This Pravachan was delivered on 27 Jan1977
Pravachan Audio link – Soundcloud –
https://on.soundcloud.com/2VoZq
https://oshoworld.com/maha-geeta-77/
(There is some problem with the
Soundcloud audio link. Please invoke the second one for audio.)
Pravachan Transcript link –
https://oshostsang.wordpress.com/2018/07/29/अष्%e2%80%8dटावक्र-महागीता-प्रव-77/
(Pravachan No 76 is a Question and Answer
session. All even numbered pravachans are Q&A sessions. Therefore, these
have been left out, for the time being – these will be taken up, on completion
of all expositions of Ashtavakra Gita.)
ashTAvakra uvAca |
bhramabhUtamidaM sarvaM
kincinnAstIti niScayI |
alakshyasphuraNaH SuddhaH
svabhAvEnaiva SAmyati || 18 : 70 || 246 ||
SuddhasphuraNarUpasya
dRSyabhAvamapaSyataH |
kva vidhiH kva ca vairAgyaM
kva tyAgaH kva SamO(a)pi vA || 18 : 71 || 247 ||
sphuratO(a)nantarUpENa
prakRtiM ca na paSyataH |
kva bandhaH kva ca vA mOkshaH
kva harshaH kva vishAditA || 18 : 72 || 248 ||
buddhiparyantasaMsArE
mAyAmAtraM vivartatE |
nirmamO nirahankArO nishkAmaH
SObhatE budhaH || 18 : 73 || 249 ||
akshayaM gatasantApamAtmAnaM
paSyatO munEH |
kva vidyA ca kva vA viSvaM
kva dEhO(a)haM mamEti vA || 18 : 74 || 250 ||
अष्टावक्र उवाच ।
भ्रमभूतमिदं सर्वं
किञ्चिन्नास्तीति निश्चयी ।
अलक्ष्यस्फुरणः शुद्धः
स्वभावेनैव शाम्यति ।। 18 : 70
।। 246 ||
शुद्धस्फुरणरूपस्य
दृश्यभावमपश्यतः ।
क्व विधिः क्व च
वैराग्यं क्व त्यागः क्व शमोऽपि वा ।। 18 : 71
।। 247 ||
स्फुरतोऽनन्तरूपेण
प्रकृतिं च न पश्यतः ।
क्व बन्धः क्व च
वा मोक्षः क्व हर्षः क्व विषादिता ।। 18 : 72
।। 248 ||
बुद्धिपर्यन्तसंसारे
मायामात्रं विवर्तते ।
निर्ममो निरहङ्कारो
निष्कामः शोभते बुधः ।। 18 : 73
।। 249 ||
अक्षयं गतसन्तापमात्मानं
पश्यतो मुनेः ।
क्व विद्या च क्व
वा विश्वं क्व देहोऽहं ममेति वा ।। 18 : 74
।। 250 ||
(In the book ‘Ashtavakra Samhita’ by Swami
Nityaswarupananda, these 5 Slokas are given as Chapter 18 (70 – 74); but, according to
the transcript of the Pravachan, all these are
given sequentially (246 – 250) without any chapters. Accordingly, both the
systems of numbering have been adopted here.)
Pravachan
bhramabhUtamidaM sarvaM
kincinnAstIti niScayI |
alakshyasphuraNaH SuddhaH
svabhAvEnaiva SAmyati || 18 : 70 || 246 ||
‘Having known, with certainty
(niScaya-pUrvak), the entire Universe (prapanca) to be illusion (kuch nahIn),
that pure one (Suddha purusha) who is gratuitously (causeless) (alakshya)
spontaneous (sphuraNa), remains calm (tranquil) (SAnta), by his very nature
(svabhAva).’ (Translator’s note – ‘alakshya sphuraNa’ – Acharya defines
‘alakshya’ as ‘causeless’ (gratuitous), and ‘sphuraNa’ as ‘spontaneity’.
However, in the book of Swami Nityaswarupananda – referred above – the meaning
given for ‘alakshya sphuraNa’ is ‘to whom Imperceptible Self is revealed’.)
Understand each and every
word properly, as meant by Ashtavakra; do not thrust your meaning. The first
word – prapanca – bhrama-bhUtam-idam – whatever is perceived, is not real –
they are not as they seem. We see them, the way we want to see. We impose our
wishes (ambitions) (kAmnA) over them. They would seem as they are, only when
there are no thoughts in our mind, when our eyes become totally empty, void,
when no clouds are cast over our eyes – clouds of partiality, desires, wishes.
Only then, things would be seen as they are. ‘prapanca’ means – not to see as
they (really) are. (Translator’s note – in common usage, ‘prapanca’ means the
phenomenon – observable fact – Universe.)
I have heard – Mulla
Nasruddin went on a journey to America. In New York, on the side of a road, he
saw a board, wherein it was written – ‘by 1980, the number of cars in America
would reach 50 crores.’ Seeing this, he immediately ran across the road; it was
very dangerous to run like that. A policeman caught him, and said – ‘where are
you running? What is so much hurry? Can’t you see, there is so much of traffic
in the road?’ Nasruddin said – ‘forget it, Sir. By 1980, the number of cars
would reach 50 crores. If I have to cross the road, I should do now.’ Man
(always) projects (prakshEpit) his ambitions (wishes) (kAmnA). You might laugh,
because, 1980 seems to be far away. What could be the hurry? But, you have
prepared plans, not only till your death, but also beyond that. No doubt, you
have made arrangements here, but, you have made arrangements for heaven also.
Here, you are gathering wealth, and for there (heaven), you are gathering merits
(puNya). Here, if you can get wealth by stealing, you indulge even in that
(stealing). But, for there (heaven), in order to earn merit-coins, you give
charity. You are both a thief, and generous, simultaneously.
I have heard – an emperor,
awarded death (hanging) sentence to a great thief. There was a rule in the
kingdom, that the emperor would give a hearing, at the last moment, to that
person, to find out his last wish. Therefore, the emperor asked him, his last
wish. He said – ‘I have a small request; if that could be fulfilled, I would
die peacefully; I have some pearls. My preceptor told me to sow these, so that,
from each pearl, lakhs of pearls could be raised. Therefore, I want to donate
them. No doubt, I would pass away, but somebody could reap the harvest;
somebody would be benefited. Otherwise, these pearls would go waste along with
me.’ The emperor also was filled with greed. He asked him to sow them in the
palace garden itself. The thief cleared the land, and tilled it with plough.
Then, he suddenly halted; he said to the emperor – ‘Sir, please come here; my
preceptor told me that only he, who is not a thief, should sow the pearls. I am
a thief; therefore, I cannot sow them; if I sow, they will go waste, because,
they will give yield only if they are sown by one who is not a thief.’ The
emperor looked at the ministers; the ministers looked towards the priests; the
priests started looking at the General. The General looked at the emperor; the
emperor said – ‘excuse me; these seeds cannot be sown. We all are thieves.
There seems to be no one here, who is not a thief.’ The emperor looked at the
thief, and said – ‘your sentence is being annulled; you are thief, so also, we
are; you are a small thief, and we are big thieves. But we all are thieves.’ That
emperor was very generous. The thief said to the emperor – ‘Lord, how can you
be a thief? You are very generous.’ The emperor said – ‘how can I be generous,
without being a thief?’ First, one has to steal, and then, he donates. Man
steals a lakh, and donates a few thousands. He becomes a saint on the top of
theft. People gather wealth by stealing; then, becoming a saint, earn
merit-coins for heaven.
You plan, not only up to
death, but beyond also – for oneself, for children and grand-children also.
Your wishes are spread out (far and wide) in the long expanse of time. You want
to see the reality (yathArtha) through that fog of wishes; but, it (reality)
would not be visible. You want to see Ram through the fog of lust (kAma); He
would not be visible. Ram would become visible, only when the lust-fog clears
off. The Truth (satya) is (ever) present, in front of your eyes; but, it has
become foggy. You are wearing glasses upon glasses, in the eyes. And the fun is
that, the glasses are not yours, but that of others. Have you ever observed,
what happens, when you look, wearing another’s spectacles? It is very difficult
to see. You are not able to see properly. But, it is not one or two, but many
spectacles are there over your eyes. You have gathered spectacles from all
places - from Buddha, Mahavir, Krishna, Mohammed, Zarathustra. These spectacles
are there for centuries, and you are wearing them all. You want to look ‘That
which Is’ (reality) through all of them. It becomes delusive (prapanca), false,
distorted (vikRta), deformed (kurUp). ‘prapanca’ means that which you see
(perceive) while your eyes are not clear. If even the eyes are not clear,
whatever you see, would go wrong. This is the meaning of ‘Maya’ (mAyA). Maya
does not mean, that whatever is there, all around, is false; but, it is not
like the way you perceive. Whatever you perceive is false. These stones,
mountains, Sun, moon, stars – these are not false; but the way you perceive
them is false.
