d ;

    Govinda listened silently.

    quot;old me t tone?quot; antly after a pause.

    quot;I did it  any specific intention. Or per I meant  love tone, and t and from ree or a piece of bark. t I cannot love eacness, no colours, no edges, no smell, no taste, t  are tion and virtue as  t;

    Quot;Not just a  is a t.quot;

    Siddinued: quot;A t, it mig confess to you, my dear: I dont differentiate mucs and o be , I also s. I ter opinion of t, for instance, a man eaciced t to , it educated and taugo be a god to  kno every le  as divine and kno as muceac as muc o ts,  teac books, only because ;

    Govinda said: quot;But is t ually sometence? Isnt it just a deception of t an image and illusion? Your stone, your tree, your river-- are tually a reality?quot;

    quot;too,quot; spoke Sidd;I do not care very muc. Let t, after all I  makes tion for me: teac: love, oo me to be t important to tand to explain it, to despise it, may be t t Im only interested in being able to love t to despise it, not to e it and me, to be able to look upon it and me and all beings ion and great respect.quot;

    quot;tand,quot; spoke Govinda. quot;But ted one to be a deception. olerance, but not love; o tie our  in love to eart;

    quot;I kno,quot; said Sidd;I kno, Govinda. And be in t of opinions, in te about  deny, my radiction, a seeming contradiction amas rust in ion is a deception. I kno I am in agreement ama.  knoransitoriness, in t loved people to use a long, laborio