the controller of the house,

Blah,

Blah,

Blah,

Blah,

That is attachment,

That is your craving and aversion,

That is the drama.

People are not the problem.

They don't even exist,

Bicharas.

They need your validation for their existence.

They don't exist.

It is all here.

So,

Here I have to let go,

Drop,

Drop,

Drop,

And be in silence,

Be with myself,

Be more pure.

Interact only where it is required.

Otherwise,

Stay within,

Stay within.

So,

Highlight that.

That is the biggest homework from this chapter.

When the mind is dark or turbulent,

The source is not perceived.

So,

I have to work on clearing out my mind.

I cannot be in this darkness.

And please identify what your darkness is.

It could be attachment to the spouse,

To the child,

To the parent,

To money,

To power,

To politics,

Or just a lying habit.

People just like to lie,

Just for the fun of it lie,

Or cheat for the fun of it,

Whatever all your,

You know,

You find out.

Why is the mind so dark?

Where it is clear and luminous,

It becomes a faithful reflection of the source.

This is where the term chitta chhaya has come up.

You will recognize when everything is clear,

Oh the mind is simply a reflection of the witness consciousness.

It is the consciousness that really knows and understands this knowledge,

But the mind assumes that it understands.

It is the knower.

When you're very pure and clear,

You will see how the mind is a reflection of that.

It will be evident,

You can see it.

Not see it with eyes,

But understand it,

Recognize it.

So,

Then chitta chhaya becomes so easy to understand.

The source is always the same,

Beyond darkness and light,

Beyond life and death,

Beyond the conscious and the unconscious.

Darkness and light here again is the darkness of the mind,

When it's lost in its attachments and its emotions and all the drama.

Light when it is happy and relaxed.

Relaxed.

Only the mind has darkness and light.

The consciousness,

The witness,

The sense of being is untouched.

There is no darkness there,

There is no light there.

It is beyond.

Life and death only belongs to the physical body.

The sense of being is beyond life and death and beyond conscious and the unconscious.

This can be recognized experientially.

Even in deep sleep,

You can recognize I,

The awareness,

Am aware that the body and mind are asleep.

Because I,

The awareness,

I am beyond consciousness and beyond unconsciousness.

So,

It is beyond both.

That is why one can get there only with the purity of the mind.

So,

Very important,

Start working on purity,

On making your mind light and luminous.

This dwelling on the sense I am is the simple,

Easy and natural yoga,

The nisarga yoga.

Very clear?

Please highlight.

There is no other technique that Maharaj will give you other than that which you already are,

Other than that which you already know.

It is natural nisarga yoga.

There is no secrecy in it and no dependence.

No preparation is required and no initiation.

Whoever is puzzled by his very existence as a conscious being and earnestly wants to find his own source can grasp the ever-present sense of I am and dwell on it assiduously.

Carefully,

With a lot of attention.

You have to be there with a lot of attention.

And how?

Patiently.

A lot of you give up,

No?

Oh,

I can never be the witness.

No,

No.

You have to be very patient with yourself.

I slip,

I fall,

It's okay.

Again,

I stand up.

Again,

I stay as the witness to this situation.

Again,

I slip and fall,

Doesn't matter.

Again,

I stand up.

Again,

I'm going to be a witness.

Yes?

Patient with yourself.

Till the clouds obscuring the mind dissolve and the heart of being is seen in all its glory.

The heart of being and all sounds poetic.

It's nothing but that same sense of being in which I has dropped.

That's it.

It's that simple.

Mind loves complicated stuff.

Mind wants something very difficult to reach.

No,

It's very simple.

Very,

Very,

Very simple.

Yeah?

Accessible for each one of us equally.

The Nisargayoga,

When persevered in and brought to its fruition,

Results in one becoming conscious and active in what one always was unconsciously and passively.

What I am doing right now,

Yeah,

As a beginner or who has not even begun the practice of sense of I am,

I'm living an unconscious life.

I'm passively living this life.

I'm ignorant still.

Then I hit Nisargadatta's class and I realized,

Oh,

The sense of I am has always been there.

Oh,

I can be that consciousness,

That witness.

Oh,

I can rest in that sense of being again and again and again.

So now I start doing the same things that I was doing unconsciously with a little more consciousness.

So I am conscious.

I am more active.

I was doing it passively,

But now I've become active.

There is no difference in kind,

Only in manner,

The difference between a lump of gold and a glorious ornament shaped out of it.

Life goes on,

But it is spontaneous and free,

Meaningful and happy.