Have you observed? Suppose,
the moon has risen – full moon – autumnal (Sarad) moon. If you are in grief
then, it seems, as if the moon is weeping. Would moon ever weep? You are
weeping – your eyes are filled with tears – because your love has been lost, or
you have lost your son; when you look at the moon, it seems as if tears are
flowing from the moon. Your tears are superposed (ArOpit) on the moon. On the
other hand, your neighbour might have united with his love, and he is blissful.
If he sees the moon, it would seem as if the moon is smiling, dancing, humming
song. Same moon and two different perceptions, because the mood of each is
different. The mood gets superposed. Then, the moon is not perceived (as it
is), but that, whichever is inside you, is perceived.
Till there is a projection –
projector - present inside you, whatever you perceive would become false –
bhrama bhUtam idam sarvam. Whatever has been perceived by you, so far, are all
unreal (asatya). Understand this correctly. Do not fall into this delusion,
that the wall also is not there, and that it would be possible, if you want, to
get through it (wall); no, you would break your head. But, things are not as
you perceive them. There is error (bhUl) in your perception; there is no error
whatsoever, in the Existence (hOnA) of Truth (satya). The day your eyes become
blemish-less (nirmal), when your meditation fructifies (pUrita), when you get
rid of others’ spectacle – spectacle of partiality, scriptures, doctrines,
Hindu, Muslim, Christian, Buddhist, Jain etc, when you wear no spectacle
whatsoever, when your eyes are open, naked, when you look (at things) with free
(clear) eyes, when there is no projector of desires (temptations) (vAsanA)
hidden behind you, when there is no projection whatsoever, that day, whatever
is seen, that indeed is paramAtmA; that day, you have known the Truth; that day
your delusion has been got rid of.
All these are just delusion
(prapanca); these are nothing – having known thus, with certainty....... kincinnAstIti
niScayI. Things are not at all like that – knowing thus with certainty – iti
niScayI - to know with certainty – bear this mind. You might have heard many
times that everything is just an illusion (mAyA). In our country, it has been
repeated, for centuries, that everything is just an illusion. But it does not
become a certainty, by just hearing so; even if you believe so, it is not a
certainty. There is a worm of disbelief crawling behind the belief. No matter
how much you believe thus – everything is an illusion – inside it is not so.
Inside, you know, in your inner depth, that you are real (sac). You believed it
because the scriptures (SAstra) say so; you were born in a Hindu or Buddhist
family; that is why you have believed. But, this is just a belief (assumption)
(mAnyatA) – not certainty. It will be of no use till it becomes a certainty.
I was staying in someone’s
place, as a guest. There was child in that family, a brilliant one. I was
talking with child. The child said – ‘I also have faith (viSvAs) in God (ISvar)’.
I asked him – ‘what is the meaning of faith?’ That boy thought for a while, and
said – ‘faith means - getting such a power (Sakti) through which one has courage
to believe what is not’. I liked the definition of the child. One very well
knows that God is not there; yet, one has the power to believe; that is faith.
Famous scriptures have defined ‘faith’, but not so beautifully. Do you also
(really) believe that God is there? You say so; the words are only at the
tongue level; they are not (coming) from your vitals (prANa). It is there only
on the lips, not in the heart. You believe outwardly, not inwardly. Surely this
is not faith.
I have heard (a story). A
person has been going to his preceptor (guru) for many years. One day, he saw
his guru walking on the water; he was amazed. When the guru returned, he fell
at his feet. People are very impressed with such magics. He told his guru –
‘Sir, please teach me the formula (sUtra). I shall not leave your feet without
learning the trick; please tell me the secret of walking on water.’ The guru
said –‘there is no secret in it. Everything happens just by having trust
(bharOsA) in the Lord; if one has conviction (SraddhA), anything can happen.’ –
iti niScayI. He asked – ‘how to have conviction?’ The guru replied – ‘just
remembrance (smaraNa) of name of Lord – Ram - is enough’. Next day, that person
went to the river and tried. He was repeating the name ‘Ram’, and tried to walk
on the water. That very moment he was drowned in water – his mouth was filled
with water. He came out with great difficulty. He became very angry with the
guru. He went to him, and said – ‘you have deceived me. I was repeating the
name of Lord – Ram; still, I was drowned. As I was repeating the name of Lord,
my mouth was filled with water. Though I know swimming, as I was repeating the
name of Lord, I did not cater for the situation. All my clothes have been
spoiled. I do not like it. You have deceived me.’ The guru asked – ‘how many
times did you repeat the name?’ He replied – ‘countless times. Initially,
standing on the bank, I repeated the name, so that, I could get enough
strength. Then, when I felt that there is enough energy, I started walking on
the water. Immediately, I was drowned. Even when I was drowning, I was
repeating the name only.’ Guru said - ‘you were drowned because you repeated
the name of Lord so many times. If only you had conviction, just uttering once
is enough; there is no need to repeat it. You were drowned because you had no
conviction (aSraddhA)’
In fact, if one has conviction,
there is no need to say it in words; just a thrill (pulak), a surge (lahar) of
the name, in the heart, is enough. There is no need for any elaborate
utterances. Like a whiff of wind, it resonates (gUnj) in the heart; you do not
have to make it resonate. That is why (Guru) Nanak called chant (japa) as ‘no
chant’ (ajapa). If one has to chant, it is not real (chant) – it has become
false, a little. Chanting means that you are making effort; ‘no chant’ (ajapa)
means that which happens of its own. As you are seated here, suppose, all of a
sudden, you feel some resonance inside you, some flower blossoms inside you; at
that time, you become the seer (drashTA) – not a doer (kartA). ‘No chant’
(ajapa) means, that which you did not chant, and yet, it got chanted by itself.
In the forthcoming Sutras, you would understand the meaning of ‘no chant’
(ajapa).
‘that which is just
spontaneous (throb) (pulsation) (vibration) (sphuraNa)’ - that which is not done (karnA), but is
spontaneous. Flowers blossom in the plants; the plants did not make them
blossom – they (flowers) blossomed (by themselves). That is why there is
intense genuineness (sacAyI), great fragrance (sugandha), wonderful colours. We
can see the glimpse (jhalak) of the Lord in them (flowers). These birds are
humming; but they are not making effort; the tweet is bursting forth (phUT).
The tweet of birds is like the flow of spring. Like the wind that blows, like
the rising of Sun, like the spread of Sun’s rays, similarly, birds are also
tweeting – these are just spontaneous (sphuraNa). When you sit down for
chanting Ram Ram, you are making effort – effort means false. All that is done
by you are delusions (prapanca); you can reach nowhere with whatever you do; if
you do (make effort), you would go astray. You reach such a state, where you do
not do (make effort); whatever happens, let it happen. But, you cannot remain
without doing (making effort). (Translator’s note – Acharya defines ‘sphuraNa’
as ‘spontaneity’ – refer to audio – 39:01 minutes.)
On a river bank, a fisherman
was fishing. He had kept two buckets. In one of them, he was keeping the fish;
if and when, he gets a crab, he would keep it, in the other bucket. He had kept
the bucket of fish, closed; but, he had left the bucket of crabs open. There were
a lot of crabs in the bucket; they were squirming to climb out of the bucket. A
village politician (rAjnEtA) was passing by. He stood there, watching. He could
not understand. He said – ‘brother, you are making so much of effort, but you
are keeping the crab bucket open; they would get away, and your effort in
catching them, would go waste. Close the crab bucket also, as you have done with
the fish bucket.’ The fisherman said – ‘these crabs are very wise; they are
almost like the politicians – they understand politics. One crab would climb,
and another would pull it down. Therefore, they would not be able to get out.
Their condition is similar to what is obtained in Delhi. There are twenty five
crabs; not even one would be able to get out. I am catching them since morning;
not even one crab could get out. I am also watching this ultimate kind of politics
(rAjnIti). There is no need to close the bucket. They are trapped by
themselves. Their effort is keeping them trapped.’
If you are trapped, it is
your own making. No one else is pulling you down; you are pulling yourself; you
bring yourself down, by pulling yourself. In your life, a revolution can take
place, if you can leave off doer-ship (notion of doer) (kartA-bhAva). (A
revolution can take place) if you leave off effort and doer-ship, and live
spontaneously (sphuraNa).
