Pravachan 09 - Acharya Rajneesh (Osho)

 

This Pravachan was delivered on 19 Sep 1976

Pravachan Audio link – Soundcloud –

https://soundcloud.app.goo.gl/dpE8x

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-9/

(Pravachan No 8 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)

janaka uvAca |

prakASO mE nijaM rUpaM nAtiriktO(a)smyahaM tataH |

yadA prakASatE viSvaM tadAhambhAsa Eva hi || 2 : 8 || 28 ||

 

ahO vikalpitaM viSvamajnAnAnmayi bhAsatE |

rUpyaM Suktau phaNI rajjau vAri sUryakarE yathA || 2 : 9 || 29 ||

 

mattO vinirgataM viSvaM mayyEva layamEshyati |

mRdi kumbhO jalE vIciH kanakE kaTakaM yathA || 2 : 10 || 30 ||

 

ahO ahaM namO mahyaM vinASO yasya nAsti mE |

brahmAdistambaparyantaM jagannASE(a)pi tishThataH || 2 : 11 || 31 ||

 

ahO ahaM namO mahyamEkO(a)haM dEhavAnapi |

kvacinna gantA nAgantA vyApya viSvamavasthitaH || 2 :12 || 32 ||

 

ahO ahaM namO mahyaM dakshO nAstIha matsamaH |

asaMspRSya SarIrENa yEna viSvaM ciraM dhRtam || 2 : 13 || 33 ||

 

ahO ahaM namO mahyaM yasya mE nAsti kincana |

athavA yasya mE sarvaM yadvAGmanasagOcaram || 2 : 14 || 34 ||

 

जनक उवाच ।

प्रकाशो मे निजं रूपं नातिरिक्तोऽस्म्यहं ततः ।

यदा प्रकाशते विश्वं तदाहम्भास एव हि ।। 2 : 8 ।। 28 ||

 

अहो विकल्पितं विश्वमज्ञानान्मयि भासते ।

रूप्यं शुक्तौ फणी रज्जौ वारि सूर्यकरे यथा ।। 2 : 9 ।। 29 ||

 

मत्तो विनिर्गतं विश्वं मय्येव लयमेष्यति ।

मृदि कुम्भो जले वीचिः कनके कटकं यथा ।। 2 : 10 ।। 30 ||

 

अहो अहं नमो मह्यं विनाशो यस्य नास्ति मे ।

ब्रह्मादिस्तम्बपर्यन्तं जगन्नाशेऽपि तिष्ठतः ।। 2 : 11 ।। 31 ||

 

अहो अहं नमो मह्यमेकोऽहं देहवानपि ।

क्वचिन्न गन्ता नागन्ता व्याप्य विश्वमवस्थितः ।। 2 :12 ।। 32 ||

 

अहो अहं नमो मह्यं दक्षो नास्तीह मत्समः ।

असंस्पृश्य शरीरेण येन विश्वं चिरं धृतम् ।। 2 : 13 ।। 33 ||

 

अहो अहं नमो मह्यं यस्य मे नास्ति किञ्चन ।

अथवा यस्य मे सर्वं यद्वाङ्मनसगोचरम् ।। 2 : 14 ।। 34 ||

 

 (In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 7 Slokas are given as Chapter 2; but, according to the transcript of the Pravachan, all these are given sequentially (28 – 34) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

Pravachan

Dharma is (a matter of) realisation (anubhUti), not thought (conception) (vicAr); thought cannot make even a shadow (chAyA) of dharma; and, those who get involved (ulajh) in thoughts, remain, forever (sadA) away (dUr) from dharma; no one is more removed (dUr) from dharma, than a thinker (vicArak).

(Translator’s Note – For definition of ‘dharma’ as enunciated by Osho – (gist given hereunder) - please visit – https://spiritualsatya.com/what-is-dharma/

“Dharma simply means the ultimate law that keeps the universe together, that keeps the universe in harmony, in accord; the norm that makes the universe a cosmos and not a chaos.”)

As love (prEm) is an experience (anubhava), so also paramAtmA is an experience; if it is to be experienced, then it is possible only through total involvement (samagratA).

The process (prakriyA) of thought (vicAr) is a very small fraction (AMS) of man – and that (fraction) too is very much on the surface (satah) and not deep (gahrA); the fraction also is not in the interior (antastal), not in the core (kEndra), but on the periphery (circumference) (paridhi); even without that (thought), man can survive ; and now thinking machines (yantra) (computers) have been built (nirmit); it has been clarified (sAf) that even machines can think; man does not have any great importance (garimA). 

Aristotle or some such thinkers have said that man is a thinking (vicAravAn) animal (prANI); now that definition (paribhAshA) needs to be modified (badal), because, now, even computers are also able to think – that too more proficiently (dakshatA), more skillfully (nipuNatA) than man; man may even make mistakes (bhUl), but there is no scope (sambhAvanA) for mistakes with a computer.

