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It is the hand that lifts, but you say "I lift".
The eyes see but you say, "I see".
The nose smells, but you say, "I smell".
All this is the power of the Self and yet you say, "I did it".
That power belongs to God.
Who is this ego arrogating 'I'?
He has no place in the palace, but once admitted inside, he overrules the king and affirms his own existence.
But after some enquiry, this ego's existence is easily disproved.
Then the king once again affirms, "I am Reality."
There is one thing about this condition – there is bliss.
If there are two, then there is pain.
Where there is One, there is bliss.
The eyes see but you say, "I see".
The nose smells, but you say, "I smell".
All this is the power of the Self and yet you say, "I did it".
That power belongs to God.
Who is this ego arrogating 'I'?
He has no place in the palace, but once admitted inside, he overrules the king and affirms his own existence.
But after some enquiry, this ego's existence is easily disproved.
Then the king once again affirms, "I am Reality."
There is one thing about this condition – there is bliss.
If there are two, then there is pain.
Where there is One, there is bliss.
Everything happens in the grand scheme of things, but the individual says, 'I have done everything.' Although he is the Self, he says that he is the body, and bears the burden of merit and sins. This is the disease of the body identification called the ego.
Relinquish all of the things that the 'I' desires,
and then the mind is automatically slain.
and then the mind is automatically slain.
A lucky man who feels that the ambition
of getting ahead of others
is actually taking him on a downward path;
Will get, from that day onward,
a glimpse of the reverse direction shown by the Saints.
of getting ahead of others
is actually taking him on a downward path;
Will get, from that day onward,
a glimpse of the reverse direction shown by the Saints.
Unless one is considered to be a madman by the 'socially wise' people,
there is no hope that one will arrive at such a mental state
to be free from pride, and such social bondage.
there is no hope that one will arrive at such a mental state
to be free from pride, and such social bondage.
The 'world' by its nature is the separateness of species. It will never function smoothly. Any fruit except for the Self, is futile. Please think this over deeply.
What is there in Reality that says ' I ' ?
This is the imagined individual.
The body does not only contain that which says ' I ';
there is blood, flesh, semen, and all other material.
However, the entity
that is saying ' I '
Is not really there.
This is the imagined individual.
The body does not only contain that which says ' I ';
there is blood, flesh, semen, and all other material.
However, the entity
that is saying ' I '
Is not really there.
If you let go of all objects, then what job does the mind have to perform?
When the objective knowledge ends, the seer does not survive as a seer. At that time the pride of `I' (ego) just melts away
Saints must show compassion. One who is desireless is the God of all gods. Be desireless at least once. This can happen only when you ridicule this world and feel that it is untrue. Take your mind off this world and fix it on the Self. The objects are untrue and Brahman is the Truth. When you make this attitude your own, you are through. Then you are at liberty to live as you will. One who
cannot dance finds the ground uneven, but one who wants the knowledge of the Self will somehow get it. Prahlada, a great devotee of
Lord Narayana, was ordered not to take the name of God by his father. Prahlada told his father, "you may be the owner of my body,
yet you have no control over my mind". If you are very busy, identify your mind with Brahman and perform the duty. Then the duty also becomes Brahman. The intellect has to metamorphose. Mentally say, "I am Ram (consciousness)". Then whatever you do becomes Ram (consciousness). Leave the idea `I am so and so' and become the pervader of the whole universe.
cannot dance finds the ground uneven, but one who wants the knowledge of the Self will somehow get it. Prahlada, a great devotee of
Lord Narayana, was ordered not to take the name of God by his father. Prahlada told his father, "you may be the owner of my body,
yet you have no control over my mind". If you are very busy, identify your mind with Brahman and perform the duty. Then the duty also becomes Brahman. The intellect has to metamorphose. Mentally say, "I am Ram (consciousness)". Then whatever you do becomes Ram (consciousness). Leave the idea `I am so and so' and become the pervader of the whole universe.
The Saints give rest to God within themselves.
