Pravachan 05 - Acharya Rajneesh (Osho)

 

This Pravachan was delivered on 15 Sep 1976

Pravachan Audio link – Soundcloud –

https://soundcloud.app.goo.gl/21MjU

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-5/

(Pravachan No 4 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)

 

ashTAvakra uvAca |

dEhAbhimAnapASEna ciraM baddhO(a)si putraka |

bOdhO(a)haM jnAnakhaDgEna tannikRtya sukhI bhava || 1 : 14 ||

niHsangO nishkriyO(a)si tvaM svaprakASO niranjanaH |

ayamEva hi tE bandhaH samAdhimanutishThasi || 1 : 15 ||

tvayA vyAptamidaM viSvaM tvayi prOtaM yathArthataH |

SuddhabuddhasvarUpastvaM mA gamaH kshudracittatAm || 1 : 16 ||

nirapEkshO nirvikArO nirbharaH SItalASayaH |

agAdhabuddhirakshubdhO bhava cinmAtravAsanaH || 1 : 17 ||

sAkAramanRtaM viddhi nirAkAraM tu niScalam |

EtattattvOpadESEna na punarbhavasambhavaH || 1 : 18 ||

yathaivAdarSamadhyasthE rUpE(a)ntaH paritastu saH |

tathaivAsmin SarIrE(a)ntaH paritaH paramESvaraH || 1 : 19 ||

EkaM sarvagataM vyOma bahirantaryathA ghaTE |

nityaM nirantaraM brahma sarvabhUtagaNE tathA || 1 : 20 ||

 

अष्टावक्र उवाच ।

देहाभिमानपाशेन चिरं बद्धोऽसि पुत्रक ।

बोधोऽहं ज्ञानखड्गेन तन्निकृत्य सुखी भव ।। 1 : 14 ।।

निःसङ्गो निष्क्रियोऽसि त्वं स्वप्रकाशो निरञ्जनः ।

अयमेव हि ते बन्धः समाधिमनुतिष्ठसि ।। 1 : 15 ।।

त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः ।

शुद्धबुद्धस्वरूपस्त्वं मा गमः क्षुद्रचित्तताम् ।। 1 : 16 ।।

निरपेक्षो निर्विकारो निर्भरः शीतलाशयः ।

अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः ।। 1 : 17 ।।

साकारमनृतं विद्धि निराकारं तु निश्चलम् ।

एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः ।। 1 : 18 ।।

यथैवादर्शमध्यस्थे रूपेऽन्तः परितस्तु सः ।

तथैवास्मिन् शरीरेऽन्तः परितः परमेश्वरः ।। 1 : 19 ।।

एकं सर्वगतं व्योम बहिरन्तर्यथा घटे ।

नित्यं निरन्तरं ब्रह्म सर्वभूतगणे तथा ।। 1 : 20 ।।

 

First Sutra

ashTAvakra uvAca |

dEhAbhimAnapASEna ciraM baddhO(a)si putraka |

bOdhO(a)haM jnAnakhaDgEna tannikRtya sukhI bhava || 1 : 14 ||

Ashtavakra said – ‘My son! Since long, you have been bound by (caught in) (bandhA) the noose (pASa) of body-consciousness (dEha-abhimAna); sever (kAT kar) that noose with the sword (talvAr) - ‘I am consciousness (bOdha)’ - and be happy (sukhI). (abhimAna – something held as very dear)

In the outlook (point of view) (dRshTi) of Ashtavakra – and that is the pure outlook – it is the highest (Atyantik) outlook – bondage (bandhan) is only a notion (belief) (mAnyatA) – bondage is not real (vAstavik);

In the life Ramakrishna (Paramahamsa), there is a mention (ullEkh) – he was performing worship (pUjA arcanA) of Kali, but, finally (antataH), it seemed to him that it (worship) is only duality (dvandva), and he did not have the experience (anubhava) of ‘the One’ (Ek); it (worship) is lovely (prItikar) and pleasurable (sukhada), but then Two is always Two. Somebody loves a woman, somebody loves wealth, some other (loves) position – but he loved Kali – yet the love is divided (baNTA) between two; till now, (the state of) supreme non-duality (paraM advaita) has not happened (ghaTA); he was pained (pIDA); he was waiting (pratIkshA) for some proponent of advaita (advaita-vAdI) or Vedantin (vEdAnti) – that some such person may come, from whom he can get to know of the path (rAh).

One Paramahamsa ‘Totapuri’ was passing by; Ramakrishna stopped him and said – ‘please give me the vision (darSan) of ‘the One’ (Ek); Totapuri said – ‘what is so difficult (kaThin) about it? There are Two because you assume (mAntE) two; give up the assumption (notion) (mAnyatA)’. Ramakrishna said – ‘but getting rid of the notion is very difficult; I have been practising it (notion of duality) throughout the life; if I close my eyes, the image (pratimA) of Kali stands before me, and I am overwhelmed in that taste (ras), I forget that I have to become one (with Her); the moment I close my eyes, I become two; I try to meditate, but I become two (dvaita); please redeem (ubArO) me.

Then, Totapuri said – ‘If so, do this – when the image of Kali appears, take a sword and cut it into two pieces (dO TukDE); Ramakrishna said – ‘wherefrom I shall bring the sword?’ Then Totapuri said – that is the statement of Ashtavakra – he said – ‘wherefrom you bring the image of Kali? bring the sword from there itself’, This (image of Kali) is an imagination (kalpanA) – you have dressed and decorated it from your imagination; you have practised it throughout the life; you have repeated (punarukta) it throughout the life, therefore, it (the image) appears; it is only imagination; for others, when they close their eyes, Kali does not appear before them.’

Christians, when they close their eyes, after many years of practice, Christ appears; when the devotees (bhakta) of Krishna, close their eyes, Krishna comes; when the devotees of Buddha, close their eyes, Buddha appears; when devotees of Mahavir close their eyes, Mahavir appears. Christ does not appear before Jains, and Mahavir does not appear before Christians. Whatever you make in your imagination (kalpanA), the same appears.

Ramakrishna worshipped Kali, therefore, the image (of Kali) has appeared. Because of repetition again and again, and due to non-stop (nirantar) remembrance, the imagination has become so factual (true) (yathArtha), now it appears that Kali is standing before him. No one is standing there; there is only consciousness (caitanya); there is nothing new, and there is no second person (dUsrA).

Totapuri said -  ‘You close your eyes – take up the sword and break it’.

Ramakrishna closed his eyes; as soon as he closed the eyes, his courage (himmat) wanes off; taking up sword and break (the idol of) Kali? A devotee taking up sword to cut off the Lord (bhagavAn)? – this is a very difficult task.

It is easy to abandon the World (saMsAr) – what is there in the World which is worth holding on to? But, when the mind has erected a deep imagination – when any poem (kAvya) of mind has been created – when any dream of mind has been realised – then it is very difficult to destroy it; the World (saMsAr) is like a bad dream; the dream of devotion, dream of feeling (emotions) (bhAva) – are not bad dreams – they are very happy dreams; how can anyone leave them? Or break them?

Tears start flowing from his (Ramakrishna) eyes; he becomes very emotional (gadgad); the body shivers; but, the sword could not be lifted – he even forgets the thought of sword. Ultimately, Totapuri said – ‘Enough of it, I have passed many days; it cannot go on like this; either you do it or I leave; do not spoil my time; enough of this game’.

That day, Totapuri brought a glass piece, and he said – ‘when you start becoming engrossed (magan), I will cut your forehead (mAthA) with this glass piece; when I cut your forehead, you gather courage, take up the sword, and break it (the idol) into two pieces; this is final, after that I will not stay on’. Totapuri threating to leave? It is very difficult to find another master (guru) like him; Totapuri must have been a person like Ashtavakra. When Ramakrishna closed his eyes, the image (of Kali) emerged (ubhar) and he was about to become engrossed; tears were about to flow from his eyes; emotions were about to break out (udrEk); spirit (umang) was swelling; he was about to experience thrill (rOmAnc); then Totapuri took up the glass piece and tore his forehead at the place of AjnA cakra (centre point between two eye lids), from top to bottom; blood was streaming forth; at the same time, Ramakrishna gathered courage, took up the sword and broke Kali (image) into two pieces; as soon as (the idol of) Kali fell down, he became non-dual (advaita); the wave was lost in the ocean; the river (saritA) has reached the ocean. It is said that he (Ramakrishna) was immersed (dUb) in that (state of) Supreme Emptiness (SUnya) for six days; he neither had any hunger or thirst; he neither had any notion of outside (World); he forgot everything; and, when he opened his eyes after six days, the first words he uttered were – ‘the last barrier has fallen’.

