क्या ईश्वर है?

Question प्रश्न 68.

Does God Exist?

क्या ईश्वर है? 

--

Answer : उत्तर --

Could This question be asked in another way as the following :

What is God?

Again we could restructure in the yet another way for the sake of clarity :

"Who" is "God"?

Or even in the following way :

Is (The) God an Objective Reality?

The simple and plain Truth is :

Ishwara (ईश्वर)  is never God. 

Gods are so many, while Ishwara is the  Unique Principle though neither one nor many. Moreover it's not Zero or absence as well! 

So God and Ishwara are different and distinct from one-another.

The word God as is Gott in German and in Gothic, is a derivative and a cognate of the Sanskrit word gotra. Historically and traditionally also the "gotra" are as many as are those ऋषि /  seers who approached the Divinity (देवता तत्व), like-wise those Divinities too are as  many.The question of the monotheism or polytheism is therefore just absurd.

Ishwara is "What Is".

The phenomenal existence is all whatever appears and subsequently disappears.

However at the same time, inevitably some support is there, undeniable for all this apparent phenomenon which neither appears nor disappears. 

That foundation of the phenomenal is the Timeless Existence / "What Is". This could not to be grasped through senses or the intellect (thought) but is to be seen as the तत्वदर्शिनः / sages / seers could see.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।।

उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनः तत्वदर्शिनः।।

So who is an atheist?

Is an atheist one who doesn't believe whether Ishwara exists or not?

A monotheist believes that Ishwara is "One", a polytheist believes there are multiple Ishwara(s), while the atheist neither doubts nor believes if Ishwara exists or not, if Ishwara is one or many, a singular or a plural.

The origin of the word "Theo" in the Greek is in the Sanskrit word "धियो" / "धियो" as is there in the  गायत्री मन्त्र  / "gAyatrI mantra" :

ॐ भूर्भुवः स्वः तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्।।

धियो in the Sanskrit is a form of  "धियः" - plural of  "धी" - meaning thought or the intellect. This thought is singular or plural according to the situation.

धियः / धियो as in the gAyatrI mantra is in the plural Genetive case - meaning - of the intellect / thought / senses.

In comparison, Theo in the Greek is a cognate of the Sanskrit "धियः" / "धियो" which the plural, in the nominative case.

Again, the Sanskrit word "बुद्धिः" is a compound verb-root, a combination of the roots √बुध् and √धी . The first is used to indicate the illumination or the light, while the next in the sense of knowledge / memory.

Ishwara is to be known through the illumination only and not through the memory or knowledge. Knowledge or memory is experience. It is only the description of the Truth about Ishwara, and the description is never "What Is"; - the described.

The multiplicity and the singularity of intellect is described in the Gita in the following verse :

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।।

बहुशाखः ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्।।

Those who dwell in the intellect have an intellect of the kind with infinite branches and none takes them to the Truth, while those who understand, and see in the light of understanding have a single and unique approach to the Truth. 

***

 

67 The Spiritual

Dharma adharma and vidharma.

Question / प्रश्न 67

What is धर्म / Dharma, अधर्म / adharma and विधर्म / vidharma and how they are mutually and comparatively  related in any way to the अध्यात्म / The Spiritual (Reality)?

धर्म, अधर्म और विधर्म क्या है और उनका अध्यात्म से क्या संबंध है? 

Answer / उत्तर : The Spiritual (Reality) is the Universal Truth, The Unique underlying principle, unobstructed by Time and Place.

The Dharma, the adharma and the adharma emerge from The Reality / the Truth and the Sense of Time and Space / place too likewise appear to exist alongwith the consciousness of the self (undefined).

Consciousness implies sentience and sentience implies the consciousness.

The consciousness alone is Dharma -  pure, unalloyed, unspoiled, and One without the Other. This is verily the Unique and Underlying Principle and knows nothing as "other than itself". With the emergence of perception of the senses, emerges the idea of "This other" and "I" as "self (Undefined)". The "self' and This other essentially are though two aspects of a single and the Unique Underlying Reality -  Principle, this apparent bifurcation is because of a sentient organism.

The sentience in an organism (or in a living system) exists on its own but because of a physical world and accompanying physical body, gets focused onto this material body and all take it granted that this very body is indeed oneself.

The point is :

Is the sentience a result of the physical body or is the experiencing of a physical body because of sentience?