Dasbodh
Chapter: 6, Sub-Chapter: 5
Narration About Illusion (Maya) and Brahman
ShriRam
1. The listener asks, " What is this Illusion (Maya) and what is Reality, or Brahman?" The speaker responds, "For the sake of this dialogue between the listeners and the speaker, please listen to the explanation."
2. Brahman is without attributes and is formless. Illusion has attributes and form. Brahman has no boundaries or limits, Illusion does.
3. Brahman is pure and changeless. Illusion is active and restless. Brahman alone is untainted by any color or form, while Illusion is color and form.
4. Illusion is seen, Brahman cannot be seen. Illusion is perceptible, Brahman cannot be perceived. Illusion gets destroyed, Brahman is indestructible, even at the final dissolution of all creation.
5. Illusion is created, Brahman cannot be created. Illusion can deteriorate, Brahman cannot. Illusion can be accumulated by the ignorant, Brahman cannot.
6. Illusion is born, Brahman is not born. Illusion dies, Brahman does not die. Illusion can be conceived, Brahman cannot be comprehended by the intellect.
7. Illusion breaks, Brahman cannot break. Illusion can be cut off, Brahman cannot be cut off. Illusion gets old and tattered, Brahman does not get old and tattered, as it is indestructible.
8. Illusion is subject to modification, Brahman is changeless. Illusion does everything, Brahman does nothing. Illusion assumes many forms, Brahman is formless.
9. Illusion is of the nature of the temporary Five Elements and is many, Brahman is eternal and is one. The difference between Illusion and Brahman is understood by those who utilize the power of discrimination.
10. Illusion is inferior, Brahman is superior. Illusion is the non-essential, Brahman is the essence. Illusion is on the side of the world, Brahman does not have sides.
11. Illusion is spread out covering Brahman. However, the sages have sifted out Brahman with discrimination.
12. Clearing away the moss on the surface, one should take the water. Throwing away the water from the mixture of milk and water, one should take the milk. Similarly, giving up Illusion, one's experience should be of Brahman.
13. Brahman is spotless like the sky, Illusion is muddied like the earth. Brahman alone is subtle, while the Illusion is gross form.
14. Brahman is not visible, while Illusion is visible and seen. Brahman is uniform and unvarying, Illusion is by nature varying forms.
15. Illusion is a visible object, Brahman is not. Illusion is witnessed, Brahman cannot be witnessed. In Illusion there are two sides (duality), Brahman has no sides.
16. Illusion is the assertion of an argument, Brahman is the final statement. Illusion is ephemeral, Brahman is eternal. Brahman does not have a cause or purpose for its existence, Illusion does.
17. Brahman is homogenous and solid, Illusion is made up of the Five Elements and hollow. Brahman is always flawless, Illusion is old and tattered.
18. Illusion becomes, Brahman does become. Illusion falls, Brahman cannot fall. Illusion gets spoiled, Brahman cannot get spoiled, it is just as it is.
19. Brahman always exists, Illusion disappears upon dissolution. There is no end to Brahman even after the final dissolution, while Illusion ends.
20. Illusion is hard, Brahman is subtle. Illusion is very small, Brahman is vast. Illusion can be destroyed, Brahman remains always.
21. Brahman cannot really be described, or said to be like anything. Illusion appears to be how it is spoken about. Time cannot consume Brahman, while it does consume Illusion.
22. A multitude of forms and colors are the occurrence of Illusion. Illusion breaks, but Brahman is unbreakable, always just as it is.
23. Now enough of this expanded narration. The entire animate and inanimate creation is all Illusion. The one Supreme God (Parameshwara) pervades everything inside and out.
24. That Supreme Self, Paramatman, is different from all labels and attributes. Just as the reflection of the sky is in the water, yet the sky itself is not found in the water, such is Parabrahman.
25. By way of explanation, and the inquiry into Illusion and Brahman, one can escape birth and death. When one surrenders to the saints, one can attain liberation.
