Sharma yogi asked us to publish this short text (translated from Hindi into English by him) written by KASHI, great parkhi guru of his line. It is the first time that a text of this spiritual tradition is translated into English and given to western audience. This text can look very simple, but its deep understanding is not so easy. So feel free to express your doubts and to put questions. I will be pleased to stay in touch with any sincere spiritual seeker. Love
GEETA

guruji_with_his_poor_student_children.jpg
Kashi das from Burhanpur 1907

DISTINGUISHING THE SENTIENT FROM THE INSENTIENT

  1. Sat Guru Kabir sahab is supreme in understanding his true nature and Kashi das is giving salutation to his feet to conform this knowledge of the Self.
  2. Earth, water, fire, air and ether (akash) these five insentient elements are beginningless.
  3. Sentient Soul is the sixth, this world is beginning less.
  4. There are four species of creation: human, animals born by eggs, animals born by parents, worms and insects born without father and mother without sex (yoni)
  5. First three species are born by female and male union, last one is originated without sex.
  6. Trees, plants, stones are born by the combination of five elements. Knowledge, and functions (kria) are based on knowledge and the three states (sleeping, dreaming and awakening) are not in the insentient trees and stones. They exist without jeeva*
  7. Seeds, trees are destroyed because they are insentient.
  8. As camphor burns and its smell remains, in the same way the vasana of karma (prints) remain after actions.
  9. This store of vasanas called astral, mental subtle body remains after death, by these prints, jeeva takes another body.
  10. The relation of jeeva with body is a beginning less flow. Jeeva became dependent and blind (ignorant) because of this.
  11. Jeeva is individual in different bodies; that is why there is individual teaching.
  12. By Vivek or proper understanding, the parkhi (the true seeker) realizes that jeeva is an individual totality. Parkhis have realized in their own lives their Selfhood.
  13. The relation between jeeva and body is only based on identification (and vasanas). This relation is called samyog; this relation of two different opposite qualities is based only on false identification and vasanas.
  14. Jeeva is indivisible and without effect, immortal, unchangeable, endless; his only quality is knowledge as it is said by parkhi (seekers).
  15. All the sensual pleasures based on desires are temporary. Final result is always sadness.
  16. Even happiness of jeevan mukti is not permanent and real nature of jeeva is not happiness.
  17. Space is formless, it is called (sunya) vacuum; the rest of four elements, (earth, water, fire, air) is in sequence from the grosser to the subtler.
  18. Jeeva is neither form nor formless. It is pure knowledge.
  19. In the happiness there is subtle ego and some false identification.
  20. All jeevas are dependent on identification to material happiness. By this, they are acting and desiring.
  21. By the power of food and water, bodies are made; the flow of prana is connected to prarabdha (karma).
  22. Different activities are caused by power of desires. Movement or staying is because of desires.
  23. All these activities are because of the presence of jeevas in the bodies and total freedom (videh mukti) is when jeevas are not in the bodies.
  24. Identified jeeva in the body has form, happiness, power and activities (functions). When jeeva is in the state of videh mukti, forms, happiness, power (shakti) and functions are dropped.
  25. While living in the body, jeeva, in the form of hansa (swan) is established in the Self identity. Self consciousness has quality of parakh, it means ability to examine or to know.