The first Sutra says – ‘My son! You are bound in the noose of body-consciousness since long time’. You have been believing that (bondage) to be your existence (astitva).

‘I am the body, I am the body, I am the body’ – you have been repeating thus for many lives; because of the repetition, you have become the body; we are not at all the body; this is our practice; this is our practice, this is our self-hypnosis; we have believed with such intensity (pragADtA) that we have become that.

There is another mention in the life of Ramakrishna (Paramahans). He has carried out practices (sAdhanA) of all religions (dharma); he is the only person in the history of mankind, who tried to know the Truth through the paths of all the religions. Ordinarily, a person reaches (the goal) through one path; then who cares about other paths? You reached the peak of the mountain; then who cares (to know) whether other foot-paths also lead one (to the peak) or not – we have reached there, that is all. The foot-path has led to the peak, that is all; of what avail (to know) whether other foot-paths also lead to the peak or not? But, Ramakrishna reached the peak again and again, then again he came down; then climbed through the other path; then through the third path. He was the first person, who carried out practices of all religions and reached the same peak through the paths of all the religions.

Many have spoken about harmony (of religions) – but Ramakrishna established the science (vijnAna) of harmony for the first time; many have said that all religions (dharma) are true (sac); but those were at word level only – Ramakrishna made it factual (tathya), he gave it the strength of experience (anubhava), he proved it by his life. When he was practising Islam, he became just a Muslim Fakir – he forgot Ram – Krishna; he began to recite ‘Allahu, Allahu’, he began to listen to the commandments? (AyatEn); he was lying at the entrance of a Masjid; if he happened to pass by a Temple, he would not lift his eyes – leave alone salutation (namaskAr); he forgot Kali.

 There is a tradition (cult) (saMpradAya) in Bengal – ‘sakhi tradition’; Ramakrishna practised the sakhi tradition – sakhi tradition believes that only Supreme Lord (paramESvar) is male, rest are his (lady) friends (lovers) (sakhi) – Paramesvar is Krishna and all others are his lovers; therefore, the males of sakhi tradition, consider themselves as females; but what happened in the life of Ramakrishna has not happened in the life of any (male) member of the tradition; it can happen that a male might consider himself a female – outwardly – but inwardly, he remains a male, he knows he is a male; the followers of sakhi tradition, sleep, keeping with them, in the bed, the figure of Krishna; He (Krishna) is their husband, but what difference does it make?

But, when Ramakrishna practised the tradition, an unprecedented thing happened, that it might surprise even great scientists; he practised sakhi tradition for six months; after three months his breasts developed, his voice changed, his gait was like that of women, his voice has become sweet like that of women; breasts developed – like that of women, his male structure has begun to change.

But, even this much is possible, because men have rudimentary breasts – they are not developed – it is developed in women; therefore, this could be possible – the undeveloped (male) breasts have started developing – the seed is there. Up to this point, it is not a serious happening; the (rudimentary) breasts of some males, do develop – this is not anything surprising. But, as six month (period) was ending, he started menstruating – that was a great wonder; menstruation (in males) is against the whole physical science; it has never happened before with any male.

 What happened during these six months? The belief ‘I am a woman’ – this belief has become so intense (pragADtA) – this belief has resonated (gUnj) to such depths – in every pore (rOEn-rOEn) and in every particle (kaN-kaN), this (belief) ‘I am a woman’, was resonating; there was no opposite feeling – the notion of being a male had been totally forgotten – therefore it happened.

Ashtavakra says ‘We are not the body; we have believed so, therefore, we have become so; whatever we believe, we become the same; the World (saMsAr) is (made of) our belief (mAnyatA); and if we leave off this belief, that very moment we could become transformed (rUpAntarit); in order to leave off (the belief), there is no need to change the factual (yathArtha) – only we have to leave our notions (dhAraNA); if indeed (vastutaH) we were the body, change (badlAhaT) is very difficult; we are not, in reality (vastutaH), the body; in reality (vastutaH), we are the consciousness (caitanya) hidden (chipA) inside our body – It is the witness (sAkshI) – seer (drashTA).

dEhAbhimAnapASEna ciraM baddhO(a)si putraka |

bOdhO(a)haM jnAnakhaDgEna tannikRtya sukhI bhava || 1 : 14 ||

Take up the sword of consciousness (bOdha) – ‘I am of the form of consciousness’ – take up the knowledge (bhAva) sword (talvAr), and cut off the notion ‘I am the body’; then you are happy.

All the misery belong to the body – birth – disease – old age – death – all belong to the body; if we have identification (tAdAtmya) with the body, we are identified with all these sufferings (plDA) also; when the body becomes worn out (due to old age) (jarA-jIrNa), then we think – ‘I have become worn out’; when it becomes ill, we think – ‘I have become ill’; when the body approaches (nikaT pahunc) death, we become frightened that – ‘I am about to die’ – (these are) only beliefs (notions) (mAnyatA).

I have heard – One night, Mulla Nasruddin, slept with his wife; they had no children (son) (bETA) till then; his wife was very eager (Atur) to have a child; when they were about to sleep, the wife said – ‘listen, if we have a child (son) where will we put him to sleep?’ – because there was only one bed, Mulla moved a little away; he said – ‘let us put him to sleep between us’; his wife asked as to what happens when a second child is born; then Mulla moved a little more away; he said – ‘let us put him also to sleep here itself’; he must have been a miser (kanjUs); the wife asked as to what happens when a third child is born; then, Mulla was trying to move a little more, saying that the child also could be put to sleep there itself, and he fell down from the bed with a thud and his leg was fractured. Neighbours gathered in the house hearing the shouting – Mulla was shouting and weeping; neighbours asked as to what happened; he said that the child (boy) not yet born – not even conceived – broke his leg; and if the non-existent (mithyA) child (boy) could create so much damage, then what to say of real child? he said (to his wife) – ‘forgive me, I do not want any child; this much of experience is enough’.

Some times – why some times? – often, we live like that – we believe (something) and adhere to what we believe; when we adhere to what he have believed, actual (vAstavik) results (pariNAM) happen – even if the belief is false; the child was not there, but the leg was indeed fractured; the result of falsehood can also be true; if even falsehood is intensely believed, (some) results could actually (factually) (yathArtha) happen.

Intelligent people? (mind readers? psychologists?) (manasvid) say that, of the variations (bhinnatA) which we see in this World – variations of real nature (yathArtha) are less, and more of beliefs (mAnyatA). 

A psychologist (manO-vaijnAnik) conducted an experiment (prayOga) at Harvard University. He brought a sealed bottle – properly packed – into his class room; there were about fifty students; he kept the bottle on the table and said to the students – ‘there is ammonia gas in this bottle (it has pungent odour); I want to conduct an experiment; when I open the bottle, I want to find out, as to how much time it takes for the odour to reach you all; therefore, as soon as some body senses the odour, he should raise his hand; I want to find out as to how many seconds it takes for the odour to reach the last row’.

The students got ready; he opened the bottle; as soon as he opened the bottle, he hurriedly closed his nostrils with a kerchief – it was ammonia gas; he stood behind the table; within two seconds, one student in the first row, lifted his hand, then second, third; within fifteen seconds, ammonia gas had reached the whole class; ammonia gas was not at all there in the bottle – it was an empty bottle.

If there is belief (dhAraNA), there is result (pariNAM); if one believes, it happens; when he (professor) said that there is no ammonia gas in this bottle, the students replied – ‘whether there was ammonia gas in the bottle or not, we smelt the odour – smell of belief reached (the students); the smell (of gas) came from (one’s) inside, as there was nothing outside; it was smelt because, they thought so.

