Avadhuta: "Stop, I want to get off the world.

"

Veeraswamy Krishnaraj

Avadhuta = One who has shaken off from himself worldly feeling and obligation--
Monier Williams.

An Avadhuta is so called on account of his being possessed of undecaying

greatness, having washed off the bonds of Samsara (life on earth) and learnt the
meaning of (the great saying) "Thou Art That."--Sir John Woodroffe

Avadhuta is he who has divorced this world. Avadhuta takes what he needs to
sustain life. He loves the Self in one and all and yet he neither hates nor loves any
being or object. He drinks like a cloud and pours like the rain; he never hoards
anything. He is like an ocean which does not swell when the rivers flow into it
and does not dry when they stop.

(The banks, Wall Street, and Insurance industry: you have some lessons to draw
from this well of knowledge, decency, good business practices....)

These characterizations do not do justice to his role in this world. Find out for
yourself.

Here below you see the involution of an Avadhuta from a teenager to a ripe age.
Involution: Centripetal movement of the soul back into its source, The Great Soul,
Atman, Siva.

Ramana MahaRishi

Ramana Maharishi: Bhagavan Sri Ramana Maharshi

(December 1879 - April 1950) the entrance to the cave where he meditated in his tender years.

Bhagavan Krishna, in his discourse, gives us an idea of what makes a

Sannyasin or Avadhuta tick. The Uddhava Gita, Dialogue two and Book eleven
of Srimad Bhagavata are the source of this piece. Krishna utters his wisdom
by telling the story of an Avadhuta giving spiritual advice to the older king
Yadu. These are the words of Krishna as told by Avadhuta.
I had twenty-four teachers: the earth, air, ether, water, fire, the moon,
the sun, dove, python, sea, moth, honeybee and apiarist, elephant, deer, fish,
prostitute Pingala, osprey, infant, maid, arrow smith, serpent, spider, insect,
and wasp.

The Earth and the Air

The earth, the most patient living entity in this world, unperturbed by all
the abuses people and other things inflict on it, does not deviate from its path
around the sun; in like manner I do not deviate from my path (of virtue).

