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absence and his absence in presence is the very meaning of what you people, more learned than I am, would call transcendence. But Satyam, I believe, stands for more than transcendence. As I know him he stands for transgression, that is, the crossing of limits and even the negation of all limits.
I am reminded of the great mystic thinker, devotee and poet, Kabir. He wrote a doha (couplet), as follows:
Had tape so auliya Behad tape so peer
Had anhad dono tape uska naain fakeer Rendered into poor English this means: "Transgressing a limit makes you a spiritual novice, transgressing the frontier makes you a more accomplished spiritual being, but transgressing the very idea of limits and frontiers makes you an authentic spiritual being."
Transgression of that order is embodied by Satyam. In ordinary people like me, bourgeois manners require exclusion of other company. In ordinary people transgression would be viveka (intellect) or even yoga bhrashta (yoga blasphemy), but not for the mahatma. There is only one rule for the mahatma. That one rule is that there are no rules. In the past few days we have heard reference to the righteous Purushashuktam, a mahatma, or his spirit, is not limited, it is broad and envelops everything. And, in being so, mahatmas may be righteous, but not necessarily according to the standards of worldly men.
I believe that Satyam's contribution to yoga theory and practice has been a remarkable saga of change within continuity: not change for the sake of change, nor continuity for the sake of continuity. I do not believe that he has broken the tradition, but rather that within the tradition he has inaugurated a large number of new elements. How else can I understand the notion of karma sannyasa? How else can I understand the notion of a second renunciation? How else can I understand his contemporary infatuation with the reform of the akhara concept?
I want to raise a question with you wnich leads me to my main theme. Can there ever be a Goiden Jubilee of Tyag? What is a jubilee? A jubilee is a landmark of linear and worldly time. The time, the temporality of a renunciate, is cosmic time, not calendar time and certainly not Greenwich Mean Time, which is very mean indeed as we Indians know it. So, in these four
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