Pravachan 03 - Acharya Rajneesh (Osho)

 

This Pravachan was delivered on 13 Sep 1976

Pravachan Audio link – Soundcloud –

https://soundcloud.app.goo.gl/goEpd

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-3/

(Pravachan No 2 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 after completion of all expositions of Ashtavakra Gita)

EkO drashTAsi sarvasya muktaprAyO(a)si sarvadA |

ayamEva hi tE bandhO drashTAraM paSyasItaram || 1 : 7 ||

ahaM kartEtyahaMmAnamahAkRshNAhidaMSitaH |

nAhaM kartEti viSvAsAmRtaM pItvA sukhI bhava || 1 : 8 ||

EkO viSuddhabOdhO(a)hamiti niScayavahninA |

prajvAlyAjnAgahanaM vItaSOkaH sukhI bhava || 1 : 9 ||

yatra viSvamidaM bhAti kalpitaM rajjusarpavat |

AnandaparamAnandaH sa bOdhastvaM sukhaM cara || 1 : 10 ||

muktAbhimAnI muktO hi baddhO baddhAbhimAnyapi |

kiMvadantIha satyEyaM yA matiH sA gatirbhavEt || 1 : 11 ||

AtmA sAkshI vibhuH pUrNa EkO muktaScidakriyaH |

asangO nispRhaH SAntO bhramAt saMsAravAniva || 1 : 12 ||

kUTasthaM bOdhamadvaitamAtmAnaM paribhAvaya |

AbhAsO(a)haM bhramaM muktvA bhAvaM bAhyamathAntaram || 1 : 13 ||

 

एको द्रष्टासि सर्वस्य मुक्तप्रायोऽसि सर्वदा ।

अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम् ।। 1 : 7 ।।

अहं कर्तेत्यहंमानमहाकृष्णाहिदंशितः ।

नाहं कर्तेति विश्वासामृतं पीत्वा सुखी भव ।। 1 : 8 ।।

एको विशुद्धबोधोऽहमिति निश्चयवह्निना ।

प्रज्वाल्याज्ञागहनं वीतशोकः सुखी भव ।। 1 : 9 ।।

यत्र विश्वमिदं भाति कल्पितं रज्जुसर्पवत् ।

आनन्दपरमानन्दः स बोधस्त्वं सुखं चर ।। 1 : 10 ।।

मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि ।

किंवदन्तीह सत्येयं या मतिः सा गतिर्भवेत् ।। 1 : 11 ।।

आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः ।

असङ्गो निस्पृहः शान्तो भ्रमात् संसारवानिव ।। 1 : 12 ।।

कूटस्थं बोधमद्वैतमात्मानं परिभावय ।

आभासोऽहं भ्रमं मुक्त्वा भावं बाह्यमथान्तरम् ।। 1 : 13 ।।

 

First Sutra :

Ashtavakra said -  ‘you are the one seer (drashTA) and are truly free (mukta); your bondage is indeed this, leaving yourself aside, you see the other as seer (drashTA).

This Sutra is extremely valuable; understand each and every word correctly.

‘You are the one seer (drashTA) of all - EkO drashTA(a)si sarvasya – and you are truly free (mukta)’.

Ordinarily, we obtain the knowledge (bOdh) of life through the eyes of others; we use others’ eyes as a mirror; therefore we forget the seer (in us) and we become the ‘seen’ (dRSya); this is also natural (svabhAvik).

A child is born; it has no idea about itself; it will peep into others’ eyes, as to who I am.

We are not able to see our own face – we have to search for a mirror (to see our face); when you see yourself in the mirror, you have become the seen (dRSya) – you are not the seer (drashTA); how much is your own identity? – only as much as revealed by the mirror.

Mother says that my child is beautiful – and you assume yourself to be beautiful; the teacher in the school says ‘you are intelligent’; and the individual assumes he is intelligent; somebody shames you, somebody abuses you; and the voice (svara) gets registered inside (you); therefore, our knowledge seems to be quite deceptive (bhrAmak), because it is a mixture of so many voices (svara); it is made up of opposing voices; somebody says ‘you are beautiful’, somebody else says ‘you and beautiful? look at your face in the mirror’; both the voices have got registered inside, and a duality (dvandva) is born; somebody says ‘you are intelligent’ and somebody else says ‘a fool like you is not seen’; both the voices have gone inside and get mixed up; anxiety is born and a huge duality (dvandva) has arisen.

Therefore, you are not sure as to who you are; you have accumulated a huge assembly of opinions; you saw yourself in so many mirrors and each mirror gives different information (khabar) (about yourself); the mirrors do not indeed give information about yourself, but about themselves.

You might have seen (some) mirrors wherein you look tall; (some) mirrors in which you look stout; (some) mirrors in which you look very beautiful; (some) mirrors in which you look deformed – like Ashtavakra.

The glimpse (jhalak) which you get in the mirror, is not yours; it is of the nature of the mirror; opposite notions keep on gathering; you assume that the collection of these opposite notions as ‘I am’; that is why you are always wavering (kaMptE) and keep on fearing. How much are you afraid of opinion of others (lOk mat), that people should not think poorly about you! that people may not perceive me to be a fool; that people may not consider me to be impolite (asAdhu); because we have established our selves through (perception) of others.

Gurdjieff used to tell his disciples – ‘if you want to know your self (AtmA), then you must leave aside others; he said it right; for ages, true teachers (sadguru) have said so – ‘if you want to identify (pehcAn) yourself, then you should stop seeing yourself through others’ eyes.

I have seen many a seeker – discoverers (anvEshan) of truth – leave the society, not because it is difficult to seek truth by being amidst the society, but only because, remaining in the society, it is very difficult to perceive one’s true nature (chavi); people keep on expressing their opinions (khabar) as to what you are, whether you ask or not; we get glimpses from all directions as to who you are; and slowly, you start living by (for) these glimpses (jhalak).

I have heard – a political leader died; his wife died two years earlier; after the leader died, his wife received him at the door of the ‘other world’; but the leader said to her – I will not come inside now; let me accompany my dead body (arthI) upto Raj Ghat; his wife said – ‘of what use now? your body is lying there, it is (just) Earth (miTTi) now’. He said – ‘it is not Earth now, let me see this much, as to how many people come for send off’.

The political leader and his wife went along with the dead body – unseen by others; but they could see the dead body; there was a lot of crowd; newspaper people were there; photographers were there; the flag was flying half-mast; (the dead body) was decorated with flowers; the dead body was placed in a military truck; lot of regards were being paid; guns were there in the front and rear; soldiers were marching; the political leader became emotional (gadgad); the wife asked – ‘why are you so pleased?’ he said – ‘if I had known earlier that so much crowd will come, I would have died long back; we could have died much earlier; why should we wait for this long? we live because so much crowd could come at the time of death.

 People are living for the crowd; people die for the crowd. ‘What others say’ – this has become so valuable that you never ask as to who you are. We create image (tasvIr) of ourselves based on the collection of what others say. That image (tasvIr) is very turbulent, because minds of people keep on changing; not only that the minds of people change, but their reasons also keep on changing.

Someone comes to you and says ‘you are a great pious person (sAdhu purush); there are reasons for it – he is flattering you; who recognises you as a pious person? in this world, no one considers anyone as a pious person, excepting one self. Just think of you; do you consider anyone as a pious person excepting yourself? Rarely, one has to say (so), because there is a need; it is life, and there are problems – we have to call a liar, truthful; we have to call a bad person as good man; we have to praise an ugly person as beautiful; we have to extol him; we have to flatter; that is why flattery is so valuable. Why people come in the grip of flattery? Even if you call an utter fool as great intellectual, he does not refuse, because he does not have his own identity; whatever you say, it becomes his identity.

So, peoples’ reasons change; someone tells that you are beautiful; someone says that you are not beautiful; someone has said that you are good person; someone, bad; all these keep on accumulating; based on these opposing opinions, you establish your Self (AtmA); you are riding in such a bullock cart in which the bullocks are harnessed on all directions, and they (bulls) are moving simultaneously in all directions and you are being rattled uncontrollably; you are just dragging (yourself) and cannot reach anywhere.

First Sutra for today is – ‘you are the one seer (drashTA) of all (everyone); and you are indeed always free (mukta)’.

A person is the seer – he is not what is seen (dRSya). There are three kinds of persons in this world; (first) those who have become the seen (dRSya) – they are in the most intense darkness; second, those who have become the audience (darSak) – they are better, but there is not much of a difference; third, those who have become seer (drashTA); we have to understand each one of them separately.

When you become the seen (dRSya), you become an object (vastu) – you have lost your Self (AtmA); therefore, it is very difficult for political leaders to attain (one’s) Self (AtmA); it is difficult for actors (abhinEtA) to attain one Self – he has become the seen (dRSya); he exists for being ‘seen’; his (actor) whole effort is, as to how I should look nice (bhalA) to others, how I should look beautiful (sundar); how I should look great (SrEshTh) – not in an effort to become great (SrEshTh), but to look great. Therefore, one who becomes the ‘seen’, remains an imposter (pAkhaNDI); he has worn a mask (mukhOTE) over his face; he makes all arrangements externally (Upar), but he keeps rotting (saDtA) inside. 