‘bhrama bhUtamidam
sarvam......| Whatever you see (perceive) is false (asatya); as yet, you have
not seen (perceived) (things) as they (really) are. This is the definition of
the World (samsAra) and paramAtmA. If you had thought that they (World and
paramAtmA) are two different things, then you are wrong. World is nothing but,
looking at paramAtmA, the wrong way. If you see the World properly, then it is
paramAtmA. These (World and paramAtmA) are not different – there is no dualism
(binary) (dvaita) here – they are same. If one sees (perceives) things as they
are, then paramAtmA is beheld; if seen (perceived) wrongly, then it is the World.
The error made in beholding paramAtmA, results in perception of the World – the
objects (padArtha); otherwise, objects do not exist. Objects are caused due to
your delusion (bhrAnti); paramAtmA is the reality (satya).
People ask me, where
paramAtmA is. They say that they want to see paramAtmA. Sometimes, even an
atheist comes to me, and says – ‘until I see, I shall not believe’. I tell him
– ‘first, you check your eyes. You are seeing, alright; your ambition
(expectation) (AkAnkshA) to see is also alright. But, are your eyes open and
clear? You are not worried about that. You want to see (darSan), but you are
not worried about (your) sight (dRshTi). You are blind, but want to see light
(prakASa). You are deaf, but want to hear. And, you say that you would not
believe till you hear. What you say is alright – what is the substance in
believing, unless one hears (perceives). If one is not able to hear, then, an
intelligent person would find out, whether his hearing apparatus is functioning
properly or not. For centuries, holy men (sat-purusha) have said that ‘He Is’
(hai). Holy men of, not one country, but any number countries, under every
possible condition (circumstance), have said, unambiguously (nirapavAda rUpa)
that ‘He Is’ (hai). Therefore, an intelligent person would, first, check
whether his seeing apparatus is functioning or not. A fool says – ‘I can see,
only when it is there; only then, I would believe’. But, he is not worried,
whether he has the capacity (kshamatA), eligibility (pAtratA) to see or not.
‘iti niScayI’ means – one who
has seen (perceived), and become sure (niScaya) of it. Surety (certainty)
(niScaya) comes only in one way – through beholding (knowing) (darSana),
through experience (anubhava), through conviction (pratIti).
alakshyasphuraNaH SuddhaH svabhAvEnaiva
SAmyati | ‘.....and that pure one of gratuitous (alakshya) spontaneity
(sphuraNa), remains peaceful by his very nature (svabhAva).’ ‘alakshya spuraNa’
– these words are wonderful. If these words are understood, one has understood
the quintessence (sArabhUta) of Ashtavakra. We live by our action (cEshTA), by
our planning (yOjanA), by our effort (prayAs). Our effort in order to live,
fills us with tension (tanAv), agony (santApa), worry (cintA). You notice that this
expansive (virAT) existence (astitiva) is going on (in motion); but, you are
blind. It (existence) is in motion in such an orderly (vyavasthA) manner, so
melodiously (sangIta-pUrNa), so rhythmically (laya baddha); but, you think that
you have to conduct your life all by yourself. Maluk (Das) (16th
century saint) has said –
अजगर करे न चाकरी
पंछी करे न काम
दास मलूका कह गये
सबके दाता राम
(Rough translation – Python
does not serve; birds do no job; Das Maluk says – (Lord) Ram is the benefactor
of all.)
These are wonderful words. If
it falls in wrong hands, they would derive wrong meaning and remain idle (lazy).
(They would think that) ‘Maluk Das says – ‘Ram is the benefactor of all’; then
why should I do anything?’ That is not meant by these words. Maluk Das says – ‘python
does not serve; birds do no job’. But, you can notice that birds are so much
busy in their routine. They bring straws and make their nests; they glean
wheat, gather rice, pulses etc. for food, feed their off-spring, and eat
themselves; they are engaged in so much work. Even python keeps slithering;
they are also engaged in job. Maluk means something else. He says – ‘birds do
so much work, not of their own accord; things are happening’. There is no
planning, no ego, no notion of doer-ship. But, people understand in their own
way – they understand according to their intellect (buddhi). Therefore, people
consider it to be a lesson in idleness; therefore, they keep sleeping under a
bedsheet. But, even when you cover yourself with a bedsheet, you remain a doer
(kartA). ‘alakshya sphuraNa’ means – ‘let paramAtmA do it – you don’t do it. ajnAta
sphuraNa – unknown (ajnAta) spontaneity (sphuraNa). Leave it to the invisible
hand – the hand which is taking care (samhAl) of everything, including
yourself. Your life is so short – one day you are born, and the next day, you
are gone. The life is just two day long. Such a huge expanse (virAT) is being
taken care of; can’t you leave your two-day life, in the hands that Expanse?
Even if you do not leave it (in His hands), you cannot escape death. You did
not take birth by yourself; neither can you control your death. Birth takes
place, so also death; you are creating unnecessary trouble (utpAt) during this
life of a few days.
Ashtavakra says – leave it to
spontaneity (sphuraNa); live by natural (normal) (simple) (sahaja) spontaneity.
Do not make plans; do not build huge fortresses (kilA); do not create
fantasies. But, people consider this to be a lesson for idling. This is not a
lesson for idling; it is not even a lesson for indolence (akarmaNyatA). This is
just a lesson for not being doer – let paramAtmA be the doer. But, people
understand in their own way.
I have heard – Mulla
Nasruddin fell in love with a woman. That woman was a little worried, doubtful.
One day, when the day for marriage was nearing, she asked Mulla – ‘Nasruddin,
even after marriage, would you love me, as much as you do now? Nasruddin
replied – ‘why not? You know that I like married women more.’ This is man’s
understanding – people look at things according to their understanding; they
would interpret (vyAkhyA) through their understanding. We are not able to get
out of our understanding. Therefore, we are not able to grasp the understanding
of paramAtmA. Let us keep aside our understanding.
alakshya sphuraNa means –
leave it to your nature – live moment by moment. What Ashtavakra states as
‘alakshya sphuraNa’, was said by Buddha as ‘kshaNa vAda’. (Translator’s note – this
seems to refer to Buddhist doctrine of kshaNika vAda – momentariness) – live
moment by moment. Do not worry about the next moment; whatever happens in this
moment, let it happen; let the next moment come when it comes. Jesus said –
‘Tomorrow will take care of itself’ (Matthew 6:34). He further said – ‘See the
Lily flowers blossomed in the fields; how beautiful are they! They do not have
any worry of tomorrow, nor about yesterday. They neither labour (Srama), nor gather
colours or fragrance.’ Everything is happening due to gratuitous (alakshya)
spontaneity (spuraNa). Jesus also told his disciples – ‘I tell you – even
Emperor Solomon was not so beautiful (handsome) in his precious clothes, as
these Lily flowers are.’
alakshya spuraNa means – like
flowers and birds, the play of the whole expansive (virAT) nature (prakRti) is
going on; become a partner (participant) (bhAgIdAr) in this (play). Do not be
(remain as) a doer. Whatever paramAtmA does, let it happen.
Zen Fakirs say – ‘when you
feel appetite, have food; when you feel sleepy, go to sleep. Flow along with whatever
happens; flow along with the flow of river; do not even swim. Have you observed
something very interesting? A live person gets drowned in the river, but a
corpse floats. The secret of floating corpse is not known to the live person. A
corpse makes no effort (cEshTA) – it cannot do any effort. Therefore, the river
takes the corpse along. But a live man, who makes effort, gets drowned.
The day you come to know the
secret of art of floating, the river does not drown you; you get drowned
because of your effort. If you, slowly, leave off your effort, you will be able
float on the surface of the water. Keep lying on the surface; the river does
not drown you. River (water) never ever drowned anyone; people get drowned
because of their labour. This Expanse (virAT) is not interested in drowning
anyone; people get drowned because of their effort (labor). People tie noose in
their own necks; here, no one is interested in hanging you. This Existence
(astitva) is replete with unique (apUrva) substance (ras), unique celebration
(festivity) (utsava); you can dance; there are no shackles on your legs (feet).
The Existence has tied anklets in your legs, but you have converted them into
shackles. You have forgotten that you could become homogenous (harmonious)
(Ekras) with the Existence.
The true meaning of
asceticism (sanyAs) is – one who lives by the self-inspiration (sva-sphuraNa),
who lives innately (from inside), who does not plan with his intellect
(buddhi), who lets things happen, as they happen, who has not become indolent
(akarmaNya). Actions still happen in the Expanse (virAT), but he does not have
any ownership (mAlkiat) over actions; he does not make any claim over actions.