 I have heard – someone was a patient (bImAr) in a hospital; a nurse brought him juice – orange (santrA) juice; just before the nurse brought the juice, another nurse gave him a bottle, asking him to get urine (sample) in it, for test; he was a jocular (mazAki) person; he filled up orange juice in the bottle – meant for urine (sample); when the nurse came to get the urine sample, she was a bit surprised, because the colour was a little odd; the person said – ‘you are also surprised that the colour (of the urine sample) is a bit odd; ok, let me pass it through my body again – may be the colour will become normal’; saying this, he drank the whole bottle of ‘urine sample’ (actually containing orange juice); it is said that the nurse fainted and fell down, because she thought that the person had drunk urine; he says that he would pass it (urine) through his body again so that the colour will become normal – what kind of man he is! but there was only orange juice in the bottle; if she (the nurse) had known that the bottle contains only orange juice, she would not have fainted; but that fainting was a fact (vAstavik) – this was based on belief (mAnyatA); you can search for thousands of such happenings (ghaTanAEn), where belief becomes manifest, it becomes factual.

‘I am the body’ – this has been believed through many lives; you have believed that you are body; if we have believed so, we have become petty (kshudra); we have become limited (sImit) because we believed so.

The basic (maulik) foundation (AdhAr) of Ashtavakra (Gita) is this – ‘this is self-delusion (Atma sammOhan) – auto-hypnosis; you have not ‘become’ the body; you cannot become the body; there is no scope (upAya) for it; how can you ‘become’ what you are not? whatever you are, you are same even now; we only have to cut off the false (jhUTA) belief/notion (mAnyatA)’.

‘With the sword of knowledge (jnAna) that ‘I am consciousness (bOdha)’, cut off the noose (pASa) and be happy just now’.

jAnakhaDgEna tannikRtya tvaM sukhI bhava |

Just now awaken to that happiness, because all our sufferings (dukh) are hanging on (pichlaggU) to our, this belief (mAnyatA) that we are the body; Buddha also dies, but there is no pain (suffering) (plDA) of death; Ramakrishna also dies, but there is no pain of death; Ramana also dies, but there is no pain of death.

When Ramana died, he had cancer; physicians were very surprised; it was a very difficult (kaThin) disease; it is a very painful disease; but Ramana remained as he used to be, as if the disease has brought no difference (bhEda), there was no difference (antara) at all anywhere; physicians were worried that it is impossible – how is this possible; death is standing at the door, and the person is undistracted (anvicalit), unmoved (nistarang); we can understand the discomfort (bEcaini) of the physicians; so much pain (pIDA) is there, and the person is undistracted, unmoved; we can understand their (physicians’) discomfort and their argument, because, the body seems to be everything; but, for him, who has realised that he is not the body, when death is approaching, it is coming for the body; there is pain, but it is also felt in the body; a new (nayE) awareness (consciousness) (caitanya) has become embodied (AvirbhAv), which is watching (the pain), standing at a distance; and the distance between the body and awareness (cEtanA) is as much as between earth and sky; there is no greater distance than this; in your interior (bhItar) world, you are receiving things (cIsEn) of Existence (astitva) from far away distances; you are the horizon (kshitij) where earth and sky meet.  

asti jAyatE vardhatE vipariNamatE apakshIyatE vinaSyati iti |

(Adi Sankaracharya’s Tattva Bodha – six modifications of gross body)

Whatever is born (utpanna), subsists (sthita), grows (baDtA), changes (badaltA), wears off (kshINa) and dies (nASa) – that you are not.  

One who sees all these – you saw childhood, then you saw childhood pass away, if you were childhood, who is remembering today that there was childhood? you also would have passed away along with childhood; then you saw youth – you saw youth coming, you saw it passing off; if you were youth, who is remembering youth today? you also would have passed away along with youth; you saw youth coming, you saw it passing away – naturally, you are different from youth; this is such a simple matter, such a clear matter; you saw pain (pIDA), you saw pain arising, you saw the cloud of pain surrounding you all round, then you saw the pain go away; you saw the pain dissolving (visarjit); you saw suffering (dukh), you saw happiness (sukh); you felt the pain of thorn-prick, you removed the thorn, and you were relieved of pain (nishpIDA), that also you saw; you are the seer (dEkhnEvAlA); you are standing apart; you are untouchable; no happening is (ghaTanA) able to touch (chUnA) you; you are like lotus in the water.

niHsangO nishkriyO(a)si tvaM svaprakASO niranjanaH |

ayamEva hi tE bandhaH samAdhimanutishThasi || 1 : 15 ||

‘You are unattached (asanga), action-less (kriyA-SUnya), self-effulgent (svayam-prakASa) and unblemished (nirdOsh); your bondage (bandhan) is this, that you practise (anushThAn) samAdhi.

This is a wonderful (adbhuta) revolutionary (krAntikAri) statement (vacan); it is impossible (asambhava) to find (khOj) such a revolutionary statement in any treatise (SAstra); if you grasp (samajh) the complete meaning of the statement, a sense of wonder (ahO-bhAva) will arise (paidA).

Patanjali says – control (nirOdha) of modifications of mind (citta-vRtti) is Yoga. Accepted (mAnya) belief (dhAraNA) of (Patanjali) Yoga is, that until modifications of mind are controlled, a person is not able to know Himself (svayaM); when all the modifications of mind become quiet (SAnta), then the person is able to know Himself.

Ashtavakra is asserting against (virOdha) Patanjali’s formula (sUtra). Ashtavakra says – ‘you are unattached (asanga), action-less (kriyA-SUnya), self-effulgent (svayaM-prakASa) and unblemished (nirdOsha); your bondage is this, that you practise samAdhi.

 It is not possible to practise (ritualise) (anushThAna) samAdhi; samAdhi cannot be arranged (performed) (AyOjana), because samAdhi is your nature (svabhAva); modifications of mind are in the inertial (jaDa) state; controlling modifications of mind is, like a man whose house is engulfed in darkness (andhErA), fighting (against) darkness.

Understand (samajh) this a little; one brought swords (talvAr), spears (bhAlE), logs (laTTh) and started fighting darkness; he brought soldiers (javAn) and strong men, and they started pushing away (dhakkE) darkness – will they ever succeed? If this definition (paribhAshA) is correct (sahi), then light (prakASa) is ridding  (na hOnA) darkness (andhErA); but one should understand this definition; if it is true that ridding darkness, is light, then it is true (sac) that Yoga, is getting rid (SUnya hOna) of modifications of mind; but one should not grasp it in the wrong way; because ‘ridding of darkness is light’, do not engage in getting rid of darkness; factually (vastutaH), the situation (sthiti) is on the other side; coming of light is ridding of darkness; you light a lamp – darkness will automatically be got rid of; there is no darkness (as such) – darkness is just absence (abhAva) (of light).

Patanjali says – ‘if you quieten (SAnta) the modifications of mind, you will be able to ‘know’ (Your) Self (AtmA); Ashtavakra says – ‘know the Self, and the modifications of mind will be quietened’; you will not even be able to quieten modifications of mind without knowing the Self; because of not knowing the Self, modifications of mind arise (uThna); if you consider (samajh) yourself to be the body, then the desires (vAsanA) of body will arise; if you consider yourself to be the mind, the desires of mind will arise; with whatever you associate (juD) yourself, the desires of that will form shadow (pratichAyit) in you; they will get reflected (pratbimbit) in you; with whomsoever you are associated, his colour (rang) gets applied on you.

If a crystal stone (sphaTika maNi) is placed by the side of a colour stone, the colour of that stone is seen in it (crystal); if you place a red-stone, the crystal looks red; if you place a blue stone near it, the crystal starts looking blue; this the error (dOsh) of proximity (sAnnidhya); the crystal stone does not become blue – it just seems (pratIta) so.

Darkness only seems (pratIta) so, it is not there; absence of light (prakASa) is called darkness; darkness is no entity (satta) of its own, it has no true (vAstavik) existence (astitva); do not start fighting darkness.

The view (dRshTi) of Yoga is in opposition (viparIta) to that Ashtavakra; therefore, I said that if you want to understand Ashtavakra, try to understand Krishnamurti; Krishnamurti is the modern form (edition) (saMskaraNa) of Ashtavakra; precisely (TIk) in modern language, whatever Krishnamurti says in today’s language, it is the pure (Suddha) essence (sAr) of (what) Ashtavakra (said); those who regard Krishnamurti, think that he does not say anything new; there is nothing new to be told; whatever can be told, has already been said; all possible aspects (pahlU) of life have been searched; man is searching since eternity (ananta kAla); there is nothing under the Sun to be told anew; only the language changes, only the cover (AvaraNa) changes; according to the times, there is a change in the practice of new notions (beliefs) (dhAraNA); but, whatever is being told, it is just the same.  The language of Ashtavakra is ancient (prAcIna); the language of Krishnamurti is modern; but from whatever can be understood, it will seem that the matter is same.