Then, those of second type who have become audience (darSak); there is a great crowd of these people; naturally, the first type of people (seen – dRSya) require the second type (audience - darSak), otherwise, how people will become ‘seen’ (dRSya)? Someone becomes a political leader, and they get the applauding crowd; therefore, there is a great match (mEl) between these two; if there is a leader, there must be followers; if someone is dancing, then they also need viewers (darSak); if someone is singing, there must also be listeners; therefore, some are intent on becoming ‘seen’ and some others have remained the audience/viewers (darSak); there is a great crowd of audience/viewers (darSak).

Western psychologists are worried, because people have totally become audience/viewers (darSak); they see movies; listen to radio; for hours they keep sitting in front of TV. In America, an average person sees TV for six hours every day; if there is football match, they go to watch it; if there is wrestling, they go for watching; if there is cricket (match), they go to watch; if Olympic (games) are there, they go to watch; people have just become watchers (dEkhnEvAlE); the life-procession is marching, and you are standing on the roadside like passersby and watching.

Some have joined the life-procession; that is a little difficult job; there is a great competition; it is difficult to participate in the procession; a lot of struggle and aggression is required; but there is also requirement of procession watchers; they are standing on the side and watching; if they (watchers) are not there, the procession too would go away.

Just think a little; what will happen to leaders if the followers do not follow them? If you sing all alone ‘jhaNDA UncA rahE hamArA’ (may our flag keep fluttering) it will look foolish; you will look mad; there is a requirement of crowd on the roadside; only then even madness would look alright; just think – if no one comes to watch the cricket match, the match will die away; the life of match is not in the match; it (life) is in the crowd of watchers.

The man is indeed wonderful (being); people go for horse race; here in Koregaon (the place of Pravachan) Park, there is a big settlement (basti) of watchers of horse race; it is indeed very bewildering, that when you conduct race of humans, no horse comes to watch; but when horse races, men go to watch; this is a much worse situation than that of horse; a whole life is spent in watching these (races); what an audience/viewers! you do not love, but there is love in the films, and you watch it; you do not dance, when someone dances, you watch; you do not hum a song, but when someone sings, you listen; will it be surprising if our lives become impotent (napuMsak) and all our energies are wasted out? there is no speed/force (gati) in your life; there is no flow of energy; you are sitting like a corpse; all that you do is keep watching – if someone shows, you watch; there is a huge crowd of these two – showmen and watchers; both are tied to each other.

Psychologists say that there are two aspects for every disease; there are some – psychologists say –who are ‘masochists’ – enjoying self-inflicted pain; they torture themselves; and the second lot whom psychologists call ‘sadists’ – enjoying pain inflicted to others; they torture others; both are required; therefore, when both of these combine, there is a great commotion (rAg-rang).

Psychologists say that if the husband is a sadist, and the woman a masochist, there is no better pairing than this; the woman takes pleasure in torturing herself, and the husband tortures others (the wife) – and God (rAm) has made a nice pair; some are blind (andhA) and some are lepers (kODhI); both have joined together and it fits well.

  There are two aspects for every disease; the scene (seen) (dRSya) and the watcher/viewer (darSak) are the two aspects of the same disease; normally women desire to be the ‘seen’ and men normally like to be watchers (darSak); in the language of psychologists, women are called ‘exhibitionists’ – those who display; all their interest (ras) is in showing (numAyish).

Mullah Nasruddin was sitting idle (makkhi mArna); as there were too many flies (in the house), his wife asked him to shoo them away. He was shooing away the flies from the mirror; he said – ‘there is a pair of she-flies sitting (on the mirror)’; his wife said – ‘damn it, how did you find out whether they were male or female (flies)?’ He said – ‘they are sitting on the mirror for hours, they must be females; what has male (flies) to do near the mirror?’

Women are not able to get away from the mirror; the mirror attracts them like a magnet; the whole life is spent in front of the mirror – for wearing clothes, dressing up, make up; and the most surprising thing is that they get dressed up and go out, but they get annoyed if any one pushes them; they become worried even if no one pushes them, because they get dressed up only for being pushed; if no one pushes them, what is the use? Women do not get dressed up before husband; in front of husband, they remain like Bhairavi (fearsome goddess), because there (with husband), pushing and pulling is already over; but when they go out of the house, they get dressed up – there, she can find watchers (darSak) and she becomes the ‘seen’ (dRSya). Psychologists say – men are voyeur – their whole intent is in watching, their whole interest is in watching. Women are not interested in watching – they are interested in showing off; that is why man and woman pair well; condition of both is that they are sick. 

Ashtavakra says – ‘man’s nature is that of seer (drashTA) – neither to become the seen (dRSya) nor the audience/viewer (darSak)’.

And you never commit this error – I have seen many a times; some people commit the error of understanding that if they become the audience/viewer (darSak), they have become the seer (drashTA); there is a fundamental difference between these two words; the difference many not be in the dictionary, wherein viewer (darSak) and seer (drashTA) may have same meaning; but in the dictionary of life there is a great difference. Viewer (darSak) means one whose sight is on another; the meaning of seer (drashTA) is that the view (dRshTi) is upon one self (apnE par); if the view (dRshTi) is on the viewer, then it is seer (drashTA); if the view is on a scene (dRSya), then it is viewer (darSak); it is a revolutionary difference; it is a fundamental difference; now, your view gets stuck on the scene and you forget your self. When all the scenes (dRSya) take leave of you – when you alone remain – there is only waking (jAgaraN) – there is only awareness (hOsh) – then it is the seer (drashTA).

Therefore, you become the viewer (darSak) when you are totally unaware – you have forgotten yourself – and your sight gets fixed there (on the scene). You are sitting in the cinema hall; you forget yourself for three hours; you do not even remember who you are; your misery, happiness, worries are all forgotten; that is why a crowd goes there (cinema hall); life is full of miseries, a lot of worries, troubles; you need some method of forgetting all these; people become totally concentrated (in the movie); their whole attention (dhyAn) is in the film; but there is nothing in the screen – only shadows (chAyA) are moving about there; but people are totally concentrated; they have forgotten their illness, their worries, their old age; even if death comes, it is forgotten; but, you have not become the seer (drashTA) while watching the movie – you are only a viewer (darSak); you have forgotten yourself; you have no memory as to who you are; your energy of sight, inside you, is forgotten; there is a scene in front of you; you got stuck up there; you are diving in it like a dead body.

 Becoming a viewer (darSak) is a kind of self-forgetting; the meaning of seer (drashTA) is that all the scenes (dRSya) have taken leave, the screen is blank, there is no film running now; neither there is any picture, nor there is any sound (Sabd) – the screen is empty – blank, clean and white; there is nothing to see, only the seer is left; and if you dive into the viewer (darSak), then it is the seer (drashTA)!

Humanity is divided into two (categories); rarely (kabhI-kabhI) someone becomes a seer (drashTA) – someone is Ashtavakra, someone is Krishna, someone is Mahavir and someone is Buddha; rarely someone wakes up (jAgtA) and becomes seer (drashTA); you are one seer (drashTA) of all. The beauty of this Sutra is this – as soon as you become seer (drashTA), you come to know that seer is only one in the World (saMsAr) – not many; there are a lot of scenes (dRSya) and a lot of viewers (darSak); the existence (astitva) of many (anEkatA), is between scenes (dRSya) and viewers (darSak); that is a false web; seer is only one.

Understand like this – moon has risen – full moon; in the river and puddle, in the pond and lake, in the ocean and streams – there is reflection (pratibimb) (of moon) everywhere; if you go round the Earth and count the reflections, there are millions and billions, but moon is one and reflections are many; seer is one; scenes (dRSya) are many and viewers (darSak) are many – they (scenes and viewers) are only reflections, they are shadows (chAyA).

  As and when a person becomes free of the seen (dRSya) and viewer (darSak) – neither there is a desire to show off, so that someone may watch, nor there is desire for watching; when one is freed from the snare of watching/viewing and showing off – when there is no interest in these – then it is non-attachment (vairAgya); then there is no desire that somebody should see (him/her) and comment that ‘you are beautiful’, that you are a pious person, that you are saintly person; even if this much desire is there in you, that people should treat/consider me as a saint, then, you are still caught in the same snare; if even this much of expectation is there in the mind that one should be considered as a saintly person, you are still caught in the same old snare; you are not free (chUTA) from the World (saMsAr); the World (saMsAr) has taken a new form – a new method has caught on, but the same old journey (yAtrA) is continuing; it is continuing in perpetuity (sAtatya).

What is the use of watching (dEkh-kar)? you have seen enough, what did you achieve? what will you do by showing off? Who is here, showing to whom, you will be able to get something? One who goes beyond these two – going beyond the duality (dvandva), when one dives into the seer (drashTA), then one finds that there is only one; this full moon is only one; it is seen separately in the streams, ponds and the ocean; they are different mirrors (reflecting surface) that is why they are seen (separately).

