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T
@il6ngofl
GOAL OF HUMAN LIFE
GURUJI

God has created this universe and all the things in it.
Why did He create? What is the benefit l-{e gets from such

creation?WhatisthepurpoSeofcreation?Baffling
questions, defying rational explanation

!.

The scriptures say that this birth is due to the deeds

(karma) done in the previous birth; the previous birth was
due to the karma of the earlier birth and it goes back ad
infinitum. People with rational mind ask : what is'the karma
for the first birth ? lf birth is due to karma of the previous
birth, what is the cause of the first birth is the question: A
right question

My Guru is Sri Gnanananda giri swami, who lives

at Thapovanam. He is wisdom personified and is always
immersed in the sea of supreme bliss. ln lndia, we call this.
wisdom as Jnana; God consciousness or supreme
consciousness. Such exalted state is Bliss. He used to
impart words of wisdom to the commoners in simple words
and parables. very easy to understand by all and no
{
knowledge of scripture or high-sounding jargons needed.

once the judge of Madras High court Krishnaswamy

Reddiar (KR) accompanied me to Thapovanam- He has an
enquiring mind and he used to confront all the Sannyasis he
**i by nir query which is first, Janma ( birth ) or karma
(deeds)? This is like the tamous riddle - chicken or egg first
or seed or tree first ? He did not get any convincing answer
from the ,unnyasis he met and ne enjoyed their discomfoi't'
When he came to Thapovanam, he wanted to test my
Master also with this question. He asked Him - Swantfi, what'
is aII this tslk about karma, janfito, universal saul, tndividual
icneoP'4rb 6lsner&UOPF)

45
Ogae?ur 2A14
@rr6urgofl
sortl, heaven and hell ? lf karma is the cause of birth what is

first karma 7
rr
A good question indeed " swamiii repried . " Those
who come here do not ask Swami this type of question." said
the

Swami.
KR was taken back. Swamiji continued "They come
here seeking worldly things, You have asked me a different
question and you must get a satis{actory answer " said

Swami.

'

Swami told him " you have travelled a long way. you
must be hungry. Go to the kitchen and have some food first .
Let us talk about your problem l&ter "
After lunch, KR wanted to continue the dialogue from
where he feft . He asked Swama o.' I had lunch Swami and
naw please clarify my doubts "

Swami replied :" yau look tired due to the long

journey. Restfor a while and come "
After resting for a while, KR carne again and asked
Swami tg clear his doubts. Swami smilingly iold him that he
will get the answer the next day. So saying, Swam! retreated
to his room.
The judge thought that Swami does not know the
answer and so he is buying time. The night passed and the
sun rose the next day. The same story again, KR persisting
with his question and Swami asking ni* to stay to get an
answgr.

Swami made him to stay for some more days. The

judge had an important case to hear and hence he wanted
to take leave of Swami. He asked me to get Swami's
permission to return. t went to Swami's room and explained
to him the position. Swami told me "JVo, Iethim stay tonight.

*p

T
i

46
5aeiur 2A14
@n6rIgGttl
He cnn go tomorcow after partaking the mahs{rrssadam.
Itloreover how csn he ga iftnout getting s satisfactory
answer to his question. It fs not fair to send him without
clearing his doubts tt l came back and told KR that he can
go the next day after lunch. KR felt that if $wami has asked
him to go next day, there must be some reason. So tre

stayed.
Next rnorning KR and I had dharsan of Swami, after
drinking coffee earrly in the morning. After some time,
$wanni, as usual, asked us to go and drink coffee again and
come . We did so. Bowing 'oefore Swami, KR'told Swami
that he would like to return today because of some urgent
case to be heard.

SWami Said : " yes you cfin return today," Then he

casually looked at him and pointing out to him the coffee
stain on an otherwise pure whlte clothes, Swami asked him
when did his clothes got the stain. KR noticed it only after
Swami pointed out this and is scratching his head to
remember when he split the coffee, but he is not sure, this
morning, or yesterday ? He could not recall and say with
certalnty when his clothes were stained.