26. There is no limit to talking about the greatness of the saints. Because of them, one realizes the "Universal Self."
Chapter: 6, Sub-Chapter: 5
Narration About Illusion (Maya) and Brahman
ShriRam
1. The listener asks, " What is this Illusion (Maya) and what is Reality, or Brahman?" The speaker responds, "For the sake of this dialogue between the listeners and the speaker, please listen to the explanation."
2. Brahman is without attributes and is formless. Illusion has attributes and form. Brahman has no boundaries or limits, Illusion does.
3. Brahman is pure and changeless. Illusion is active and restless. Brahman alone is untainted by any color or form, while Illusion is color and form.
4. Illusion is seen, Brahman cannot be seen. Illusion is perceptible, Brahman cannot be perceived. Illusion gets destroyed, Brahman is indestructible, even at the final dissolution of all creation.
5. Illusion is created, Brahman cannot be created. Illusion can deteriorate, Brahman cannot. Illusion can be accumulated by the ignorant, Brahman cannot.
6. Illusion is born, Brahman is not born. Illusion dies, Brahman does not die. Illusion can be conceived, Brahman cannot be comprehended by the intellect.
7. Illusion breaks, Brahman cannot break. Illusion can be cut off, Brahman cannot be cut off. Illusion gets old and tattered, Brahman does not get old and tattered, as it is indestructible.
8. Illusion is subject to modification, Brahman is changeless. Illusion does everything, Brahman does nothing. Illusion assumes many forms, Brahman is formless.
9. Illusion is of the nature of the temporary Five Elements and is many, Brahman is eternal and is one. The difference between Illusion and Brahman is understood by those who utilize the power of discrimination.
10. Illusion is inferior, Brahman is superior. Illusion is the non-essential, Brahman is the essence. Illusion is on the side of the world, Brahman does not have sides.
11. Illusion is spread out covering Brahman. However, the sages have sifted out Brahman with discrimination.
12. Clearing away the moss on the surface, one should take the water. Throwing away the water from the mixture of milk and water, one should take the milk. Similarly, giving up Illusion, one's experience should be of Brahman.
13. Brahman is spotless like the sky, Illusion is muddied like the earth. Brahman alone is subtle, while the Illusion is gross form.
14. Brahman is not visible, while Illusion is visible and seen. Brahman is uniform and unvarying, Illusion is by nature varying forms.
15. Illusion is a visible object, Brahman is not. Illusion is witnessed, Brahman cannot be witnessed. In Illusion there are two sides (duality), Brahman has no sides.
16. Illusion is the assertion of an argument, Brahman is the final statement. Illusion is ephemeral, Brahman is eternal. Brahman does not have a cause or purpose for its existence, Illusion does.
17. Brahman is homogenous and solid, Illusion is made up of the Five Elements and hollow. Brahman is always flawless, Illusion is old and tattered.
18. Illusion becomes, Brahman does become. Illusion falls, Brahman cannot fall. Illusion gets spoiled, Brahman cannot get spoiled, it is just as it is.
19. Brahman always exists, Illusion disappears upon dissolution. There is no end to Brahman even after the final dissolution, while Illusion ends.
20. Illusion is hard, Brahman is subtle. Illusion is very small, Brahman is vast. Illusion can be destroyed, Brahman remains always.
21. Brahman cannot really be described, or said to be like anything. Illusion appears to be how it is spoken about. Time cannot consume Brahman, while it does consume Illusion.
22. A multitude of forms and colors are the occurrence of Illusion. Illusion breaks, but Brahman is unbreakable, always just as it is.
23. Now enough of this expanded narration. The entire animate and inanimate creation is all Illusion. The one Supreme God (Parameshwara) pervades everything inside and out.
24. That Supreme Self, Paramatman, is different from all labels and attributes. Just as the reflection of the sky is in the water, yet the sky itself is not found in the water, such is Parabrahman.
25. By way of explanation, and the inquiry into Illusion and Brahman, one can escape birth and death. When one surrenders to the saints, one can attain liberation.
26. There is no limit to talking about the greatness of the saints. Because of them, one realizes the "Universal Self."
The dream within the dream is your thinking about what is Essential and what is non-essential, and when you realize that you are the Self, Atman, then you have this experience...