The earth serves all its creatures without any complaint; similarly, I
serve and care for others unselfishly and altruistically. My birth is for the
service of others. I am not seeking any fame or name for myself; I do not own
even a bowl; I do not hoard things; I use the palms of my hands as my bowl.
Earth is my Guru and my preceptor. I learn from its majestic mountains,
cascading waters, and upright trees that life should be a dedication for the
good of fellowman. As a disciple of the tree, I subject myself to the will of
others. I eat enough to sustain my body and my cognitive ability.
Air taught me to be a penurious ascetic and take what I need for that
moment; anything more will only hurt my body, mind, soul, and health. Air
taught me to be a Yogi. I move freely, touch things and yet do not stick to
them. The odor that the air carries is not its own but what belonged to other
particles. The odor is my body and the air is my soul; the odors come and go
and the air remains the same. That is my vow of detachment (nonattachment).
Air is simply breath going in and breath coming out without ever seeking
reward or punishment. Yogi comes and goes (birth, death, and rebirth),
sporting many bodies and yet remains tranquil. He is like the gentle breeze that
carries fragrance from one place to the next. (Let me explain what fragrance means in
this context besides the obvious. When we die, the Lingasarira or Kāranasarira (causal body)
takes with it not only the soul-light and karma, but also the primary prāna, the senses, the
manas, avidya, a suitcase of experiences, purvajnāna, vidyā (knowledge), and other vāsanās
and samskaras (Impressions and imprints). Purvajnāna is wisdom of past lives; Vāsanā is
fragrance from past karmas and impressions that cling to the subtle body from birth to birth.)
Space and Water
The space (Ether) showed me my real identity. I appear as an
individual; so also other individuals and living creatures, moving and
unmoving. There are no borders separating us. The Self pervades all of us like
Ether pervades all, present in all things and places. (The Self runs like a thread
in a garland of flowers.) The space remains pristine and untouched wherever it
exists and takes the form of the container. The wind cannot blow it; the clouds
cannot mar it; the fire cannot burn it; the earth cannot destroy it.
Water taught me to be transparent and sweet. All things touched by
water become clean and pure. Likewise an ascetic purifies people by sight,
touch and saying his name.
The Fire and the Moon
Fire taught me to burn (shine) brightly by practicing yoga. As Fire
burns only what is offered, I consume what the stomach can hold and burn
(digest) now. Fire taught me to accept what is given to me. Fire and heat of my
Tapas would burn my impurities and sins and purify me.
Sometimes the fire is hidden and sometimes visible. The sage should
also be sometimes hidden and sometimes visible to teach the disciple.
Blessings of a Sage burn all sins.
Fire has no form of its own; it takes the form of the log it burns; so is the
Self that takes the form it dwells in and thus, shows itself repeatedly (birth and
rebirth).
Time leaves its imprint on the body; Time itself has no limiting imprints
on either itself or the soul. Moon teaches me that it remains the same like the
soul though it apparently waxes and wanes. Through the sovereignty of Time,
death and birth follow each other; the Self does not change with the passage of
Time. The witness does not see each flame in the fire taking birth, taking
shape, dying and taking birth again.
The sun, the clouds, and the rain
The sun is my teacher from whom I learned Vairagya (nonattachment). The sun
evaporates water gathering it in the form of clouds and returns it everywhere as rain. Yogi is like
the sun accepting and experiencing all incoming experiences from the senses and parting with
them as the occasion demands; he is neither elated nor deflated by either accepting or parting.
 The Self is one like the sun, which appears as many on the rippling surface of water; the
Self appears as many in beings. The sun taught me not to take the image for the Reality. There is
one Self and many images.
The tragedy of the Dove family
Dove taught me all about misery that accompanies tenacious attachment to family. Pain,
misery and anguish destroy the tranquility of the mind. A dove and her mate lived in a nest she
built deep in the forest. They were in love, seeing eye to eye on all matters, living in perfect
harmony, and taking care of each other. Like a family, they ate together, flew together, played
together, and slept together. She did everything possible to please him. In due course of time, she
was in the family way and laid her first clutch of eggs. After a while, willed by the inconceivable
Self, the eggs hatched and fragile fledglings with delicate limbs and soft down broke through the
shells. They were the pride and joy of the parents. At every cooing and chirping, enormous
delight suffused the parents. They fed them, preened them and bedded them in the soft down
mattress. Their first step, their first flapping of the wings and the first feeding were memorable
times. They let them play under their watchful eyes. Their puerile coos and cries were melodious
like a song; it was music for their ears. The soft touch of their down was very pleasing. The
flapping of the wings became more coordinated and they even took off in the air for short
distances. Blessed with youngsters, they felt very contented and happy; their world was
complete. Euphoric in their illusion, little they thought of anything else; little they knew beyond
their world. The fledglings were growing fast; they ate more and more food. The parents left the
nest, looking for food for the ravenous youngsters. A fowler looking for prey happened to hear
the cooing and singing of the youngsters, followed the birdsong and saw the youngsters at play
near their nest. He cast the net and snared them all. The parents came with stomach and beak full
of delectable food for the youngsters. The mother dove seeing the youngsters flapping and
chirping frantically inside the net took a dive into the net to save them. The bonds of affection
and the Maya of the Lord urged the mother bird to fly headlong into the net; unknowing to the
bird was the fact that it would also be caught in the net, ending its freedom. This urge, this rush,
this grief, and this maternal love born of illusion drove her right into the clutches of the net. The
father noticed his partner and brood helplessly caught in the net and began crying. The father
could not bear the sight of his wife and brood caught in the net and began thinking that the
family, which is the source of his hope, expectation, virtue and fulfillment, has come to a ruin,
and that it was his fault. He worried about living without his wife and children. He saw no
purpose in living in misery in the empty nest for the rest of his life. Thus thinking he flew
headlong into the net. The fowler happy at catching the whole family in his net, tied them up
with their heads hanging upside down and took them home.
The dove was unable to see beyond his family; so much was his attachment to his family
that he could not see beyond the duality of joy and sorrow. To be human is to look beyond the
material world and reach for our real home, which is liberation from Samsara (cycle of birth and
rebirth). The dove's story is a lesson in flying beyond the material to the spiritual world. The
dove lived in the moment of desire and distress, not knowing what is beyond. Samsara, life on
earth, keeps one bound to dualities and short-sighted with no idea of emancipation.
The deep sea and the Jnani
The deep sea does not swell though the rivers flow into it and the surface waves buffet it;
it does not dry up when the rivers do not empty into it. He should remain deep and inscrutable
like the deep sea, unperturbed by dualities like likes and dislikes. He keeps his senses under
control, free from likes and dislikes.
 A mendicant ascetic and male elephant in musth
When a man has no control over his senses, he sees Maya of the Lord in the form of a
woman. He falls for her beguiling looks, body, clothes, jewelry and the rest and meets his
destruction like a moth falling into the flame. A mendicant ascetic (Picchāndi) should not even
accidentally touch with his foot a wooden figure of a woman lest he would be tied down as a
male elephant in musth is tied down to a female elephant.