An example of the fire and the wood could tell us -

Fire is hidden there in the wood, still the burning of  the wood, and geting fire ignited, outer fire may help. It's assumed that fire as an element pervading all and  everything is not manifest and is manifest as soon the conditions make it happen.

Likewise the elemental sentience is all pervading Reality and is revealed as soon as there is a physical instrument is available to this elemental sentience.

The elemental sentience is therefore the consciousness irrespective of the physical,  individual body. Spread all over in the whole existence.

This may tell us and let us see how ब्रह्मन् / the brahman is consciousness indeed.

The subsequent behaviour of this consciousness or the elemental sentience is what may be called धर्म / Dharma, the essential nature of all and everyone / everything.

Discovering this essential nature of oneself as the self and abiding in this true self is the spiritual aspect of the धर्म / Dharma, the material aspect is the attributes of the material elements that is the basis of discovering the material science(s).

These attributes of  धर्म / Dharma are the spiritual or the material or both.

The spiritual attributes are pure essential धर्म / Dharma, the material attributes are the विधर्म / vidharm and the mixed effect is अधर्म / the adharma.

Two salient and the evident aspects - Existence (being) and Knowing are the two of the spiritual aspects, of the essential Dharma, while the assumption of oneself being something other than this is the becoming something else than the essential self. Again "not knowing" this Truth is ignorance of this essential self and even in this ignorance also there is the natural, spontaneous acceptance of one's being as being oneself. Both together are the foundation and the basis of the sentience in any individual life-form.   

***

  

66 The Belief-systems.

Question प्रश्न 66

--

What is the role of :

Ethics, Morality, Culture and Religion in

the progress of the Human Civilization?

Answer  :

Ethics, Morality, Culture and Religion  Could be a very helpful basis for setting up a criteria for deciding the right and wrong done by the individual in relation to the society.

Looks like this is true about a human society only and though mankind is a social animal, animals too need some kind of a society that supports their life and existence.

But it's possible and happens to the humans only that they either by tradition or because of having developed a language to connecting with the others that they build such a certain criteria that helps them understand the rules for coexisting in the society without minimum difficulty and troubles. This also helps them to survive and exist as individual and the society as well. These unwritten and unspoken rules and regulations together make out and could be called the collective norms of their :

Culture, Ethics, Morality and Relegion.

As only for the humans it is possible to have a society based upon and supported by such a facility like elaborately developed a language of their own, they can further communicate well with one-other in their specific society and can impose upon it these above norms as through communication or by force.

So these norms define the criteria upon which the rules and regulations about the collective behavior are imposed / decided.

The Seed, breed, need, creed, and the greed further the way of the individual and also the collective behavior, their mutual interaction, and the struggle between the two.

These factors :

The Seed, breed, need, creed and the greed govern the psyche of everyone in the society, indirectly or directly helping in taking shelter into some belief-systems or faiths, that strictly bind them at the individual and also at the collective level in some Custom, Tradition, and thereby Kay down guideline principles known as :

Ethics, Morality, Culture and Religion.

These all together form and impact upon the individual and the society and as the composite effect their clashes with other individuals and / or societies.

Civilization is one such a concept.

Discriminating between different Civilizations is therefore a misleading idea, because the whole and the entire Human Civilization that  is basically a one whole, undivided mankind, is in this way is broken up in fragments that really never exist.

With the beginning of this idea the clashes amongst the different societies becomes more and more violent only.

Awareness  and Attention, Understanding of this Reality is the only essential and the urgent way and the need at all times.

***

वैचारिक संबंध

Question प्रश्न 65 :

संभव, असंभव, आवश्यक और अनावश्यक के बीच के संबंध को क्या इस गणितीय सूत्र से व्यक्त किया जा सकता है? :

संभव : असंभव : : आवश्यक : : अनावश्यक 

--

संभव : असंभव : : कर्तव्य : कर्म

Is The following Relation between "the possible", "The Impossible", "The Needed" and "The Unnecessary" could be Mathematically expressed  by :

Possible : Impossible :: Needed : Unnecessary?

क्या यह नया आविष्कार है?

Is It  A New Discovery?

Here the Mathematical expression is in terms of ratios between all these four elements assumed as numerical  mathematical quantities.

Problematics - A New Perception / Approach in :

THE EVENT MANAGEMENT .

