What is Right Action ?
An action that rises from a bosom of silence, the action that intuitively comes upon when one is free from selfish concerns is the Right Action.
– Swami Chidananda
In this article I shall try to throw light on how the conditioned self, the conditioned ‘I’, the ‘I’ sense comes in the way of Right Action. The thrust here will be not on an external specification of Right Action, but the internal requirements for Right Action to happen. You will see that there is a certain intricacy involved in this whole matter. And only when we decode or unravel the mystery of the illusory self in us with a miraculous way Right Action springs forth and not otherwise. As long as we don’t break the secret –false coding within us; by coding I mean a certain inner programming which makes us believe that we are something. While the reality is, we are something else. When there is ignorance and misconception about one’s identity, no matter what books we refer to –Law books—nitishaastra etc. we refer to, Right Action either will not just take place or while we are conforming to well specified norms of Right Action it will lack the touch of true spirituality, it will disrupt and it will destroy. So one sentence to summarize in advance is-
Right Action springs forth spontaneously from the ground of selflessness.
So let’s go into this—how it is so? And how we can arrive at that ground? In the Bhagavad Gita we have countless instances of Sri Krishna talking about karma. karma is action and Lord Krishna himself says that it is very complex topic. Many of you will be familiar with Sri Krishna saying in BG 4: 16 sloka:
kim karma kimakarmeti kavayo’pyatra mohitaah |
tatte karma pravakshaami yajjnaatvaa mokshyase’shubhaat || 4.16 ||
Even learned people get deluded with respect to what is action and what is inaction. This theme of action is indeed very deep. Therefore Arjuna, I shall tell you, what is action and the implication there of is what Right Action is? Lord himself says, gahanaa karmano gatih. gahana – very deep, inscrutable, hardly anyone is able to figure out, the detail of Right Action, says in the very next verse 4:17
karmano hyapi boddhavyam boddhavyam ca vikarmanah |
akarmanashca boddhavyam gahanaa karmano gatih || 4.17 ||
O Arjuna, we ought to know what is Right Action, what is wrong action and what is inaction.
And by implications as per great commentators, Lord Krishna is also pointing to what is transcendence to action? There being the word naishkarmya in the Bhagavad Gita elsewhere and transcendence is not literally ‘not doing’, transcendence is—whether you do or not, you enjoy deep in you a serenity. It is like finding leisure amidst activity, when you relax in work. All the workaholic will be happy – ‘that’s what we are doing Swamiji’.
We are not talking on workholism in which people sort of experience a certain joy, pleasure, they are absorbed in it. They go on and on. Rather than giving you the gift and endorsing it, saying it, that it is Bhagavad Gita’s teaching, I would rather say workholism is often, if not all the time is an escapism. One is escaping. One is not willing to face whole of life. There was somebody who was working on and on and her colleague said, ‘why don’t you go home? It is so late.’ She replied, ‘ I don’t feel at home, when I go home.’ So one is avoiding home. I am no judge. You find out whether it is really love of work or some kind of avoidance that actually happens.
By the way it is not irrelevant to mention here that –
In Right Action there is no form of escapism. On the contrary in Right Action there is actual and full of meeting with life.
Escapism is to have some comfort in sort of some kinds of emotions or thoughts, some kind of absorption and for a good length of time we just do not think about other challenges of life. Many people try to avoid loneliness through more and more work. Then it cannot be Right Action. They don’t know how to face themselves. So if I work, I get down to some activity because without that activity I cannot face myself. I don’t know how to handle myself. My greatest challenge is one—myself. So I just grab some work, give me something to do, challenge me, in this way then there is a problem.
So action should not be an escape. Action should not be a way to shut our eyes to something else. Action should be truly necessary, truly spontaneous; it should in other words rise from one’s heart, not so much from the head. All beauty comes from one’s heart. Spiritual perfection is when one is in touch with one’s own heart. ‘It is in our heart’ (in a manner of saying) God whispers. God speaks to us not so much in any corner of our head as he does in our heart. When we are looking into our heart we know where we are escaping, where we are meeting with life, where we are truly loving and where we are bluffing. The heart keeps the most secret documents. The head keeps calculated and manipulated documents. Both are available in human life typically. So if you want to cleanse up your own system, you want to thoroughly debug, thoroughly run anti-virus program then look in to your heart, there begins a great inner journey.