Krishnamurti says – ‘there is no need for Yoga, there is no need for meditation (dhyAna); there is no need for chanting (japa) and penance (tapa); all these are rituals (anushThAna); rituals have to be performed for those things which are not our nature (svabhAva); how can you perform any ritual to get to (pAnA) your nature? leaving aside all rituals, look deep (jhAnk) within you, the nature will be revealed (pragaTa).

 ‘You are unattached (asanga), action-less (kriyA-SUnya), self-effulgent (svayaM prakASa) and unblemished (nirdOsha)’ – look at this declaration (ghOshaNA)!

Ashtavakra says that you are unblemished (blemishless), therefore, do not ever, even by mistake, consider (samajh) that you are a sinner (pApi); even if your holy men (sAdu) and saints (sant) exhort you much (lAkh) – that you are a sinner, you should carry out purification (prakshAlan) for sins, you should repent (paScAttApa) (for the sins), you should get yourself relieved (chuDAO) of the bad (burE) deeds (karma) – (then) remember words of Ashtavakra – ‘you are action-less’; therefore, how can you perform any actions?

Ashtavakra says – there are six waves (lahrEn) – (shaT Urmi) in the life; hunger (bhUkh) – thirst (pyAs), misery (dukh) – infatuation (mOha), birth (janma) – death (maraNa) – these are six waves (ripples).

Hunger and thirst are ripples of body; if there is no body, neither there is hunger nor thirst; these are the needs of the body; when the body is healthy, you have more hunger; when you are ill, you do not have much hunger; if you stand in Sun, you will have more thirst – more thirst, because there is more perspiration; you have more thirst in the summer, and in the winter, you have less thirst; these are the needs of the body – these are the ripples of the body – hunger and thirst.

Misery and infatuation are the ripples of mind; at the demise of someone (whom you love/regard), you have suffering, because the mind wants to hold on (pakaD) to that person, it develops attachment (rAga); if you meet a person dear to you, you feel happy; if someone dear to you dies, you feel sad; if you meet a person whom you dislike (apriya), you feel sad; if that person, whom you dislike, dies, you feel happy; these are mind-games – the game of attachment (Asakti) and detachment (virakti) – the game of attraction (Akarshan) and repulsion (vikarshan); a person who has no mind inside, has no more suffering outside, he has no infatuation; these are the ripples of mind.

And, birth and death – these are the ripples of life-breath (prANa); birth takes place together with breathing (SvAsa), and it (life breath) takes leave (vidA) at death; therefore, as soon as the child is born, the doctor is concerned that the child should start breathing without delay (jaldi), and cry; the meaning of crying is this much that if it cries, it will take breath; with the shock (jhaTkA) of crying, the child’s wind-pipe opens up; in the shock of crying, the closed lungs starts functioning; if the child does not cry within a few seconds, the doctor holds the child upside down and strikes the child, so that, in that push, the breathing starts; breathing is birth – it is the process of life breath (prANa); when the man dies, his breathing stops; the breathing process stops; this is happening every moment; when you breathe in, life comes inside; when you breathe out, the life goes out. Every moment, birth and death are happening; every in-coming breath is life, every out-going breath is death; therefore death and birth are happening every moment; these are the waves of life-breath (prANa); Ashtavakra says – ‘these are the six ripples, and you are beyond these – you are the seer (drashTA) (of these).

Therefore, Buddha has formalised (vyavasthA) all his practices (sAdhanA) exclusively on breath (SvAs) (control); only one act (kAM) of observing (dEkh) the incoming and outgoing breaths, is enough; what will happen when you observe the incoming and outgoing breaths? very slowly (dhIrE dhIrE), observe the outgoing breath, going out; observe the incoming breath, coming in; in between, you will observe, for a little time, the breath is stable (sthir) – neither (breath) goes out nor comes in; between every incoming and outgoing breaths, there is momentary (kshaNa) interval (antrAl), when it does not move (cal), shake (hil) or wiggle (Dul); it goes out, then for a brief moment stops, then comes in; it comes in, for a brief moment, stops, then goes out; then you become aware of the interval; in that very interval, you will understand that you ‘are’; incoming of breath and going out, is the game of life breath (prANa); if you become competent (samartha) in observing your breath, then the observer has becomes isolated (pRthak) – he has become different from the breath.

Body is our outer (bAhar) circumference (paridhi), mind is the inner (bhItar) circumference, breath is still inner circumference; then, it might also happen that the body becomes crippled (apang) – even if it is mangled, the person lives on; if the mind becomes disoriented (khaNDit) – becomes deranged (vikshipt), becomes inert (jaD), even then man survives; but, without breath, man cannot live; even if a man’s head (mastishk) cut off completely, man continues to live (for some time); the body will be lying, but will still be alive; cut off every limb (anga), but if the breath is moving, then man lives on; if the breath stops – even if all else is present (maujUd) – the person is dead; these are the six ripples, and, beyond these, is the seer (drashTA).

‘You are unattached (asang)’.

No one is your fellow mate (sangi sAthI); even the body is not your fellow mate; even life-breath is not your fellow mate; even the thoughts (vicAr) of mind are not your fellow mates; you are unattached; there is no mate inside, what to talk of outside! husband – wife, family, friends, (anyone who is) dear (priyajan) – none of these are your mates; they may be mates – there is none who is attached (sangI); being together is only an external happening; inside, there is no tie (jOD) with anyone; you are unattached, action-less.

Therefore, do not raise the topic of ‘web (jAl) of actions (karma)’; if you ask Ashtavakra – ‘you say that right now, one can attain freedom (mukti); then what will happen to (past) actions (karma)? whatever has been done in so many lives – what will happen to them? how can we get relief (chuTkArA)?’ Ashtavakra says – ‘you have never done anything; your body might have done something, because of hunger; because of life-breath, your life-breath might have done something; because of mind, it might have done something; you have not done anything; you are always unattached; you are action-free (akarma); no action (karma) has ever been performed by you; you are the ‘seer’ (drashTA) of all actions; therefore, it is possible to be free (mukti) this very moment’.

Bear in mind – if we have to break free of all webs of actions, freedom (mukti) might never be possible – it is impossible; tabulate (lEkhA-jOkhA) the actions (karma) performed since eternity (anant kAl); if you have to get relief from all those actions, it might take (another) eternity; and in that eternity, in which we can get relieved (of past actions), we will not be sitting idle, but be doing many more actions; thus, the (list of) actions will keep on going; therefore, this series (SrunkhalA) will be endless (ant-hIn); this series will never come to an end; and we are not going to reach any conclusion (nishkarsh).

Ashtavakra says that if we have to become free (mukta) from actions (karma) - if there is freedom - that freedom will never happen. But, there is indeed freedom. That there is freedom, is the proof (sabUt) of the fact that, Self (AtmA) did never perform any action at all; you are neither a sinner (pApi) nor meritorious (puNyAtmA); you are neither a holy man (sAdhu) nor an unholy man (asAdhu); neither there is any hell (nark) nor there is any heaven (svarg); you never did anything at all; you have simply dreamt (svapna dEkh), you have only thought; you were asleep inside – the body was doing (actions); all those bodies, through which you did actions, are bygone; what kind of result (fruits) (phal) of these for you? you were asleep inside; the mind has been performing actions; the mind(s) which did (actions), is passing away every moment (pratipal).

I have heard - an ex-Maharaja observed that his drawing room was dirty; he chided his servant Janku and said – ‘there are spider webs in the sitting room (baiThak), what are you doing throughout the day?’ Janku said – ‘Sir, some spider might have woven web; I was sleeping in my hut’.

You were sleeping (aunghAtA) inside, then which spider has woven the web? The body has woven webs; the mind has woven webs; life-breath has woven webs – and you were sleeping; wake up; if you wake up, you will realise that you never did anything; even if you wanted to do (anything), you cannot do; non-action (akarma) is your nature (svabhAva); non-action is your natural state (daSA).

‘You are unattached, action-less, self-effulgent and unblemished’.