In simple terms it is about the ratio between the four quantities say : 

a, b, c and d for example like this -

a:b::c:d .

This is a statement of :

A problem in the Event Management  - if "probabilty" and "requirement" could be quantified.

~~~~~~

A Practical Example in the "Applied Problematics" of the above could be as below :

Suppose our problem is about the event as "the Life Expectancy" and the object is some living being. For example a pet animal suffering from a terminal disease.

This could also be thought to be an example of "Mercy Killing", or may be one of Euthenecia.

So the whole question / problem is about "Decision Making".

What could be done and whether it is possible or impossible? 

This again applies to the freedom of choice.

Philosophically ; 

Does a anything like the so-called

"freedom of choice"?

Really exist?

---

Leaving out this post unconcluded.

***

64. What Survives?

The Outliers.

Question  प्रश्न  64.

P O E T R Y

Did You Ever Wonder, 

What Survives In The End?

The Fear Of The Death,

Or The Death Of The Fear? 

Did You Ever Wonder, 

What Survives In The End? 

At The End of The Life,

In the Life Of The End, 

At The End Of The Time,

At The Time of The End?

What Survives, 

What Outlives,

Did You Ever Wonder?

Just That No One Knows,

Or No One Is There To Know?

***

63. The Trinity

The  Three  Divinities

त्रिदेव 

Question / प्रश्न 63

What is the Role of the devatA?

वेदों-पुराण वर्णित देवताओं का क्या महत्व है? 

--

भाग्य, प्रारब्ध, और दैव

With reference to Veda, purANa, and the smRti the roles of the different devatA / Divinities differs accordingly. The Veda is the way of worship of the 33 forms / कोटि of the divinities, therefore their objective is fulfilled through yajna / यज्ञ only. As all these Divinities govern the mundane or the worldly existence, may be properly approached by meticulously following these rituals. This doesn't need an idol as such.

The same 33 Vedika Divinities could also be approached through worshipping of their so many and as many forms and names according to the faith श्रद्धा  of the individual मनुष्य.

Accordingly as pointed out in the Gita - Chapter 17, stanza 2 and 3, this faith in all human beings is of the three kinds :

त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा।।

सात्त्विकी राजसी चैव तामसी चेति तां शृणु।।२।।

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत।।

श्रद्धामयं अयं पुरुषः यो यच्छ्रद्धः स एव सः।।३।।

(श्रीमद्भगवद्गीता अध्याय १७)

The three kinds of faith / fate could be in the following three forms :

सात्त्विक the pure unmixed mind, 

राजसी / राजसिक with the orientation and the tendencies of the mind influenced by conflicts like the desire and the fear.

तामसी the kind of a mechanical mind-set that doesn't discriminate between good or bad, auspicious or inauspicious.

All creatures - the sentient beings are born with the mind that is controlled by the conflict as is pointed out in the Gita, Chapter 3, stanza 27 

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत।।

सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप।।२७।।

(श्रीमद्भगवद्गीता, अध्याय ३)

Accordingly everyone born with any of these above three kinds of the natural tendencies prompted by them behaves following the inborn faith / श्रद्धा .

Again, through this inborn natural faith everyone is spontaneously attracted to certain kinds of activities in the life.

The three factors that decide one's life are directed respectively by the three Divinities (देवता / दैव) - ब्रह्मा, विष्णु, रुद्र -- BrahmA, ViShNu, Rudra.

These three are the divinities / divine powers that control the life of each and every individual and the collective mind of a group of individuals too.

BrahmA having created the entire world of the sentient beings and the insentient things is the Fate / faith / भाग्य / one's lot as already chalked out and destined to happen in the projected future, while viShNu is this very now that maintains the balance of existence as a whole. The third Divinity, namely Rudra sums up all activity and takes the existence either of the individual, the collective life and the totality of the world (Universe) to the state of inactivity where all activity, even the "Time" comes to hault. Then again wakes up to another emerging and new Reality and a new Universe manifests up This whole cycle repeats endlessly till the individual ultimately discovers the Self,  the underlying Principle: the Immutable Unique Reality, that is ever so untouched by the phenomenal manifest existence.