Man’s importance (garimA) is not in his thought (vicAr); man’s importance is in his experience (anubhava). As you taste (svAd) something, the taste is not a thing, it happens (ghaTA); it happens in every pore (rOEn) of you; you are delighted (magan) by it (taste). As you consume liquor (SarAb), the effect (pariNAm) of drinking is not (only) in your thoughts (vicAr) – even your limbs (hAth-pair) are in stupor (DAvADOl); have you seen a drunkard (SarAbI) walking? The liquor has reached every pore of his body; it is seen in his gait (cAl), in the glimpse (jhalak) of his eyes, in his posture (uTnA-baiTnA), in his thoughts – it engulfs (gEr) him totally.

prakASO mE nijaM rUpaM nAtiriktO(a)smyahaM tataH |

yadA prakASatE viSvaM tadAhambhAsa Eva hi || 2 : 8 || 28 ||

 

Dharma is like liquor (SarAb) – only he who drinks it, knows; only he who is intoxicated (mast) with the drink, experiences (anubhava) it (dharma); This statement of Janaka has been made in the moment (kshaN) of such intoxication (madirA); if you try to understand (samajh) these words, without the taste (svAd) (of liquor), it is possible that you will be committing error (bhUl) (in understanding); then, you will derive some other meaning, and you will attach your own meaning to these words.

As Krishna says in Gita – ‘sarva dharmAn parityajya mAmEkaM SaraNaM vraja’ – ‘leaving everything aside, surrender unto me’. When you read this, it will look like an egocentric (ahaMkAr) pronouncement (ghOshaNA) – ‘leaving aside everything, surrender unto me? Surrender unto me?’ Then whatever meaning you will derive for ‘me’, will be yours – not that of Krishna. There is no ‘me’ in Krishna – ‘me’ is not left over (bacA) in Krishna. This is only a way of speaking – it is only symbolic (pratIk); you have placed too much emphasis (understanding) (samajh) on symbols; because (kAraN) of your delusion (bhrAnti), it (symbol) has become real (satya); for Krishna, it is only transactional (vyavahArik) and not absolute (paramArthik).

Have you seen, if somebody spits on the National Flag, there may be attack (mAr-kAT), quarrel (jhagaDA), even war (yuddha) for spitting on National Flag. But, have you ever thought - National Flag is a symbol of Nation, but, you spit on the Nation (rAshTra) daily, and no one quarrels; if you spit on the Earth, there is no quarrel; any time you spit, you spit on the Nation only – wherever it is; if you spit on the Earth (rAshTra), no one quarrels; but the flag, which is only a symbol – just a sign – and only a piece of cloth – if someone spits on it, there may be even war.

Man gives too much value for symbols (pratIk) – so much value which it does not warrant; man lives by symbols, because of his blindness (andhEpan).

When Krishna uses (prayOg) the word ‘me’, it is only transactional (vyavahArik), it is a manner of speaking, therefore he does so; it is to be told (conveyed) (kahnA), therefore, he does so; but after speaking, conveying, there is no ‘me’ there; if you look straight into Krishna’s eyes, you will not find any ‘me’ there; there is supreme silence (sannATA), void (SUnya); there, ‘me’ has dissolved (visarjit); therefore, Krishna is able to say with such ease (saraltA) – ‘come, surrender unto me’; when he says ‘come, surrender unto me’, it will appear to us to be a very conceited (ahaMkAr) pronouncement (ghOshaNA), because we assume the same meaning, which we know for ‘me’. 

The statement of Janaka will astound (cakit) you even more; there is no another such statement on the Earth; Krishna just said ‘come, surrender unto me’; but the statement of Janaka is such that you will not believe it; in the statement, Janaka says ‘Oh (ahO), my nature (svabhAva)! My lustre (prakASa)! I am surprised (AScarya)! Who (kaun) am I! I seek my own refuge (SaraNa)! I salute myself (mujhkO)!’ You will be surprised (by these words).

In this statement, Janaka salutes (namaskAr) himself; there is no second person here; he says again and again – ‘I am wonderful (AScaryamaya); I salute myself’.

ahO ahaM namO mahyaM vinASO yasya nAsti mE |

 

‘I am filled with such a wonder, that I am myself surprised; I salute myself, because, even if everything is destroyed (nashTa), I am still there; right from Brahma, down to every particle (kaNa) may be destroyed; even then, I will be there; I salute myself; who is proficient (daksha) like me? I am in the World, yet I am unattached (alipta) – like lotus in water; I salute myself’.

Mankind has never heard such a proclamation (udghOshaNA) – ‘salute oneself!’ You may say that this the limit of conceit (ahaMkAr); if he says these (words) about any other person, it is still alright; but, to touch one’s own feet!