Here is what the Great Sannkaracharya (788-820 CE) said

Verse 3. Having seen a woman with full breasts and a beautiful navel, don't go into a fit of
crushing infatuation. It is mere modification of flesh and fat; think it well in your mind, think it
well again.

Explanation: Sankara shows how to avoid bumps, potholes and puddles in your chosen path.
First the greed and now the pheromonal seizure can get you off the best-laid path. This advice
coming from Sankara, the Sannyasi, is applicable to Sadhakas who chose Brahmacharya. It
advises against extramarital or premarital flings for the householders. One exercises
discrimination in making choices. This is considering the two sides of a question or proposition
(paksa and pratipaksa). Hymns of Sankara

The honeybee and the Sannyasin

The sage should eat a little at a time taking food from one household at a time and not
going back to the same household repeatedly. It is like the bee that goes to different flowers to
gather the sap. Like the honeybee, the sage should gather wisdom from many scriptures. Unlike
the bee, the sage should not hoard food beyond what his stomach can hold for that moment. He
should not hoard food for the next meal lest somebody may steal it. Let him go to sleep on empty
stomach thinking that Fate is provider of next meal. The apiarist takes honeybee’s hoard. There
is always a thief of a thief of a thief.
The sage should be free from sexual indulgence and any other passion, which bind him
like a rope, which binds a mighty elephant. Sex to a Sannyasin is like death to us. It is the end of
path of Sadhana; it is like killing an elephant with powerful weapons. Just as the beekeeper takes
hoarded honey, thieves take the hoarded wealth. As the honeybee eats its first serving and looses
the rest to the beekeeper, the Sannyasin gets the first serving of the householder. The Sannyasin
should not fall for the lure of music; he should know that the deer falls for the lure of hunter's
mimicry, gallops towards the sound, and dies at the hands of the hunter.
A sages's son morphs into deer
A sage's son morphed into a deer, went searching for the source of music and fell a prey
to a woman. In like manner, a foolish glutton with a gourmet tongue (palate) will savor death
like a fish savoring a worm on the hook. The sense of taste for a sage is the most difficult to
control. Though he might have controlled all his senses, not reining in the tongue and palate is a
failure.
Pingala the prostitute and her search for a paramour
In the city of Mithila, there once was a prostitute, Pingala, who spent her days
beautifying herself for the night. As the sun dipped down, the dusk whisked in and the night fell,
the night walker ventured out to sell her services to the ogling paramours and dandies. As men
walked the streets, no one came to use her services. She greeted, accosted and displayed her
assets discreetly. She was waiting for a wealthy man (a sugardaddy) to come along and make her
waiting and loitering worthwhile. She waited all night with no client in sight; she lost her sleep;
she was tired and hungry; she did not make any money. She began to ruminate on her life. She
was disgusted with her lifestyle. The pain she felt came down like a sword cutting asunder the
attachment to material things. There were beginning signs of dispassion. She broke into a song
which essentially said the following: "I am an ignorant fool. My pain springs from an
unrestrained mind. I have been a fool thinking that happiness comes from my clients. I have been
a fool while I ignored the immortal Self that lives in my heart, ready to give me happiness. The
precious Self gives me true and eternal wealth. These base lechers bring me only pain and
suffering, fears and phobia and fatuous passion. This prostitution did not bring me health, wealth
or happiness. Selling my body to the amorists did not improve my lot. I rent my organs and not
my whole. His body has nine gates constantly discharging waste. It has skin and bones and hair
and nails and exudes foul smell. Who would consider it precious other than me? I expected Bliss
from my prostitution not knowing that Self is the only Bliss. I surrender myself to the Great Self
and live in Bliss in the company of the Supreme. Time is a greater devourer of men and gods.
Can any woman depend on men and gods to pay off the inexorable Time? Paramatman smiled on
me; in an instant, my despair vanished; my heart is detached from all that the world has to offer
me. This unhappiness is a blessing in disguise and enables me to trounce my expectations and
gain inner peace. With love and devotion, I accept this gift of Paramatman (the Supreme Self),
shun worldly things and drop my pursuit of the ephemeral. My faith rests in the Supreme; I will
lead a life of contentment with the Self as my soul guide. I will consider the Lord, who is my
own Self, as my husband from now on and enjoy his company. Only the Supreme can save us
when we are down and out, our senses lost their direction and Serpent Time swallows us. When
we see Time devouring everything in its path, we begin to realize what this world is made of; we
renounce it knowing that the Supreme is the only savior." Pingla, walking the streets in such
thoughts, knew what she wanted out of her remaining life, gave up her worldly hopes and
expectations, and returned home. She rose above the expectations of the world and its people
which caused her untold misery, let them go and retreated in peace. Does this not remind you of
the story of Mary Magdalene?
Here is a note from Sri Swami Sivananda on Magdalene. It is extremely difficult to say
when, on whom, and how the Grace of God will descend. A mob once came out to stone Mary
Magdalene, the Roman prostitute (note: She is from Magdala, a fishing village in Northern
Galilee.) The Lord Jesus, who was passing by, addressed the mob with these words: "He that is
not without a sin amongst you, let him cast the first stone at her." At the utterance of these words
of the Lord, the mob was silenced and none dared to cast a stone at her. Mary Magdalene, from
that moment, changed her entire outlook in life and became ultimately, through the Grace of the
Lord, a saint.