Veda is the constitution of this process purANa is the way of connecting at the worldly level with the divinities, while smRti is the Cosmic Memory.

This is again according to the faith of the individual mind.

This is verily and strictly the discipline - The way of the True Dharma, and there is no other alternative way to attain happiness in life and in the after-life as well.

There are other divinities like the:

अग्नि, सूर्य, इन्द्र, वरुण, पृथ्वी, यम, मातरिश्वा, नासत्यौ,  they are but the various names and kinds of the same Ultimate Reality - the Brahman / ब्रह्मन्  /  ईश्वर and are to be propitiated by all these various Vedika rituals.

The paurANika / पौराणिक divinities are those who are worshipped according to their various names and form to attain prosperity, wealth, health, happiness and other worldly successes like reputation, power and fame etc.

***

C P T S D / हादसे

Question / प्रश्न  62.

What is - Complex Post-Trauma Stress Disorder ?

मन्दिर क्यों जरूरी हैं?

--

Life is such an incidence where one has to face many a challenges, successes and failures. Coming into existence is known as भव / birth in a world.

One never knows if one was ever there or was not before the world where one has come to live one's life in the world. One doesn't even know that if the world known existed before me or if  I'm / I existed before the world existed.

This is the Very First Trauma one has to come face to face as soon as one comes to exist as someone as an individual in the world. Where one finds caught in the primal ignorance about oneself and the world around oneself. After having born in a physical body, what is known as the birth, one can hardly grasp the situation and knows two realities only -

The First and the prominant one is :

I AM, and the Second, the next one is :

I KNOW.

Neither of the above two Realities are known through the senses, the experience, feeling, thought or the logic, but only through perceptions. No book or education, no teacher can give the understanding, intelligence, this spontaneous conviction which never needs any proof, evidence or kind of confirmation any whatever, that could be provided to one here, where one is caught in inattentively, inadvertently, unconsciously and unwarily.

The Third is :

The consciousness of oneself and the world which both appear to happen concurrently in the same moment.

The Fourth is :

The experiencing, the recognition and the memory born of them as the inevitable consequence.

This may be perhaps the essence of the life of an animal. The stage of the animal-life, where still no language has a role, and the consciousness at this stage is of an animal trapped in the conditions around it.

The two prominent conditions that are felt and experienced by such an animal are : Time and Space, and of the two again - a moment and a place are the only direct evidence no one can deny, refute or fight with. Both of the two could however be extended in and according to the faculty of the kind of the imaginative attribute of consciousness alone and that gives rise to Time with no beginning nor end and likewise the Space that too is without a beginning and without an end.

Evolution of the Human mind takes place when in this consciousness of the animal kind, emerges out a word and the word is given a Sense and a meaning. The Sense is sensitivity and depends in the sensibility, while the meaning is a word or set of multiple words put together in some order conventional or just out of necessity. With this animal stage transcended and the consciousness evolved even more, the mind possessing the power of words gets entangled in "thought" and this mind is again the next trap where in human consciousness they devise or discover what is the basics of a Language. Such languages come  out in the beginning of Civilizations. The two prominent kinds of them are The prAkrit and the Sanskrit. One of them, the First is the devised form of any of the so-called many languages, while the another - namely Second, the Sanskrit is the discovered form that is about the structure of a word and it's use for a specific purpose.

It's like Laws of Science. No one one knows who might have ordained the laws but one can somehow discover how the law function and govern the life of the individual, the collective and the totality in all respects.