You felt that the world is illusory. You felt that you are awake and that it is your waking state. You felt that you have obtained 'experience,' but still, your confusion, your illusion, is persisting as it was. You are yet talking about things in the dream.
When there is true awakening, all the sense of 'being' disappears. Even the sense that you are the Self, also dissolves.
You felt that the world is illusory. You felt that you are awake and that it is your waking state. You felt that you have obtained 'experience,' but still, your confusion, your illusion, is persisting as it was. You are yet talking about things in the dream.
When there is true awakening, all the sense of 'being' disappears. Even the sense that you are the Self, also dissolves.
In the field of Knowledge beyond the Great-Causal Body is the proven final conclusion, or Siddhanta, and the cancelling of all that has been laid down is right there. When all phenomena is destroyed, or annihilated, whatever remains is your 'Real Nature.' It is impossible to describe it in words. Where 'the knowledge of words' proves to be Ignorance, where Consciousness becomes non-Consciousness, and where all remedies recommended by the scriptures are only hindrances, you will see for yourself how you reach that highest point. The Sadguru cannot show you the beauty or the panorama within. You have to seize the treasure, the trophy, yourself. Now, after all this has been said, there remains nothing that can be conveyed through words. Words were used for whatever had to be told. That which cannot be conveyed by words has now been entrusted to you. We can only inspire you to be an aspirant, but you have to become a Siddha by yourself. We have reached the end of the book. Words are redundant.
Saint Tukaram said, "Let the body live or die, I have complete faith in my Self Nature." If an aspirant reaches this level of conviction, the attitude arises, "When one experiences the 'Bliss of Brahman' (Brahmananda) who cares for the body?" When this attitude arises, it is truly praiseworthy. A dog once bit off a piece of flesh from Saint Kabir's calf muscle. Saint Kabir simply said, "Either the dog knows, or the flesh knows. Anything is possible." What could have been the feeling of the people around upon hearing this from Saint Kabir, who was a great devotee? The aspirant can easily see the degree of renunciation that Saint Kabir had reached. He fully understood that it was the flesh that was affected and not his True Nature.
Although this understanding that the Self remains unaffected was experienced by Saint Kabir, and also by Saint Tukaram when he lost his whole household, the aspirant might not get the same sense of unshaken ecstasy within oneself in the beginning when one initially undertakes the search for the "I." If by God's Grace, such Bliss does overwhelm you, you might say, "What are all these worldly possessions worth after all?," and you will never feel the need to ask such pointless questions as "Will my house be run properly?" At that point, you will have developed such an indifferent attitude that you will say, "Let whatever is to happen, happen, and let whatever has to go, go."
However, if the aspirant understands intellectually, which is easier than experiencing the Self, he raises the question "After the Knowledge of the Self is attained, and the possessive pride of the body and the mind is left behind, can one's worldly duties still be performed?" To console him, the Sadguru answers "Dear one, of course, even after realizing the utter uselessness of the body and mind one can establish a household and have children without bringing in the pride of the body and the mind. In fact, these things can be looked after very well. All of the relevant duties one did earlier can still be diligently performed."
How is this possible, you may ask? Understand by this example: Look at the behavior of the nurse of a motherless infant. She nurses the child, carries it around, consoles it if he cries, and nurses it back to health if he gets sick, just as she would if she were the child's actual mother. If she likes the child, she even kisses it lovingly. While doing all of this work, she does not even have the feeling that the child is her own! In spite of all that she does for the child, if the father of the child dismisses her, she at once picks up her things and gets out of the house. At the time of quitting her position, she is neither happy if the child was to put on weight, nor sad if the child were to die. The reason for this attitude is that she does not have a sense of "mine" regarding the child. However, it cannot be said that she has not performed her duty properly due to the absence of this sense of "mine."