More on Mary Magdalene

Mother Goddess worship is still strong in India. So transition to agriculture and animal
husbandry alone could not account for the waning of Goddess worship in the west, as advanced
by the western students. People in India keep the Goddesses on par with Gods. The pre-Islamic
Arabs had goddesses who went into oblivion with the advent of Islam; so also was the fate of
the goddesses after the advent of Christ. Virgin Mary, not part of the Holy Trinity, is still
regarded to have some vestiges of the Mother Goddess. Consider Mary Magdalene, the
allegedly reformed prostitute, who became the disciple of Jesus Christ. Lately her standing (she
was never supine.) is revitalized and given a make-over. Her depiction with cascading knee-
length blond or red hair, soft lily-white skin with a splash of peachy pink, perfectly delightful
corpulence, a sliding, slipping and revealing diaphanous veil over her well-endowed virginal
torso with tensile teats, and mournful eyes turned towards heaven indicates a northern-
European nulliparous callipygian sinuous siren of impeccable virtue, rather than a woman of
ease from Magdala, a fishing village in Northern Galilee. Her painted depiction of nobility,
nubility, and modesty, free of striae over her breasts, abdomen, and hips is in contrast to nullity
attributed to her by the pronouncement of Pope Gregory 1 in 591 C.E. and characterization of
Mary Magdalene as peccatrix, a sinful woman and NOT as meretrix, a prostitute. PeccAtum =
sin. Bible mentions that Jesus cured her of evil spirits (Luke8:2).

meretrix = merre + trix = Earning female. meretrcius of, pertaining to prostitutes, der. of
meretrx prostitute = mere-, s. of merre to earn + -trx -TRIX; see -OUS]. trix is used in English
to form feminine nouns (aviatrix; executrix). trix is old English for female. Meretrix is an ugly
word in my opinion; it means an earning woman or a working woman, euphemism for a
prostitute. nulliparous = being a female that/who has not borne offspring. callipygian = having
shapely buttocks. striae = Stretch marks.

The Eastern Orthodox Church asserts that Mary Magdalene was a woman of virtue all her life.
There are many books which say that Magdalene was the wife of Jesus. Catholic Church and
other Christians denounce such a claim. There are others who say that Magdalene was pregnant
with the baby of Jesus at the time of his crucifixion. Some claim today's Merovingian lineage
wears the genes of Jesus Christ and Mary Magdalene. Some claim Holy Grail is a misnomer and
the Real Holy Grail is Mary Magdalene, the receptacle of Jesus' bloodline.