Did you hear this declaration (ghOshaNA)? You are unblemished; therefore, whatever has been taught to you by scholars (pandit) and priests (purohit) – throw them away; you are unblemished; their teachings have brought danger to you – you have been made a sinner; you have been taught various things, that you are so bad; you have been filled with inferiority complex (dIntA); you have been filled with sense of guilt (aparAdh); you are blemishless, guiltless.

‘Your bondage is this, that you practise (ritualise) (anushThAn) samAdhi’.

See the revolutionary nature of this statement! Your bondage is this, that you practise samAdhi – that you are making preparations (AyOjan) as to how samAdhi could result (phala), how the flower of meditation (dhyAn) can blossom, how freedom (mukti) can be attained – therefore, practices (anushThAn).

tE bandhaH samAdhiM anutishThasi - This is your bondage – take up the sword (talvAr) of consciousness (awareness) (bOdha) and cut (kAT) it off.

Therefore, two things will become clear to you – that the path (mArg) of Yoga is one – and the path of consciousness (bOdha) is a totally different; the ancient (prAcIn) name of path of consciousness (bOdha) is ‘sAnkhya’; sAnkhya means ‘consciousness’ (bOdha); the meaning of ‘Yoga’ is ‘practice’ (sAdhanA); sAnkhya means, just to wake up, you have to do nothing; Yoga means – you have to do a lot, and then only awakening (jAgaraNa) will happen (ghaTEgA); there are practices in Yoga; in sAnkhya there is only end (result) (sAdhya) – there is no path (mArga) – only the goal (manzil); because you never left the goal, and you are (very much) seated in your inner temple (mandir); there is no ‘coming back’, just to know (this much) that you never left (the seat).

niHsangO nishkriyO(a)si tvaM svaprakASO niranjanaH |

ayamEva hi tE bandhaH samAdhimanutishThasi || 1 : 15 ||

This much is the only bondage that you are searching for freedom (mOksha); because of your search for mOksha, new bondages are established (nirmit); a man is in bondage in the World (saMsAr), then when he is afraid (ghabrA) (of the saMsAr), he starts searching for mOksha – he leaves away house etc., leaves the family, leaves wealth-occupation, then again he gets into new bondages – he becomes holy man (sAdhu); then – get up like this, sit like this, eat like this, drink like this – he establishes new bondages all around him.

Have you seen – the condition of holy men (sAdhu) is like that of a prisoner (kaidi), because sAdhu thinks that, for mukti, first one has to create bondages; this is a very funny (mazE) matter; for mukti, one has to recognise (mAnanA) bondage; no bondage is necessary for becoming free (mukt).

There is a book of Krishnamurti – ‘The First And The Last Freedom’ – that is the modern (Adhunikatam) statement of Ashtavakra.

If you want to become free (mukt), become free in the very first stage (caraNa); do not think that we will become free at the end (ant); we have to become free in the first stage itself, not in the second stage; because, if you think that you will make preparations (taiyAri) for becoming free, in the first stage, in those very preparations, new bondages will be established; then, in order to get rid of those new bondages, you have to make preparations again; in preparing again, new bondages are established; therefore, you get out of one (set), and get bound in another; you escape from the well (kuEn), but fall in a ditch (khAyi).

Therefore, you see – the householder (gRhasth) is bound, the monk (sanyAst) is bound; the bondages of both are different; but there is actually no difference; it seems that unless the fundamental (maulik) stupor (mUrcchA) is overcome (TUTtI), whatever you might be doing, will become bondage; I have heard – a man’s wife ran away, and he went in search of her; in his search, he reached a forest; there was a holy man (sAdhu) sitting under a tree; the man enquired (with the sAdhu) – ‘have you not seen my wife passing? she has run away from the home; I am very upset’. The sAdhu asked – ‘what is the name of your wife?’ He replied – ‘My wife’s name is FajItA (meaning adulteress?)’; then sAdhu asked ‘FajitA? a nice name, as it is some women are FajItI, you have chosen an appropriate name, what is your name?’ The sAdhu was very eager to know, as he seemed very clever in choosing name; he replied – ‘my name is Idiot (bEvakUf)’. The sAdhu started laughing, he said ‘you leave off your search; wherever you are, adulteresses will come there, there is no need for you to go anywhere, your being an idiot is enough, adulteresses will come in search of you’.

Man runs away from the World (saMsAr), but by leaving away the World, one’s foolishness (mandbuddhi) does not go off; his idiocy (mUDtA) does not go off; the stupor does not wear off; he sits in a temple with that stupor, and makes new bondages; that stupor weaves new webs (of bondages); first, he was bound in the World, then he becomes bound in asceticism (sanyAs); but he cannot remain without being bound.

Freedom (mukti) is in the first stage; there is no requirement of preparations (AyOjan) for that; preparations means that we are bound in preparations; if we make arrangements (intazAm), you are bound in the arrangements; then you will have to get out of it; how long can this go? this will become endless (ant-hIn).

I have heard – a man was afraid of passing by a crematorium (marghaT); his house was located on the other side of the crematorium; therefore, he had go by (that route) every day; he was so afraid that he would not get out of house during night; he used to be back home by evening, and he would be shivering when he comes home; finally a holy man took pity on him; he said – ‘you do not worry, take this amulet (tAbIj), always keep tying this amulet, then no ghost or spirit will harm you’; the result was there; because of tying the amulet, the fear of ghost and spirit was gone; then another fear got hold of him – that the amulet should not be lost anywhere; naturally, as the amulet has relieved him of the fear of ghost and spirit, he used to cross the crematorium even during midnight; there was indeed no ghost or spirit – it was his own fear; the amulet had relieved him of the fear; but a new fear got hold of him – that the amulet should not get lost; therefore, even while going the bathroom, he used to carry it; he used to check again and again whether the amulet is there or not; now he had become so much afraid that someone should not steal it from him by untying, because the amulet had become his life (zindagi); the fear was intact – if not fear of ghost and spirit, it was the fear of amulet; now, if someone gives him something else in place of amulet, what difference will it make? this man’s fear complex will not change; it is not the question of ghost and spirit, but it is a question of fear.

Therefore, you can remove the fear from one place to another; a lot of people, play this kind of volley ball game; throw the ball from here to there, from there to here, they keep playing by throwing it here and there; and in between the life is passing away.

Ashtavakra says – practice of samAdhi is a reason for bondage; if you want to become free (mukt), just make a declaration of becoming free – not any preparations.

Therefore, I say – see the revolution of the statement! this statement is unique; it is unparalleled; Ashtavakra says – ‘now and here, make a declaration that you are free’; do not prepare (for it); do not say that you will get prepared (for it) first, and then afterwards (make the declaration); because preparing will bind you again; how will you get relieved of preparations? if you get relieved of one disease, another one gets hold of you; this is like changing the shoulders; have you seen, when people go to crematorium, carrying the corpse, they change shoulders – keeping the body on the same shoulder is tiring, therefore, they change shoulder; again, when feeling tired, change the shoulders; you have been doing this through many lives; you only get relief (rAhat), not a supreme (param) rest (viSrAM); leave this carrying of dead body; make a declaration; if you want, in a moment, even in a fraction of the moment, the declaration can happen.

When people ask me – that I bestow (dEtE) sanyAs to each and every one – I say – ‘everyone is eligible (hakdAr) (for sanyAs); it is only a matter of making a declaration; is anything else required? Only declaration is to be made’; if one makes the declaration, firmly establishing it (virAjamAn) in his heart, that he is an ascetic (sanyast), he has become an ascetic (sanyAsi), he has become free (mukt); your declaration is your life (jIvan).

Have the courage to make the declaration – what use of making petty declarations? Declare ‘I am Brahman (ahaM brahmAsmi) – you have become Brahman’.

tvayA vyAptamidaM viSvaM tvayi prOtaM yathArthataH |

SuddhabuddhasvarUpastvaM mA gamaH kshudracittatAm || 1 : 16 ||

In the next Sutra, Ashtavakra says ‘This World (saMsAr) is pervaded (vyApta) by you; it is woven (threaded) (pirOyA) in you; you are indeed (yathArthataH) of pure consciousness form; therefore, do not be petty (kshudra) minded (citta)’.

Why you get associated with petty things? Sometimes, you say ‘this is my house, this is my body, this is my wealth, this is my shop; what kind of petty things you associate your mind with?

 ‘The whole existence (satya) is pervaded (Ot-prOt) – the whole Universe (brahma) is pervaded – by you only’. What kind of declarations you make about petty things! Make a big declaration – make this one declaration ‘I am of the form of pure consciousness’; do not be petty minded.