I have heard that there was a palace; the emperor had made a palace full of mirrors; there were only mirrors – it was a glass house; a dog – emperor’s dog - was caught inside; it remained there by mistake; you can understand the state of the dog as to what would have happened to it; that is the state of man; the dog looked all around and found only dogs everywhere; there was a dog in each mirror; it (the dog) became afraid; it was barking. When man becomes afraid, he wants to make others also afraid – (in the hope that) if the other also becomes afraid, then his own fear might become less. The dog barked – it was its nature, because there were only mirrors; and the dogs in the mirrors also barked back; the sound (of barking) (of the dogs in mirror) came right back to the dog; it is its own echo; the dog was barking throughout the night; it was running hither and thither; it was banging against the mirror and became bloody; there were no one (in the mirror), it was all alone; the dog was found dead in the morning; there were blood stains in the whole palace; man’s story is the same as that of the dog.

There is no second (dUsrA) person here; other (anya) person is not here at all; one is unique/exclusive (ananya); there is only one; but unless you catch that person from inside, he cannot be conjectured (khayAl).

‘You are the one seer (drashTA), and you are free indeed’ – Ashtavakra says ‘indeed free’; do not consider it to be imagination.

Man is much wornderful; man thinks that the World (saMsAr) is real (satya) and all the talks of ‘reality’ (satya) are imagination; he considers unhappiness as real (satya); if a ray of happiness descends, he considers it to be a dream, as some deception.

People come to me; they say that they feel blissful; they doubt whether it is a delusion (bhram); people have been miserable (dukh) for many lives; they are not able to believe that bliss could happen; bliss seems impossible; the exercise/experience (abhyAs) of weeping, the experience of unhappiness, association with thorn – all these have become so much (ingrained) that even if a flower is seen, one is not able to believe it; it looks like a dream; the space (AkAS) is the flower – no, it is not possible (they believe).

Therefore, Ashtavakra says ‘you are indeed free (mukta)’; no person is bound (bandhA); bondage is impossible, because there is Supreme Lord (paramAtma) only; He is the only one; neither there is anything to bind, nor there is anyone to be bound.

‘You are indeed free’ – therefore, persons like Ashtavakra say – ‘if you desire so, you can become free this very moment, because you are indeed free; there is no problem with freedom (mukti); bondage was never there – bondage is only our belief (mAnanA).

‘Your bondage is this that you, leaving yourself (aside), perceive others as seer (drashTA)’

 EkO drashTA(a)si sarvasya muktaprAyO(a)si sarvadA |

ayamEva hi tE bandhO drashTAraM paSyatItaram ||

The only bondage is this that you, leaving yourself aside, perceive others as seer (drashTA); there is only (method for) freedom – to know yourself to be the seer (drashTA). Let us start practising this a little.

Let us see – we are sitting near a tree; the tree is visible; while watching the tree, very slowly, start watching that person who is watching the tree; it is a matter a little deviation (hEr-phEr); ordinarily, the arrow of consciousness goes towards the tree; let this arrow go both ways; as a result, you watch the tree and, simultaneously, watch him who watches the tree; do not forget the person who watches (dEkhnEvAlA); keep holding on to the watcher; again and again, you will forget – it is your old habit – a habit of life time; you will forget – but get hold of the watcher again and again; as the watcher comes within your grip – even it is for just a moment – in that single moment, you will find that an unknown peace (SAnti) has descended on you; a blessing has been rained; a ray of good luck/prosperity has descended on you; if it happens even for one moment, you will enjoy the bliss of freedom (mukti) in that very moment; and that bliss will alter the taste (svAd) of life and the stream of life; words (Sabd) will not alter your life stream; treatises (SAstra) will not alter; your experience (anubhava) will alter the taste.  

You are hearing me now – you can listen in two ways; while listening, if you are attentive only to what I say, and you forget yourself, then you are not the seer (drashTA), not the audience (SrOtA), not the listener (SrAvak) (Jain monk); your attention is fixed on me, and you have become the viewer (darSak); one does not become audience (darSak) only be seeing through eyes – one can become audience (darSak) even through ears; when the attention is on the object, when it (attention) is fixed (on the object), then you have become audience (darSak).

While listening, listen to me, and also keep looking at him (the listener) – keep beholding him, keep groping (TaTolnA) for the one who listens; surely you are listening, and I am speaking; let not your sight be (fixed) only on the speaker, you also get hold of the one who listens – intermittently behold (khayAl) Him (one who listens) also; then, slowly, you will find that, the moment you behold the listener, in that very moment, you (actually) listened to me, all else is a waste; when you listen (to the speaker) while beholding the listener, whatever I say will be (actually) heard; if you do not behold the listener (at that time), then, who knows whatever you heard – neither what I said, nor what Ashtavakra said; then your mind might weave a huge web (of imageries).

You are unconscious (bEhOSI); in a state of unconsciousness, how can you understand the words of (uttered in) consciousness? This matter belongs to consciousness (hOS); these matters pertain to a different world; if you listen in your ‘sleep’, you will weave (gUnth) your dreams around these words; you will ruin the colour (rang) of these words; you will give coating (pOtnA) (to these words); you will derive meaning in your own style; you will interpret (vyAkhyA) these; these wonderful statements (vacan) will become a corpse (murdA) in your interpretations; you will only have the corpse of Ashtavakra; you will miss the live Ashtavakra, because in order to behold live Ashtavakra, you will have to behold the seer (drashTA) – Ashtavakra is alive there,

Keep this in mind – you are listening to me; while listening, also start listening to Him who listens; let there be double (dOhrA) arrow – one towards me and another towards you; it does not matter even if I forget, but you should not forget; and one such moment (ghaDi) comes, when neither you are there nor I am there; one such moment of supreme (param) peace (SAnti) comes when both are not there, and there is only one – you are the one who is speaking and you are the one who is listening; only you are seeing and only you only are seen (dikhAyI); Ashtavakra is indicating for that moment, that He is the only Seer (drashTA) and He is truly free (mukta).

Bondage is like a dream – tonight, you will be sleeping in Pune, but in your dream you could be in Kolkatta, be in Delhi, be in Kathmandu, you may be anywhere; after waking up in the morning, you will find yourself again in Pune; in your dream, if you reach Kathmandu, you do not need any air plane (to reach back to Pune), you do not have to catch any train, you do not walk back also; there is no need for you to travel (back) at all; when you open your eyes in the morning, you will find yourself in Pune; in the morning, you will understand that you did not ‘go’ anywhere; you went (to places) in the dreams; going (places) in dreams – is it a travel at all?

‘It is the only bondage that you, leaving yourself aside, see other as seer (drashTA)’.

‘It is the only bondage that we are not conscious/aware (hOS), we have no consciousness/awareness of own seer (drashTA)’. This is one meaning of this Sutra; there is another meaning, which you should keep in mind.

Ordinarily, all those who have written (commentary) on Ashtavakra, have taken the second meaning; therefore, it is essential to understand the second meaning also. The second meaning is also correct; both meanings are simultaneously correct.

‘Your bondage is this that you, leaving yourself aside, see the other as seer (drashTA)’.

You are listening to me – you think that your ears are listening; you are seeing me - you think that your eyes are seeing me. How can eyes see? If you consider that your eyes are the seer (drashTA), you have made a mistake; the one who sees (dEkhnEvAlA) is behind the eyes; the listener is behind the ears; if you touch my hand, you think that your hand touched my hand – it is wrong; the one who touches, is hiding behind the hands – how hands can touch? Tomorrow if you (happen to) die, the dead body will be lying; people will be holding your hands; but there will be no touching (felt by you); the dead body will be lying; the eyes (of the dead body) will be open – all will be visible; but nothing will be seen; the dead body will be lying; there will be music, band will be playing; the sound will reach (your) ears, even bells will be chiming (jhankAr), but nothing will be heard. The one who was hearing, seeing, touching, tasting – he has gone.

(Sense) organs do not bring experience – it is the one who is hiding behind....!

The second meaning for this Sutra is that ‘you consider ‘yourself’ to be the seer – not your body, eyes, ears and other organs  (to be the seer); consider the ‘awareness’ (cEtnA) inside you to be the seer (drashTA).

You have been bitten by a most venomous black cobra  (kAlA sarpa) of egotism that ‘I am the doer (kartA)’; by consuming the nectar in the form of faith - ‘I am not the doer (kartA)’, be happy.

‘You have bitten by a black cobra called egotism – ‘I am the doer’

Our recognition (assumption) (mAnyatA) is everything; we are living in the dream of recognitions (assumptions). Whatever you recognise yourself to be, you become that; this is a very big subject; this is essence of Western experience; whatever we recognise ourselves to be, we become that.

  If ever you have seen a hypnotist (sammOhanvid) in action, you will be wonder-struck. If he hypnotises someone by telling him (a man) that he is a woman, and then asks him to get up and walk, he walks like a woman. It is very difficult (for a man) to walk like a woman; you require a special structure of body to walk like a women; there must be an empty space in one’s stomach for the foetus; otherwise no one can walk like a woman; if someone practises a lot, then one might be able to walk like a woman; but, some hypnotist puts him to sleep and in the state of unconsciousness, tells him that ‘you are a woman (and not a man), get up and walk’; and he walks like a woman.