Therefore we say, gahanaa karmano gatih deep and inscrutable are the ways of action. One ought to know action, inaction and transcendence of action. It is here in this very portion of spiritual classic the Bhagavad Gita, that Sri Krishna says something apparently self contradictory, which has the distinct flavor of Upanishads –
karmanyakarma yah pashyedakarmani ca karma yah |
sa buddhimaanmanushyeshu sa yuktah krtsnakarmakrt |4.18 |
One, who sees action in inaction and inaction in action, is the wisest of all.
This is very puzzling statement. When one has this vision, one enjoys a certain inner well being which is like as though one has done all that one has to do in life krtsan karmakrt a supreme fulfillment. So what are these lines here— what is meant by action in inaction and inaction in action? The key is when we believe that it is an ‘outside in’ approach. I find out from somewhere the best Law book, the best moral guide, what someone has said, what someone has laid down. No matter how sincere I am, while that sincerity deserves appreciation, Alas! One is not really into Right Action. At best it is a decent approximation and probably I agree, I concede it reduces guilt, it reduces shame, it reduces various inner conflicts. When you go by Law, Manusmrti, Bible, Koran, Dhammapada, some book or some code that you have received and in fact in the sixteenth chapter Lord Krishna himself says, you ought to follow the shaastra which is the guide. Guiding what is to be done and what is not to be done.
After laying down some arguments Sri Krishna himself concedes, in view of all these look Arjuna, scriptures are the guide book. By studying scriptures you will know what is the thing to be done and what is to be avoided. However the scriptural wisdom is such that it comes to us on different planes. When someone is not able to make a head or tail of this inner cleansing, being free of ego and acting in the moment, meeting with a situation with fullness, living in supreme mindfulness or alertness; When someone figures out what this is, then no wonder that these seers, these masters advise going by the book.
The greatest book however is to be found in your heart. But how many of us are able to listen to the whispers in our heart? When so many raajasika taamasika tendencies rise, what we call aggressive, assertive, self seeking tendencies rise with great force in us, to say listen to the voice of your conscience, get a feel of how you are operating. Are you operating with a picture of division or are you operating from a certain intuitive grasp of oneness etc? These questions flash before any of us when the mind is rather gross. Therefore in lot of places, classics like Bhagavad Gita tell us the ‘outside in’ approach. See what is said here, the famous line of manusmrti is often quoted by devout Hindu:
vedokhilam dharmamulam smrtishile ca tad vidaam |
How do we know our duty in life? What is Right Action to do? Veda are the source said the Rshis of the land of India—in that glorious culture which for thousand year was thriving, attracting everybody from over the globe India was drawing everyone. Columbus etc. and that is history—everybody wanted to reach India and India at that time had very advanced intellectual activity—in the worldly sense as well as in spirituality. The Upanishads are thousands of years old, smrtis, countless Sanskrit works, many of them lost, some Sanskrit works they say are found in libraries in Germany and India does not have them. And on the material plane they had metallurgy, they had all that sciences and you know vaatsayana and kaamasutra are even today recognized as one of the all time classics in the pursuit of pleasures. So in that country on the soil of India, there were these books and manusmrti tried to summarize things. Today manusmrti is very controversial book for it talks of castes, it talks of all levels and divisions, let’s not go into that, but that was a source, a guide for majority. Though some ultra orthodox people worship manusmrti but this stanza vedo……the first source for finding Right Action is Veda and if you don’t find answers to your doubt, your conflict, then go for smrti. Learned people who have studied the Veda rewarded it all, but that wisdom again in the form of various works, then Sila if you don’t find the answers in the Veda or other books then go for example conduct of learned people, learn from them. And the fourth one from that celebrated verse says, when these three fail, as the fourth option go by your conscience—aatmasantushti the orthodoxy is harsh on this and would go to any length saying, look you people, making everything topsy-turvy. You seem to be giving message to people that listening to the voice of the conscience is the first source and the Veda, the scriptures are left behind. But not really so. In fact today try it—studying Veda and see if you get answers to various problems. Very hard indeed to find. Though the general guidance is available— inspiring pointers are available but Veda do not touch a whole lot of specific issues. The smrti are heavily written in the language which apply to the society of 2000 years ago and the conduct of Rshi-s or Muni-s or various great souls, again many times fall short of telling you what you may do. For you find, ‘my life is so different’. In today’s world we are exposed to many cultures, we are exposed to many traditions, when on our right side the neighbor has a certain belief a system of west, the other neighbour has some other belief system and specially for the younger generation there is a big gap between these source-books and this actual life. What speakers like me to do with the traditional wisdom, rather it is an honest attempt to get at the essence of traditional wisdom.