Let us look at another example. Take the case of a trustee who manages a minor's estate worth many millions of rupees. His lack of the sense of "mine" does not hinder him in his duty, and he has been managing the estate of the minor very efficiently. If the duty is not discharged properly, the trustee is liable, and will surely suffer the consequences. The trustee does not have the feeling that the estate is "mine" and accordingly, is not affected if the estate increases in value, or if even if it is decided in a legal suit that the estate does not really even belong to the minor. His duty is to look after the estate carefully as long as it is under his management. In short, in order for one's duties to be performed properly, it is not necessary that one must have the sense of "I" or "mine" while performing them. In exactly the same way, the gross and the subtle bodies form a bundle that is rooted in the five elements, and is given as a "keepsake" which is entrusted to the human being.
As a trustee, you must look after the bundle in the best possible way. If you neglect this responsibility, you will surely suffer consequences in the form of the loss of health of both body and mind. If the trustee manages the minor's estate efficiently, and the nurse looks after the child very well, they are awarded their salaries in return. Likewise, if you look after your body and mind well, and keep them in a healthy condition, you also get a return, in the form of joy. A healthy body is definitely useful in the search for the Ultimate Truth.
All of this carrying out of one's responsibilities has to be achieved without the sense of "mine." With this attitude, even if the body becomes fat or thin, or lives or dies, there is no elation or lament. If a trustee of a minor's estate is led astray by a sense of "mine" and claims ownership and embezzles from that estate, he will be jailed. In the case of spiritual practice, the identification with the body means forgetting the Self, or killing the Self. The hope of liberation recedes for the one who is bound by the idea of being a body, even though in truth, he is only nothing but the Self.
Although this understanding that the Self remains unaffected was experienced by Saint Kabir, and also by Saint Tukaram when he lost his whole household, the aspirant might not get the same sense of unshaken ecstasy within oneself in the beginning when one initially undertakes the search for the "I." If by God's Grace, such Bliss does overwhelm you, you might say, "What are all these worldly possessions worth after all?," and you will never feel the need to ask such pointless questions as "Will my house be run properly?" At that point, you will have developed such an indifferent attitude that you will say, "Let whatever is to happen, happen, and let whatever has to go, go."
However, if the aspirant understands intellectually, which is easier than experiencing the Self, he raises the question "After the Knowledge of the Self is attained, and the possessive pride of the body and the mind is left behind, can one's worldly duties still be performed?" To console him, the Sadguru answers "Dear one, of course, even after realizing the utter uselessness of the body and mind one can establish a household and have children without bringing in the pride of the body and the mind. In fact, these things can be looked after very well. All of the relevant duties one did earlier can still be diligently performed."
How is this possible, you may ask? Understand by this example: Look at the behavior of the nurse of a motherless infant. She nurses the child, carries it around, consoles it if he cries, and nurses it back to health if he gets sick, just as she would if she were the child's actual mother. If she likes the child, she even kisses it lovingly. While doing all of this work, she does not even have the feeling that the child is her own! In spite of all that she does for the child, if the father of the child dismisses her, she at once picks up her things and gets out of the house. At the time of quitting her position, she is neither happy if the child was to put on weight, nor sad if the child were to die. The reason for this attitude is that she does not have a sense of "mine" regarding the child. However, it cannot be said that she has not performed her duty properly due to the absence of this sense of "mine."
Let us look at another example. Take the case of a trustee who manages a minor's estate worth many millions of rupees. His lack of the sense of "mine" does not hinder him in his duty, and he has been managing the estate of the minor very efficiently. If the duty is not discharged properly, the trustee is liable, and will surely suffer the consequences. The trustee does not have the feeling that the estate is "mine" and accordingly, is not affected if the estate increases in value, or if even if it is decided in a legal suit that the estate does not really even belong to the minor. His duty is to look after the estate carefully as long as it is under his management. In short, in order for one's duties to be performed properly, it is not necessary that one must have the sense of "I" or "mine" while performing them. In exactly the same way, the gross and the subtle bodies form a bundle that is rooted in the five elements, and is given as a "keepsake" which is entrusted to the human being.