One who has disclaimed (his ownership) is a true ascetic (sanyAsI).
alakshyasphuraNaH SuddhaH
svabhAvEnaiva SAmyati | - Such a person who becomes pure, becomes peaceful (SAnta)
by his very nature (svabhAva). There is no need for him, to undertake any Yoga,
chant or penance (japa-tapa), for becoming peaceful; he does not have to make
any arrangement (AyOjan) for becoming pure. Therefore, the meaning of Universe
(prapanca) is - it is a maze of dreams (svapna-jAl), a play of mind, a
projection (prakshEpaNa) of thoughts, super-imposition (ArOpaNa) of wishes (kAmnA),
not to perceive things as they are – to see things as one wants (wishes). The
way to get out of the Universe is – alakshya sphuraNa – gratuitous spontaneity,
to become reconciled to things as they are, to flow along the river – not to go
against the flow of the river. We do not know for sure, where this river
(expanse – virAT) is going, whether it has any end at all, even if there is an
end, whether it will reach there or not; we are not at all aware of the destiny
(niyati) of this Expanse. All these are very secretive; it is futile to try to
understand; we won’t be able to understand. It is similar to a water droplet trying
to understand the ocean – it is impossible. The droplet can become the ocean,
but cannot understand the ocean (as a droplet). Man can become paramAtmA, but
cannot understand Him (as a man). If a droplet is reconciled to leave its
limits (boundary) (sImA), and fall into the ocean, it can do so, and become the
ocean. It (droplet) can come to know the ocean, only by becoming ocean – there
is no other method. We can know that, which we become. Getting out of the
Universe means – to do that, which happens spontaneously (sphuraNa), and not
doing anything with ambition (mahatvAkAnkshA) – ambition to get something, to
become something; to be content with whatsoever paramAtmA makes (does), to
remain howsoever He keeps you – happy or sad. If you can do so, there will be
no regrets in your life. Otherwise, regret is the only result of Universe
(prapanca). Someday, you would weep a lot, and could do nothing then, because,
the time, that has passed, will never return.
Poem of Acharya –
रंगों के मनहर मेले, चले
गये छोड़ अकेले
टूटे अनुबंधों जैसे, रूठे
संबंधों जैसे
बिखर रहे पल— अनुपल
हम,
फूटे
तट—बंधों
जैसे
झरे —गिरे
पीत पात से,
भरे
—
भरे
गीत गात से
पीड़ाओं में घुले
—मिले, आंसू
से जी भर खेले
शापित वरदान सरीखे, बूझकर
भी जलते दीखे
अर्थहीन जीवन जीना, जग
आकर हमसे सीखे
अपनों के तेवर बदले, सपनों
के जेवर बदले
प्रज्वलित पलाश—से
नयन,
जैसे
गेरू के ढेले
सासें घनसार हो गईं, आशायें
क्षार (छार) हो गईं
अधरों पर चिपकी बेबस
मुसकानें भार हो गईं
रोम—रोम
जलती होली,
भाल
लगी उलझन रोली
एक भाव से तटस्थ
हो,
फाग
आग दोनों झेले
रंगों के मनहर मेले, चले
गये छोड़ अकेले
One day, you would weep a
lot, regret a lot. Only scattered rainbows, shattered dreams and tears would be
left behind. Whatever seems like a festivity (mElA), like a rally (jamghaT)
today, will not stay for long; it is just a dream; it is only your assumption
(belief) (mAnyatA); it is not really there anywhere. Soon, the life energy
would get depleted; then, the truth (reality) hiding inside the dreams, would
get revealed. All that, which you perceived as significant, would become
worthless. One day, every person finds that life has passed away, leaving his
hands empty. That emptiness pinches a lot, it gives a lot of grief, pain; it
makes you nostalgic (vishAd).
There is no other meaning for
hell (narak). Do not think that you go to hell or heaven only after death. One
who lives his life, by spontaneity (sphuraNa) of paramAtmA, is (indeed) living
in heaven, now; one who lives his life according to the designs of his ego, is,
right now, living in hell. One who is in heaven now, would be in heaven after
death also; one who is in hell now, would be in hell, after death also. It is
so, because, whatever you have set up here, before death, would continue after
death also, not otherwise. There would be no sudden change. If every bit of
life is lived, if every step of life is climbed, the pinnacle is reached.
SuddhasphuraNarUpasya
dRSyabhAvamapaSyataH |
kva vidhiH kva ca vairAgyaM
kva tyAgaH kva SamO(a)pi vA || 18 : 71 || 247 ||
‘For one, who is of pure
(Suddha) spontaneity (sphuraNa), who does not see the objective reality (dRSya
bhAva), where are any rules of conduct (vidhi) or dispassion (vairAgya) or
renunciation (tyAga) or even restraint of senses (Sama)?’
A person who is replete with
inner spontaneity (sphuraNa) – Self-spontaneity – pure spontaneity.....
sphuraNa means spontaneity – that which happens all by itself – not of your
making - you are not required to do; you find it happening, suddenly.
For instance, you are seated
here; while listening to me, someone might come to (stilled) silence (tArI); he
might become rhythmic (laya baddha) with me. He doesn’t not make it happen; if
he tries to do so, it can never happen. If you try to force it, ‘you’ become an
obstacle - a hindrance - in between; by making effort, you cannot become
rhythmic. You forget yourself, and just listen. While listening, an involuntary
(anAyAs) vibration (impulse) (sphuraNA) is sensed, and a door opens inside, a
flash of light (rOSanI) is seen inside, a (musical) note (svara) is heard
inside, and you become united (EktAn) with me; you become harmonious (Ekras)
with me. That moment, something happens; then, one might shed tears; a wave
(surge) (of emotion) could arise; one might feel thrill, horripilation. That
moment, one might get a vision (darSan). Even if that vision is momentary, it
might leave an impression (AbhAs), as if, in a dark night, a flash of lightning
revealing everything, for a moment. Though that vision is momentary, it could
change the relish of whole life, because, that vision would pursue you. It will
kindle an interest (ras) - a taste (svAd), an ambition (AkAnkshA), an
aspiration (abhIpsA), an expectation (pratIkshA), a call (pukAr), a prayer
(prArthanA) – to proceed in the same direction. Whatever experience happened
once, cannot be given up; you would be pulled by that wonderful (invisible)
(adRSya) magic (jAdU); you would tend to go towards that centre again and
again. But, that is possible only spontaneously – not through effort. (Translator’s
note – The kind of statements made in this passage, is very difficult to
translate accurately, because, these are all matter experience and not mere
verbal expression. Viewers are requested to use their discretion.)
You might have observed that,
whenever someone experiences bliss (Ananda), it happens only spontaneously, not
through any effort (exertion). Someone goes for swimming and experiences a
great pleasure (sukha). You ask him – ‘if swimming is so pleasurable, shall I
also go for swimming? Shall I also get pleasure?’ No, it is difficult, because
you have already planned for deriving pleasure by swimming. You would be
checking, again and again, whether you are deriving pleasure or not; you would
be worried about that. Therefore, you would miss it. Just because someone
derived pleasure by swimming, does not mean that you also would get it. He
derived pleasure, because he did not intend to derive pleasure by swimming. He
was more concentrated in swimming; he was totally immersed in that (swimming).
When someone becomes totally immersed (bhAva-vibhOr) in, say, swimming, the
window (jharOkhA) for pleasure opens up, spontaneously (sphuraNa). Often it
happens, that someone among my listeners, brings his friend also, thinking
that, whatever happens to him (in my presence) would happen to his friend also.
It is not necessary that it would be so, because his friend would come, with
the expectation of getting the same state of mind. It might not happen to him
because of his expectation.
A friend (of mine) – a
professor in a university - came for meditation. He was intelligent. This World
is very unique; here, (some) intelligent people fail miserably, where even some
insane succeed. He meditated for three days. On the fourth day, he came to me,
and said – ‘I see people are deriving something from meditation; but, I did not
get anything. I came here with great hopes to get something. I have been
waiting for this opportunity for months; only now, I could get leave, and I
have come here; but, nothing is happening to me. I see here, people are
experiencing something - someone is shedding tears, and someone is dancing in
bliss. I am worried as to when, luck would smile at me also, and I would have
similar experience. What is the reason? Is there some obstacle, or is it
because of some evil deeds done by me?’ I told him – ‘man seeks out some excuse
to convince himself. There are no obstacle or evil deeds. There is only one
obstacle – that you are overly eager, and have made plans to be happy
(pleasurable) here; that is the difficulty. You just get rid of your plans of
being pleasurable; you forget about (your expectation of) total absorption
(samAdhi). Do not have any such notions. You can attain happiness only when you
leave off your expectations. In this World, there is no such method by which
you can derive happiness directly. Happiness comes through back door, quietly;
even its (happiness) footfalls are not heard. It happens when you are euphoric
(ecstatic) (mast) about anything.’