He (hypnotist) hands him an onion and tells him ‘this is apple, take your breakfast’, and he takes (it as) breakfast. He (hypnotist) asks him as to how the taste is, and he responds ‘it is tasty’; he does not even know that it is onion, he does not get the smell (of onion).

What hypnotists have experienced, is now a scientific truth; there have been many experiments on this; place a piece of stone in the hands of a person, who is unconscious under hypnosis, and tell him that it is a cinder (angArA); he immediately shakes it off, and shrieks that he is burnt; even if this much happens, it is alright, but he (hypnotised person) gets blisters in his hand.

You might have heard the news that people walk on fire. That also is a deep state hypnosis. If you believe that I will not be burnt, then even fire does not burn you; it is a question of belief. If you have even a little doubt, it would become difficult – you will be burnt (by fire).

Many a times, it happened that some braved to walk on fire, thinking that because others walk on fire without being burnt, so I also will walk on fire. But they are beset with doubt inside, and they were burnt.

An experiment was conducted in Oxford University. Some Buddhist monks from Sri Lanka had been called there to walk on fire. They (the monks) walk on fire every year on the Buddha Poornima Day (Day when Buddha attained Buddhahood) in memory of Buddha. That was alright for them. They would walk on fire in memory of Buddha, because, the memory of Buddha is such that ‘you are not the body’; if we are not the body, how can fire burn us?

Krishna says in Gita – ‘neither fire can burn me, nor weapons would cut me’ (nainaM chindanti SastrANi, nainaM dahati pAvakaH) – neither fire can burn you, nor weapons can cut you.

On Buddha Poornima Day, in Sri Lanka, Buddhist monks walk on fire; they were invited (to Oxford); they walked (on fire) at Oxford also. When they were walking (on fire) at Oxford, one of the monks was burnt; there were twenty monks, of them one was burnt. It was investigated as to why it happened (that one monk was burnt). That monk had come to see England; he did not believe that he would be burnt. He had some other choices; he came there as a simple traveller; he just wanted to visit England. He thought when other nineteen (monks) would not be burnt, why would I be burnt? There was the insect called ‘doubt’ inside him, and he was burnt.

There (at Oxford), the same night, another incident happened. One professor of Oxford who had never before heard or seen such an incident (of walking on fire), was just watching the scene. Having seen it, he developed such a confidence that he got up and starting walking on fire, and he completed the walk (without being burnt). 

Whatever we believe, with strong faith, we become that.

You have been bitten by a most venomous black cobra (kAlA sarpa) of egotism that ‘I am the doer (kartA)’; by consuming the nectar in the form of faith - ‘I am not the doer (kartA)’, be happy.

Please remember this statement which Ashtavakra makes again and again ‘be happy’ (sukhI); he says that this (be happy) can happen this very moment.

‘I am the doer (aham kartA)’ – this is our belief (notion) (dhAraNA); our ego becomes established according to this belief; ‘doer’ (kartA) meaning ‘identity’ (asmitA); our ego gets established from this; therefore, bigger the ‘doer’, greater the ego. If you have not done anything significant, what ego can be there (there will be little ego); you constructed a big house, your ego becomes that big (as that of house); if you have established an empire, you ego becomes of the same limit (as that of empire).

Therefore, mad people go out to conquer the earth; do they really conquer the earth? Whoever (none) conquered the earth? People come and people go away – who was able to conquer the earth? But, people go out to conquer the earth – making this declaration ‘my ego is so massive (virAT) that I shall make the whole earth smaller (compared to my ego), I shall encircle it; I shall make it (earth) my limit, I shall be the definition (paribhAshA) of the whole world. Sikandar (Alexander), Napoleon, Taimur and Nadir(shah?) and all other mad people went out to encircle (ghErnA) the earth. This is the ambition for encircling the earth – this is the ambition of ego.

Have you seen the gait of the person when he becomes a minister or chief minister? – notice his gait then; afterwards, when he is no longer in the post, see his gait – he comes to such a miserable condition after getting down from the post. The man is same, but he loses his strength (bal). The poison of ego which gives that pace (gati) he was having, that inebriation he was exuding, that pride which came about in his gait, that head held high, that straightened spine – all these are lost; what happened? He was feeling so much of strength just a moment before, and in one moment, he lost his strength!

Politicians do not survive for long after losing the post; politicians remain strong till they win; the moment they start losing, they lose their strength.

Psychologists say that, on retirement, people die early; there is a difference of ten years – not a little difference. A person who would (otherwise) live for eighty years, if he retires at sixty years of age, he dies at seventy; he could have lived upto eighty; there is no (specific) reason for death. But the reason for death has been found – you were a Collector, a Commissioner, a Police Inspector, even a police constable or school master (teacher); even a school teacher has his arrogance (airs) (akaD) – he has his own world; he exercises his authority over thirty – forty boys (students), he keeps them suppressed; he is an emperor there.

It is said that when Aurangzeb imprisoned his father, he (his father) told him – ‘I feel no interest (in life); you do one thing – send me thirty – forty small boys here, so that I can open a madarsA (Islamic school)’.

Aurangzeb is stated to have said – ‘my father is in prison, but the earlier airs of an emperor has not left him; he will rule over at least thirty – forty boys’. He made arrangements for the same. Even a teacher of small school is a king in his own world of thirty – forty children. Even great kings do not have this power – (the students) if asked to stand up, they stand up; if asked to sit down, they sit down; everything is in his hands. Even if one is school teacher, a collector, a deputy collector, a minister, or whatever, once he retires, he loses his strength; it seems as if he has been thrown in a trash bin, or sent to scrap dealer; no one needs him; wherever he goes, people tolerate him, but it is clear from their behaviour (as if they say) – ‘Sorry, why have you come here? go away; let us do our job’. The very same people were flattering him (when he was in service) and were avoiding him; the very same people who lied at his feet, are not seen now. Suddenly his balloon of ego has shrunk or it has burst and all the air in it are gone – it has been punctured, it starts shrinking. There seems to be no meaning in living, and there arises a wish to die; he thinks ‘let me die now, because there is no essence now’.

On retirement, a person dies early, because all the strength was in his empire; even if one was a head clerk, he was tormenting five – ten clerks. It makes no difference as to who you are – even if you are peon; even a peon has his airs; when you enter an office, see the peon – he is seated in a stool, but look at his airs! he says – ‘stop’. Mulla Nasruddin (a caricature created by Osho) was working as a constable; he caught a woman speeding in her car; he took out his notebook and started writing (the car details); the woman told him – ‘do not waste your writing, I know the Mayor (of the town)’, he was still writing; the woman said – ‘do you not hear me? even the Chief Minister knows me’; but he was still writing; ultimately the woman made a bet and said – ‘do you listen? even Indira Gandhi knows me’. Mulla said – ‘stop this nonsense; does Mulla Nasruddin know you?’ The woman asked – ‘which Mulla Nasruddin? what it means?’. He said – ‘my name is Mulla Nasruddin; if I know you, then something can be done; otherwise whomsoever knows you – even if happens to be the God – the report will be written, and this case will be held (in the court)’.

Every man has his airs – even a constable has his airs, he has his own world, he has his kingdom; if you get into it, he will torment you.

Ego survives within that limit which you set; therefore, you may observe that an egotist feels constricted to say ‘yes’.

You introspect yourself; I am not giving any scale to measure to inspect others; you introspect (Atma viSlEshan) yourself; one feels delighted to say ‘no’, because one feels strength in it. Son asks (his mother) – ‘may I go out to play a little?’; she says ‘no’; there is no harm in playing outside; where will the child play if not outside? this, the mother also knows that he will go; he will create some ruckus, he will also show his strength; there will be confrontation of strengths; there will be some politics; he will shout and shriek; he will bang vessels; then she will say – ‘okey, you go outside to play’. But only when she says ‘go outside for playing’, then he goes out as per her orders.

Son of Mulla Nasruddin was creating a ruckus; he (Mulla) told him again and again to sit down quietly; he said – ‘listen to my orders and sit quietly’; but he (the son) was not listening; whichever son listens? Finally, he (Mulla) said desperately – ‘Alright, now create as much ruckus as you want; this is my order; do as much ruckus as you want; let me see how you violate my order’. ‘No’ – comes very fast; it is always there on your tongue.

You observe this – in ninety out hundred occasions, where there is no need to say ‘no’, there also you say ‘no’; you keep waiting for occasions to say ‘no’; as soon as you get one, you seize it; one feels very constricted to say ‘yes’; one feels very pathetic (dayanIya) in saying ‘yes’; saying ‘yes’ means that one has no strength. Therefore many an egotists are atheists (nAstik); the meaning of ‘atheist’ is he has said ‘final no’; he has said that there is no God – leave aside all else.

‘Atheist’ means one who has made a final, ultimate and supreme negation; ‘believer’ (Astik) means one who has done supreme acceptance (svIkAr); he has said that ‘ He is’ – there is God; to say ‘yes’ to God means ‘I do not exist’; saying ‘no’ to God means ‘only I am’; there is none above me; there is no one beyond me; there is no one to set limit for me.