As a trustee, you must look after the bundle in the best possible way. If you neglect this responsibility, you will surely suffer consequences in the form of the loss of health of both body and mind. If the trustee manages the minor's estate efficiently, and the nurse looks after the child very well, they are awarded their salaries in return. Likewise, if you look after your body and mind well, and keep them in a healthy condition, you also get a return, in the form of joy. A healthy body is definitely useful in the search for the Ultimate Truth.
All of this carrying out of one's responsibilities has to be achieved without the sense of "mine." With this attitude, even if the body becomes fat or thin, or lives or dies, there is no elation or lament. If a trustee of a minor's estate is led astray by a sense of "mine" and claims ownership and embezzles from that estate, he will be jailed. In the case of spiritual practice, the identification with the body means forgetting the Self, or killing the Self. The hope of liberation recedes for the one who is bound by the idea of being a body, even though in truth, he is only nothing but the Self.
Saint Tukaram said, "Let the body live or die, I have complete faith in my Self Nature." If an aspirant reaches this level of conviction, the attitude arises, "When one experiences the 'Bliss of Brahman' (Brahmananda) who cares for the body?" When this attitude arises, it is truly praiseworthy. A dog once bit off a piece of flesh from Saint Kabir's calf muscle. Saint Kabir simply said, "Either the dog knows, or the flesh knows. Anything is possible." What could have been the feeling of the people around upon hearing this from Saint Kabir, who was a great devotee? The aspirant can easily see the degree of renunciation that Saint Kabir had reached. He fully understood that it was the flesh that was affected and not his True Nature.
Although this understanding that the Self remains unaffected was experienced by Saint Kabir, and also by Saint Tukaram when he lost his whole household, the aspirant might not get the same sense of unshaken ecstasy within oneself in the beginning when one initially undertakes the search for the "I." If by God's Grace, such Bliss does overwhelm you, you might say, "What are all these worldly possessions worth after all?," and you will never feel the need to ask such pointless questions as "Will my house be run properly?" At that point, you will have developed such an indifferent attitude that you will say, "Let whatever is to happen, happen, and let whatever has to go, go."
However, if the aspirant understands intellectually, which is easier than experiencing the Self, he raises the question "After the Knowledge of the Self is attained, and the possessive pride of the body and the mind is left behind, can one's worldly duties still be performed?" To console him, the Sadguru answers "Dear one, of course, even after realizing the utter uselessness of the body and mind one can establish a household and have children without bringing in the pride of the body and the mind. In fact, these things can be looked after very well. All of the relevant duties one did earlier can still be diligently performed."
How is this possible, you may ask? Understand by this example: Look at the behavior of the nurse of a motherless infant. She nurses the child, carries it around, consoles it if he cries, and nurses it back to health if he gets sick, just as she would if she were the child's actual mother. If she likes the child, she even kisses it lovingly. While doing all of this work, she does not even have the feeling that the child is her own! In spite of all that she does for the child, if the father of the child dismisses her, she at once picks up her things and gets out of the house. At the time of quitting her position, she is neither happy if the child was to put on weight, nor sad if the child were to die. The reason for this attitude is that she does not have a sense of "mine" regarding the child. However, it cannot be said that she has not performed her duty properly due to the absence of this sense of "mine."
Let us look at another example. Take the case of a trustee who manages a minor's estate worth many millions of rupees. His lack of the sense of "mine" does not hinder him in his duty, and he has been managing the estate of the minor very efficiently. If the duty is not discharged properly, the trustee is liable, and will surely suffer the consequences. The trustee does not have the feeling that the estate is "mine" and accordingly, is not affected if the estate increases in value, or if even if it is decided in a legal suit that the estate does not really even belong to the minor. His duty is to look after the estate carefully as long as it is under his management. In short, in order for one's duties to be performed properly, it is not necessary that one must have the sense of "I" or "mine" while performing them. In exactly the same way, the gross and the subtle bodies form a bundle that is rooted in the five elements, and is given as a "keepsake" which is entrusted to the human being.
As a trustee, you must look after the bundle in the best possible way. If you neglect this responsibility, you will surely suffer consequences in the form of the loss of health of both body and mind. If the trustee manages the minor's estate efficiently, and the nurse looks after the child very well, they are awarded their salaries in return. Likewise, if you look after your body and mind well, and keep them in a healthy condition, you also get a return, in the form of joy. A healthy body is definitely useful in the search for the Ultimate Truth.