I may make one more remark, before throwing light on the central theme. The scriptures that are highly revered today- Bhagavad Gita and Upanishad (in the Hindu scenario) very scarcely touch specific topics. Once somebody asked me, ‘Swamiji, urgently, tell me which sloka in Bhagavad Gita touches on smoking.’ Bhagavad Gita does not talk on smoking. It doesn’t talk on specific topic like meat eating. It does not touch on most recent issues—abortion or surrogate mother, homosexuality etc. Bhagavad Gita and Upanishad talk in a very universal language. They talk of truthfulness, straightforwardness, cleanliness, purity of motives, respect for each other. May be slightly they touch the respect for learned and elder people. They talk of vision of oneness, they talk of these values. Take a look at the list of values that Bhagavad Gita does; you find they are very inspiring but don’t come to very specific, concrete scenarios that you and I meet with. There is a reason why Bhagavad Gita would not do it for Lord Krishna and all those seers knew that virtue, morality, whether you like it or not cannot be defined in those concrete details. So it’s not that they clearly avoid it, they saw clearly that the truth of the virtue, the truth of morality is not in the details it is something inside us. If you go to Upanishad, you find they do not make much mention of values too, there is a passing mention. Kathopnishad for example has lot of description of a person of right values and there is the description of the chariot and Body is the chariot—sense organs are the horses, sense objects are the roads, our intellect is the driver, one who gives direction to the chariot and the Kathopnishad talks about going on the path of good and avoiding the path of the pleasant, don’t fall for pleasure, see what is good, choose the good. But many Upanishad do not touch upon values so much. The Upanishad talk of transcendence and you are in trouble, you look into Upanishad, you know that person may be after not getting reply of what sloka talks on smoking, caught hold of Kathopnishad, ‘let me see myself—isa, keno—where there would be these specific issue is talked off.’ Instead they would go to that other extreme, they would say, ‘the sense of doership is false. And you say, ‘my God where I am?
Ramana was asked about the bondage of action, see action causes stress causes guilt/shame/ pride action has its psychological results. When we act—if it is good, we have a certain sense of well being. ‘My day went well today’ don’t we? And we do so called wrong thing—contrary to what we believe as right, already we shrink inside and this inner swelling and shrinking has been called bandhana –bondage. When they asked Ramana—‘how are we to handle this endless struggle of karma—karmaphala –work and its results.’ True to the Upanishadic spirit he pulls the carpet below your feet. There is a sloka in saddarshana ( 40th verse on Reality)
karomi karmeti naro vijaanan
-baadhyo bhavet karma-phalam ca bhoktum
-vicaara-dhutaa hrdi kartrtaa cet
-karmatryam nashyati saiva muktim || saddarshanam 40 ||
Meaning: Look, you are asking me, how you may be free from clutches of action, Right Action, Wrong Action, good result, bad results and all that. But basically you need to examine, who is acting? Who is working? And if you go into the issue, who it is in me that is working, that has to do Right Action etc. you find vicaara dhutaa. The sense of ‘I’ vanishes into the thin air and there is no bondage.
This is again could be very disappointing to us. We want some concrete answer, very impatient, tell us and preferably give us the answer which suits our convenience. Tell me can I eat that? And he says, ‘you can.’ And you say, ‘thank you very much and I find you are a very practical person. ‘can I marry him?’ ‘can I move to east coast?’ ‘can I return to India?’ and in your heart, you want the answer—NO and guru says, ‘No, never do that.’ ‘Swamiji, I never saw such a clarity in any other guru.’ Be careful. So ready answers might many times be very pleasing but to do justice to the whole matter, we need to go into the depths of the issue and the Bhagavad Gita and Upanishad do not go into lot of details, because in detail there is injustice to theme, for life has such variety, the parameters are so many, so they give general guidance and the ultimate solutions and arriving at Right Action unmistakably is when something transforms very deep within us. In very poetic language Sri Krishna has this to say, in Bhagavad Gita 4:19 a very wonderful way of putting things:
yasya sarve samaarambhaah kaamasankalpavarjitaah |
jnaanaagnidagdhakarmaanam tamaahuh panditam budhaah || 4.19 ||
One in whose case all one’s actions are burnt by the fire of knowledge is truly wise. Such a person has every action springing forth from her with not a trace of selfishness in that kaama sankalpa varjitaah samaarambhaa. So is Sri Krishna describing action or the ground from where the action rises. You will see clearly that he is touching on the ground, he is touching on the source, he is asking us to look within, be aware, what you are? What you think you are. This is an ‘inside out’ approach. At other places he concedes, go by the law. Be a law abiding citizen. Yes that is the wonderful advice when the higher teachings do not make sense. So traditionally we have always talked of adhikaara certain eligibility.