" See, you itre nat nble to sny vt hen the clathes got the
$re not eertain sbout, the happenings of the
recent past, How then {ire we going to say what, had
h*ppened during ewr previous births ? When your cnothes
flre stained, whst is required is removing it. You do not have
to resesrclz ss fo wken it happened brecfiuse such sn exercise
is fwtile. Your rese&rth vttsuld nat remove the stsin' Instead
of wasting ysur time on such useless exercise, better take s
s$sp and wash your clothes and rernave the stain." Swami
caffee-stsin.

VoLt

said.

Adding, Swarni said " Forget whst, caused fftls birttt.

6ff

*5tCIry*dteeoenu

Glu#lgu$pp

Goreurunrb

r
f
I

Soetor

47

2C14

e'nangorfl

Ysu wan't get

any satisfactory answer. You are now born es a

human being.Your aim shauld be'to escspe frorn this cycle of
birth qnd death. Yott must find aut s way to get immersed in
the {rcesn of bliss, pure comscrousness and avoid the clutches
of samsara. your search into the past wilt not lead yau to the
Reality, tl
What a precise expianation!. You are born in this
world . Do not waste your time ta find the cfluse, Instead,
.seek salvation. That is the goal of hwman life"
Assume that a cobra has encircle{ nround your leg.
Are you going to find out how did it conte, how did it encircle
your leg ? No, you will try to shske off the cotbra and escape

from its vennmous fangs. $fm ilnrly, you happen to be in this

cobweb of sams$r. Are you going to find out haw you got
entangled in it or {ilre yCIu going to find out, ways and menns
ta escfipe frorn this sfimssrcr. This is the point he made,
without any long philosophical discotirse or any quotaticn
from the scriptures

'

Sirnple and easily i.rnderstandable language

This is the unique way of Swami educating the

devotees. i{e puts you at ease anei gives explanation in an
easily understandable |anguage. Minimum words and
maximum impact.

Doubts cieared, KR bowed before Swami and took

leave of Swami.
Then a question arises . IIow da we attain the goal of
human ltfe ? What nre the wfiys and rneans ?.
OnIy s l],Iaster who hirmself is a realised soul cfin
guide you to the destination, for he knsws the wsy, IIe is
already there. The Master fs God, They flre $ne and i,he
seme. Without Guru's grflce, Jraw c$nnot get liberation.
*;ppeuAs srenorcrfi aarnia Garflrorr-n$

2cl14

ogsstor

48

@n*e{

He leads you through one lf the two methods, suited

to your mental equipments and tendencies a'ccumulated
path of
over many past births (catted vasanas) . one is the
The
God.
Gnana , and the other is Bakthi or pure love of
He
methods vary according to the disciples' capabilities'
chooses the right method for You'
Lord Siva csme down as Lord Dakshinamurthy to
irnpart wisdom to the four sages, Brahmo's sons. The Lord
the four
did not speak at all. H; sat under a banyan tree and
not ask
disciples sat just o|posite to him. The disciples did
is
wisdom
anything, The teacher did not say a wor!'
',y'the
It
passea-in from the teacher's hesrt to the discipr:t' heqrt.
is a question of feeting - feeling of gneness with ,h? lynreye,
fs it
words can not, mtake, you see the "T1uth within"' How
anyone to getwisdom without speakifrg, without
possible

for

any big lecture, You rnaY ask'

shall give

you an example.

