Only a person free from holding onto the ego attains to self-nature. Therefore, becoming spotlessly clean like the full moon, one becomes ever blissful and self-luminous.
On cessation of the sense of doing, all anxieties cease. On cessation of the anxieties, all desires cease. The cessation of desires is emancipation – and this is called jivanamukti, liberation while living.
Seeing all, everywhere, in every direction, as Brahman, the absolute reality – on the ripening of the feeling of such goodwill do desires cease.
Never be negligent of your allegiance to Brahman, the absolute reality, because that is the only death, say the ones who are well-rooted in Brahman.
Even if shifted aside, the algae do not lose time in covering the water again. Similarly, if a wise man swerves from his allegiance to Brahman even for a little while, illusions cover him.
In this sutra many valuable things are said – not only valuable but original also.
Only a person free from holding onto the ego attains to self-nature.
A very deep truth is revealed in this. The ego has not caught hold of you, it is you who has caught hold of the ego. The world has not caught hold of you, it is you who have caught hold of the world. Sufferings are not clinging to you, they are your very own creations. Sufferings are not chasing you, they have not taken any resolve to give you trouble; they come to you only at your own invitation.
Normally we do not think this way. We think: Why are there sufferings? Why is there this worldly anguish? Why this cycle of birth and death? Why does this ego torment me? How to be free of it? Constantly this thought runs within us: How to be free of it? You must have all encountered this question sometime or other – how to be free of it? – otherwise it would have been impossible for you to come here.
But this sutra will disappoint you greatly, because it says the very question of becoming free does not arise because the ego is not holding onto you, the world is not stopping you in any way; your births have not invoked you, it is all due to your own will. So it is wrong to ask, “How to be free of all these?” The right thing to ask is, “How, in what manner and with what trick, am I holding onto all this misery and trouble?”
One should not raise the question of becoming free of all these. The question should be: What is our methodology, what is the pattern with which we catch hold of sufferings? We go on catching hold of sufferings, and with our own hands we go on imposing upon ourselves more worlds, more births, more incarnations. The question should be: Why do we go on creating newer and newer expanses and skies of desires? This is what is needed to be understood.
This will have several implied meanings. One meaning will be that liberation is not some attainment which is to be achieved. The world is certainly to be lost, but liberation is not to be achieved. If you are ready to drop the world, then you will find that your liberation is already the case. You are already free, but you have managed to remain in bondage through great self-trickery.
If you have seen how parrots are caught in the jungles you will understand. A rope is tied across two supports. The moment a parrot comes and sits on the rope, he immediately hangs upside down because the rope has turned due to his weight. Now the parrot feels that he is caught. The upside-down hanging parrot feels that he is caught, badly caught; his feet are entangled, now there is no way to get away. It is the parrot who is clutching the rope tightly, the rope is not holding him at all. But what the parrot feels also appears logical: “The rope which has turned me upside down has caught me, it must be holding me!”