Suppose an artist is creating
an art, becoming totally involved, immersed in it, forgetting the whole World.
In those moments, even the Existence (astitva) is not there; he has forgotten
himself; he is creating the art in such a state. In fact, if you ask me, it is
not he who is creating the art, but paramAtmA Himself; the individual has been
wiped out. The gratuitous (alakshya) spontaneity (sphuraNa) is working. Then,
the art would come out uniquely. It might also happen, that the artist himself
would be watching the creation, spell-bound (mantra-mugdha). He might not
believe even his own creation. He would wonder, as to how it happened, and who
did it. Picasso has said – ‘many a times, an art has come out; I tried to do it
again, but could not, even after a lot of effort. Then, some other day, again,
it happened. And, next time, when I tried to make similar art, I failed.’ Ego
could never win.
Rabindranath (Tagore) has
said – ‘whenever I made effort, the lyrics (song) (gIt) would not emerge.’
Sometimes, it so happens that, when Rabindranath is talking to someone,
suddenly, his mood would get transformed (rUpAntaraNa); a glow (AbhA), a craze
(dIvAnApan), a euphoria (ecstasy) (mastI) would be seen in his face, as if he
is drunk. At that time, those who are close by – his disciples, friends,
relatives – would quietly slip away. Gurudayal Malik was one of his (Tagore’s)
associates. Sometimes, he would come to listen to me. Once, he told me – ‘when
I went to Rabindranath, for the first time, I was told that if, in between,
such a situation happens, I should get away, because, at that time, he (Tagore)
becomes possessed (AvishTa) by paramAtmA; he would not be able to speak;
therefore, we should not disturb him.’ When Gurudayal went to meet
Rabindranath, for the first time, eight to ten friends also went along with
him. Rabindranath, himself, made tea for all of them. When he was serving tea,
suddenly, the cups slipped from his hands, and his eyes closed; he was swaying.
Therefore, one by one, they got up to leave, as they were aware (of such
situations). They signalled Gurudayal also to leave. Gurudayal told me – ‘I was
not able to get up. Even when other friends persuaded me to leave, I stood at
the entrance and was watching the rare event; I wanted to behold the scene. It
was not same Rabindranath who was serving tea, a moment before. There was a
glow in his face, as if he was possessed by some spirit (AtmA) – a lustrous
personality; it looked as if, some lamp inside him, which was unlit till then,
has been lighted; the effulgence was seen outside; his face had an unusual calm
(peace) (SAnti). I was watching the happenings. Then Rabindranath started swaying
slowly; he started dancing and singing.’ Gurudayal further told me – ‘I saw,
with my own eyes, a poem being born; that was a moment of great fortune. After
that, such a unique moment never happened. Then, Rabindranath took up paper,
and started writing whatever he was humming. Then slowly, I slipped away from
that place, and went to my room. For three days, Rabindranath remained in the
same room; he did not come out. When poem is born, he (Rabindranath) does not
even take food; he does not take bath; he does not meet anyone. When the poem
is born, he is an altogether different person, as if driven by someone else;
someone else was holding the reins.’ This is called ‘pure spontaneity’ (Suddha
sphuraNa).
This is the symbolism
(pratIk) of Krishna being the charioteer (sArathI) of Arjuna. The Lord becoming
the charioteer of man - having the reins of your chariot - and driving it, and,
you being seated inside, with certainty, that you go, wherever He takes you -
this is the symbol of gratuitous spontaneity (alakshya sphuraNa). Let the Lord become the charioteer, and you
be seated in the chariot, quietly. He, indeed, is the charioteer; you are
coming in between, unnecessarily. Your coming in between, creates problems. If
there is misery in your life, it is because of you. If ever you have happiness,
it is because of Him.
SuddhasphuraNarUpasya
dRSyabhAvamapaSyataH | - For a person, in whose life, pure spontaneity (Suddha
sphuraNa) is born (janma), objects (dRSya) are visible, in one sense; also, they
(objects) are not visible (in another sense), because, now the seer is visible
(to him). Understand this. When you see (perceive), you do not see yourself
(svayam) – you see others (para). The arrow (tIr) of your consciousness (bOdha)
is stuck on the other (para); you do not see yourself – you are not seeing the
seer; you miss out on the source (basis) (mUl). You are wandering on the
circumference (paridhi). When one hands over himself, in the hands of
paramAtmA, and tells Him – ‘may You take hold (samhAl)’, then, something
interesting happens. He sees you; but, before that, the seer, who is hidden
inside, is seen by him. He sees a tree, but, before that, the one, who sees the
tree, is seen. The tree – the object - becomes secondary (gauNa), and the seer
(drashTA) becomes primary – the source. Then the World (samsAra) is secondary,
and the Truth (satya) becomes fundamental (AdhAr-bhUta).
‘For one, who is of pure
(Suddha) spontaneity (sphuraNa), who does not have the sense of objective
reality (dRSya bhAva), where are any rules of conduct (vidhi).....’ Afterwards,
desire (feeling) (bhAva) for perceiving objects does not arise - to see or not
to see this way or that way - there are no such feelings at all. It is alright,
whether something is visible or not; he is reconciled with every kind of
situation. For one, who is in such a state (daSA), neither there is any
necessity for renunciation (tyAga), nor for dispassion (vairAgya); neither
there is necessity for any rule (vidhi), nor for any restraint of senses
(Sama).
The Sutras of Ashtavakra are
method (sUtra) of accomplished (realised) (siddha) and not that of practitioner
(sAdhak). Ashtavakra asks you to become realised directly – why be confused
(befuddled) as a practitioner? Do not get entangled in the tools (sAdhan) - practices
(sAdhanA); become realised directly. paramAtmA is seated inside you. Why
undertake chanting (japa) and penance (tapa)? Whom are your worshipping –
praying to whom? The one whom you are worshipping, to whom you are praying, is
splendid (established) (virAjamAn) inside you. Where are you seeking Him – in Kaba,
in Kailash? The one whom you are seeking, is seated inside you. Just become
quiet (peaceful) and live by His spontaneity (inspiration) (sphuraNa); leave
everything unto Him, unconditionally (bESart). One needs courage (himmat),
audacity (dussAhas), because the mind would deter you about possible damage,
deviation. In fact, people go astray, by following diktats of mind. The
funniest aspect is that, by listening to the mind, we achieved nothing, except
wandering (going astray) – nothing else happened; we did not reach anywhere.
People come to me, saying –
‘I am ready to take sanyas, but I fear surrendering (samarpaNa)’. I tell them –
‘do you have anything, which you can surrender?’ Then, they are astonished;
they say, hesitatingly – ‘yes; there is nothing, as such, for surrendering.’ I
tell them – ‘then, what is the fear? You have nothing to surrender. Whatever
you consider worth surrendering, would, in any case, be snatched from you, by
death (maut). At that time, death would not even ask you, whether you are surrendering
or not. Death is going to take away whatever you have; then, why don’t you
willingly surrender? Why don’t you give up that which, in any case, is going to
be snatched away, by death? If not today, tomorrow, death would snatch it away;
then why give up the opportunity of surrendering now? Tell paramAtmA – ‘I am
leaving myself in Your hands.’’ One who leaves himself in the hands of
paramAtmA, does not meet death. If death comes, paramAtmA would not allow it
(death) to come near Him. Understand this.
You have been gathering things
- doership (kartRtva), ego, status, prestige etc. You think – ‘I did this, I
did that; I gathered this; this is my prestige, this is my status.’ One day,
death comes, and all these get scattered – your status, prestige, everything,
as if a castle of flash cards, blown away by a whiff of wind. Your labour of
entire life, is reduced to dust. You yourself, would be reduced to dust; then,
what to talk of your labour? That also would be reduced to dust. A renouncer
(sanyAsi) is skilled (kuSal) and sensible (samajhdAr). He says – ‘I shall,
myself, give up that, which is going to be snatched by death. In any case, it
will be snatched; then why not enjoy the fun, the happiness of giving up?’
Then, a revolution (krAnti) takes place. After you give up, you begin to get.
Jesus said – ‘One who saves (life), would lose it; one who gives up (life),
would get it’ (Matthew 16:25). One who is ready to lose, is entitled to get. After that, there are no rules (vidhi), no
renunciation, no restraint. One has to do nothing. There is only one thing
worth doing – ‘I leave it in the hands of paramAtmA; I shall do that which He
makes me do; I shall get up as He makes me get up; I shall sit down as He makes
me sit.’ Let me repeat it – unconditionally; no condition whatsoever is
attached – to do only that which is good, and not to do that which is bad.