A housewife bo*owed
expenses,

from a money-lender to meet the hausehold

which she cauld not repay in th stipulated time, Her
daughter was of myriiageable oge and the prospective
girl she
bridegraom was commg on one evening to see the
She
wanted to buy some"sweets and estables for the visitors'
and
went to the maney-iender to borrow some more money,
sfter a long srgument about the outstanding dues, the
the
moneylender reiented and gave her some money on
promise that, the housewife would return the entire money
-the
next day, llnfortunately for hen the moneylender
were still
reached her hause in the evening when the vfsltors
manT{e\o:,
there, The housewife gotwowied because if the
started shouting, her family image w2uld_be':'":o:o"so
looked at
she just looked-at him on! the mo2eflender also
her snd from her facial expression, he understood the
money. The
situatio,m gnd returned without demanding,any

money

$uurflu

Garanrun6

gSoetDr 2c14
49
@ff6{Tgafl
rnoral of thts story is,,that euen in day-to-day life, we pass on
messages without speaking. Is it not possible for the Lord to
convey many things in silence and Is it not possible for the
wise sages to receive the message? Truth is conueyed only in
silence. It rs passed on from the Master's heart to the
disciple's heart,lVo spoken words are necessary.
An important pre-requisite is that the disciples must
be ready to receive it. This path of'gnana or knowledge of the
Supreme r's drfficult. ft needs study of the scriptures,
assimilation of the essence of the scriptures, discrimination
between what fs real and what is unreal (nithya-anithya
vasthu vivekam), determination (known as vairagya), sn
imtense desire to get liberation (called mumukshutva) and
spiritual sadhanas like srnvafio, manena snd nidhyityasancr,
This is a long path and quite ardous. It is not possible for an
to follow this path to liberation.

The easier path to salvation is love of God qnd

surrender to the Divine, There qre various forms and
nqmes of God and this type of worship is called saguns
upasana. The formless (nirguna Brahmam) takes the form
you wish, It might be Siva, Sakthi, Ganapathl Murugan or
Vishnu. The best form of course is that of Divine Mother,
Because the Mother is always full of love for hter chiWren and

takes good care

of her children, forgetting their

shortcomings. Surrender to her and she will lead you to the

destination. She leads you from the ssguna to the formless.
When yau worship the Divine in some form, when
your love for God in some form gets Intense, the form slowly
vanishes and your worship is turned inwards. The Supreffi ,

lives in your heart and you will"experience IT as your

sadhana (practice) reaches the peak Remember Guru's
grace only guides ydu to perfection.
Radhe Krishna!
ertonyarur$errpri 6lonoir@6 Gcnu

uur-

Gorreuurunrb.

UNDERSTANDING GREED
Osho

Just to understand the nature of gr,eed is enough. you

to get rid of it; th; very
understanding will clarifythe whole mess.

need not do anything else

Man is full if he is in tune with the universe; if he is not

in tune with the universe then he is empty, utterly empty. And
out of that emptiness comes greed. Greed is to fill it: by money,
by houses, by furniture, by friends, by lovers by anything,
because one cannot live as emptiness. li is horrifying, it is a
Ehost life. lf you are empty and there is nothing insiie you, it is
impossible to live.

To have the feeling that you have much inside you,

there are only two ways: : either you get in tune with the
universe.... Then you are filled with the whole, with all the
flowers and with all the stars. They are within you just as they
are without you.,That is real fulfillmeht. But if you don't do that,
and millionb of people are not doing that, then the easiest *"i
is to fill it with any junk.

I used to live with a man. He was a rich man and he

had a beautiful house. And somehow he became intetested in
my ideas; he listened to a few of my lecturs, and he invited
ffi, saying, "Why live far away, out of the city? I have a
beautiful house in the city and it is so big; you can have half of
the house. And I am not going to charge you, I simply want
your presence to be there in my house.',
was living outside, in the mountains, but it was difficult
to come from there to the university. From his house the
university was very close. His ho,use had a beautiful garden
and was in the best locality of the city, so I accepted his
invitation
I

Ot$orona& dlrflBo

Gorerfurr_nr_b

oSoeiur

2cl4

51

grr6urgofl

But when I went into his house I could not believe it; he
had so much junk collected that there was no place to live. The

house was big, but his collection was biggen..and a collection

which was absolutely stupid. Anything that he could find in the
market he would purchase. I asked frir, "What are you going
to do with all these things?"
He said, "one never knows, some day one may need
it. "
33rtt.r

