- 5/29/2025
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00:00First question is from Akhil, Achairiji Pranam, Chapter 14 of Tao Te Ching states, He who
00:15knows this origin shall know the teaching and principle of the great Tao.
00:23The origin has been variously touched upon by Lao Tzu as following, then he quotes from
00:33three chapters where the origin has been mentioned.
00:38Chapter 1, Nameless is the origin of heaven and earth and this same origin is called the
00:47profound mystery. As profound a mystery as it can be, it is the gate to the essence of
00:59all life. Tao, the Way, says Chapter 4, can be infused into the nature and put to use without
01:15being exhausted. It is so deep and subtle like an abyss that is the origin of all things.
01:27And then again in Chapter 52, by knowing the creation of all lives, one can then return
01:34to the origin and abide by the Mother. I request you to please speak on the origin in detail.
01:41Thank you, Akhil Karwaal. Akhil, it is pertinent that we are
02:11to appreciate the difference between creation and modification, origination and reality.
02:37and reappearance. Things appear and disappear in the same dimension.
03:05Soil takes the shape of the tree, the tree becomes the fruit.
03:34The fruit becomes the body, the body becomes the soil and this entire movement is in the
04:02dimension of the soil. Or you could say the dimension of the tree or the fruit or the body. And since all these dimensions are in the same dimension, call them as one.
04:09But all this modification, disappearance, disappearance, disappearance, reappearance,
04:16does not
04:17does not
04:21really explain
04:28origination.
04:29or origination.
04:30or origination.
04:31or origination.
04:32or origination.
04:33or origination.
04:34or origination.
04:35or origination.
04:36or origination.
04:37or origination.
04:38or origination.
04:44or origination.
04:45or origination.
04:46or origination.
04:51or origination.
04:52or origination.
04:58or origination.
05:02the forms keep changing.
05:10that which is changing.
05:11that which is changing can be seen and experienced.
05:17there remains something behind the changes that eludes experience.
05:45the reproof is that merely looking at the cycle of change will never satisfy you.
06:04you will be left a bit hungry.
06:16you know that these things can't just happen on their own.
06:24you know there is something more to it.
06:30you know there is somebody as the primal cause of all change and yet not visible in the change.
06:44not a part of the change.
06:50causing it but not including, not included in it.
07:10the fact is the origin.
07:32there is no proof of the origin except the fact.
07:45there is something in your consciousness.
07:59there is no proof of the origin.
08:11that things don't add up.
08:16There is a deep we can see.
08:33And that we can see is apparent to anyone who bothers to
09:03probe a little and understand things and check whether all is square.
09:27In the language of Vedanta, this origin would be Satya and Tao would be Rit.
09:56Tao is the great invisible natural order of the universe.
10:23The origin is the center of the universe.
10:38It strikes the observant mind.
10:54That such organized change cannot be there without changelessness.
11:20In a universe where everything is prone to birth and decay.
11:39Such continuation of birth and decay cannot be without something that is not expendable.
12:02Vidanta would call the truth as Avyaayya.
12:15That which can never be spent off.
12:22That which can never get exhausted.
12:30Seem outside with the help of your senses.
12:45Seem outside with the help of your senses.
13:08The truth clearly is left wondering what is it that is behind all this.
13:28The same query turning inwards gets answered and silenced.
13:47The moving universe is clearly seen as the moving mind.
14:12And the great origin of the moving universe is then understood.
14:39The moving universe is then undoubtedly the unmovable center of the mind.
15:02When, when we are looking at the universe, the origin was a very very strong but speculative urge
15:31urge of the mind.
15:35One said, the origin has to be.
15:40One said, the origin has to be.
15:44It is not possible that the origin is not.
15:50One says, the origin has to be.
15:51One says, the origin has to be.
15:52When one turns inwards and looks at his mind.
15:57Then one says, the origin is.
16:02Now there is absolute certainty, there is no need to speculate.
16:32One's being becomes the autonomous proof of the origin.
17:01The being of the meditator is the living proof of the origin.