There's not going to be much of a difference in life.

Don't expect you're going to have a halo on your head when you get enlightened.

You're going to have some white color wings and you'll start flying in the air or you'll start walking on water or walking on coals and blessing people right and left and center.

No,

No,

You're not going to get any of these magical powers.

It's going to be as simple as it was.

Earlier you called yourself a necklace or a particular ornament made of gold.

Now you realize,

No,

I'm just gold.

I'm not a earring.

I'm not a necklace.

I'm not a ring.

I am gold.

I have just recognized the essence of what I am.

It is that simple.

Yes,

So get these things out of your head.

No,

Some special Siddhi is going to come to you.

You're only going to wake up to what you already were,

But your eyes were closed.

That's it.

Simple.

Period.

Life goes on,

But it is spontaneous and free,

Meaningful and happy.

That's the only change.

There will be happiness.

There'll be more meaning.

Yeah,

It'll be spontaneous.

Maharaj most lucidly describes this natural spontaneous state,

But as the man born blind cannot visualize light and colors,

So is the unenlightened mind unable to give meaning to such descriptions.

Yeah,

Some of us don't understand all these descriptions in detail,

But that is because the mind is unenlightened.

Means basically the mind does not know that it is gold.

It still thinks it is an ornament,

A necklace,

A ring.

It doesn't know that it is gold.

That is the meaning of unenlightened.

That's it.

Not knowing what I truly am.

Expressions like dispassionate happiness,

Affectionate detachment,

Timelessness and causelessness of things and being.

They all sound strange and cause no response.

Was it strange for you?

Dispassionate happiness.

Do you get this?

How many have started recognizing glimpses of this kind of happiness when you're in the witness?

Yes,

So you're not so unenlightened anymore.

Congratulations.

Yeah,

There's also affectionate detachment.

How many of us have found that little corner within us which in any dramatic situation still remains untouched?

How many of us have found that corner?

Most of us.

That is affectionate detachment.

You're still affectionate to your family members.

You still love them.

But there is a part of me which is not concerned with the drama anymore.

Timelessness.

How many of us have started recognizing that there is just the now?

Just the now.

Just the now.

Superb.

Superb.

Causelessness.

Only the mind creates cause and effect,

Cause and effect.

There is really no cause.

Just mind story.

Superb.

So all these,

They sound strange and cause no response only to the unenlightened mind.

Intuitively we feel they have a deep meaning and they even create in us a strange longing for the ineffable,

A forerunner of things to come.

But that is all.

Just check.

Is it just that it creates longing in you and it's over?

Do you really recognize it as your daily routine life?

That is one homework for you.

These four qualities.

Have they become a part of my life?

Intellectually of course you get it.

Big deal.

The moment you get it intellectually,

Longing has developed to be like that.

But that's not sufficient.

That's not an enlightened mind yet.

Maybe it is not so unenlightened.

But yet it is not the fully enlightened mind yet.

So these four should be my daily recognitions.

Can I see it moment to moment in my interactions with my family members,

With my community members,

When I call my parents,

Wherever they are,

On that phone call,

Can I maintain affectionate detachment?

Or am I just all over the place?

That's your real true test.

As Maharaj puts it,

Words are pointers.

They show the direction but they will not come along with us.

Truth is the fruit of earnest action.

Words merely point the way.

So how will you get there?

Earnest action.

Earnest action is stay in silence and I just be there again and again and again.

Only two to three hours in a week I listen to some words and the rest of the week,

At least 10 to 15 hours I should be able to devote just to self-exploration in isolation.

No contact with the world.

Nobody else.

Pick up the homework,

Do the homework,

Do your own self-exploration.

Did I get this?

Again open the same chapter and see what Maharaj said.

Okay,

This was a pointer.

Do I really see it in my life?

Okay,

Now can I just be in my witness for the next 30 minutes?

Let's see.

Then just practice alone in the room.

Then step out of your room and interact with family members.

See if I can continue staying in the witness while interacting with the wife,

With the child,

With the parent.

While picking up the phone and talking to somebody.

Can I remain the witness and observe?

See body-mind is programmed.

It knows what to say,

What to do.

It knows automatically things are happening.

I can remain as the witness to the body and the mind.

I do not need to be so consumed by the activities of the body and the mind.

This is earnest action.

Not talking Advaita talk.

When it comes to your own personal life,

You fall on your face.

Yeah,

What a waste.

Yes,

So less of words Maharaj says and more of earnest action which is self-exploration.

Are you clear?

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