But," I said, "where is one going to live in this house?,,'

So much furniture of all ages...becauseif,r Europeans had f"t
the country so they had to sell all their tnings. He could not
have enough; he managed to purchase anything, things which
he did not need. A car was standing in the porch which always
remained standing because it was too old, brokelt. And I asked
him, "Why don't you throw it away? At least to clean up the

place... "

He said, "lt looks good in the porch.,,

All the tires were punctured; it was of no use. Whenever
you had to move it from here and there, you had to push it, pull

it back- And it was there, rotting. He said , "l got it at a v-eiy

reasonable price. lt belonged to an old woman who used to be

a nurse here and who has-gone back to Englqnd.,,

But I said , "lf you were interested in purchasing a car

then at least you should have purchased a car which moves.,1,
He said, "l am not interested in movement. My bicycle

is per:fectly good." And his bicycle

*", ulro; ;;;;.-vo,

would know that he was coming from one mile away, the
bicycle made so much noise; it had no mudguards, ho chain
cover; it must have been the oldest bicycle made. lt had no
.

horn.

He said, "There is no need for a horn. lt makes so

much noise that at least for one mile ahead people are already
@(D eflannpdDruo errL ef,orrrn6o Gor6utnaffi

g5aetuc

2C'14

53

gne'urgofl

cannot sit on a sofa that is touching the roof. And I asked,

]

"Why?"

"He said, "you don't understand ; the pricel

And
someday I may get married" - he was not married - "and I may
have children and they may need all these things. You don't be
worried,everythingwillbeofsomeuSeSometime.''

Even on the road, if he could find anything lying there

which had been thrown by somebody, he would pick it up. One
day he was watking with me from the garden to'the house and
he found a bicycle handle, and he picked it up. But I said,
"What will you do with a bicycle handle?"
He said, "You don't understand. I will show you." I went
with him. tn his bathroom he had almost a bicycle - just a few
things were missing. And he said, 'All these things I have
picked up from the road. And I go on ioining them and putting
them together. Now a few things are missing. The chain is not

there, the seat is not there, but I will get them. Somebody is
going to throw them away someday. Life is long, and what is
the harm? lt looks perfectly good in the bathroom,l'
Greed simply means you are feeling a deep emptiness
and you want to fill it with anything possible; it doesn't matter
w:hat it is. And once you understand it, then you have nothing
to do with greed. You have something to do with your coming
into communion with the whole,, so the inner emptiness
disappears. And with it, all greed disappears. That does not
mean that you start iiving,paked; that simply, rneahs you do not
live just to collect things,,Whenever you need something you
can have it.
But there are mad people all over the world, and they
are collecting.... Somebody is collectlng money although he
ne\ler uses it. That is stranEe. ln the commune, we had made a
sticker for cars: "Moses earfls, Jesus saves, Osho spends."
e

(DGl u

r(ggt rb Gcnrb G u $l pp 6nlone $ qg* e

G or

eorun

$aeiou 2C14

54

gn619arfl

A thing has to be a utility; if it is not a utility then there is

no need for it.
But this thing can take any direction: people are eating;
they are not feeling hungry and still they go on swallowing.
They know that this is going to create suffering, they will be

sick, but they cannot prevent, themselves. This eating is also a

filling-up process.
So there can be many directions and many wa)ts to fill
emptiness, although it is never full;, it remains empty, and you
remain miserable ,because it is never enough. More is needed,
and the demand for more is unending.

t don't take greed as a desire; it is some existential

sickness. You are not in tune with the whole, and only that
tuning with the whole can make you healthy. That tuning'with
the whole can make you holy.

