06.Attachment is not the cure of the disease

Attachment is not the cure of the disease.
Clouds rain as if happiness rains. Field bloom as if life blooms, In the autumn, the spring's seems excellence. In the abode of equanimity, the life's wealth rains.

At the first sight. Ayurvedic physicians advise not to lake unwholesome food. The unwholesome food germinates and enhances the disease and also gives shelter to the disease. Soundness of health comes from the treatment of the disease and by taking wholesome food because "Apathey sati kirn bhishaka, i.e. a diseased one taking unwholesome food for him the medicine is of no use. Each and every being born on the earth has come here with unhealthiness and is taking unwholesome food in the form of attachment, delusion forgetting rid of the disease. The attachment is not the treatment of the disease Well, it is the increaserof the disease of transmigration and is the protector of the roots of the transmigration. But we imprudent do not go forward even a foot without entangling in attachment. For giving coolness to the body scorched in the flames of lire, we are precisely warming the body in the tire itself and happily regarding it as the treatment of the burning sensation. But the lire is fire, it bums, not assuages the burning sensation.

For getting coolness for treating the disease of transmigration, there is need of proper self-accomplishment and not the means, re¬sources of attachment. Till today we have precisely caused destruction of the truth, of the restraint of our real-accurate wealth, of the attitude of equanimity, of our homogeneousness, of our sense of good feeling through attachment-aversion- infatuation, and precisely we got only ocean of griefs by the tradition / succession of accelerating the disease of transmigration and taking birth and getting death. The Ayurvedic physician says “ Pathey sati kirn bhisheg", i.e..

Vii' you are taking wholesome food then what is the necessity of medicine? Either there will be no suffering from disease or if there is suffering because of change in season then it cannot stay long. The change is the rule of the world, the nature of the substance. In ease there w ill be no origination, disappe;irance (destruction) and permanence then the substance would destroy becoming firmly fixed (not changing) i.e. being counterfeit/ deceitful. But if there is interference of others, of shelter, dependence, of support in the process of changing then that cannot make us happy. The self-dependence is needed for happiness. For. relishing taste of self-dependence the independence/ liberty is in¬dispensable. The self dependence is the identity of the judicious person. The wise/ learned takes support of only knowledge, that too not of the divisible kinds of sensory scriptural, clairvoyance, telepathy (knowl¬edge of others thought form) and omniscience but of unshakable indi- \ isible general knowledge without any kind of distinction. That very is self-experience in which the knowledge may experience knowledge. Precisely, the self-experience is the experience of knowledge. Distinc¬tion means uncertainty ambiguity- extrovert-journey, dependence. Therefore, the passionless scientist of discrimination does not think even about sin-virtue, of taking of particular prescribed food. The judicious, being of extreme passionlessness and absolute meditation, (i.e. in the state of indeterminate ecstasy) takes support of only the nature of en¬graved/ carved knowledge of the soul in the state of right knowledge about self, but when he is unable to remain in the nature of right knowl¬edge. does not turn in inauspicious flow of consciousness for saving himself from painful-cruel concentration but accepts the feet of the ju¬dicious one who is having experience of extreme asceticism (aversion from worldly pleasures) with the sense of useful right know ledge un¬derstanding him beneficial in the accomplishment of pure flow of con¬scious (Shiulclhopyoga) and take the support of the Panneshthi placed in the supreme position for moulding the conduct of restraint into the conduct of spiritual engrossment. Certainly, this support wiil cause immediate auspicious attachment with the Panneshthi but would not increase the disease of transmigration. On the other hand, it will do the work of cool treatment for extinguishing the burning sensation oltransmigration of birth afterbirths. But be careful, the cool treatment is. however, only treatment, i.e. the diagnosis of the disease and not the experience of complete good health. In case, the soul is not engrossed in the sell then this dependence (on the Panneshthi ) can place the adept off the track. The support is for going ahead on the path ol spir¬itualism not for staying. If engrossed delightfully in the wholesome tood in the form of auspicious flow of consciousness then only God knows what would be the fate of the patient suffering from the disease of attachment. Then, there is no wonder if this right wholesome food itself may turn itself into unwholesome. Hence one should take wholesome food also according to the need and as per prescription/ direction given by the great benevolent physician in the form of Guru got spontane¬ously then there will be no reason to be perturbed or frightened.

The way of ignorant walking with ignorance remains very long, he has to weep in births after births and many times in this birth. We should understand that and should try to save ourselves (from that).

Do not afraid and confuse by the fear of death. Do the devotion of Lord Jinendra. The death itself dies by devotion and this human being becomes immortal.

That very man is happy in the world who possesses less attachment and more contentness and that very is in distress who has attachment and discontentness volition more in quantity.