This was the exact situation
Arjuna faced. That is why, he said to Krishna – ‘I shall not fight, because by
doing so, I shall be committing sin; there shall be violence; I will have to
kill my nears and dears. What shall I do with such a lordship, which I earn by
killing them? Such a victory would amount to sitting on a throne in a cemetery.
Man fights for the sake of one’s own people. One can derive happiness of
sitting on the throne, only when one’s own people are there. Of what avail if
one’s own people are not there? Whom shall I show my victory? Let me go; I
shall go to jungle, renouncing everything.’ The whole of Krishna’s Gita is
exhortation of only one thing – ‘do what paramAtmA makes you do; fight, if He
makes you fight, whether it is good or bad; do not come in between. Be,
totally, a tool (efficient cause) (nimitta) in His hands. Do not make any
choice - be choice-less. Only then, your surrender is real; otherwise you did
not surrender.’ Where there is surrender, it is indeed spontaneity. Surrender
and spontaneity go together. Surrender is external, and spontaneity is
internal. One who has not surrendered, can never attain spontaneity. This is
called ‘gratuitous spontaneity’ (alakshya sphuraNa).
Suddha sphuraNa
rUpasya........| ‘alakshya’ means ‘causeless’ (without reason) (gratuitous).
paramAtmA has no reason (cause) whatsoever. He is the cause of everything. He
made everything, but no one made (created) Him. He is behind everything, and
there is none (nothing) behind Him. He is the cause of causes – causeless (akAraNa);
He is the source Being (mUl-bhUta); there is no further source Being; He is the
root; there is nothing beyond Him. There is nothing below or above Him.
Everything is inside Him. Whatever happens through paramAtmA, happens without a
reason (akAraNa). You ‘are’ – what is the reason for your being? Question
arises in the mind – ‘what for am I existing? What is the reason for my
existence?’ A proper answer for this has been given, only in this country. The
whole World tried to give answer. Jesus said something; Muslims say something;
Jews say something else. But, only in this country, a correct answer has been
given. The answer of this country is very unique – the uniqueness is – it is a
sport (lIlA). The meaning of ‘sport’ is – a game (play) without any reason;
that is His whim (fun) (fancy) (mauj); there is no reason; whatever reason you
might attribute, would look silly. Someone says that paramAtmA created this
Universe (sansAr) so that you can become free (liberated) (mukta); this is very
silly. The Universe was created first; that is why you become bound (bandha).
If the Universe is not created, there is no bondage; therefore, what is the
need for liberation? It is very contradictory – first you bind someone; then he
(the bound) asks as to why he was bound; the reply given is – so that you can
become free. If one is to become free, ultimately, why then he was shackled in
the first place? That paramAtmA created this Universe so that man can become
free – this does not appeal; it is not appropriate, it is not meaningful, it is
a deceit (dishonesty) (bemAnI). That paramAtmA created this Universe, so that
man can attain knowledge (jnAna) – this is also deceit. Having created such a
huge Universe, He could have bestowed knowledge directly – why such a
circuitous method (route)? That paramAtmA created evil, so that man can escape
from it – this is not an argument at all; it is not an answer. If He intends to
save man from evil, then, He should not have created evil at all. What is the
need for that (evil)? These are very strange arguments – that poison is kept in
front of you, so that you don’t drink it? That a sword is given to you, so that
you do not kill anyone? That thorns are spread, so that you can go cautiously?
Then, what is the need (for
creating the Universe)? The answer given by this country is – sportingly
(lIlAvat). This mammoth expanse exists for no reason whatsoever; there is no
utility (prayOjan) behind (for) that; there is no calling (requirement)
(vyavasAya); there is no goal (aim) (lakshya) – it is aimless. Then, why at
all? paramAtmA is vibrating (pulsating) (revealing) (sphuraNa) His energy, like
the play of a small child. If energy is there, there will be vibration
(pulsation), similar to the gushing sound emanating from a spring. The Universe
(jagat) is a huge ocean of energy. This energy is sporting with itself - similar
to the huge waves undulating in the ocean; the waves are sporting with one
another. Play or Sport are appropriate words. It is no job (business) in which paramAtmA
is engaged in. He is a sporter (who supports the sport) (lIlAdhar); this is His
fancy (mauj); this is His celebration (utsava). If you view in this angle, you
would understand the meaning of ‘alakshya sphuraNa’; it means that behind which
there is no (apparent) reason.
You ask as to why flowers are
blossoming, why trees are green, why rivers are flowing towards the ocean, why
man loves another. You might have fallen in love with a woman (or a man); did
you ask why? There is no answer. If you seek answer, you would not get one. If
any answer is given, it would be only artificial (banAvaTI), false. You might
say that you fell in love with her, because she is beautiful. You are saying it
in the reverse. She seems beautiful to you, because you have fallen in love
with her. She does (might) not look beautiful to others.
Laila looked beautiful only
to Majnu, none else. The King of the village called Majnu and said – ‘I pity
you; you are mad after Laila. But she is a very ordinary woman; you are mad
after her for no valid reason. Look here, there are so many beautiful women in
the palace. Choose any one of them. I feel pity when I see you weeping on the
road. My sadness increases when I come to know, that you are mad after this
Laila, who is utterly dark (kAlI kalUTI). She is a very ordinary woman. Look at
these beautiful women.’ Majnu looked at the women, and said – ‘there is no
Laila among these.’ The emperor said – ‘you are not understanding. There is
nothing in Laila.’ Majnu said – ‘you do not understand. If you want to see
Laila, you need the eyes of Majnu. You won’t be able see her, without my eyes.
Laila is there in the eyes of Majnu.’
You fall in love with some
woman. If asked why, you say – ‘her voice is sweet, her gait is pleasing.’ But
all these are false. You have fallen in love; that is why her gait looks
pleasing, her voice sounds sweet, her face looks beautiful. After some time, if
your dream is shattered, the very same gait would look ugly, the same voice
would sound hoarse, the same face would look ordinary. It was just a dream,
which you saw because of your love. Love is causeless (without reason).
If you try to understand your
life, you would find the same – whatever is here, are all without reason. If
this comes to your mind once, that everything is causeless (without reason), all
worries in your life would be rid. Where there no cause (reason), there is no
scope for worry.
sphuratO(a)nantarUpENa
prakRtiM ca na paSyataH |
kva bandhaH kva ca vA mOkshaH
kva harshaH kva vishAditA || 18 : 72 || 248 ||
‘For a wise (jnAnI), who does
not perceive the nature (relative existence) (prakRti) shining (prakASita), vibrating
(revealing) (sphurita) in (as) infinite (ananta) forms (rUpa), where is bondage
(bandha) or liberation (mOksha), happiness (harsha) or sorrow (vishAda)?’
sphurataH ananta rUpENa – This
nature is vibrating (revealing) in all directions, in (as) infinite forms; all
around, the sport, play of nature is taking place, in (as) infinite forms. Behind
this nature, paramAtmA is sporting. But, a wise does not perceive this infinite
kinds of sports, games happening all around. He does not have any relish for
that, because he (wise) has got into a greater game – he is engaged in
beholding the One who is sporting. He has no interest to see the petty games.
The tree is beautiful, the moon is very beautiful, the morning Sunrise is very
wonderful. But, it (the external Sun) is no comparison before the Sun shining
inside. Kabir said – ‘when the inner Sun arose, I realised the (external) Sun to
be nothing.’ It (inner Sun) shines as if thousands and thousands of (external) Suns
have risen simultaneously. Yet, the picture is incomplete, because, the inner
Sun is beyond any magnitude (parimANa), any quantity (mAtra), any quality
(guNa) – it is just unique (unprecedented) (apUrva). The effulgence (prakASa)
of external Sun would die out one day, but this (inner) Sun would never die
out. Scientists say that this (external) Sun would die out within four thousand
years, because its (Sun) energy – fuel - is being lost (continuously). The
lamp, lit in your home, every day in the evening, dies out when its oil is
exhausted. Similarly, the Sun’s fuel also would get exhausted one day, and it
would die out. But, there is an effulgence inside, which never dies out. It
shines without any fuel or wick. For one who has seen that effulgence, all
others would look pale.
Sri Aurobindo said – ‘till I
saw the inner effulgence, I was thinking that outer effulgence is the only
effulgence. Once I saw the inner effulgence, that which I had, till then,
considered as ‘effulgence’, looked like darkness. When I saw the real (aslI)
life, that which I had, till then, considered as ‘life’, looked like death.