It is strange that the word health, and the word holy

both come from wholeness. When you are feeling one with
wholeness all greed disappears. Otherwise...what have
religions been doing? They have rnisunder,stood greed as a
desir,e, so they try to repress it: "Don't be greedy." Then one
moves to the othe-r' extreme, to renounce.. One collects the
greedy person - End the person who wants to get rid of greed
starts renouncing. There too there is no end.

enlightened for the simple reason that he still carries three sets
of clothes just three sets of clothes, which are absolutely
necessary. One you are using, one has to be washed, and one
for emergency reasons...someday the clothes may not come
from being washed or.they, are not dry, or it is raining the whole
day. So three Seems to be very essential...one emergency....
Mahavira is absolutely against greed. Now, that has
taken to an extreme form; he is naked. Buddha carries a
St$ar,ou$lein a9l$lcorren

rfp

Goronorunrb

ggeeior 2C14
55
@n6rrgofl
begging bowl. Mahavira cannot accept it because even a
begging bowl is a possession, and an eflightened man,
a,ccording to him, should not possess anything. A begging
bowJ...it is made of coconut. You cut the coconut 1n the
middle...and there are special coconuts which are very big.
You cut from the middle, you take all of the fruit out, and then

two bowls are left, hard shells. That is the cheapest thing,
because they are thrown away; you cannot eat them. To have a
begging bowl and to call it being possessive is not right.

But when you see greed as a desire and you become

stubborn, going against it, then everything is a possession.
Mahavira lived naked, and instead of a begging bowl he used
to make a bowl of his two hands. Now it was a very ditficult
thing: his two hands are full of the food and he has to eat just
like the animals, because he cannot use his hands - so he has

tousehismouthdirectlytotakethefoodfromthehandS.
Everybody in the world eats sitting. But Mahavira's idea
is that when you eat sittihg, you eat more. Now this is going to
the opposite extreme. So he was teaching to eat food standing
standing, with the food in your hands; it is such a strenuous
thing. You can take food, only one time, so whatever can fit in
youi t*o hands at one time is one meal. You have to eat it
standing, and everything has to be taken together, sweet, salty,
and they all get mixed. That is Mahavira's idea of making it
tasteless, because to enjoy taste is to enjoy the body, is to
enjoy matter.
To ffie, greed is not a desire at all. So you need not do
anything about greed. You have to understand the emptiness

that you are trying to fill, and ask the question, "WhV arn I
empty? The whole existence is so full, why am I empty?
Perhaps I have lost track; I am no longer moving in the same
direction, I am no longer existential. That is the cause of my
emptiness."
GOneurrui,-rpfl
7

.g$lt,b Sp$lp$,i

Glonafor$(g$s Gorarurunrb

20'14
So be existential.

boeioL

, ,

56

gr6ur6lofl

'

Let go, and move closer to existence in 'silence and

peace, in mJditation.

overflowing - of ioy, of blissfulness, of ,benediction. You have

so much of 1t that you can give it to the whole world and yet it
will not be exhausted

Thatday,forthefirsttime,youwillnotfeelanygreed
for moqey, for food, for things, for anything. You will live
naturally, and whatever, is needed you will find it. And you will
live, not with a constant greed that cannot be fulfilled, a wound
that cannot be healed.
Copyrighf ; OSHO lnternationat Faundation. IJsed with permission.)

fr
With

Best Compliments From:

srNcE 1966

MANIKANDAN GROUP
GOCHIN r 6g2 016.

MANIKANDAN AUTOMOBILE PVT LTD.

AlapBat Road, Havipuratn, Cochin - 682 016,
Ph: 0484-2357744, 2356439 Fax: 048 4-29561 45
Emai I : macauto@md3.vsnl.net;in
Qganur6GsnrdDL

oLL Geuaxnunrij

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Published for Sri GNANANANDA MISSION, Shankar Nagar, Thapovanam - 605 756
by N.A. PARAMAGURU RAJA NELLAYAPPAN, Tuticorin and Printed by The Manager,
The Nadar Press Ltd., Sivakasi-626 123. Editor : N.R. RANGANATHAN
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