  26. Bodies and insentient objects are many and the witnessing Self is separate (while present in the body).
  27. When the Self in the form of hansa (discriminative Self) will attain the state of videh mukti, the link of identification and witnessing is cut.
  28. Near the sun there is no darkness, sun is self lighted.
  29. So the liberated Self remains single by its own parakh.
  30. Eye cannot see itself, tongue cannot taste itself.
  31. The inherent quality of jeeva is knowledge, knowing everything; insentient does not know.
  32. There is external worldly knowledge, which is Soul with the perceiving senses; internal knowledge is Soul with the antakaran (mind, attention, intellect, and ego).
  33. Jeeva is the power giver, feeling happiness and unhappiness.
  34. In mukti the body-consciousness is finished, only hansa, in the state of knowledge, remains.
  35. Hansa state spreads the light of knowledge in the body and perceives the world in a sequential way.
  36. Consciousness nature is pure knowledge which is permanent and continuous. When Self consciousness is in the bodies, this knowledge can be more or less (explanation: according to the different species, dogs, animals etc.)
  37. Real Maya (illusion) is the print of the five sensual pleasures; by parakh (proper observation) you can examine it; you can leave it and become free (mukti).
  38. Akhash’s nature is emptiness, earth and water are grosser.
  39. Air and fire are subtler. So there is a sequence from grosser to subtler forms.
  40. Atoms are the utmost essence of the elements always moving and uniting each other.
  41. The atoms of gross and subtle elements are beginning less; their effects in the composed forms are transitory.
  42. In the matter there is a flow of cause and effect, forms are the result of the combinations of the elements, and they come back to the cause.
  43. The world is this flow of cause and effect: it is beginning less and endless
  44. Stars and planets are beginning less too.
  45. Atoms, sub-atoms are the quality of elements; knowledge is the quality of numberless jeeva.
  46. Space is not all pervading because it is not present in jeeva or in subtle atoms of matter.
  47. Here there is the combination of the elements, space (akash) is there (in the form of vacuum).
  48. Space is formless; there is no reaction in it, no sound in emptiness.
  49. There are six underlying inherent qualities in the four elements (earth, air, fire, water) dharm, quality, function (kria) shakti, chemical reaction, mixing power.
  50. Hardness and coolness are the nature of earth and water.
  51. Heat and light are the nature of fire; softness is the nature of air.
  52. Light is dharm of fire; softness is the nature of air.
  53. Two kinds of flowing air: (saman and vishesh) one is calm, one is full of force; sabdha is the quality of it.
  54. Anahat sound is calm (saman) and quiet, words and sounds are the dharm of (vishesh) full of energy air. Anahat (inner sound of heart) is the quality of samana vayu, and sound and words are the quality of vishesh.
  55. When the air is touching the ears, sound is heard.
  56. In the high land, words are stopped and echo sound can be listened.
  57. There are four kinds of touching the air: hot, cold, hard, soft.
  58. Soft touch is the main quality of the air, hard, cold and hot depends on the other elements.
  59. Quality of the touch is in the air; form is quality of the fire, liquidity is quality of the water. Smell is the quality of earth, liquidity is in the water.
  60. Moving on rotation axis is the function (kria) of earth, water is flowing down.
  61. Fire is going up and air is flowing horizontally.
  62. Function of air is in the form of storms and tornado too.
  63. How to perceive the air? By leaves and plant’s moving, by the uniting process of two objects. Dust and leaves are moving by air.
  64. Smell and sounds are brought to the ears.
  65. Because of the air, waves are merging up; fire is burning.
  66. Because of the air, branches are bending and trees are falling down,
  67. Because of the air, dead body is swelling, roofs and tiles are falling.
  68. Because of the air, the three nadis, kafa pita and vata, braething phlegm, wind and bile are moving. Circulation of fluids is due to air.
  69. Fire has the quality of burning into ashes; fast movement is due to it. Fire can warm water, cook food; melting, drying, burning and heating are fire’s functions.
  70. Water’s power makes freshness and softness
  71. It can mix, make wet and agglutinate and quench the thirst.
  72. It thickens, it makes pearls in the shell, thickens also the camphor. Water is also the cause of “mani” in the head of the elephant.
  73. Trees, plants, grass are growing because of water; leaves, flowers and fruits are growing because of water.
  74. Grafting is possible because of water; protuberances in the trees are because of water.
  75. Gravitation, attraction, holding powers are in the earth.
  76. By these powers earth, moon and sun are attracted.
  77. All the small and big objects stably remain on the earth because of these powers.
  78. No object is floating or penetrating in the earth (because of these powers).
  79. There is a holding power in the elements of earth and water, that’s why nobody falls down.
  80. Living beings are like an ant in front of this big power; movements of these creatures are performed without fear.

  81. The atoms of the four elements have chemical power.
  82. By which they are uniting and so new objects are formed.
  83. By the same chemical powers, metal, gold, magnesium, mercury, jewels, stones, coal are made.
  84. Sulphur, lime, creepers, trees plants are made by the same chemical powers.
  85. All objects are made by different elements because of this chemical power.
  86. In the atoms of different elements there is the inherent power of attraction.
  87. Without it, no object can be made.
  88. All atoms of different elements maintain their individuality while uniting. People are not able to see this.
  89. There are six kinds of inherent qualities in the atoms: form, quality, characteristics, power, chemical reaction, mixing power.
  90. All these six inherent qualities are eternal. There is no creator in the world. Why people are confused?

Sat guru Kashidas is praying all the parkhi saints: may your knowledge of parakh dwell in my heart.

*Kashidas explains here the difference between the functions and the movement present in the insentient matter and in the sentient. In the insentient matter movement is due to inner physical and mechanical law, and the consciousness is not present, while in the sentient beings (human and animals) the movement is due to the presence of consciousness, or principle of knowledge or jeeva.