All of this carrying out of one's responsibilities has to be achieved without the sense of "mine." With this attitude, even if the body becomes fat or thin, or lives or dies, there is no elation or lament. If a trustee of a minor's estate is led astray by a sense of "mine" and claims ownership and embezzles from that estate, he will be jailed. In the case of spiritual practice, the identification with the body means forgetting the Self, or killing the Self. The hope of liberation recedes for the one who is bound by the idea of being a body, even though in truth, he is only nothing but the Self.
Although this understanding that the Self remains unaffected was experienced by Saint Kabir, and also by Saint Tukaram when he lost his whole household, the aspirant might not get the same sense of unshaken ecstasy within oneself in the beginning when one initially undertakes the search for the "I." If by God's Grace, such Bliss does overwhelm you, you might say, "What are all these worldly possessions worth after all?," and you will never feel the need to ask such pointless questions as "Will my house be run properly?" At that point, you will have developed such an indifferent attitude that you will say, "Let whatever is to happen, happen, and let whatever has to go, go."
However, if the aspirant understands intellectually, which is easier than experiencing the Self, he raises the question "After the Knowledge of the Self is attained, and the possessive pride of the body and the mind is left behind, can one's worldly duties still be performed?" To console him, the Sadguru answers "Dear one, of course, even after realizing the utter uselessness of the body and mind one can establish a household and have children without bringing in the pride of the body and the mind. In fact, these things can be looked after very well. All of the relevant duties one did earlier can still be diligently performed."
How is this possible, you may ask? Understand by this example: Look at the behavior of the nurse of a motherless infant. She nurses the child, carries it around, consoles it if he cries, and nurses it back to health if he gets sick, just as she would if she were the child's actual mother. If she likes the child, she even kisses it lovingly. While doing all of this work, she does not even have the feeling that the child is her own! In spite of all that she does for the child, if the father of the child dismisses her, she at once picks up her things and gets out of the house. At the time of quitting her position, she is neither happy if the child was to put on weight, nor sad if the child were to die. The reason for this attitude is that she does not have a sense of "mine" regarding the child. However, it cannot be said that she has not performed her duty properly due to the absence of this sense of "mine."
Let us look at another example. Take the case of a trustee who manages a minor's estate worth many millions of rupees. His lack of the sense of "mine" does not hinder him in his duty, and he has been managing the estate of the minor very efficiently. If the duty is not discharged properly, the trustee is liable, and will surely suffer the consequences. The trustee does not have the feeling that the estate is "mine" and accordingly, is not affected if the estate increases in value, or if even if it is decided in a legal suit that the estate does not really even belong to the minor. His duty is to look after the estate carefully as long as it is under his management. In short, in order for one's duties to be performed properly, it is not necessary that one must have the sense of "I" or "mine" while performing them. In exactly the same way, the gross and the subtle bodies form a bundle that is rooted in the five elements, and is given as a "keepsake" which is entrusted to the human being.
As a trustee, you must look after the bundle in the best possible way. If you neglect this responsibility, you will surely suffer consequences in the form of the loss of health of both body and mind. If the trustee manages the minor's estate efficiently, and the nurse looks after the child very well, they are awarded their salaries in return. Likewise, if you look after your body and mind well, and keep them in a healthy condition, you also get a return, in the form of joy. A healthy body is definitely useful in the search for the Ultimate Truth.
All of this carrying out of one's responsibilities has to be achieved without the sense of "mine." With this attitude, even if the body becomes fat or thin, or lives or dies, there is no elation or lament. If a trustee of a minor's estate is led astray by a sense of "mine" and claims ownership and embezzles from that estate, he will be jailed. In the case of spiritual practice, the identification with the body means forgetting the Self, or killing the Self. The hope of liberation recedes for the one who is bound by the idea of being a body, even though in truth, he is only nothing but the Self.
Beings
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