Osprey and fish

The source of misery is obtaining what you desire most and hold dear. Happiness is
Vairagya (desirelessness). An osprey was holding a fish in its beak, which it caught diving
headlong into a lake. The fish was still squirming in its talons. A bigger fish hawk appeared
suddenly in the horizon as the osprey was ripping the flesh off the fish. The fish hawk swooped
down several times to steal the fish from the smaller osprey. Being harassed thus, it let the fish
fall on the ground, which was soon snatched by the fish hawk. Now the osprey was free from
harassment and enjoyed peace.
Avadhuta does not own a house, has no wife and children and cares very little for the
comforts of the world. He does not even know where his next meal comes from. If he does not
get it, he lives in peace with himself. He says, "I wander around this world without any burden; I
feel like an innocent child; the ignorant, the guileless child and the one who transcended the
three gunas are the three free from cares and anxieties. I only know the Self which transcends
the three gunas."
The girl and her jingling shell bracelets
Once there was a nubile girl alone in the house. Her parents were expecting prospective
bridegroom's family members visit them for bride-viewing and advance a marriage proposal.
They came too early, while her parents were away. The girl received the guests and went ahead
making meals and pounding rice. The shell bracelets around her waist and the wrists jingled loud
enough that the guests heard it. Already embarrassed by having to greet the guests in the house
without her parents, she felt squeamish about the jingling jewelry in the company of strangers.
Faster she pounded in an attempt to hurry up, more jiggles, jangles and jingles emanated from
her pounding body. Being modest, she removed one jewelry after another until she had only two
bracelets on each wrist. Still they jingled; so she decided to remove the two, one from each wrist,
thus eliminating the jingle. She went ahead and completed the pounding and cooking without
the incessant talking of the jingling bracelets. Avadhuta says, "I learned a lesson from the girl. I
went around the world trying to understand people. Wherever there was an assembly of two
persons and more, there were quarrels, chatter, bickering and fights. I learned that I should go
alone through life in this world as a silent single bracelet on the girls' wrist. He advised, "Your
Asana (posture) should be steady, your mind tranquil, and your breath controlled. When the
mind is quiet and meditates on the Self, all waves of thought will subside; Rajas and Tamas will
be stilled, when Sattva becomes dominant."
The Arrow Smith
The king was passing by ironworks, where an arrowsmith was busy making arrows. He
was so absorbed in his work that he did not notice the raucous pageantry of the king's retinue. An
Avadhuta should concentrate his mind on the Self so much that he does not know what happens
inside or outside. The Yogi should sit and meditate on the Self without any distraction from
inner and outer activity. The sage should wander around the world without staying in one place
more than a few days; if necessary, staying in caves; and not announcing that he is a Muni and
letting his Mauna (silence) be his asset.
The snake and Avadhuta
 Pleasure and pain come to us sought and unsought and give us heaven and hell on this
earth. The wise knows this and does not seek either. A Jnani (wise one) is like a python; he does
not eat unless the food comes to him; it does not matter to him it is more or less and sweet or
sour; he may go hungry for days knowing and accepting that it is his kismet. He never goes out
looking for food. He remains calm. This is known as Ajagara Vritti - Boa constrictor conduct.
Some Avadutas go to the extent of urinating and defecating like a python laying down
where they are. The prototypical Avaduta eulogized in puranas is Rsabha Muni, who gave up his
kingdom and became an Avaduta and tatterdemalion. The stench created by the excreta of the
Avaduta turned into sweet smell wafting to the villages and towns in the neighborhood to the
radius of eight miles. (Bhagavata Purana 5.5.32.) Rsabha Muni being the Yogi of yogis did not
accept the unsought magical powers of remaining invisible, walking in the air, transmigrating
into a dead body, seeing and hearing distant objects and sounds.