Our ‘doership’ (kartRtva) fills our ego; therefore, observe what Ashtavakra says in this Sutra – ‘I am the doer (ahaM kartA iti) – you have been bitten by this most venomous black cobra; you are afflicted in vain and therefore miserable’.

This distress (affliction) is not coming from outside; this misery which we suffer, is our creation; the more the ego, more the distress; ego is a wound - even a slight blow of wind brings pain; it is impossible to make an egoless (nirahankAri) person unhappy; it is impossible to make egotoist happy; egotist has decided that I am not going to be happy, because happiness comes from the spirit of saying ‘yes’ – the spirit of acceptance (svIkAr); happiness comes in knowing as to what am I; I am a drop in the ocean; only ocean is there, what am I? The more a person whose conviction of ‘not me’ becomes dense, the greater the shower of happiness on him; one who (whose ego) fades, he is filled (with happiness); one who has airs, is erased.

Ashtavakra says ‘I am not the doer’ – this attitude is the nectar (amRt); ‘ahaM na kartA iti’ – here is the nectar; we have to understand another meaning of this also; only ego dies – you never die; therefore, ego is death, it is poison; the day you understand that ego is not there – only Supreme Lord (paramAtmA) is inside me – I am only part of His expanse – I am only His ray - I am only a drop in Him (ocean) – then, there is no death for you; then you are immortal (amRt).

With paramAtmA, you are immortal (amRt); with ‘yourself’, you are mortal (maraNadharmA); with ‘yourself’, you are alone – you are against the world (saMsAr) – against Existence (astitva) – you are engaged in an impossible (asaMbhav) battle, wherein sure is your defeat; with paramAtmA, everything is with you, wherein defeat is impossible – victory is assured; proceed taking everyone along; where things can happen with co-operation of all, why agitate? where you can obtain by bending (jhuk-kar), why do you involve in confrontation? where you can obtain by simplicity, by politeness, why are you creating ruckus in vain? why create violence?

‘I am not the doer’ – by consuming nectar of the form of faith (viSvAs), be happy.

Janaka asks ‘how can we be happy? how happiness can be attained? how release (salvation) (mukti) can be attained?’

Ashtavakra is not stating any rule (method) (vidhi); he is not telling (Janaka) to practise certain methods; he says to ‘look’ (dekhO) like this; your look (dRshTi) be like this; that is enough; all the problems (upadrav) are because of the view (look) (dRshTi); wrong view is the basis, if you are unhappy; if you want to be happy, have correct view (dRshTi).

‘....by consuming the nectar of the form of faith, be happy’.

In this, it is important to understand the definition of faith (viSvAs); having no faith (aviSvAs) means that you do not consider yourself to be one with the ‘whole’ (samagra) - doubt arises from this; if you consider yourself one with the ‘whole’, how can there be no faith? There is auspiciousness (Subha) wherever ‘existence’ (astitva) takes you; we did not come (into this world) of our own volition; we are not going to (die) by our own volition; you do not have any idea (patA) of your birth – as to why took birth? Neither you have any idea of your death – why should we die? Before birth, neither anyone asked you, whether you want to be born; nor anyone will ask you before your death – you are going to die, are you willing? everything is ‘happening’ here; who asks us? why should we bring ourselves in between, in vain?

Wherefrom our life came forth, we will dissolve (visarjit) therein; why would we have no faith in the One who gave us life? why would we have no faith on the source (SrOt) from where this beautiful life sprang? why would we have no faith in the One in whom these flowers blossom – this lotus blossoms – where there are moon and these stars – where there are humans, animals, birds – where there is so much melody (gIt) and music (saMgIt) – where there so much love?

The meaning of ‘faith’ is that we do not consider ourselves to be outcast (vijAtIya) – we do not consider ourselves to be ‘foreigner’ – we consider ourselves to be one with the Existence (astitva); with this one declaration (udghOshaNa), there is a shower of happiness in the life.

‘Consuming the nectar of the form of such faith, become happy’.  Consuming nectar of faith, become happy. Become happy this very moment; consuming (the nectar) become happy; this very moment become happy.

EkO viSuddhabOdhO(a)hamiti niScayavahninA |

prajvAlyAjnAgahanaM vItaSOkaH sukhI bhava || 1 : 9 ||

‘I am a pure cognition (viSuddha bOdh)’ – with such a fire (agni) of determination (niScaya), burn down the woods of the form of ignorance (ajnAna), and going beyond sorrow (vItaSOka), become happy. This very moment go beyond sorrow.

If you understand one small thing that – I am a pure cognition – I am ‘witness-nature’ only – I am the seer (drashTA) only - our sorrow gets dissolved (visarjit).

The disease of ego is the only (real) disease. I heard – Mulla Nasruddin participated in a convention of poets at Delhi; as the convention ended, when the convenor (coordinator) distributed expenses (remuneration) (pAriSramik), he (Mulla) was not satisfied; he did not get the amount he was expecting; he became very angry; he said – ‘do you know who I am? I am the Kalidasa of Pune’. The convenors must have been accomplished (chanTE) people; he said – ‘alright, but please tell me, you are Kalidasa of which street (mohallA)?’ Indeed, there is Kalidasa in every street, there is Tagore in every street; everyone thinks that his genius is unique (advitIya).

There is a saying in Arab – when paramAtmA makes any human, He tells him in his ears – ‘I have not made a better person than you’; and he tells it to everyone; this joke is very deep; every man carries this thought in his mind - a better human than me has not been made, I am supreme creation; if anyone does not agree, then it is his lack of understanding; I am that kind of supreme creation’. Man living with this arrogance (dambha) becomes miserable, because, due to this arrogance, he has great expectations (apEkshA) which never get fulfilled; his expectations are infinite, and the life is very short; anyone who is bound by expectations, will become miserable. 

There is a different method of art of living this life – bereft of expectation (apEkshA SUnya) – grateful for whatever one gets without asking (from anyone) - an attitude (bhAva) of gratitude (kRtajna); it is the process (prakriyA) of a believer (faithful) (Astik).

What you have got is so much! - only if you can take note. I have heard – a man was about to die; there was a Sufi saint (Fakir) seated on the bank of a river – where this person was going to die. As he was about to jump into the river, the Fakir asked - ‘what are you doing?’ He said – ‘now, do not stop me; I have suffered a lot, there is nothing in the life, everything is a waste, I did not get what I wanted, I got only what I did not want, paramAtma is against me, then why should I accept this life?’ The Fakir said – ‘Just do this, wait for one day, then you may die, why so much hurry? You say that you have nothing with you’. He said – ‘I have nothing, would I go to die if I have anything?’ The Fakir said – ‘You come with me, the king of this village (land?) is my friend’.

Fakir took him along; he whispered something in the ears of the Emperor. The Emperor said – ‘I will give one lakh rupees’; the man heard only this much, he did not hear what Fakir whispered in the ears of Emperor; the Emperor said – ‘I will give one lakh rupees’, Fakir came to the man and whispered in his ears – ‘The emperor is ready to purchase both your eyes for one lakh rupees, would you sell?’ The man said ‘what do you mean? sell my eyes – that too for a lakh of rupees? I am not going to sell (my eyes) even if he pays ten lakhs. Then, the Fakir went to the Emperor again; He (Emperor) said – ‘Alright, I shall give eleven lakhs’. The man said – ‘Forget it, I am not going to do this business; whoever would sell his eyes!’

The Fakir asked the man – ‘would you sell your ears? would you sell your nose? this Emperor is ready to purchase everything; he is ready to pay whatever you demand’. The man said – ‘I am not entering into this business, why should I sell?’ Then the Fakir said – ‘Just see, you are not ready to sell your eyes even for eleven lakhs; and (yesterday) night you were ready to die, you were saying that you have nothing.’

We do not notice what we have. Just think of these eyes, what a wonder! eye is made of skin – it is part of skin, but eye can see – what a transparency (pArdarSI)! Impossible has become possible. This ear can hear music, they can hear tweets (kalarava) of birds, the whisper of air, the roar of oceans. This ear is made of skin and bones only – see what a wonder it is! And you – you are such a great wonder that you cannot think of a bigger wonder. This body made up of bones, flesh and marrow, but the lamp of consciousness is burning in it; just try to assess the value of the lamp of this consciousness (caitanya)!

But, you do not see these (mentioned above). You say – ‘I should get a job for a hundred rupees’; if you get ninety rupees (for the job), you will die, you will suicide! You say - ‘I should be a Minister’ – if it is only Deputy Minister, then you say you will not live! You say – ‘I want a big house’; if you get a small one, you say that there is no meaning (sAr) in living. You say – ‘I have become bankrupt, there is no bank balance – what is the meaning of living?’ You say – ‘I desired a woman, I did not get her’. (A woman says) – ‘I desired a man, I did not get him’ – enough of it, I shall die!

