Page 2 - December-2024

Let us understand this with an example. Suppose an actor,
Mr. X, is acting in a particular play. His role may be that of an
industrialist or beggar, rich man or poor. This person wearing
a costume here is none other than the person who relaxes in his
own house, free from his role. The one who is free of the role at
home is the same person as the one wearing the costume on the
stage. I know this as a spectator, and the actor also knows he is
merely playing a role here.
This clarity is essential. What if the person gets so completely
identified with his role that he forgets his original identity? If
someone points out to him that he is not that character, he will
find it difficult to understand, continue to think that he is separate
or different from that original identity, and keep searching for his
true identity.
I am the çuddha caitanya, pure Consciousness, but I seem to
be enveloped in these upädhis. Consciousness itself is free of any
upädhis. And that which is ever free is appearing here with upädhis.
In our state of ignorance, we do not know this, so we are always
looking for God/Truth somewhere else! We use the word ätmä
(Self), but we also say that we have not seen the ätmä, as we think
of it as something different! This is a very serious point. If I know
only the caitanya conditioned here and do not know that actually it
is unconditioned, I will keep looking for it, and my search will
not end. That is why the mantra says: yad-eva iha tad-amutra – that
which is here in the upädhis is there without any upädhis. And that
free from all upädhis is seen here with the upädhis.

True vairagya is the result
of thought. Other kinds of
vairagya, resulting from various
other causes, can, at best, be only
weak, temporary, and halting.
Swami Tapovan Maharaj

Tapovan Prasad 31 December 2024