When one doesn’t know, like here you have an idiom—‘play it by the ear’ you say it when that person do not have good ears. Then what do you do, as you know this person cannot play it by the ear, and then you say, ‘I am telling you, just do this.’ And then you quietly take responsibility for—if anything goes wrong. In your heart you felt, you had a person who would play it by the ear and do right thing at the right time. Leave alone this moral issue, spiritual issues, all these philosophical and religious issues—isn’t it true? That is a whole lot of mundane situation, one requires a sixth sense. Generally we say, one requires sixth sense to make a profit. But here I am saying one requires a sixth sense, may be a seventh sense to come upon what is good for the employees, the employer, the customer and the company. What is good for all. Ethical management based on global values. All such wonderful language is coming up and I am happy. I take this thing like duck taking in water when I get to those. Yes this is rewarding to old wisdom. Ethical value for global values and so on. What actually does it mean? It means a very broad understanding Global values. And what is ethical management that has great depth. Management for profit, ‘winning is the only thing’ they are shallow though they appeal to lot of people, winning is not the only thing but it is everything—-Wah! And people get excited. But then those are all passing pleasures one wins. Someone like Stephen Covey would say, ‘One apparently wins and one scores a point over the other and stand victorious over the debris of spoilt relationship’ when there is no proper consideration to values, one is focused on scoring in particular situation, ‘All I want is to win this game’ ‘beg, borrow or steal’ ‘by hook or crook’ and all these—we have no shortage of language there, what is the result—you won, but on the whole there are the debris of spoilt relationship between the individual or between countries or whatever. There is a damage to a subtler dimension in oneself.
Jnaanaagni dagdha karmani… So what is the meaning of this very poetic expression. ‘One whose actions are burnt in the fire of understanding’. This calls for a deeper and broader understanding of life and it puts the whole situation upside down; we may not like it first. For once more I would say, we feel that is an evasiveness in this approach or we say it is rather abstract. But please bear with these thinkers. Rather than it be abstract or high or evasive, it is gently making an appeal to you to come to the core, you are right, Right Action flows from you. When deep inside you are wrong, you are selfish or egoistic, deep inside there is a complex in you, deep inside there is an insecurity in you, deep inside, you are carrying a hurt, over several years or pulling on with attachment, then alas! Right Action cannot come forth.
Sri Ramakrishna in a related context said, ‘ If you have just eaten some garlic, then every word you speak, comes out with the smell of garlic’ we are not for or against garlic we are illustrating a certain point, where I have eaten garlic and my breath carries the smell of garlic. In the same way, in my heart I have some hurt, in my heart I have some pride, in my heart I have tendency to prove to people that I am a decent fellow, whether they question it or not is a different thing, but my mind talks to myself. So in the depth of mind suppose I am carrying all this confusion then, can any book however good it may be, guide me to a Right Action properly? Probably I would have best guidance, but at the moment action is demanded from me, I’ll fail—I wouldn’t do it.
It is like the story of a certain person who had been coached and who had claimed also if anybody breaks open our door and comes in, I have a revolver right below my pillow and he even had demonstrated to the people, how he will take it immediately, how he will stand up and shoot that intruder. He was living in a farm house far away from the town, and one night an intruder did come. Intruder broke open and came inside and the intrude did not have any weapon. Intruder did not say anything, but this man jumped out of his bed and without being asked lifted his hands and said, ‘take whatever you want, but don’t touch me’ the revolver is below and he had rehearsed, he had told everyone, what he would do—case 1, case 2 and your role will be this and her role will be this etc. and if you permit in the humor—the intruder said, ‘all I want is a glass of water. oh! I see.’