The more you desire, the more miserable your life will be. Observe as to how much you got without desiring (for these) – what uncommon (apUrva) things are being showered on you – and that too without reason! This life which you got – did you earn it? You dance in the rays of Sun – You converse with moon and stars – were these acquired (arjan) by you? What is the reason? What is your strength? What is the proof of your strength – that wind would touch you and you hum in a state of bliss? that meditation would be possible – what did you do for that? You got everything here – as a blessing (prasAd); even then you are worried; even then you go on complaining; even then you are depressed (udAs); surely, the disease of ego is eating you; it (disease of ego) has got hold of everyone.

I have heard – all the members of family were acting in films. Once, the head of the family went to his family doctor and said – ‘Doctor, my son has a contagious disease (chUt) – scarlet fever; and he believes that he got it because he kissed the servant-maid (of the household). The doctor advised – ‘nothing to worry, one is energetic in youth (khUn jOsh)’. ‘You have not understood’ – the man said with a little discomfort; ‘the truth is that, after that, I have also kissed the girl’. Then the doctor agreed – ‘then the matter seems a little complicated’.  The man said – ‘Doctor, is that the only complication? After that, I have kissed my wife also’. Immediately on hearing this, the doctor shouted, jumping from the chair – ‘then, I am doomed; then that dangerous (vAhiyAt) disease has afflicted me too’ – because the doctor has kissed the wife of the man; the disease keeps spreading like this.

Ego is a contagious (chUt) disease.

When the child is born, there is no ego – it is totally ego-less (nirahankAr), it is innocent (nirdOsh), it is an open book – nothing is written – a blank book. Then, slowly, letters (words) are written; then, slowly the ego is established. Parents, family, society, school, university – all these strengthen his ego. The whole process of – education, notions (saMskAr), civilisation (sabhyatA), culture (saMskRti) – all these germinate a disease – it gives rise to ego. This ego is after us throughout our lives like a spirit (prEt).

If you want to understand the true meaning ‘dharma’, it is only this – it is the medicine for the disease created by the society, culture, civilisation etc – nothing else. ‘dharma’ is anti-society, anti-civilisation, anti-culture. ‘dharma’ is a rebellion (bagAvat); it is a revolution (krAnti). ‘Revolution of dharma’ means this – to educate you as to how you can get rid of what others have given you; that you do not hang on to them – which is your pain (pIDA), which is your hell (nark). Other than ego, there is no burden in the life, there are no bondages or fetters.

EkO viSuddhabOdhO(a)hamiti niScayavahninA |

prajvAlyAjnAgahanaM vItaSOkaH sukhI bhava || 1 : 9 ||

‘I am a pure cognition (viSuddha bOdh)’ – with such a fire (agni) of determination (niScaya), burn down the woods of the form of ignorance (ajnAna), and going beyond sorrow (vItaSOka), become happy.”

The meaning of ‘ego’ is – adding (jODnA) something else to your consciousness (caitanya).

 A person says – ‘I am wise (buddhimAn)’ – and he has added his wisdom to the ego; therefore, his awareness (cEtanA) has become impure (aSuddha).

You have seen that if someone mixes water to milk, you say that the milk has become impure; but if the person who mixed water, says that he mixed pure water, then? Even then, you will say that it has become impure. It is not a question whether pure water is mixed or impure water is mixed with milk – all that matters is that you mixed water. Even if you mixed pure water, milk has become impure. If you come to think of it, not only milk has become impure, but water also has become impure. Water and milk – they are pure by themselves (separately); if you mix (one with either), they (both) have become impure.

Whether it is opposite (viparIt) or heterogenous (vijAtIya), problem is created if conjoined with (something) foreign (anya). You said ‘I am wise’; intellect is a device (yantra) – use it, do not become intellectual (wise) – this is wisdom – do not become wise (intellectual). Problem starts the moment you said – ‘I am wise’; milk has become mixed with water. Then, no matter how pure your intellect is, it makes no difference. You said – ‘I am a man of good character (caritravAn) – milk has become mixed with water. No matter how pure is your character, it makes no difference – whether it is good character or bad character – both are (part of) ego (egotism). 

I have heard one ancient story of the time of Czar in Russia – In Siberia, three persons were held as prisoners; always, there used to be debate among themselves, as to who is a greatest offender (aparAdhi) among them and who is in jail for longest duration. It often happens in jails – there also, people (prisoners) exaggerate things. Not like the people who exaggerate their bank balances; if any guest comes to their house, they borrow furniture from neighbours and spread carpet; they also deceive you; it is not that only you deceive others; it is not that only you deceive, when somebody comes to your home, by chanting ‘Ram Ram’ very loudly; sometimes the prayers extends for long periods, the Pooja bell is rung very loudly; when no one comes, you finish Pooja quickly; it is not that only you do so; when a guest is at home, you go to temple, because you want to impress the guest about your being religious (dhArmik). Even prisoners in jails do similar things.

The three prisoners (in Siberia jail) used to debate; one day, the first prisoner said – ‘when I came to jail – when I was brought to jail in Siberia – then there were no motor cars; the second said – ‘what is there in it, when I was brought to jail, there were not even bullock carts’; and the third said – ‘bullock cart? – what is a bullock cart?’ They are trying to prove as to who is in the jail for the longest duration; there is ego even in this.

I have heard that a new offender came to jail; in the cell (kOThari) to which he was sent, there was already a Dada (slang for a notorious criminal) well settled. That Dada asked him (the new entrant) as to how long he would stay there? He said that he would be there for some twenty years; then the Dada said – ‘then, you remain at the door itself, because you have to get out early; you place your bed near the door’.

Even offenders have ego. Man fills his ego even with bad; he fills with good also; but in both conditions, the consciousness (caitanya) has become impure (aSuddha).

Ashtavakra says -  ‘I am pure cognition (viSuddha bOdh)’ – I am neither wise (buddhimAn), nor I am person of good character (caritravAn), nor I am beautiful (sundar), nor I am youth, nor I am old, nor I am while skinned (gOrA) or black, nor I am a Hindu or Mussalman, nor I am a brahmin, or Sudra – I have no identification (tAdAtmya); I am the seer of all these.

As soon as you light a lamp in your house, the light of the lamp falls on the table also, on the chair also, on the walls also, on the wall-clock also, on the furniture, on the carpet, on the floor, on the ceiling – it falls on everything; you are seated – it falls on you also; but the gleam (jyOti) is neither the walls, nor ceiling, nor floor, nor chair; all are shining in the sheen – but the sheen is different.

Pure consciousness (Suddha caitanya) is your (sheen of) light – your cognition (bOdha); that cognition falls on your intellect (buddhi), on your body (dEha); it falls on your action (kRtya) also; but you are none of these.

Till the time you associate yourself with anything, ego will arise. Ego is identification (tAdAtmya) of consciousness (caitanya) with any other thing; as soon as you leave all the identifications – when you say that I am just pure cognition (Suddha bOdha)– I am pure cognition – I am pure knower (awakened) (buddha) – as you begin your home-coming - the moment of release (salvation) (mukti) has approached.

Ashtavakra says – ‘I am pure cognition’ – such a notion (dhAraNA) – that I am pure cognition – such a a determination (niScaya) form of fire.

What is this statement of ‘determination form of fire’? It cannot be determined by hearing – it cannot be determined by understanding intellectually (buddhi). You have understood many a times like that – and then you forget it. It will be determined through experience (anubhava). If you experiment (prayOg) a little, it can be determined. If you are convinced (pratIti) it will be determined (niScaya); and if determined, a revolution (krAnti) will happen.

‘By burning down the woods (vana) of the form of ignorance (ajnAna), if you go beyond sorrow (vItaSOka), you can attain (prApta) happiness – become happy.

yatra viSvamidaM bhAti kalpitaM rajjusarpavat |

AnandaparamAnandaH sa bOdhastvaM sukhaM cara || 1 : 10 ||

‘You are that Cognition (bOdha) of Supreme Bliss (paramAnanda) in which the rope (rassi) of imagined (kalpita) World (SaMsAr) shines like a serpent – contemplate (vicara) thus and be happy’.

 There is no reason for unhappiness (misery) (dukh) here; having been stifled (dabE) by a dream of unhappiness, you are unnecessarily (nAhaka) troubled (parESAn). Have you seen a bad dream  (dussvapna?) (Sometimes) one goes to sleep keeping his hands on his chest (chAti); In the sleep, one feels that some ghost (bhUta) or spirit (prEta) has got on to his chest, because of the weight of hands. He is (actually) feeling the weight of his own hands on his chest, but, in the sleep, that weight becomes a delusion (misunderstanding) (bhrAnti); or one goes to sleep keeping the pillow on his chest; it seems as if a mountain has come down; he shrieks, he shouts – even shriek does not come out; he shakes his hands and feet; even hands and feet do not move – such a dread (trepidation) (ghabrAhaT) settles; and the sleep is interrupted; when he wakes up from sleep, he is perspiring; then he realises that there was no enemy – no mountain has fallen – he had kept his own hands – or a pillow - on the chest; even then he is breathing heavily – as if he has come after running many miles. The dream is broken, but the consequences are still there.

