The World

Whatever union (Samyoga) that exists in the world, is continuously being destroyed by the fire of separation. Whatever creates union, assuredly results in separation. The mistake lies in the fact, that the union is taken as permanent.

The link with the world must certainly lead to separation, but reunion with the separated element is not sure. Hence the separation of the world is a fact.

By the linkage with perishable materials, one's sorrow could never be removed.

The created and perishable things should not gain mastery over oneself (i.e.) not taking recourse to these, means man's real victory.

So long as dependence on the body and world, does not totally vanish, till then the hope to live, the fear of death, the attachment for action and greed for receiving; these four, are not eliminated.

Man himself establishes a link with the world through attachment but the world by itself does not ever do so.

By mixing with the world, the knowledge of the world is not attained. By remaining aloof from God, the knowledge of God is not achieved this is a principle.

Union with the world and separation from God are only accepted by mistake.

By acknowledging one's link with the perishable, the inner faculty, action and materials, all three become impure, and by breach of the relationship, all three become pure, automatically.

So long there is a link with the world, till then there is enjoyment of pleasure (Bhoga), but not union (Yoga). By giving up worldly union from one's mind, always 'Yoga' is accomplished successfully, meaning that one feels the realisation of natural union with God.

By giving up the accepted relationship with the world, either the granted (body etc.) materials are treated as of the world and used in the service of the world or giving up links with the inert (body etc.) material, one could establish oneself in the Self or surrender oneself alongwith the body to God.

By taking retreat in the created perishable things and in linking with these and seeking happiness, man can never gain happiness-this is a rule.

The slavery of the perishable does not permit one to turn toward the immortal (God).

The materials of the world are for the world, and not for our use.

The world is not worthy of trust, but worthy for rendering service.

Sense of mine with the perishable, one gets inquietude and bondage.

Even after knowing untruth as not truth, the attraction of untruth is not wiped out, and till then truth is not realised. (Just as while noting the unreality of a movie picture, its attraction is still retained.)

Just as God's auspices leads to the highest good, so dependence on the perishables of the world, like wealth etc., brings about a fall.

To give importance to any material thing, is the root of misfortune.

One should only have faith in God, one is deceived in putting faith in created and perishable things and then suffer pain.

We cannot be separated from God and could not ever be united with the world.

We cannot forever live with the world, nor separate from God ever.

By being associated with untruth, all faults and antipathies arise.

Continuous change in the body and the world, teaches us a practical lesson, that your link is with the unchangeable essence (God). It is not with the changeable, we cannot exist with you, nor you with us.

Presently, those things, and persons that are with us, how long would they keep our company? Everybody would have necessarily to think of this.

We wish to keep our body, our happiness and comfort and fulfil our hearts' desire-this is all a dependance on 'Asat'.

What exists sometime and not at another, exists somewhere or not, exists in something or not, belongs to somebody or not, in reality does not exist.

Things and persons do not continue, but the accepted relationship with these is retained. This acknowledged relationship is the cause of births and deaths.

The world is moving away in its own mode. We ourselves try to catch it (while it is going) and then we cry over its separation.

One who does not concern himself with the world, the world takes notice of him. But one who cares for the world, the world throws him away, after sucking him dry.

So long as man maintains a link with worldly matter and considers these, as necessary, till then he will never be happy.

By conceding the distinct existence of the world, union and separation result and by giving importance to this, pain and pleasure come about.

The entity of the world, is not an impediment, but the effect of the importance given to it is, the impact of which might lead to slavery.

Union with the world is temporary and separation is permanent. It is the duty of man to accept what is permanent.

Whatever worldly things, we attach much importance to only succeed in impeding to our realisation of God and these things by themselves also do not stay on.

The world may be real or unreal, but our link with it is unreal-this is without any doubt.

The world is like a leaf of henna, green from outside, but full of the red colour of God, inside.

We in ourself are living and imperishable, and worldly objects are inert and destructibles. Both classes are different. So how could we get a thing from a different class?

Just as the sun after rising, moves continuously to set, so after creation, the world continues to pass on to nothingness.

The world is of different class and there could be no link with such class, only a mere acceptance of a link with it. This acknowledgement leads to unfortunate result. When this is wiped out, salvation comes automatically.

The charm of worldly materials, self esteem, greatness, appreciation, comfort, respect etc., is a cause for a fall.

What does not exist, to accept it as an entity and to desire its acquisition or destruction, is to keep company with 'Asat' (untruth).

Attachment for a thing, person or act, makes a person subservient. Detachment with these, could make him free.

So long as the inert world would exercise influence on a person, one must assume his stay in the inert, but not in God.

A body by forgetting the world (as in sleep) gets rest, and if there is complete separation from these (body and world) then one achieves the great repose.

It is necessary to ponder over for detaching oneself from the body and the world, but not to undertake any practice.

In the limitless universe, there is nothing our own, nor meant for us.

Whatever is non-existent at any space, time, act, thing, person, condition, circumstance, happening, etc., is never existent at all, in other words it is always non-existent and it is 'Asat'- nāsato vidyate bhāvo (Gītā II. 16).