Avadhuta would behave like a snake taking shelter in abandoned holes dug by other
animals. Building a house by a man who has a perishable body is useless and attended with
misery. The body with nine gates (openings) is house with nine doors. The body as well as the
house is perishable. At the end of the Yugas, Narayana devours all creations, universe, and the
many, which came from One. Through the power of Time, which is the product of the Supreme,
the gunas subside in the Absolute; what remains after that is the Supreme Being, the ancient, the
eternal, the pure, the stainless, the transcendent, and the one without a second. After a latent
period, a new creation cycle begins with the agitation of Maya made of three gunas and the will
of Narayana. Gunas become active and unbalanced thus creating Mahatattvas and a variegated
world through which the Self runs like a thread. The individual souls appear in the world
sporting the Tattvas as their body. As the spider exudes the thread, builds the web, lives, eats in
it, and swallows it, the Supreme Lord creates, maintains and destroys the universe.
Maxim of Wasp and Worm
You (embodied being) are made of your thoughts; what you think, you become: love, fear
or hate. The body belongs to those who devour it in life or after death. Time is the great
devourer. Avadhuta says knowing that his body, subject to birth, death, and rebirth, does not
belong to him, he wanders renouncing all.
A lowly worm is in constant fear of the wasp and thus meditates on the wasp, not
knowing when the dreaded fate of sting will strike it. The worm is so much possessed of the
image of the wasp, that its consciousness is reposed only in the thought and form of wasp. The
worm becomes a wasp in its mind's image. Similarly, an Avadhuta is constantly meditating on
Brahman, not knowing when the blessed event of knowing and transforming himself to Brahman
would take place. He thus becomes Brahman himself by dwelling in his mind on Brahman.
How do you find your way out of this morass?
We all work hard and endlessly to upkeep and maintain our body. Man works endlessly
to make a living; have wife, children, and relatives; possess house, wealth, and cattle; cultivate
friends and acquaintances; and employ servants. As a tree leaves seeds when cut down, so does a
man leave his seeds for his next birth. (Here the seeds refer to seeds of Karma.) During his
lifetime, his senses pull him in different directions. The tongue and the thirst pull him in different
direction; so also the organ of generation, the touch, the stomach, the sense of smell, and the
wandering eyes, and every organ in his body pull him in different directions. This is analogous to
the man of the house being pulled and torn up by his many wives, senses and organs. The Lord
created through his internal energy many living things, fauna and flora made of trees, reptiles,
animals, birds, gadflies, fish and the like. His joy knew no bounds when he created man with
reason, capable of realizing the Supreme. Man goes through many births and rebirths to attain
realization of the Supreme and liberation. Enjoying sense pleasures can be had by all species, but
attaining realization is the sole privilege of man. Avadhuta says that he wanders in this world of
passions without attachment, passion, and ego, identifies himself with the Great Self, and
acquires the Light of Supreme Knowledge. Truth is One; one needs many teachers to know the
Truth, which is taught differently by different Rishis. Baghavan Krishna says, "Thus, having
spoken to the king Yadu, the young Brahmin Avadhuta, Dattatreya, took leave of the king." The
king divested himself of all his attachments gained peace and tranquility of mind.

Avadhuta spells out his position in relation to the world.

I am Devoid of
I am Immortal I am The Greatest worldly ties
(Akshara) (Varenya (Dhuta-Samsara-
Bandhana)
I have risen above
That Art Thou
Varnas and asramas
(That are You) = My joy is my head
(caste and stages of
I am God himself
life)
Great Delight
Delight (Moda)
(Pramoda) is my left I am Bliss
is my right wing
wing.
I move freely I have no family, no
I practice no
with or without children and no
rituals.
clothes. relatives.
Desires pour into me,
No bondage and I neither seek nor
but I remain in peace
no aspiration. reject liberation.
and detached
Let the pundits
I have neither I am in a state of teach Sastras; I
death nor birth. contentment. have no such
qualification.
I neither shave,
I am beyond study
nor sleep, nor
and teaching of
beg, nor bathe. I
Sastras; I am
take air bath. I No one can impose any
beyond any doubt
eat what is given duties on me.
about Reality. Let
to me by any one
the ones in doubt
except the fallen,
study Vedas.
unsolicited.
I am self and not I do not utter
I am blessed
body. Mantras.
When I sleep, I My conduct is I am taken for a
 sleep under the incomprehensible to lunatic.
sky or in any others.
available place.
I will not answer
I neither accept
any questions I do not look at woman,
gifts, nor induce
about my not even their pictures.
others to give gifts.
particulars.
A mendicant, that I
I do not stay in one am, walks with his
place more than five eyes on the ground
I gave up my nights, because I do not with the notion that
family and the want to develop beings from a
world. affection for people, worm to man are
which will lead me to equal. I appear
hell. dumb, deaf, blind
and dull.
Only fools take
As the suns shines on
delight in a body
everyone, I do not
which is an I meditate
differentiate between
agglomerate of according the
the good and the bad
skin, bones, Maxim of Wasp
and the learned and the
muscles, tendons, and Worm.
unlearned. (Learned =
blood, and
learned in sastras)
organs.

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