What we call misery of world, is only our intellectual (bOdha) misunderstandings (delusions) (bhrAnti) – ‘wherein this imagined (kalpita) World (saMsAr) is shining (bhAstA) like serpent in a rope’

Have you ever seen – a rope is lying on the way, in the darkness; that is all – you think that it is a serpent; once the thought comes, the serpent has been superimposed (ArOpita) on the rope; you shout and cry; may be when you are running away, you fell down and injured your hand or leg; then, when it comes to light that it is only a rope, you (understand that) you ran unnecessarily; then, what happens? you have already injured your leg or hands; but, if you had with you even a small lamp (diyA) of understanding (cognition) (bOdh) – if there is even a little light (prakASa), even in darkest night, you would have been able to see, with the help of the lamp of understanding (cognition), that rope is a rope – not a serpent; with this cognition (bOdh) only, the Supreme Bliss originates (janma hOtA).  

 ‘......like that only (ata Eva) you contemplate (vicara) happily (sukha pUrvak)’.

You have with you the formula (sUtra); you have the light (jyOti); you have unnecessarily covered the light by a curtain (pardA); remove the curtain; open (remove) (khOl) the face covering (ghUnghaT ke paT); remove the curtain of thoughts (vicAr), predilections (vAsanA), expectations (apEkshA), imaginations (kalpanA) and dreams (sapnA); these are your face covering (ghUnghaT); remove the face covering; see with open eyes.

(Some) people are wearing body covering (burkhA); because of the body cover, nothing is visible; they stumble (dhakkE khAnA) and fall down in the pits (gaDDA).

‘.....that is the cognition (bOdh) of Supreme bliss (paramAnand). Like that only, contemplate (vicara) happily’.

yatra viSvamidaM bhAti kalpitaM rajjusarpavat |

AnandaparamAnandaH sa bOdhastvaM sukhaM cara || 1 : 10 ||

Understand (samajh) this small wisdom (bOdh), hold on (pakaD) to it, recognise (pehcAn) it – then contemplate (vicaraN) happily. This Existence (astitva) is Supreme Bliss. This Existence does not know any unhappiness (misery) (dukh); unhappiness has been made up (created) (nirmit) by you.

This is difficult to understand (samajh), because we are living in so much of suffering (dukh), and how can we believe that there is no suffering? The one who ran away by seeing a rope, he also does not believe that it is not serpent; the one who slept with hands on his (own) chest, thinks that mountain has fallen (collapsed) (gir gayaA) – in that moment he could not believe that mountain has not fallen; our state (condition) is also similar to that. What shall we do?

Let us go from the scene (dRSya) to the seer (drashTA); let us see everything, but let us not forget the seer; let us hear everything, but let us not forget the hearer (sunanEvAlA); let us do all, but let us remember that we are not the doer (kartA).

Buddha said – ‘(while) walking in your path, remember that inside (bhItar), no one is walking – inside everything is standstill (unmoving) (acal)’ – it is indeed so.

Have you seen the wheel of the cart moving? The axle (kIl) is stationary and the wheel is moving; similarly, the wheel of life is moving and the axle is stationary; you are the axle.

muktAbhimAnI muktO hi baddhO baddhAbhimAnyapi |

kiMvadantIha satyEyaM yA matiH sA gatirbhavEt || 1 : 11 ||

‘One who considers himself (abhimAni) to be free (mukti), is free, and one who considers himself to be bound (baddha), is bound, because, in this World (saMsAr), the proverb (lOkOkti) that ‘as you think (matiH) so you become (gatiH)’ is true.

This Sutra is a very valuable – ‘one who considers himself free, is free’

One who has known that ‘I am free’, is free; there is nothing to be done for being free (mukti) – only know this much that ‘I am free’; freedom will not happen (come) (AyEgi) by ‘doing’ anything – mukti will happen only by ‘knowing’ so; mukti is not the result of an action (kRtya) – it is the result of knowledge (jnAna).

‘One who considers himself free, is free, and one who considers himself bound, is bound’. One who thinks (considers) that he is under fetters (bandhA), he is bound; one who thinks (considers) that he is free, is free.

Just try this out – for twenty four hours, try to think that, for these twenty four hours, this is correct – that ‘I am free’; just try to ‘be’ free for twenty four hours; you will be much surprised – you yourself will not believe – that if just you think you are free, there is no one who can bind you; therefore, you are (indeed) free; if you think that you are bound, everything is binding.

There was a friend of mine, he was a professor with me; it was the day of Holi, he had consumed cannabis (bhAng); he was shouting on the way, he created a ruckus; but he was a straight-forward person; there is a danger with straight-forward people; there is a lot of things suppressed inside; he was not a trouble maker (upadravi); his name was Bhola (Innocent) Ram; he was an innocent person; there is a danger with innocent people – they should avoid cannabis etc, because the innocence is only on the surface; cannabis submerged all that was suppressed inside; whatever he did not do throughout his life – all that came to fore; he came on to the road and shouted, created a ruckus, he even teased a woman; he was caught and put in police custody; he was a professor of English.

Night around 2 AM, a man came to me and said – ‘your friend has been caught and he has sent a message to get him released – to get him released before dawn, otherwise, there may be a lot of problems’; with great difficulty, he could be released as dawn was approaching; he was released, alright, but he was much frightened; he was a straight-forward person – he was so frightened that a lot problems ensued; he underwent the problems for about three months – if a police personnel was seen on the road, he will hide himself, thinking that he is coming to get him; he was residing with me in the same room; if the police constable blows whistle, he would get under the bed; I asked him ‘what are you doing?’. He said ‘they are coming’; then, the situation became so bad, that neither he would sleep, not would allow me to sleep; he would say – ‘wake up, hear it?; they are coming, there is rumour, I hear voices, there is news in the radio, they are sending news here and there searching for Bhola Ram’. I asked him to sleep, but he would say – ‘how can I sleep? my life is in danger, they will catch me, there is a file against me’.

Ultimately, he became so troubled that he stopped going to college; he got leave and was idling in the house; he was so troubled all twenty fours, that he became, what psychologists call ‘paranoid’; he was a nice person; I never thought that anyone could have such weird imaginations; he used say – ‘walls have ears, everyone is hearing me; seeing the passersby, he would fear that they are watching him; if people are talking, he would say that they are talking about him.

Finding no way out, I approached a known Inspector (of police); I explained to him the situation and asked him to come with a file. He said that there is no file, neither the incident is recorded, this person has done nothing (wrong), only that he consumed cannabis once and created ruckus; there is no word about it (the incident).

I told him – ‘Bring any file, even if with only blank sheets of paper, but the file should be big, because he says that there is a big file; the name ‘Bhola Ram’ should be written on it; you do not worry, you may slap him and tie him up or even hand-cuff him; till the time I give you ten thousand rupees as bribe, you should not agree to release him; probably only then he will get relieved (of his problem)’,

He (the Inspector) came; he slapped him a few times; when he slapped him (the professor), he became happy; he said to me – ‘look, did I not say? has it not happened? there is the file with name ‘Bhola Ram’ written in bold letters; now tell me, where are all your words of comforting? Now Bhola Ram is going (to prison); I have been hand-cuffed’. But, in one way, he was happy, and also sad; he was happy that his belief (dhAraNA) has been proved (to be true);

Man is such insane, that his notion (belief) of suffering (dukh) also should be proved to be correct, so that his ego could be satisfied - that he has been proved to be right. His (professor) complete notion was that he has proved everyone wrong, all those who comforted him were proven wrong; and ultimately, he has been proved right.

With great difficulty, I explained to the Inspector – I had told him not to agree easily, otherwise, he might think that there is some conspiracy; the Inspector replied – ‘It is not possible, he will get life sentence’; when he (Inspector) was telling this, the professor looked at me as if to say – ‘see?’

I pleaded with the Inspector a lot, gave him the bundle of currency notes, burnt the file in front of him; that day Bhola Ram became ‘free’ – he recovered, the matter ended there.

More or less, this is the condition (avasthA) (for man).

‘One who considers himself (abhimAni) to be free (mukti), is free, and one who considers himself to be bound (baddha), is bound, because, in this World (saMsAr), the proverb (lOkOkti) that ‘as you think (matiH) so you become (gatiH)’ is true.

Things happen the way you think; your thoughts established (nirmit) your World (saMsAr); change your thoughts (ideas) (sOc); wake up and see in a methodical (Dhang) way; all (things) will remain same – only your method of seeing, hearing, knowing will change; then everything will change.

yA matiH sA gatirbhavEt – you become the way you think.