These Laws are verily therefore the Lords of the Life (and death) too of all the living beings, and the things also because things also follow the Laws and only because of this, the scientist could discover, establish and make of this into a body of the "Knowledge".

What about the consciousness?

Is the consciousness something other than Intelligence? At the individual level this is limited and restricted to the physical body, and also collective as well. The collective is "species".

There are so many of them; known and unknown. Don't they all behave according to their common nature?

This common nature is verily the Sphere of the Lords that govern the animal kingdom and likewise the plant and human too.

They could be approached through and propitiated by means of certain voice-patterns that is called mantra and the Lords are called devatA.

No one of them could be said Lord  Supreme, but the Lord Supreme is also a Reality that governs all these lesser Lords.

The enquiry and research, discovery of all this is what spirituality is all about. 

Therefore the three stages of this are the material / physical, the divine / occult, esoteric and abstruse, and the third the Principle that governs  the whole The one Who rules over all this existence. And this Principle is therefore not a specific individual or a person as such. The Principle or the Law Alone is the Ishwara.

Neither one nor many, because one and many are but attributes of the things and the beings - sentient or the insentient. Neither fractional nor a sum total of its manifeststations.

The Principle alone is the Ultimate.

The Omnipotent, Omniscient and the Omnipresent Intelligence, the Self.

***

 

 

 

अयोध्या

जन्म जन्म की प्यास!

जन्म जन्म से प्यास तुम्हारे दर्शन की!

कब आओगे मेरे राम अयोध्या में!

मुझको है मालूम सुना था पहले भी,

तुममें सब है सबमें हो तुम, यहाँ अभी!

जब तक किन्तु हृदय में मेरे थे विकार,

तब तक था तुमसे मेरा मिथ्या प्यार,

विषय सुखों के आकर्षण से था मैं मुग्ध,

संबंधों से मोहित कामनाओं से लुब्ध,

तब तक तुमको बस जाना था नाममात्र,

कैसे हो सकता था तब तक कृपापात्र?

मतिहीन, मूढ, अविवेकी था मैं अविचारी, 

दंभ भक्ति का करता रहता था भारी,

सब पर ही कृपादृष्टि है यद्यपि तुम्हारी,

मैंने अपनी ही आँखें मूँद रखीं थीं मेरी,

संसार की आशा तृष्णा ही वह थी मरीचिका,

जिनके आकर्षण में था पूरी तरह बिका! 

क्षणिक संबंधों की भंगुरता थी कहाँ पता,

नित्य-अनित्य भेद पर था तब ध्यान कहाँ,

सुख में हँसता, या दुःख में रोता ही रहता था।

पूजा भी करता था मैं तो कहता जाता था :

सियाराममय सब जग जानी,

करहुँ प्रनाम जोरि जुग पानी! 

पुनि पुनि चन्दन पुनि पुनि पानी,

ठाकुर मर गए हम का जानी!!

और खिलखिलाता, हँसता भी जाता था! 

बार बार खुद से कहता था मन ही मन में,

चिन्ता, भय, लोभ ही बसा रहा मेरे मन में!

तब तक मेरा यह सारा ज्ञान मेरा दंभ ही तो था,

छल कपट हृदय में, सब पाखंड ही तो था!

अच्छा हुआ ठोकरें खाता रहा सदा ही मैं, 

तुमको भूला, संसार न पल भर भी भूला मैं!

तुम आओगे तो दोनों चरणकमल तुम्हारे यदि,

छू भी पाऊँ तो मैं कृतकृत्य धन्य हो जाऊँगा,

और कहाँ जीवन में मैं ऐसा सुख पाऊँगा!

***

यदि हृदय अयोध्या हो जाए, 

तो राम वहाँ पर होंगे ही!

सियाराममय सब जग जानी,

घट घट में रमते हैं जो अन्तर्यामी।

***

61. What and Why?

Question / प्रश्न 61.

---------------------------

What are the chief perspectives that govern our Life?

कौन से प्रमुख परिप्रेक्ष्य हमारे जीवन को परिचालित करते हैं?

What perspectives influence the Life and What is the impact of the Life on them? 

--

A baby tries to know "What?"

What is this, what is that?

For a baby whatsoever and everything around is something, the baby grasps through the senses. And the moment that thing is given a name, the baby begins to remember the spoken word or the name and to associate this word with the thing the baby wants to know.

Then as the baby grows up, and learns to understand the various activities of the  many kinds and can perform them even without giving a thought to How this is done. For example riding a bicycle or a tricycle.

Once the baby (or now the child) learns to utter a few words and can associate a material object to a word or a group of a few words, begins to "think".

With the beginning of  the "thinking", the faculty of imagination grows and then the child can have a mental and virtual world of oneself.

This newly gained imaginative power in the child begins asking the question :

"Why?"

Because now the child can relate to and reason out that something or whatever  happens, happen so because of so many causes and reasons. And though there are numerous such causes only a few of them were earlier seen related with one-another.