17:14Things rising, things falling, things experienced, things perceived, tornadoes whirling.
17:41Stars collapsing, entire universes expanding and contracting.
18:08And yet, nothing, nothing at all, just nothing.
18:20A great void that by its own will and decree sucks everything into itself.
18:27That by its own will and decree sucks everything into itself.
18:39And then upon change of mood, let's lose the universe.
18:46Let's lose the universe.
18:53That is the origin.
18:54That is the origin.
19:00And then upon change of mood, let's lose the universe.
19:07The origin is proof.
19:08The origin is proof.
19:14The origin is proof.
19:15The origin is proof.
19:21The origin is proof.
19:22The origin is proof.
19:28The origin is proof.
19:29The origin is proof.
19:35The origin is proof.
19:36The origin is proof.
19:37The origin is proof.
19:42The origin is proof.
19:48The origin that appears with logs is because you cannot perceive it sensually.
20:18And there is no other proof.
20:47The way of knowledge has said that the way of devotion has asserted that there is no proof
21:15of the origin other than the being of a Lao Tzu.
21:22And there is no proof.
21:29There is no proof.
21:36There is no proof.
21:43There is no proof.
21:50There is no proof.
21:57There is no proof.
22:04Kabirtha would say that the body of the Sadhu is the proof of truth.
22:11Kabirtha would say that the body of the Sadhu is the proof of truth.
22:18Kabirtha would say that the body of the Sadhu is the proof of truth.
22:25The body of the Sadhu is the proof of truth.
22:32If you will search for the meaning of origin or the origin itself in the Universe will come
22:57very close.
23:04You will come frustratingly close but you will never come close enough to know.
23:24When you will look for it in your mind then you will stand a chance.
23:45See how your silence is so expressive.
24:12See how much can be directly expressed out of your silence.
24:38Engage the infinitude of words that are contained in your silence, anonymously, formlessly, unorganized,
25:08not born, not even in whom, not there yet fully ready to instantaneously appear
25:31how all words rush to finally dissolve in silence.
25:50See how silence is like a great vacuum sucking all words into itself, where do they go once
26:12they have reached, nobody knows, where do you just suddenly come from, nobody knows, nobody
26:33knows in the language of words, nobody knows in the world of words, otherwise it is all
26:44too obvious.
26:46Is the origin therefore unknowable?
26:50Yes, the origin is unknowable, if you do not stand there, but if you stand there, then
27:10there is no need to know the origin.
27:17Is the origin a mystery?
27:20Yes, quite mysterious to those who are away from it.
27:27Is the origin a mystery to those who are at the origin?
27:35No, they do not even know that they are at the origin.
27:48All knowledge requires distance.
27:54When you are just there, you are freed from the burden of knowledge.
28:13Aloudzu is the origin.
28:41Lao Tzu is the poet of the great feminine because all proceeds from the origin and all
28:55disappears into the origin.
29:10So he calls the origin as the great female and sometimes the great mother.
29:34Why does he talk so much about it?
29:38Lao Tzu has no particular reason to talk much about anything.
29:47In fact even the Tao Te Ching it is said was extracted out of him.
29:57He was not particularly willing to write it.
30:06It says that to those who are not at the origin, the origin is hope.
30:33The origin is a relief.
30:42The origin beckons.
30:48So to others all this talk of origin is useful.
30:55To a Lao Tzu it is a nuisance to talk so much about the obvious.
31:04About the indescribable.
31:13In chapter 52 Akhil you have quoted, by knowing the creation of all lives one can then return
31:22to the origin and abide by the mother.
31:31One remains lost among the living.
31:40One doesn't bother to inquire what the livingness is.
31:47One remains lost among the living.
31:59One doesn't bother to inquire what the livingness is.
32:12One remains occupied with structures, movements, peripheries, crowds.
32:35One forgets the centre of everything.
32:56Therefore these lines are useful, useful to the ones who would circumnavigate and avoid the centre.
33:25And Lao Tzu says by knowing the creation of all lives, if you could really know what the game is all about, won't you
33:54won't you gloriously, victoriously exit the game?