AtmA sAkshI vibhuH pUrNa EkO muktaScidakriyaH |

asangO nispRhaH SAntO bhramAt saMsAravAniva || 1 : 12 ||

Your Self (AtmA) is the witness (sAkshI), it is all-pervading (vyApak), it is perfect (pUrNa), it is one and one only (Eka), it is free (mukta), it is consciousness (cit), it is action-less (kriyA-rahit), it is unattached (asanga), it is desireless (nispRhaH), it is quiet (SAnta) – It (He) shines (bhAsa) as the World (saMsAr) because of illusion (bhrama).

sAkshI – vyApak – pUrNa – listen to these words. Ashtavakra says – ‘you are perfect (pUrNa)’ – you are not to become perfect (pUrNa); nothing can be attached (added) to you; as you are, you are perfect (pUrNa); you do not have to expand (vikAs), you are not to climb stairs (sOpAna); there is nothing ahead (AgE) of you; you are perfect; you are the Supreme Lord (paramAtmA); you are all-pervading (vyApak); you are the witness (sAkshI); you are one and only one (Eka); you are free (mukta); you are consciousness (cEtana); you are action-less (kriyA-raht); you are unattached (asanga); no one (nothing) has bound you; there are no friends (sAthI) or associates (sanga); you are all by yourself (akElA), you are the One Supreme (paraM EkAnt), you are desireless (nispRhaH).

You are not to ‘become’ like that – this is difference in the statement of Ashtavakra; if you listen to Mahavir, he says ‘you have to become like that’; Ashtavakra says ‘you ‘are’ like that’;

This is a great difference – not a small difference; Mahavir says – ‘you have to become associate-less, you have to become desireless; you have to become perfect; you have to become all-pervading; you have to become the witness. Ashtavakra says – ‘you are (indeed) like that’; all that you have to (do) is – wake up (jAganA); you have to open your eyes and see.

The Yoga of Ashtavakra is ‘natural (spontaneous) Yoga’ (sahaja-yOga). ‘sAdhO sahaj samAdhi bhalI’ (words of Kabir).

kUTasthaM bOdhamadvaitamAtmAnaM paribhAvaya |

AbhAsO(a)haM bhramaM muktvA bhAvaM bAhyamathAntaram || 1 : 13 ||

Leaving off (muktvA) your illusions (bhramaM) that ‘I am (ahaM) ego of the form of reflection (AbhAsa)’ and (consequent) external (bAhya) and internal (antaraM) modifications (bhAva), contemplate (meditate) (paribhAvaya – vicAr kar) that (you are) non-dual (advaita) Self (AtmAnaM) of the form of immutable (kUTastha) consciousness (bOdhaM).

‘....I am (ahaM) reflection (AbhAsaH) - I am (individual) egotistic (ahaMkAri) Self (jIva) of the form (rUpa) of reflection (AbhAsaH)’

Whatever you have ideated so far is only the reflection; whatever you have ideated, is your notion (mAnyatA) – opinion (mati); there are people around you who also ideate similarly, therefore you get strength for your opinion; ultimately man borrows his opinions; you learn from others; man emulates (mimics) others; all are unhappy here – you also have become unhappy.

There was a wonderful saint in Japan – Hotei; as soon as he attained knowledge – rather as soon as he awakened – he started laughing; afterwards, he was laughing throughout his life time; he used to visit every village; people of Japan call him ‘Laughing Buddha’; he used to stand in the midst of market and start laughing; then, his name became popular far and wide; people used to wait for arrival of Hotei; he did not deliver any teachings – just he would laugh standing in the midst of market; slowly, crowd used to gather, and people also started laughing.

People used to ask Hotei – ‘please say something’; he would say – ‘what else should I say? you are all weeping (miserable) unnecessarily; there must be someone who would make you laugh – all my message is that ‘you laugh, there is no dearth (for anything), laugh heartily, the whole Existence (astitva) is laughing, you are weeping unnecessarily, your weeping is totally private (own making), the whole Existence is laughing – the stars, the moon, the flowers, the birds – all are laughing, but you are weeping unnecessarily, open your eyes, laugh, I have no other message’.

He used to wander from village to village laughing; it is said that he made the whole Japan laugh; and while laughing, people used to get the glimpse (purpose of laughter); it was his meditation (dhyAn), it was his samAdhi; people used to laugh – and slowly they started experiencing that they also can laugh, that they also can be happy – without reason (akAraN).

Searching for reason is wrong; till the time you search for reason – I will laugh only when there is reason – you will never be able to laugh; if you think that we will be happy when there is a reason, then you will never be happy; one who searches for reason is more and more unhappy; there are reasons for unhappiness – but happiness is natural (svabhAva); ‘reason’ is required to be established; but happiness ‘is’ – it is present; reveal (make it present) (pragaTa) it; this is what Ashtavakra says again and again.

‘bOdhastvaM sukhaM cara’ – You are cognition (consciousnes) – be happy.

‘vIta SokaH sukhI bhava’ – cast aside misery and be happy.

‘viSvAsAmRtaM pItvA sukhI bhava’ – consuming the nectar of faith (viSvAsa) be happy – drink it and become happy.

Man is perfect (pUrNa), He is one and one only (Eka) – the ‘reflection’ (AbhAsaH) is creating obstacles.

Leaving aside, this delusion (illusion) (bhrama) (that you are) ‘egotistic (ahaMkari) being (jIva) of the form (rUpa) of reflection (AbhAsa)’, and the (consequent) ideation (bhAva) of ‘external – internal’, contemplate (vicAr) (that you are) ‘immutable (kUTastha) consciousness (bOdha) form (rUpa) of non-dual (advaita) Self (AtmA)’.

‘ahaM AbhAsaH iti bAhya antaraM mutkvA’ – become free (mukta) of the ideation (bhAva) of external (bAhar) and internal (bhItar)

Self (AtmA) is neither outside (bAhar) nor inside (bhItar); ‘ external’ and ‘internal’ are mental differentiations (bhEda); Self (AtmA) is outside and inside; in the Self is everything – outside and inside; there is only Self; leaving aside ideation of ‘outside – inside’, contemplate (vicAr) that you are ‘immutable consciousness form of non-dual Self’.

This translation is not correct.

The original Sutra is – ‘bAhya antaraM bhAvaM muktvA’ – becoming free from ‘inside – outside’ (notion) – ‘tvaM kUTastha bOdhamadvaitaM AtmAnaM paribhAvaya’ – contemplate (paribhAvaya).

‘Contemplate’ (vicAra) – this is not correct. ‘Contemplate’ (paribhAva kar) that you are immutable (kUTastha) Self (AtmA) – (instead) feel (bhAva kar) – such a feeling (bhAva) – awaken in such a feeling (bhAvanA); ‘contemplation’ (vicAr) is a matter of intellect (buddhi); then it becomes a superficial (Upar-Upar) matter; this will not happen at intellectual (head) level, but at heart (hRdaya) level; this feeling will be like ‘love’ (prEm) – not like mathematics (gaNit) – this will not be like a debate (tark) – it will be like music (gIt) – the humming (gungunAhaT) of which will get submerged (dUbti) into the depths (gahrAyi) and touch the innermost recesses (antarataM) of life (soul) (prAna) and make it vibrate (spandit).

Feel that you are immutable (kUTastha) Self (AtmA); this is not like rotating wheel, but the axle (centre) pin (kIl) – axle (pin) meaning (yAni) immutable (kUTastha);

Till the time you think that you are on the Earth, you are there (Earth); the moment you showed readiness (taiyAri) – the moment you dare (himmat), that very moment you can start flying in the space (AkAsh).

(poem of Osho – no translation is available for this – however, the purpose of it – purportedly from Osho himself – is available in the link – www.bsurendra.blogspot.com/2015/09/1-3.html )

दल के दल तैर रहे मेघ मगन भू पर

उड़ता जाता हूं मैं मेघों के ऊपर।

एक अजब लोक खुला है मेरे आगे

कोई सपना विराट सोये में जागे

कहां उड़ जाता है समय—सिंधु घर—घर!

गाड़ी जो अंधी घाटी में बर्फीली

ऊर्मिल धाराओं में मछली चमकीली

धंसता जाता हूं फेनिल तम के भीतर।

कोसों तक लाल परिधि सूरज को घेरे

छलक रहा इंद्रधनुष पंखों पर मेरे

यहां—वहां फूट रहे रंगों के निर्झर!

ठहरी—सी नदी कहीं उड़ते—से पुल हैं

धाराओं पर धाराएं आकुल—व्याकुल हैं

गल—गल कर बहे जा रहे नभ में थर!

गांवों पर गांव धवल जंगल कासों के

उगते ये तरु अनंत किसकी सांसों के!

एक दूसरी धरती बना हुआ है अंबर

दल के दल तैर रहे मेघ मगन भू पर!

 (What I say here is a poem, which can become a prayer inside you. Give it a little way – give it a little direction; if this seed falls in the soil of your heart, surely, a flower is bound to blossom. This poem might not reveal (anything) from the surface (intellect?), but it will reveal itself in your heart. And it is also sure that, what I say, is coming from the ‘silence’ (maun). I want to say in silence, but you are not capable of hearing it. But, whatever I am saying, is meant for silence – it is from silence and it is meant for silence. The words, which I am saying, are coming from the Emptiness (SUnya) – (flowing from Emptiness?); taste (chew) it, sip it, digest it – and you will understand that the words have been lost, but the Emptiness remains. – Osho)

I go flying above the clouds; a strange world is open in front of me;

Awake, you have seen enough dreams, now wake up; waking up is the key, that is all; nothing else is to be done – neither any practice (sAdhanA), nor any yOga, nor postures (Asan) – just wake up.

hari OM tat sat.