We have been making a lot of petty declarations; whatever we declare, we become that; from this angle (dRshTi), this contribution (anudAn) of Bharat to the World (jagat) is unique, because Bharat had made greatest of all declarations to the World; Mansur (Sufi Fakir) made a declaration in the World of Muslims – ‘I am the Truth (an-al-haq)’; they killed him; they (Muslims) said – ‘this person is making an exaggerated declaration that ‘I am the Truth’; this can be made only by the Supreme Lord (paramAtmA); how can a man make it (declaration)?’

But, we have not killed Ashtavakra, neither the Rishis of Upanishads who said ‘I am Brahman’ (ahaM brahmAsmi) were killed, because we have understood one thing – that man becomes whatever declaration he makes (about himself); then why should we make petty declarations? When the expanse (vistAr) of your life depends (nirbhar) on the (type of) declaration you make, then make most expansive declaration – make declaration of universe (virAT), of all pervading (vibhu), of the Lord (prabhu); why be contended with anything less? Why this much miserliness (kanjUsI)? You show miserliness in making declaration; then, if you are miserly in making declaration, you become of the same size.

If the consideration is petty (kshudra), you become petty; if the consideration is universal (virAT), you become universal; your consideration (mAnyatA) (about yourself) is your life; your consideration is your life-style (SailI).

nirapEkshO nirvikArO nirbharaH SItalASayaH |

agAdhabuddhirakshubdhO bhava cinmAtravAsanaH || 1 : 17 ||

‘You are unconditioned (nirapEksha) – have no requirements (apEkshA), you are immutable (nirvikAr), you are formless (nirbharaH) – self-contained (sva-nirbhar) – of the form of pure (dense) consciousness (cid-ghana), you are the location (sthAna) of peace (SAnti) and freedom (mukti), you are of the form of  unfathomable (agAdha) intelligence (buddhi), you are unperturbed (kshObha-SUnya) – thus (ataH) be dedicated to (determined in) (nishThA) pure consciousness (caitanya-mAtra)’.

One dedication is enough; not practice – dedication; not practice – firm belief (determination) (SraddhA); this much of determination is enough that I am pure consciousness; in this Universe, this is the biggest magic (jAdU).

Psychologists (manasvid) say – if you say repeatedly (bAr-bAr) to a person, that he is a fool (buddhi-hIn), he becomes a fool; all those people who seem to be fools, are not fools; they are the Supreme Lord; it has been asserted (jatlA) to them so, they have been told (batlA) so; so many people have reiterated it to them, and they have reiterated it to themselves, that they have become fools; those who could become Buddha, have remained fools (buddhu).

  Psychologists say – when you meet a person, on the way - who is otherwise healthy – and ask him – ‘what happened to you? your face is pale; are you having fever? let me feel your hand; you are ill, your feet seem to be shaking’. Initially, he will deny (that anything is wrong with him, because, he would not have anticipated, just a moment ago, that you would say so; he would say – ‘no, I am alright, what are you talking?’ And you say ‘it is up to you (marzi)’

After some time, if another person meets him and says ‘Hey, your face is pale, what is the matter?’ Then, he will not say ‘no, I am alright’ with as much confidence (himmat); he would say ‘yes, I am a little unwell’; he has got reconciled (rAjI), his confidence has been shaken.

If a third person, on the way, hails him, he would return home that ‘my health is bad; there is no meaning in going to market now’.  

Have you heard the story of a brahmin who purchased a goat and was bringing it home; three or four crooks (lafangE) saw him and they thought that the goat can be seized; but the brahmin was very strong and it was not easy job to seize the goat; therefore, they thought of a strategy (kUtnIti). One of them met the brahmin on the side of the road and said – ‘it is amazing, how much you paid for this dog?’ The brahmin replied ‘a dog? are you blind? is it a dog? it is a goat; I purchased from the market and bringing it; I have paid fifty rupees’. The crook said – ‘it is up to you, but know this much, being a brahmin, you are carrying a dog on your shoulders; for me, however, it looks like a dog; maybe I am wrong’.

The brahmin proceeded thinking ‘what kind of a person is this?’ But he groped (TaTol) (the goat) and felt sure that it is goat indeed; Another man of the same group was standing on the other side of the road; he said – ‘you purchased a nice dog’; now, the brahmin did not have the same confidence, but said – ‘it is not a dog’; (he was pondering) may be this is a dog; two people cannot be wrong; still he said ‘no, it is not a dog’, but his voice was a little weak; he told him (that it is not a dog), but his confidence (foundation) (nIMv) has been shaken; he said – ‘no, no, this is goat’; he (the crook) said – ‘is this goat? is this called goat? if so, the definition (of goat) is to be changed, O brahmin! if this is a goat, then what is called ‘dog’? But, it is up to you; you are a scholarly (paNDit) person; maybe, you may change the name – it is a question of name only, whether you call it a dog, or a goat, it will remain a dog only; nothing happens by saying (dog)’.

 That man (crook) went away; the brahmin put the goat down and looked at it; it was only a goat; it is completely goat like a goat; he cleared his eyes; he washed his eyes in the water tap by side of the road, because if the people see a brahmin carrying a dog on his shoulders, his worship and scholarship would take a hit; those who conduct rituals through him, will not do so; people will consider him mad; again having seen it thoroughly, he confirmed that it was indeed a goat; but then, what happened to those two men?

Then, he proceeded again, but he was a little afraid that no one should see him (with the goat); the third person (crook) was standing there; he said ‘this dog is amazing, wherefrom you brought it? We also have been wanting to have a dog for a long time’.

The brahmin said – ‘ok, take this; if you want a dog, take it; this is a dog; a friend of mine gave me; relieve me from it (the dog)’. He scooted towards his house, so that no one would come to know that he had carried a dog (on his shoulders)’.

Man is living like that only; whatever you believe, you become that; there are many crooks around you – they will make you believe many a things; they have their own reasons; a priest (purOhit) wants you to be a sinner; if you are not a sinner, then why rituals? it is in his interest that, a goat appears as a dog. There is scholar; if you are not ignorant, what will happen to his scholarship? How his business will run? There are religious teachers (dharma guru); if they explain to you that you are not the ‘doer’, that you are action-less (karma-SUnya), that you never committed a sin, then what is his (guru) need?

It is like this – you go to the doctor, and he explains to you that you are not ill, you never became ill, you cannot become ill, health is your nature – then the doctor is committing suicide; what will happen to his business? You go to the doctor when you have no problem, when you have no illness; even then, he will discover some or other disease; just go and see; when you have no health problem, go to the doctor and tell him that you wanted to have a checkup; it is difficult to find such a doctor who will say that you are not ill.

Mulla Nasruddin’s son became a doctor; I asked him as to how his business is; he said that it is running fine; I asked him as to how he knows that the business is going very well; he said that the business is running so well, that often he tells the patients that they are not ill; this can be said only by big (famous) doctors, whose business is running well; it is doing so well that there is no need for him to take unnecessary trouble, because he has no time (at his disposal); therefore, he said that, in his opinion, the business is running well; often, he tells people that they have no problem – they are not ill.

There are many shops - in their own self-interest; there are thousands shops running because of you – a scholar, a priest, a religious teacher (dhama guru); it is essential (for them) that you be a sinner; you have done many bad deeds, and it is essential; otherwise, what will happen to those who are there to get you relieved of those (bad deeds)? what will happen to prophets (masIhA), who come (to Earth) for the sake of your freedom (mukti)?

If Ashtavakra is correct, then all the prophets (masIhA) are waste (vyartha); then there is no need for your relief (chuTkArA) (from bad deeds); you are already relieved – you are free (mukta); there is no shop like that of Ashtavakra – as if Ashtavakra is not interested in doing any business with you; what he tells is straight-forward; he tells a blunt (dO TUk) truth.

‘You are unconditioned (nirapEksha) – have no requirements (apEkshA), you are immutable (nirvikAr), you are self-contained (sva-nirbhar), you are of the form of pure (dense) consciousness (cid-ghana), you are peaceful (SAnti) and free (mukti), you are of the form of  unfathomable (agAdha) intelligence (buddhi), you are unperturbed (kshObha-SUnya) – thus (ataH) be dedicated to (determined in) (nishThA) pure consciousness (caitanya-mAtra)’.