When I relished the taste of real ambrosia (amRta), that which I had, till
then, considered as nectarine, looked like poison.’ A wise beholds the source
(mUl); he gets hold of the Sporter (who supports the sport) (lIlAdhar) hidden
deep inside the sport; he gets hold of that Nataraja dancing inside the dance.
And, the matter ends there. When he gets connected to Nataraja, the dance is
visible, and not visible too.
sphuratO(a)nantarUpENa
prakRtiM ca na paSyataH | - After that, this sport (game) goes on outside, but
a wise has no interest (lagAv), no taste in it (game). After that, there is no
more race. Once the race is over, there is no more bondage; when there is no
bondage, where is, then, liberation? This external race is the one which binds;
once bound, he would try to get free. The external sport (game) does not bind
one who has seen this secret (rahasya) support (abode) (dhara) inside;
therefore, there is no reason for liberation also.
Poem of Acharya –
दृष्टि तद्रिल, श्रवण
सोये
अश्रु पंकिल, नयन
खोये
मन कहां है? क्या
हुआ है?
लग रहे कुछ भग्न—से
हो
भ्रमशिला संलग्न—से
हो
कर रहे हो ध्यान
किसका?
क्यों स्वयं में
मग्न—से
हो?
लग रहे हो समय—बाधित
आप अपने से पराजित
हाय यह कैसी विवशता!
किस बुरे ग्रह ने
छुआ है?
क्यों हुए उद्विग्न
इतने?
पथ—प्रताडित
विम्न जितने
सोचकर देखो तनिक
तो
श्वास हैं निर्विध्न
कितने
क्या चरण कोई कहीं
हैं
काल—कवलित
जो नहीं हैं
हर तरफ तम की विरासत
धुंध है कडुवा धुआं
है!
तंतु—प्रेरित
गात्र हो तुम
एक पुतले मात्र हो
तुम
इस जगत की नाटिका
के
क्षणिक भंगुर पात्र
हो तुम
इसलिए हर भूमिका
में
रंग भरो तुम भूमि
जामे
बन सको निरपेक्ष
तो फिर
क्या दुआ, क्या
बद्दुआ है
मन कहा है? क्या
हुआ है?
दृष्टि तंद्रिल, श्रवण
सोये
अश्रु पंकिल, नयन
खोये
मन कहा है? क्या
हुआ है?
We have strayed away so much,
because the mind is somewhere outside, in the midst of infinite Worlds, among
so many desires (temptations) (vAsanA). That is why, we are unable to return
home; these desires (temptations) pull us away; they (desires) keep us racing
on and on. Therefore, we are unable to look unto ourselves; all these visible
objects, have deprived (vancit) us from ourselves. A wise (jnAnI) gets
established in his seer (drashTA), by pulling back from the objects; then it is
a 180 degree transformation, because the wheel has made a full turn. While we
see things (objects) outside, a wise, sees inside. We see with open eyes; but,
he sees with closed eyes, bereft of any thoughts (vicAr). We see with mind,
but, he sees without mind (aman). Then it is a reverse journey. Our energies
are focussed outside (bahir-mukhI), but the energies of a wise is focussed
inwards (antar-mukhI); we go outside, but a wise comes inside. Whatever is seen
(perceived), by (after) closing the eyes, is indeed the Truth (reality)
(satya). Once, by closing the eyes, the truth inside is perceived, then, when
you open your eyes, paramAtmA would be perceived outside also; you would not
perceive the World (illusion) (prapanca). After that, there is no bondage; when
paramAtmA is everywhere, where is, then, liberation also? There is no question
of getting away from Him. We are one with Him. He is our nature (svabhAva); He
is our substance (ras).
buddhiparyantasaMsArE
mAyAmAtraM vivartatE |
nirmamO nirahankArO nishkAmaH
SObhatE budhaH || 18 : 73 || 249 |
‘In the World (samsAra),
limited (paryanta) by the intellect (buddhi), where illusion (mAyA) only shines
(bhAsa), a wise, being bereft of mine-ness (attachment) (mamatA), ego
(ahamkAra) and desire (kAmnA), shines (SObhatE).’
Understand this Sutra
attentively. First understand the difference between two words – intellect
(buddhi) and wisdom (buddha-hood) (buddhatva). An ignorant has intellect
(buddhi), but a wise (jnAnI) has wisdom (buddhatva). Intellect means thinking
(vicAr) capacity (kshamatA). Wisdom (buddha-hood) means capacity for being
thoughtless (nirvicAr). Intellect means overcast sky (AkASa), and wisdom means
clear (cloudless) sky. When the intellect becomes totally pure (Suddha), it
results in wisdom (buddhatva). Energy is same (everywhere). But, energy of
intellect is like the gold lying in the soil – dusty, dirty, mixed with pebbles
and stones. Wisdom is like the gold which has been smelted (purified)
(refined), wherein there are no impurities – 24 carat. Wisdom is the gold which
has been purified; intellect is the gold containing impurities. In the process
of purification of intellect, wisdom arises.
buddhi paryanta saMsArE – The
World (samsAra) is nothing but a maze, a braid (tAnA-bAnA) of thoughts inside
you. If you slowly begin to get rid of your thoughts, if you slowly deplete
(reduce) (diminish) (kshINa) your thoughts, there comes an interval (antarAl),
when there will be no thoughts. As one thought subsides and another arises,
there is a momentary interval; in that interval, you can behold yourself. That
momentary interval is called glimpse (jhalak) of meditation (attention)
(dhyAna). You would begin to get the initial taste. It is like Sun becoming
visible when the window (door) is opened. Though the Sun is far away, it
becomes visible when the door is opened. Similarly, when one thought subsides,
there is a momentary gap before another thought arises. In that gap, one can
get associated (united) (sambandha) with oneself momentarily. Even that
momentary association, could become everlasting (SASvata). That moment brings transformation;
even it could be a deep alchemy (kImiyA).
buddhiparyantasaMsArE
mAyAmAtraM vivartatE | - The World exists till intellect is there, till maze of
thoughts are there, inside you. Till then, there is illusion (mAyA), and
illusion only. Take note of this – the World is not outside; it is in the
ideation (imagination) (vicAraNa) of intellect. World is (means) lack (abhAva)
of meditation (attention) (dhyAna).
nirmamO nirahankArO nishkAmaH
SObhatE budhaH | - A revolution takes place inside one, who has attained wisdom
(Buddha-hood). In him, neither there is mine-ness (attachment) (mamatA), nor
ego, nor desire (kAmnA). Once thoughts are rid, these three (attachment, ego,
desire) go away. Desires leave, because, in the absence of thoughts, there can
be no desire; desires ride on the ‘horse’ of thoughts. It is not possible to
spread desires, if there are no thoughts. In a thoughtless (nirvicAr) mind,
waves of desires cannot arise. They (desires) die out along with thoughts.
Attachment (mamatA) also dies out, because there is none who belongs to you.
There is none who can be called one’s own (apnA) or other (parAyA). ‘Mine’ and
‘Yours’ are associated with thoughts. Where there are no thoughts, there is no ‘mine’
or ‘yours’; when there are no thoughts, all associations (relations) get
dissolved. All associations belong to thoughts. The ego also cannot survive, if
there are no thoughts. ‘Me’ (ego) is the aggregate of all thoughts. ‘Me’ is the
bundle of thoughts gathered. As thoughts leave, these three – attachment, ego,
desire – also go away. Therefore, my utmost emphasis is on meditation (dhyAna).
Meditation means – you begin to delight (ramnA) in thoughtless-ness (nirvicAr).
Whether sitting down or moving about, you remain without any thoughts; thinking
has stopped (halted). Dive unto yourself in that condition of halted (stopped)
thoughts. In that halted (stopped) condition (of thoughts), there will be
spontaneity (sphuraNa); then, total absorption (samAdhi) arises.
akshayaM gatasantApamAtmAnaM paSyatO munEH |
kva vidyA ca kva vA viSvaM
kva dEhO(a)haM mamEti vA || 18 : 74 || 250 ||
‘For that wise (muni), who
sees Self (AtmA), which is imperishable (avinASI) and bereft of grief (santApa
rahita), where is knowledge (vidyA) or Universe (viSva) or body consciousness
(dEha) or attachment (mine-ness) (ahantA – mamatA)?’