There is another example of using science and technology for peaceful purposes. Science and technology is a double edged sword. We could use it to destroy all humanity or you could use it for bringing peace and prosperity. Suppose you are a scientist—technologist, you have access to these tools of destruction or tools of so much good. It is one thing to make a table, these are the good uses, there are the destructive uses and periodically, the executives, the engineers and even the politicians they get together and say, ‘we should always stand by the good uses. Hope we all agree on that.’ All that is very good. Very wise; but suppose we a group of ten or twenty are carrying some hurt, carrying a certain sense of revenge, carrying a certain sense of sharp division with respect to some other country or community, when some situation triggers or provokes, something goes wrong—then table and charters all go to wind. I will not be acting by those charters of peace; we will be acting from that hurt psyche, that wounded ego, that revengeful inner center. When one sees the stupidity of attachment or aversion, that has been stored in one’s heart, there is a change. We talk of piling of nuclear weapon and the magazines like Time or Week etc. often have pictures and statistics, very graphical description and you and I read them, but not many talk about the piling of hurt in the hearts of Presidents and Prime Ministers, Senators and Counselors. The magazine does not give or perhaps cannot give pictures of which Senator, which President, which advisor has so much of piling of antithesis to this country or that community and why this religious or that religious feelings. That would be like going into privacy. But it is not an external removal, it is primarily an internal removal politicians, statesmen and you and I, we are all into it on different levels, need to look within and see that center in us and that center can be burnt. What is burnt? That center is burnt, that ground is free from either revenge or obligations. On one hand, I could say, ‘moment I look at you, I could say, I need to teach you a lesson’ that is one thing, it rises. Another is, I see and I say, ‘I owe you a lot, I am indebted to you’ rising from memory. These spiritual classics would ask us—for a relation based on Love. Which is neither revenge nor obligation. In oneness, is there any obligation? But in absolute oneness, in the spirit of great togetherness, don’t we at least feel when we sometimes have great rapport, when you and I have such great love which is rare to find. But when rarely it comes, we feel like burning away our account books, suppose I owe you $1000 or you owe me, in intensity of friendship don’t we say, we write off, we are one, what is this? We are keeping account. Next day we regret because our ego comes in again and we are back to square one.
Then Sri Krishna says, jnaanagni was not bright enough or hot enough. There was only a passing flame, it heated up your sense of separation, sense of you are you, I am I, I almost got burnt, not fully. The seed was not really roasted, it looked roasted seed, but then you sowed the seed and it sprouted again.
So what are we in here for? In matter of action there the details of the situation, the detail of the tools we have and then there are details of one who has to use the tools. Who is that one? The scientist uses some technology for some selected purpose, out there is the purpose and there is lot of choices and in the middle there are the tools- variety of weapons of destruction or ways of prosperity and in here is the scientist himself. And that is taken for granted generally just because I am coated- booted-suited, just because I have graduated from reputed university, I imagine that, of course, I am a thorough gentleman. And the peace of the world is entrusted to me by divine providence. Many times politician feels that, ‘providence has placed the fate of humanity in my hand, I am grateful to God, I’ll do a good job of it tomorrow.’ ‘what buttons are you going to press sir! Alas! It is not so. That self importance, that presumptuousness, take even relationship between two people, can we afford to be presumptuous? Can we afford to have self importance? Take a second look at all the self importance you may have based on your education or income group or weight or color etc. so man thinks make people feel that they are special. So if you take a second look at that feeling—I am special, and equally so, if you take a second look at the feeling that I am nobody here, they are very special people.
Somebody wrote to Swami Chinmayananda once, to what he had written a thank you note. Swamiji, we are so honored to get a letter from an extra ordinary person like you. And he was very witty and he wrote back, ‘oh, no, I am not extraordinary, I am extra among the ordinary.’ Just to play with the words. Apart from the humor, some great beauty about the state of mind which does not admit any extraordinariness. I am one among all and we are organically related.
Vimala Thakar, a great writer and speaker uses the expression, ‘we are organically related not only to human beings, we are organically related to trees and plants.’ That means something that goes very deep. The sense of oneness.
So there is this separative ‘I’ there is the hurt, there is the pride. The politician or scientist or any of us when we are weighed down, we are pulled, when these pride or hurt in our bosom color our perception, Right Action cannot come forth. One needs to cleanse up one’s within. No wonder Sri Krishna says at yet another place. The description looks very simple – Right Action with a little liberty of translation call it Best Action is described in 18:23
niyatam sangarahitamaraagadveshatah krtam |
aphalaprepsunaa karma yattatsaattvikamucyate ||18.23 ||
He says action which is free from personal attachment, selfish attachment and action which is free from likes and dislikes, pull and push. This comes repeatedly—an action which does not hastily think about then what is in there for me? What do I gain in that? The calculativeness. Sri Krishna says that is saattavika karma.