There is need for only one determination (nishThA) – ‘I am of witness (sAkshI) form’ – that is enough; such a man of determination (dedication) is dhArmic (one dedicated to dharma) person; there is no need for any other determination; neither there is any need for dedication (nishThA) to Supreme Lord (paramAtmA), nor there is any need for dedication to heaven or hell, neither there is any need for dedication to the Doctrine (siddhAnta) of Action (karma); only one dedication is enough – that dedication is – ‘I am witness, I am immutable’; as soon as you become dedicated so, you will know that you are becoming immutable (nirvikAr).  

A psychologist made an experiment (prayOga); he divided the class into two; first half of the students in one room, and the other half in a different room; then he said to the first half – ‘this maths is difficult, none of you would be able to solve it’; he wrote it (the problem) on the board and said – ‘this is so difficult that, even the students of higher stage may not be able to solve it, leave alone your capability; but, we will make an experiment – we want to know whether any of you can, at least, come near a solution, find some steps towards solution of the problem; I know it is very difficult’; the professor reiterated again and again that it is very difficult to solve.

He went to the next class room, where the other half of students are; he wrote the problem on the board and said – ‘this problem is so easy that it is impossible that there will be anyone who would not solve it, because even student of the lower stage have solved the problem; I know that all of you will be able to solve the problem, but I want to find whether there is anyone of you who would not be able to solve it’.

The problem is one, the class is same, but the results showed the difference; of the fifteen students of the first lot, only three could solve it; in the second lot, of the fifteen students, twelve could solve the problem, only three could not solve. This much of difference! The problem is same, but the different opinions expressed (by the professor), made the difference in result.

Ashtavakra is not saying that dharma is impossible. Ashtavakra says – ‘what is stated as impossible (duHsAdhya) is indeed very easy; those who say that it is impossible – like the sword’s (khaDga) edge (dhAra) – are indeed frightening you; those who say – ‘it is like climbing the peak of Himalayas – rarely (viralE) anyone climbs’;  you will abandon it (thinking) – ‘we are not the rare few, it is not within our capacity, (therefore), let the rare few climb it, we will not get into the trouble (jhanjhaT); we welcome the rare few, let them go, but we are straight-forward people, let us remain in this valley (ghATI)’.

Ashtavakra says – ‘this is very easy (saral), this is so easy that you do not have to do anything at all; just to wake up (jAgkar) and see, is enough.

This is the final (ultimate) (antiM) declaration of man’s intellect (mEdhA); this is alerting (making aware) (sajag) the man towards his final (ultimate) possibility (saMbhAvanA); dharma is the final (Akhiri) wonder (camatkAr) of man’s genius (pratibhA); if one wants to compare, the politics (rAjanItI) is the worst form of man’s genius, and dharma is the excellent (SrEshTa) form man’s genius.

It happened thus – a political leader recovered from a serious illness; the doctor advised him – not to do any mental work for two to three months; the leader asked ‘doctor sAheb! if I do a little politics etc, is there any objection?’; the doctor replied – ‘no, absolutely none, you do as much as politics, but do not do any mental work’.

In the politics, there is no mental work at all; politics is violence (hiMsA), not excellence, it is snatching (chIn-jhapaT), it is struggle (saMgharsh), not peace (SAnti), it is no comfort (cain), but discomfort (bEcainI); there is ambition (mahatvAkAnkshA), hatred (IrshyA), aggression (AkramaNa), but no Self (AtmA).

dharna is non-aggression (anAkramaNa), non-violence (ahiMsA), it is free (mukta) of competition (pratiyOgitA); there is no struggle (saMgarsh), but surrender (samarpaNa); it is not snatching from anyone; it is making declaration (ghOshaNA) of what is one (apnA); whatever is one’s own (apnA) – that is sufficient (kAFI), what is there to snatch from anyone? Those people snatch, who do not know what is one’s own; people fight for crumbs (TukDE-TukDE), and the Supreme Lord (paramAtma) is seated (virAjamAn) inside; people die for crumbs, and supreme expanse (vistAr) is present inside; there is ocean (sAgar) present, but people thirst for drops (bUnd).

Only those who do not know of themselves, are in politics; and when I say ‘politics’, I do not just mean only those who are in political parties; by ‘politics’, I mean all those who are in struggle of any kind; if it is struggle for wealth, then it is politics of wealth; if it is struggle for position, then it is politics of position; if it is the struggle for renunciation (sacrifice) (tyAga), it is politics of renunciation (sacrifice).

There is a great struggle among renunciates (tyAgI), that no other renunciate should snatch (hAth mArnA) (their position); there is Olympics – that no mahAtmA should become greatest; therefore, one mahAtmA is out to defeat another mahAtmA; if at all there is Olympics in India, there should be a competition for mahAtmAs also.

But, wherever there is competition, there is politics; the basic (mUl) tune (svar) of politics is – I do not have, others have; I can have it only by snatching (chInkar) it; but, whatever you snatch from others, when and how it will become yours? How, whatever has been snatched, can become yours? Whatever is snatched, will be snatched away; if not today, tomorrow, someone else will snatch it from you; if no one is able to snatch, death will surely snatch it from you; only that is yours which you have without snatching from others; then, even death cannot snatch that from you; only that is yours, which was yours before your birth, and which will remain yours even after death.

Search for that one, and there is no need for any means (sAdhan) for its search – Ashtavakra says – ‘only awakening (sajagtA), only being in the condition (state) (bhAva) as a witness (sAkshI).

Many a times, it also occurs to you that you are running a race wastefully, but how to stop? It is not that you do not realise that it is a wastful effort (dauD dhUp), but how to stop? And the practice (abhyAs) of making effort is ancient (prAcIn), we have forgotten to stop (ruknA); feet have got accustomed to running; mind has got used to running; the practice (of running) is such that we cannot sit; the practice of sitting has been forgotten (lost) (khOgayA).

(Poem of Osho – Meaning not available – see explanation below)

आ गयी थी शिकायत लबों पे मगर

किससे कहते तो क्या, कहना बेकार था

चल पड़े दर्द पी कर तो चलते

हार कर बैठ जाने से इनकार था।

And then, people think if we sit like that, we will fail (lose) (hAr); if we sit down, people will understand that one has failed, if one sits down, people will understand that one is an escapist (defeatist) (palAyan-vAdi) – a runaway (bhagODE); if one sits down, the crowd which is marching in thousands, will look at you with contempt (nindA); therefore, people keep on going. 

Many a times, the mind complains that everything looks wasteful (vyarth); but whom to say? who will understand (samjhEgA)? everyone is like you only here; no one tells others; people are going about hiding their wounds (ghAv). It will be worth (sAr) telling if you find an Ashtavakra, if you find a Buddha; whom to tell here?

And this becomes a mindset of ego that – to sit down defeated, means, we are doomed (gayE), we are drowned (dUb), we are dead; keep going, keep doing something or the other; be busy in getting something or the other; otherwise, you will be lost. But only those who sit down, get it; only those who stop, get it; Supreme Lord (paramAtma) is not got by running (bhAg), he is got by stopping; therefore, Ashtavakra says – you receive (obtain) It in supreme (param) relaxation (viSrAnti).

For some time, just sit down; for some time (ghaDI-bhar) do search; just sit down, do not do anything.

Amidst the Zen Fakirs, there is a procedure (discipline) (prakriyA) called Zazen; the meaning of Zazen is, just sit down, and do nothing; it is a discipline of deep meditation; it is not correct to say that it is a discipline (practice), because there is no discipline (practice) as such, just sit down, and do nothing; like Ashtavakra says, Zen also say same – sit down, for some time, just sit down relaxed; for some time, leave out all thoughts (UhApOha), leave out all ambitions, leave out the mental racing; for some time, just sit down, be submerged (dUb) in yourself.

Very slowly, a glow (prakASa) will start spreading inside you; maybe, in the beginning, you may not notice it; just like, in sunny afternoon, when you return home, you feel it is dark inside, because yours eyes have got accustomed to bright Sun light outside; after you relax for some time, the eyes become normal and you find light (no more darkness) inside the home; very slowly the light inside room (seems to) become(s) normal.

Similar is the case inside you; we have remained busy in outside (activities) for many lives, therefore, you find it dark inside; when you go (enter inside), you will not be able to  make out anything – there is only darkness; do not get frightened; sit down; let the eyes become used for the inside; these pupils of eyes have got used to Sun light outside.

