Nameless

Sri Dattatreya says that in the state of supreme truth, both time and timelessness cease to exist. The atom and all its compositions based on the five elements—earth, water, fire, air and space—do not exist.

However, the truth, which stands for ever revealing everything that is seen, is not to be negated. It cannot be negated too. When that truth is present all the time, illuminating yourself and this whole universe, why do you cry when your mind is all-pervasive?

The supreme self is free of this body; neither is it bodyless. Take the example of space. It is present everywhere. It is present in our body too. Our body is present in space. When we move from one place to the next, the space is not disturbed. Nor is the body disturbed by the space. The space exists irrespective of whether a body is present in it or not. Same way, the self exists and has got nothing to do with the presence of a body or no body. The self exists irrespective of whether the mind is in a state of dream or deep sleep. When, with the help of your mind, you realise that you are that self which is present in all, why then do you cry?

The self that you are is like the sky. It is pure and expansive to a limitless extent. It is beyond everything that we can see and experience, devoid of everything and present in everything. The self is a state of purity with not even an essence to mark its presence, itself being the essence equally in all. In your mind you are present everywhere, and why then do you cry?

This self is so detached that it is free from any kind of attachment to goodness and evil, attachment to an object or a lack of it. It is free from desire and at the same time, free from any absence of desire too. The self has got nothing to do with desire which finds its expression in the backdrop of the self. Just as in a film, the screen supports all the characters, actions, sounds and visuals and by itself it is unconcerned with the unfolding of the story and has no role to play in interfering with the course of the screenplay and action. Just imagine if the film screen too begins to play a role suddenly. It is a highly baseless imagination, because it is never possible. The self too has nothing to do with all that’s happening in it.


There is neither joy nor sorrow in the self. In the supreme self that is beyond all, there is no grief or absence of grief.  There is neither a guru, nor a sishya in this self. It is existing everywhere without any name and form and not exerting itself in the day-to-day life of people and creatures.