It appears that there is a sense of ‘don’t be attached’ ‘don’t hate anyone’ ‘do your duty’ looks very simple but it is not simple as it looks. Being free from likes & dislikes, being free from the outlook where we say, these are my people and those are not becomes the natural perfume of you, when on a deeper level you remove certain judgments and certain notions. In other words not to have likes & dislikes is not the result of an outer resolving, it is the fragrance of inner transformation.
How do you come upon this Right Action? The tricky thing here, the intricacy here is, as we have labored quite a bit, to show it is an ‘inside out’ approach—how do you catch the insight? You know, you cannot catch the insight; you can only undo the habitual tendency to grab the outsight. Undo the ‘outside in’ approach and stay. Undo the false, undo the immature. Generally we are afraid, you have ready access to ordinary way of coming upon Right Action—ascent to it and JDI ‘just do it’. That book has said JDI , father has said JDI etc. now that brings about a certain mechanicalness in us because I am here, my father has said something, she is there, her father said something and different fathers have said different things. My holy book says something; your holy book says something else. And there is a contradiction. There are limitations, so we see the limitation and we see that things are not simple as they look and that intellect seeing of the ordinary definition of morality doesn’t make you immoral, it makes you more broadminded. It is a fine balancing in action. I would like to stress this is no way I mean a non conformity of that kind, where you seem to be at point of hating books, of criticizing scriptures, find fault with all the Law books of Christianity or Hinduism, Law books of the country. Please it is not swinging from one extreme to another, it is seeing that this whole matter has limitations and that is why I call it a balancing act. You stay in such a poise and you keep clear of that limited description of that morality. You inquire, ‘now what do I do?’ In that inquiring is that balanced outlook there is a different ground in you, there is the ground of being human.
The fear we have many a times is, if I don’t follow a certain picture of what is Right Action, I might become a rogue, I might become someone who breaks all the laws & jeopardize the system and destroy beautiful things.
A question was once asked to J Krishnamurti—‘Sir, you throw light on lot of the issues but this way if we approach, there will be lot of chaos.’ And JK very gently asked the questioner, ‘Sir, do you say there is no chaos now. If you seriously think about the way we are living, our value system is failure in the society, in national, in international, all levels. Can you really say there is no chaos. Do you say there is no disorder.’ That doesn’t mean I am selling J K here or selling some kind of philosophy.
There is a Zen saying, ‘if ever you come across a Buddha, kill him immediately’ so if you meet JK kill him or slap him on the face and he would be happy about it, if we believe that he was passionate about his teachings. For he was a last person for some kind of saying, I am right or I got it right.
In a state of maturity Right Action will shine forth.
No one can get it right and then handover to somebody else. Rather you and I have to arrive at a certain maturity and in that state of maturity Right Action will show forth—sphurana it will shine forth. It is like the discovery in science—‘99% perspiration and 1% inspiration’—said Edison. So this is not a irresponsible letting go of all values, of notions of right and wrong—rather this what we are talking of a greater earnestness, a greater passion about finding what is right, in which we are not satisfied with ordinary description, we perspire—99% perspiration it is and we then let go it—I don’t know and you stay in that state of I don’t know, there is a humility about it and then the 1% inspiration takes place. We let go of our impatience, our restlessness. Tell me what is the right thing? We want to freeze it, we want to package it and do it again and again. That way truth slips from our fingers. For truth is not something that can be frozen. If it could be frozen certainly we could have distributed it. But truth is so full of life—truth is life—and since truth is full of life, you have to have a living relationship with it. If it is a lifeless thing like ‘Taj Mahal’ or ‘Statue of Liberty’ again and again the path is fixed, how do you go and see ‘the statue of liberty—your GPS will show you, take flight to JFK airport. The detail you can get on internet www….. There is a rigid path. Of course, somebody going from California has one path, somebody going from Florida has another, and these are paths to Statue of Liberty. Next time when you access internet ask, ‘GPS—way to truth’ GPS screen will blow off—no way.
Masterspeak: “Truth is a living thing, it is not a dead thing, it is not concrete, it is not cement, it is not metal. Therefore nobody can give you truth in your hand, but you and I can in certain earnestness see how we have certain immature, gross outlook about everything. Because of those immature outlooks, Right Action again and again slips by”
Harih Om !
