In plain words
Saying is one thing, doing another. It is just here that humanness wastes away. Do what you say; say what you do. We must experience this oneness. Such gurus are rare today. So we need not run after such guruship today. Within us there is a target. That target is our true Ātma principle. This is what they call the Witness. This is what we must follow. Enter into these karmas with your Ātma as witness. Here there are three kinds of māyā. Svecchā, parecchā and aicchā. Svecchā is being ready to bear in every way the joy and sorrow that come in a task one has chosen for oneself. Parecchā is entering a task through the urging and enthusiasm of others and bearing in silence the joy and sorrow that come of it. And aicchā means turning into God's will. Let joy come: that is God's will. Let sorrow come: that too is God's will. Let loss come: that too is God's will. Let gain come: that too is God's will. To regard all these joys and sorrows as God's will is the true will. Svecchā, svecchā, people say; what does svecchā mean? Is svecchā roaming as you please, the way dogs roam? Is svecchā going about with humanness thrown off? Is svecchā moving away from divinity and indulging the demonic? It is this inner meaning that I resolved to tell you today.
We have been watching through three yugas: Tretā, Dvāpara and Kali. In the Tretā yuga the gods were all on one side. The demons were all on the other. In Śrī Rāma's time the gods all lived in Ayodhyā and in Kiṣkindhā. The rākṣasas all lived in the Daṇḍaka forest. They lived in separate realms. So Rāma Himself entered the battle and went on slaying all the rākṣasas. The inner meaning of this is that he went on protecting the gods. In the Dvāpara yuga, gods and rākṣasas both lived in one kingdom. That is, the Pāṇḍavas and the Kauravas were rulers of one kingdom. When the two were together like this, what did Kṛṣṇa do? He gave his whole army to the Kauravas. Laying down his weapons, he went on helping the Pāṇḍavas. He did not fight. And how are the rākṣasas and the gods in the Kali age? They are in one and the same body. In the Tretā yuga the world of the gods was one, the world of the rākṣasas another. In the Dvāpara yuga the gods and the rākṣasas shared one world. In the Kali yuga the gods and the rākṣasas share one body. In the Tretā yuga he went on fighting himself. In the Dvāpara yuga he did not fight; he sat as a witness, as a mere instrument. Still, he did enter the battle. In the Kali yuga, because both are in one body, God simply stays neutral. Man must recognise this power of enquiry for himself, as man. He has handed this responsibility to man. Each must drive away the demonic in him by his own enquiry. He must keep nourishing the divinity within him. That is why He has given man his freedom.