The mind is fleeting
(kshaNabhangur). You might have observed that (a single) thought does not
remain for long. A thought arises, and goes away. Even if you want to stop, it
does not remain for long. Even if you try to stop, it does not; it goes away;
it comes and goes. There is motion in thoughts – they keep moving always, like a
deranged person (pAgal); they do not stop, or even halt; they are not stable. Thoughts
are fleeting; therefore they are perishable. Where there is thoughtless-ness,
it is the beginning of imperishability (akshaya); then, you go beyond the
moment – you get into eternity (SASvata). Thinking (thought) is the flow of
time; once you get out of thoughts, you become timeless (beyond time)
(kAlAtIta). Therefore, all wise have said that meditation is timeless – beyond
time. Whatever is inside the time is (called) the World (samsAra); whatever is
beyond time is the Truth (Reality) (satya).
akshayaM gatasantApamAtmAnaM
paSyatO munEH | - Grief (santApa) comes
to end for one who experiences the imperishable stream (dhArA) existing inside.
Therefore, understand that all your griefs (worries) (dukh) of your life, are that
of thoughts. If someone abuses you, a wave of thought arises in you – that I
have been insulted. Because of that insult, there is grief.
There is a very nice story of
Khalil Gibran (Lebanese born writer-poet). A person went to a foreign land,
where his language is not understood. He was standing in front of a hotel;
people were going in and coming out of the hotel. He became curious about that
place – as to why so many people are going in and coming out. It (the hotel)
looked like a palace. He was a poor man coming from a poor country. But, he
went inside. There, many people were seated in chairs, in front of tables. He
also sat down. He was very happy, because the surroundings looked very
beautiful and full of fragrance (suvAsit). A waiter came to him. He thought
that the master (mAlik) (of the palace) has sent his man (representative) to
greet him. The waiter tried to understand his requirement, but could not.
Therefore, he brought ordinary meals. He (visitor) took food, and became very
pleased. He thanked the waiter by bowing again and again. When the waiter
demanded money from him, he thanked him, as he thought that he was being
honoured. Finally, the waiter brought him to the Manager. The Manager got very
annoyed with him, but he thought that he is paying regards and that too, to a
foreigner. Then, he was taken to the Court. But, he thought that he is being
sent to the Emperor, as the court was quite big, and the Magistrate seemed like
Emperor to him. The Magistrate tried to understand what he said, but could not.
Therefore, thinking him to be an idiot, he (Magistrate) ordered a board to be
hung in his neck, declaring him an idiot; he also ordered that he be seated on
a donkey and paraded in the village, so that others would not indulge in such
activities. But, he (visitor) became very pleased, when the board was hung in
his neck. On the top of it, when he was seated on a donkey, there was no limit
to his joy; he was wondering as to how these people knew that he always rides a
donkey. He thought that he was being taken on a procession. His only worry was
that, if he tells his experience to his friends, on his return to his village,
they would not believe. He wished that someone from his village were there to
witness. Then, he saw one person belonging to his country. That person had come
to this village some twenty years back; he was familiar with the language and
customs of that place. He (visitor) became very happy; he slipped out of the
crowd and went to him, and started explaining his experience. But, he, having
understood the situation, quietly slipped away from there. He (visitor) thought
that he (his villager) was envious of him. (Translator’s note – Acharya has
explained the episode in great detail. The same has been condensed to avoid
repetition.)
If someone abuses you, it
(abuse) creates a maze of thoughts. If you could hear the abuse calmly
(undisturbed) (peacefully), no maze of thoughts would be created inside you. There
is no sting (daMSa) in the abuse, because if the abuse is not understood by
you, it would make no difference. That is why there is no sting in the abuse.
The sting is in the reaction from thoughts. When thoughts arise inside, you get
affected. If someone praises you, you swell with pride (praphullit). That
swelling is not in the praise; it is in the waves of thoughts arising inside
you.
A wise remains without any
thoughts (reaction) (nirvicAr) whether it is happiness or grief, praise or
insult; he keeps just watching, whatever happens. He does not attach any
significance to these. He remains indifferent (taTastha), grief-less. Grief is
created by us because of repeated thoughts (thinking). Grief arises only when
we labour much (in thoughts); we are so fascinated (by grief) that even if
someone insulted you twenty years ago, you preserve it like a legacy (dharOhar)
– as if it is some precious stone or jewellery; even now, you feel the hurt,
when you remember that incident. You do not allow the wound to heal; you keep
scratching it, so that it can remain fresh. People are sadistic (dukh-vAdI). If
man wants to be blissful, in the World, there is nothing to stop him.
Therefore, if you are miserable, it is only because of you. No one is making
you miserable. There seems to be some fundamental mistake (error) in the way we
live our lives. There is a heavy darkness – darkness of mind, darkness of
thoughts. We have very little understanding. If we are hurt even a little, our
understanding gets disturbed; it becomes totally dark. Even a man of great
understanding gets disturbed by a little hurt, and darkness envelopes him.
Poem of Acharya –
आंगन भर धूप में
मुट्ठी भर छांव की
क्या बिसात,
हो
न हो!
अंतर की पीर कसे, अधरों
पर हास हंसे
उलझन के झुरमुट में
किरनों के हिरन फंसे
शहरों की भीड़ में
नन्हे —से
गांव की क्या बिसात,
हो
न हो!
ढहते प्रण हाथ गहे, तट
ने आघात सहे
भावी के सुख—सपने
लहरों के साथ बहे
तूफानी ज्वार में
कागदीया नाव की क्या
बिसात,
हो
न हो!
भेदभरे राज खुले, सुख—दुख
जब मिले—जुले
बांवरिया दृष्टि
धुली,
आंसू
के तुहिन घुले
कालजयी राह पर
क्षणजीवी पांव की
क्या बिसात,
हो
न हो!
Our understanding is momentary;
our intellect is like a flicker of flame, amidst dense darkness, which can get
extinguished, if it shakes even a little. Ours is a paper boat, and the ocean
is stormy. We intend to go across (the ocean) in this paper boat; we are bound
to get drowned. Make a boat with something else – not paper - which can take us
to the other shore. This mind-boat is made of paper; make the boat of
meditation (dhyAna); do not get entangled in the objects of perception (dRSya).
The illusion of (called) petty understanding, reared by you, based on thoughts,
will be of no avail. It (understanding) is felt when there is no need; but, when
it is needed, it gets lost. You might be peaceful, normally. But, when someone
insults you, even a little, you lose your cool. When you become cool again, you
would regret your lapse. You have great understanding when you are reading
scriptures. But, when you are busy in the activities of life, your
understanding (intellect) gets lost. We won’t be able to reach the door of infinity
(ananta) with these feet of thoughts; you need some other feet; you need some
other flame (jyOti), which does not get extinguished so quickly; you need some
such flame – a timeless (kAl-jayI) flame - which never blows out. We need some
such thing which even death could not snatch. Just intellect (understanding)
(buddhi) is not enough to conquer death; you need wisdom (buddhatva).
(Translator’s note – Acharya has given a very exhaustive description of the
shortcoming of intellect (understanding). The same has been condensed in order
to avoid repetition.)
akshayaM gatasantApamAtmAnaM
paSyatO munEH | - Only he, who has associated himself with the imperishable
(avinASI) – that which is beyond time (akAl), that which has no end – can
become free from grief (santApa). Once you get associated with that, you go
beyond grief.
kva vidyA - ‘For the wise (muni) who beholds the Self
(AtmA), where is even knowledge (vidyA)?’ After that, there is no need for him
to seek (answers) in the scriptures (SAstra), no need to seek (answers) in the
words (Sabda); there is no need for knowledge (vidyA); the door of knowledge
(jnAna) has opened inside him; the screen (paT) of inner temple has opened;
now, he need not delve into any scriptures; he has obtained his own scripture,
wherefrom (external) scriptures originate, wherefrom all Vedas, Quran, Guru Granth
arose; he has obtained that source (srOt); he has associated himself with that
original source; now, there is no need for him for stale (bAsA) doctrines and
stale notions (dhAraNA).
iti niScayI – Only through
such a self-perception (pratIti) – having ascertained thus – one attains
conviction (SraddhA). Trust (belief) (viSvAs) is of no avail; only conviction
works. Belief is childish, it is just ritual (traditional) (sanskAra); but,
conviction arises from experience (anubhava). One who wants to attain
conviction, should sail in the boat of meditation. Make it quick, as the time
is running out. Before death knocks at your door, let your boat of meditation
be ready. Then, death becomes absolute absorption (samAdhi); at death, one
beholds paramAtmA; he embraces Him in the death. Now, even while alive, you are
missing out on paramAtmA; even after death, one is bound to reach paramAtmA. If
one reaches paramAtmA after death, then, understand that He can be attained
even while alive. Without attaining Him, all other attainments are of no avail.
Even if you attain everything else, and not paramAtmA, then, you will regret
much; you would weep. Even weeping will not help, because, the time that has
gone, will never come back. Even while alive, one should awaken.
Therefore, awaken!
This much for today.