34:12The game is the circumference.
34:13The centre of the game is the victory.
34:19One keeps on playing energetically at the boundary.
34:21Often not realizing that energy is keeping one at the boundary.
34:28One keeps on playing energetically at the boundary.
34:35Often not realizing that energy is keeping one at the boundary.
34:47There is a great gravitational pull by the centre but one's own energy is created.
35:16One is creating centrifugal force in a direction opposite to the centre.
35:36One keeps on playing energetically.
35:37One keeps playing the game energetically.
35:39There is a game, there are several players.
35:43One's own players.
35:44It's quite a sound and a show.
35:45One doesn't examine because one is involved.
36:07Because one is involved, one becomes the involved one and the involved one to stay alive must
36:15stay involved and the more one stays involved, the more one remains a part of the centrifuge,
36:25the more one remains a part of the centrifuge, the more actively one is able to resist the
36:39gravitation of the centre.
36:43It's just that there is no peace in the orbit and so when there is no peace, some people
37:02then turn to a Lao Tzu and he says, the origin, the origin.
37:13It's the game important, yes it entertains, but see how exhausted you are, the prayers
37:21important, yes you can indulge with them, but do they fulfil you?
37:34And then he roars out his whisper that runs through the galaxies, the origin, the origin.
37:49So you see Lao Tzu is a poet of not doing.
38:04The moment the particle in the orbit turns a non-doer, it gets sucked in and the separation
38:19is lost.
38:20Lao Tzu would tell you all this that you are doing on the periphery is a mischief towards
38:31yourself.
38:32You are doing everything but the one right thing.
38:43If you can seize, the right would happen on its own, you don't even need to do it.
38:56So you see Lao Tzu is not a proponent of hard work, he would rather talk of soft submission.
39:17The harder you work, the bigger is the orbit.
39:31Run with a greater speed and you just increase the radius of the circle.
39:36Do more, do more, do more and what are you doing?
39:43You are just doing something against yourself.
39:57It's a strange thing.
40:00That which proceeds from the origin, assumes a life of its own and starts avoiding the origin.
40:18And how does it avoid it?
40:19Not necessarily by consciously creating a distance but often through passive ignorance.
40:34So there is mischief which appears in the form of active avoidance and then there is ignorance
40:45which is passive avoidance.
40:52You have asked me to speak on the origin in detail.
40:58From the origin all details emerge but then they are for the one who is at the origin.
41:14The one who is not at the origin must rather seek the details of where he is and that would help.
41:33Instead of asking me, please tell me in detail about the origin.
41:40How about asking yourself, what are the details of where I am?
41:54The way of knowledge does not seek the details of the origin, it seeks the details of the periphery, the orbit, the entire spherical universe.
42:23Just tell me about this that I am perceiving.
42:24The way of knowledge says I don't want to speculate.
42:30I would rather see what I am perceiving.
42:31The way of knowledge says I don't want to speculate.
42:37I would rather start off with that which is evident to my senses.
42:38The way of knowledge says I don't want to speculate.
42:39The way of knowledge says I don't want to speculate.
42:45the way of knowledge says the periphery is evident to my senses.
42:47I would rather start off with that which is evident to my senses.
42:51I would rather start off with that which is evident to my senses, the periphery is evident
43:10I want to know the details of the periphery, I want to know who are these players, why
43:20are these balls striking against each other, what is this merry-go-round, where did those
43:31shadows come from, who is behind the curtains.
43:40Did somebody just say me and then there is the way of the simple-minded one, the one who
44:04does not claim that he has the power to dissect the universe and get into the anatomical details.
44:13How does this one remember the origin, this one does not remember the origin by saying
44:37that things are false and do not fulfill.
44:44This one is a curious case, this one is so crazily innocent, he somehow manages to directly
44:55remember, he does not have to cross over on the port of negation.
45:02Neeti Neeti are not the two pedals that he uses, he somehow manages to just fly over.
45:11The origin strikes him as an old memory, he has an old memory, he has an old memory.