Have you observed – when you go out in bright Sun light, the pupils of your eyes shrink; after being in the Sun light, if you see your eyes in the mirror, you will find the pupils seem small, so much of Sun light cannot be absorbed inside, because it is more than sufficient; therefore, the pupils shrink – this is automatic (sva-cAlit) shrinking; then, when you enter a place which is dark, the pupils get enlarged; after sitting in darkness for some time, if you see your eyes in the mirror, you will find the pupils enlarged; like the manner in which our external eyes function,  so is the inner third eye; to see outside, the pupils (of external eyes) should be small, and large for inside; this practice is very old (ancient); in order to wipe out that practice, you require new practice; therefore, just be seated.

 People ask me – ‘what will we do sitting? give us at least some name ‘Ram’ etc; give us some mantra; we will keep chanting it; but give us something so that we can do something’; people say – ‘we require something to hold on (Alamban) to, we require support (sahArA)’.

If you do any practice (anushThAn), bondage begins, just sit; ‘sit’ does not only mean, sitting, one can also be standing, one can also lie down; ‘sitting’ means simply, not doing anything; once in twenty four hours, for some time, become a non-doer (akartA); become ‘action-less’ (akarmaNya); just be empty (khAlI); whatever happens, let it happen; the World (saMsAr) is flowing, let it flow; if it goes, let it go; if there is any voice, let it come; train is going, plane is flying, there is noise, let these happen; you be seated; it is not concentration (EkAgratA) – you just be seated; very slowly, samAdhi will start becoming denser (saghan) inside you; then, suddenly (acAnak) you will come to know what Ashtavakra means – what is meant by becoming ‘practice-less’ (anushThAn rahit).

sAkAramanRtaM viddhi nirAkAraM tu niScalam |

EtattattvOpadESEna na punarbhavasambhavaH || 1 : 18 ||

‘know that, with form (sAkAr) is false (mithyA); formless (nirAkAr) is unmoving (niScal) – eternal (nitya); by this true (yathArtha) (essential) teaching (upadESa), one is not born (utpatti) in the World (saMsAr) again (punaH)’.

What Buddha calls  ‘never returner’ (anAgAmina) – such a person who, after death, never returns; we come back (born again) because of our desires (AkAMkshA), we come back because of politics (rAjanIti); we come back because of our (residual) impressions (vAsanA); a person who knows himself to be the ‘knower’ (jAnanEvAlA) only, after his death, he is never reborn (Agaman); he gets out of this wasteful (vyarth) cycle (cakkar) of rebirth (AvAgaman).

sAkAramanRtaM viddhi – know (jAn) that with form (sAkAr) to be false (mithyA);

nirAkAraM tu niScalam viddhi – know that formless (nirAkAr) to be unmoving (niScal) – eternal (nitya);

Inside us (bhItar), that with form (AkAr) is a delusion (bhrAnti); inside us, that which is formless (nirAkAr) is the Truth (satya).

Have you seen – sometimes vortex (bhaMvar) forms in water; what is vortex? it is a wave arisen in water, it calms down again, then, where the vortex has vanished? Vortex was just not there; it was just a wave; a form arose in the water; similarly, we are a wave arisen in paramAtmA; the wave is lost, no residue is left, not even ashes; not even a mark (niSAn) is left; it is like writing on the water – the moment it is written, it vanishes (erased) – similar is the status of all the forms of life – wave like.

yathaivAdarSamadhyasthE rUpE(a)ntaH paritastu saH |

tathaivAsmin SarIrE(a)ntaH paritaH paramESvaraH || 1 : 19 ||

‘Just as the mirror exists (sthita) within (bhItar) or outside (without) (bAhar) the image reflected in it, so also paramAtmA exists within and outside the body’.

Have you seen – you are standing before a mirror, a reflection is made; is anything (really) made in the mirror? Reflection is made, meaning that nothing is made; if you go away (from the mirror), the reflection is no more there; the mirror is as it was; tit for tat? (jaisE kO taisA); because of your being before the mirror, a reflection was made, and the reflection was no more there, because you moved away (from the mirror); but nothing was (really) made in the mirror, nor was it removed; the mirror remained in its nature (svabhAva).

This Ashtavakra Sutra says - ‘as you are standing before a mirror, a reflected (image) is made, but is reflected image really made? It looks as if it was made; do not be deceived (dhOkhA) by the reflected image; a lot of people are deceived’.

And the Sutra says – ‘there is (only) mirror on all sides of the reflected image – inside and outside; there is only mirror in the reflected image and nothing else; similarly, in the same way, paramAtmA exists inside and outside the body; paramAtma is inside, paramAtma is outside, paramAtmA is above, paramAtmA is below, paramAtmA is in the West, paramAtmA is in the East, paramAtmA is in the South, paramAtmA is in the North – he only is there on all sides; we are a little vortex, a small wave that has arisen in that ocean of vast expanse (virAT)’.

Do not get entangled (ulajh) (in the saMsAra) by considering yourself as the wave (tarang); consider yourself as ocean only; there is only this much of difference between consideration (mAnyatA) of bondage and freedom (mukti); the one who has considered himself as the wave, has become bound, and the one who considered himself as ocean, has become free (mukta).

EkaM sarvagataM vyOma bahirantaryathA ghaTE |

nityaM nirantaraM brahma sarvabhUtagaNE tathA || 1 : 20 ||

‘As the One (Eka) all-pervading (sarva-vyApi) space (AkASa) exists (sthita) inside and outside a pot (ghaTa), so also the eternal (nitya) and immanent (nirantar) Supreme Lord (brahman) exists in all things (bhUta)’.

‘As the One, all-pervading space exists inside and outside a pot....’

There is a pot; there is space inside the pot, and the same space is outside the pot also; if you break the pot, the space is not broken; if you make a pot, the space is not affected (bigaD); if the pot is made skewed (tirchA), or round (gOl), or in whatever shape (AkAr), no form (AkAr) is imposed (caDtA) on the space.

We are all earthen (mitti) vessels (bhANDE), earthen pots (ghaDE) - outside (bAhar) and inside (bhItar); do not give much importance (mUlya) to this slender (patlA) earthen wall (dIvAr); this slender earthen wall makes you a pot; do not get involved (jakaD) much with it; if you believe (mAn) that ‘I am only this slender earthen wall’, you will become a pot again and again, because your belief will pull (khInc) you back; no one else brings you to this World (saMsAr); it is your notion of being so (a pot), brings you back;  only, for once, you come to know that you are the inside (bhItar) emptiness (SUnya) of the pot....!

Lao Tzu’s words (vacan) are meaningful (arth-pUrNa); Lao Tzu says – ‘of what value the wall of the pot? The true value is in the inner emptiness of the pot’; if you fill water, it is filled in the vacant (empty) space, not in the wall; if you make a house, do you call the walls as ‘house’? If so, it is wrong; the empty space between walls – that is the house; you live therein, not in the walls; walls are only the limits; in fact, we are living in the space; we are indeed sky-clad (digambar); whether you are in the inner space or outer space; is there any real difference, because of the walls? Walls are here today, it will collapse (gir) tomorrow; the space is there always.

Therefore, if, by mistake (bhUl), you consider the walls to be the house - the layer (part) of earth to be pot - yourself to be the body, then, that is bondage; due to a small mistake in the reading the science (SAstra) of life, everything goes wrong; a big minor-error.

Mulla Nasruddin got into a bus, engrossed (dUb) in his thoughts (vicAr); he sat down in a seat and started smoking. The conductor asked him angrily – ‘it is written very clearly that smoking is prohibited in the bus; have you not read it? Or, are you illeterate?’ He (Mulla) responded – ‘I read it, but there are a lot of things also written in the bus, which ones should I follow? See here, it is written - ‘always wear handloom saris’’.

We must be very careful from such small follies (bhUl); the body is very close, therefore, it is easy to read the language of body; the body is so close that its shadow (chAyA) falls on the inner mirror (of intellect?), and a (reflected) image is formed; but, you are ‘in’ the body, and not the body; body is yours, you are not body’s; body is your tool, and you are the goal; use the body (tool); do not lose the mastery (ownership) (mAlkiat) (of the body); even while ‘in’ the body, be beyond (pAr) the body – like lotus in water.

Hari Om Tatsat.