First of all the idea of "Time" enters the mind of the child as one of the many and several perspectives grasped in memory.

In the memory and imagination, those many words learnt and the experiences gone through are linked together in a tentative form of network in that Time-frame" originally created by the mind.

Then "causes" and "effects" are sorted accordingly and the idea of an unknown "future" takes hold. 

As there are so many and in fact maybe infinite such causes, and only few could be there within the knowledge, another far more related but conjured up idea of "Uncertainty" as a reality governs the mind. 

The Primordial Existence, the Totality of "What Is", is denoted by  ॐ - the sacred syllable.

Nature the principle that emerges out from this  ॐ is denoted by भूः, - another sacred letter which becomes "be" or "to be" cognate combination words  - तु भू, Next is the sacred letter  "भुवः" / भवनम्, equivalent of "being" the totality of the animates / sentients and the inanimates  / insentients.

Then the Existence Principle manifests as the sacred syllable  "स्वः" / स्वीय - the Greek / Latin word "sui" , indicating the "self".

Nature helps the "sui" as and in the child in developing in a mental frame-work of thought and one gets begins to live the life of the "Indivdual" one's own self and the relative assumed world, where a part is known but the rest the unknown forms a far more formidable unknown and uncertain too.

The life of every individual therefore is the expanse and expansion of verily the ॐ / ब्रह्मन् /"Brahman"" only. 

This is how the ब्रह्मचर्य - आश्रम - the first  stage of life is the activity and behaviour, the character and the characteristic of all living beings born is like this without any option or choice.

If the purity of this childhood mind could be protected and preserved anyone such could learn and be proficient in the  वेद / the Veda - either in recitation, activity,  knowledge or in wisdom. Respectively - the mantra / मन्त्र, performing the activity / ritual / अनुष्ठान / कर्मकाण्ड / the scripture /  शास्त्र, and the sphere of understanding / प्रज्ञा.

The same is encapsulated in the mantra ॐ भूर्भुवः स्वः तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्।। 

Therefore this aphorism to be meditated upon.

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।।

तयोस्तु कर्तारं मां विद्धि अकर्तारमव्ययम्।।१३।।

(गीता अध्याय ४)

Enumerates the same Principle in the above lines if Chapter 4,verse 13

Here the four-fold Brahman has been described as the one who performs the activities like manifestation, functioning and the withdrawing of the World as a whole, unique and singular Reality.

And the two aspects of this Brahman are the "sense of the doer-ship" and another the "sense of being one who lacks action and activity".

The sense of "What" and "Why" are the external qualities of Brahman, and the sense of "Who" and "I" are the internal qualities.

With the emergence of the external, the idea of a world other than the self also is there and with the dissolution of the idea the world too is dissolved.

The sense of "How" projects the idea of "Time".

"Why" and "How" are the external nature - बाह्य प्रकृति, "Who" and the "I" are the internal nature /  अन्तःप्रकृति .

The two are counterparts of one and the same Unique Principle. 

These are the chief perspectives that govern the Life, and the Life as whole too governs the perspectives.

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60. मोह और आसक्ति

Question / प्रश्न 60

मोह और आसक्ति के बीच क्या भेद है? 

What is the difference between the delusion and the attachment?

--

एक बहुत पुरानी कविता जो कभी अधूरी लिखी थी, कल रात्रि में एकाएक पूरी हो गई :

जिसका कहीं भी कोई भी 'घर' नहीं होता, 

उसे किसी भी चीज का कोई भी डर भी नहीं होता, 

और फिर यह भी इसी तरह से और इतना ही सच है,

कि वो शख्स दर-असल कभी 'बेघर' भी नहीं होता।

'मोह' है मन का ठिकाना जो कभी स्थायी नहीं हो सकता और मन का यह ठिकाना, उस ठिकाने की तलाश और उसे बनाए रखने की सतत कोशिश ही 'आसक्ति' अर्थात्  attachment  या ममत्व / मेरा - इस प्रकार का विचार या भावना है। यह ठिकाना ही है 'घर'।

'बेघर' होने का अर्थ है इस मोह का नष्ट हो जाना, अर्थात् यह स्पष्ट हो जाना कि 'मेरा' कुछ नहीं है, और न कभी हो सकता है। यह स्पष्ट हो जाते ही जीवन में आने जाने वाले सुख-दुःख भी 'मेरे' नहीं रह जाते हैं। कोई भी वस्तु, व्यक्ति, विचार, कल्पना, भावना, तब आने-जाने वाले अतिथि की तरह प्रतीत हो सकती है।

जब 'मेरा' कुछ नहीं, तो "मैं" भी कुछ नहीं रह जाता है। 

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