45:40undeniable reality, he doesn't have to go to it via something.
45:59He has an inexplicable direct connect.
46:06He has an inexplicable direct connect.
46:29How does he have a direct connect?
46:36Even he does not know.
46:46He says,
46:47He says,
46:49He is a direct connect.
46:50Yeah,
46:51He is a direct.
46:53He is a direct connect.
46:55He says,
46:56He is a direct connect.
46:59Why recite a name, why meditate upon someone, something, somebody, no answers, but the devotees
47:29are sure that that is what needs to be done.
47:57The Son of God will not be the Son of God that he will not be the Son of God.
48:23Tan dhan jo toko dio taase nehu nukheem taase that with him, with whom, with him, with whom, with him, with whom, with him,
48:43the devotee is not even...
49:13explaining the existence of the origin, he is asserting it, he is saying from the origin
49:29you got everything and that's why it is the origin, everything originates there, from
49:36there you got everything, from there you got everything, but you couldn't love him,
50:01now why do you find it strange that you roam hither thither in your uprooted state, he is
50:28not saying that the origin is, he is saying we don't want to talk about the origin, we
50:35want to talk about you, your distance from the origin is appearing in the form of your
50:50freckled face and distraught eyes, general sense of Deemita, inner empowerment.
51:17That's what happens when the particle that emanates from the origin develops an individuality
51:34of itself and decides to keep a distance.
51:41The saint is not saying the origin is and that is beyond his narrative, the discourse is not
51:58on the origin but on you. The origin is saint is sure. The way of knowledge is the way of
52:19scepticism, the way of devotion is the way of utter surety. The Gyanmargi proceeds through his scepticism
52:46about the universe. The devotee proceeds through his surety about the origin. The devotee proceeds
52:53through his surety about the origin. So, the devotee is
53:23of the origin, sure of the origin and disappointed of you. So, Akhil, depends on you. If you have
53:50some innocence, some innocence, then just know that that is no without proof, no without reason. And if
54:05you have sold yourself out to reason, then proceed to reason fully. Half-baked arguments are the curse,
54:12half-baked arguments are the curse, half-baked arguments are the curse, half-baked arguments are the curse,
54:39half-baked arguments and the support of the ego. It's not that the truth does not like arguments. It's just that the truth is not amenable to half-baked.
55:06fearful arguments that dare not go the distance. If you want to reason out, then have the guts to take reason to its very end.
55:33You have reasons to be on your own, play the game and avoid the center. Reasons fuel your activity.
56:02Why not reason things out fully? And that will take you to the real reason. The real reason is false. So, reason is nice.
56:09Truth likes reason because reason is self-destructive.
56:16If only you have the honesty to reason it out fully.
56:23What stands between you and the origin is not
56:24What stands between you and the origin is not
56:30Intellect or reason.
56:31Intellect or reason.
56:32What stands between you and the origin is not
56:37pseudo-reason.
56:38It's pseudo-reason.
56:44false.
56:45False.
56:46Incomplete.
56:47Incomplete.
56:48Biased.
56:49Biased.
56:50Incomplete.
56:51Incomplete.
56:52Amateur reasoning.
56:53Amateur reasoning.
56:54Incomplete.
56:55Incomplete.
56:56Incomplete.
56:57Incomplete.
56:58resilience.
56:59variables cannot,송ически may come down for all
57:00false.
57:03There are surprises there.
57:05Incomplete.
57:06Incomplete.
57:07Incomplete.
57:08Incomplete.
57:09Incomplete.
57:10false, incomplete, biased, amateur reasoning.
57:38Like a noise in the first class of logic, happily proving Plato and Pythagoras wrong.
58:08And how did he do that?
58:11Using his logic.
58:16Using his logic, he succeeded in proving the master logician's wrong.
58:23That's how the tiny particle on the periphery operates.
58:31It has its own reasons.
58:35Using reasons, it manages in its own eyes to defeat the one, defeat the origin from where
58:48all reason, all reason proceeds and into which all reason sinks.
58:55And how did he do that?
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