There is a mention in the life of Ramakrishna, wherein, an artist drew the picture of Ramakrishna; when he (artist) brought the picture, Ramakrishna’s disciples (bhakta) were puzzled (saMkOc), because Ramakrishna, on seeing the picture, would touch the feet (of Ramakrishna in the picture) again and again; it was his own picture; he would place the picture on his head; one of the disciples asked him – ‘paramahaMsa dEva, have you become mad? This is your picture’. Ramakrishna said – ‘You have reminded me well; to me, it (the picture) appeared to be that of samAdhi; this picture might have been drawn when I was in samAdhi; nicely reminded, otherwise, people will call me mad; I was saluting samAdhi; this picture is that of samAdhi – not mine’.

But, those who saw (Ramakrishna) would have understood that he is mad – to touch one’s own feet in the picture! To keep one’s own picture, on the head! What else is madness? This is the ultimate of conceit; there can no greater height of egocentricity!

Janaka is saying these words in a state of inebriation (masti); he has felt such a taste that he became rapturous (magan); if only he could dance, like Meera, he would have danced; if only he could sing, like Chaitanya, he would have sung; if only he could play flute like Krishna, he would have played flute.

Everyone has different possibilities of expression (abhivyakti); Janaka was emperor, he was a cultured (saMskRt) person, well educated (suSikshit), brilliant (pratibhAvAn) – he was essence (navanIt) of brilliance; the words he uttered are worthy of being inscribed in golden letters in the history of mankind; in order to understand these words, you should keep off (haThA) your own meanings.

 (Poem of Osho – meaning not available)

 

करना है हमें कुछ दिन

संसार का नजारा

इंसान का जीवन तो

दर्शन का झरोखा है

ये अक्ल भी क्या शै है

जिसने दिले—रंगी को

हर काम से रोका है

हर बात पे टोका है

आरास्ता ए मानी

तखईल है शायर की

लफ्जों में उलझ जाना

फन काफिया—गो का है

ये अक्ल भी क्या शै है

जिसने दिले—रंगी को

हर काम से रोका है

हर बात पे टोका है!

 

Whenever a wave arises in the heart, that very moment, the mind (intellect) (buddhi) stops (rOktI) it; whenever any emotion (feeling) (bhAva) is deep (gahan) enough, at that very moment, the intellect intervenes (dakhalandAzI).

 

ये अक्ल भी क्या शै है

जिसने दिले—रंगी को

हर काम से रोका है

हर बात पे टोका है!

 

You keep away (kinArE) this intellect (akal) – at least for some time – may be for a moment; in that very moment, the clouds will go away, and you will behold (darSan) the Sun; if you cannot keep away this intellect, it will keep on interrupting (ToknA); interrupting is its habit (Adat), its nature (svabhAva); intervention (dakhalandAzI) is its essence (ras).

 And ‘dharma’ is concerned with heart (hRdaya) – that wave (tarang) (of heart) will be spoiled (kharAb) if it gets coloured (rang caD) with intellect (buddhi), and the intent (bAt) will be lost; you will understand something else. 

 

आरास्ता ए मानी

तखईल है शायर की

 

A true poet (kavi), a learned person (manIshi), a Rishi – pays attention (dhyAn) to meaning (arth) (only). In his ideation (kalpanA), the flower of ‘meaning’ (arth) blossoms (khil), fragrance (sugandh) of meaning (arth) wafts (uTh) in it.

 

 लफ्जों में उलझ जाना

फन काफिया—गो का है

 

But, one who is intent on rhyme (prosody) (tukband) (kAfia-gO), gets embroiled (ulajh) in words (Sabd); he is not at all a poet (kavi); one who is intent on rhyme (tukband) goes on arranging words (to suit prosody); for him, meaning is of no use (prayOjan) – he is satisfied if there is nice sounding rhymes (prosody).

The intellect (buddhi) is rhyme-seeking (tukband) (kAfiA-gO) – the secret (rahasya) of meaning (arth), the mystery (rAz) of meaning is hidden in the heart; therefore, keep off the intellect and listen – and you will be able to listen (truly).

I have heard, Mulla Nasruddin went to a cloth shop, and pointing to a cloth, asked for its price; the shop-keeper said – ‘it is five rupees a metre’; Mulla asked – ‘will you give it for four and a half rupees?’ The shop-keeper said – ‘four and a half rupees is the cost price (ghar mE paDtA)’; Mulla responded – ‘then, it is alright, I will take it from your house (ghar)’.  People derive their own meanings.

(Translator’s note – ghar mE paDtA – means ‘cost price’; but the word ‘ghar’ has been taken literally, as ‘house’ by Mulla.)

A patient (rOgI) went to a Dentist, and asked – ‘can you extract teeth without any pain?’ Doctor said – ‘Not always; just yesterday, while extracting a tooth (of a patient) by twisting (marOD) it, my wrist (kalAyI) got dislocated (utar). The doctor has his own pain; it is different from the pain of the patient who comes for tooth extraction.

Mulla Nasruddin was employed in some place. The owner said – ‘when I employed you, you said that you never get tired; but, now you are sleeping spreading (pasAr) your feet on the table?’ Mulla responded – ‘Sir, this is the secret of my not getting tired’.

We always derive our own meanings; until we stop deriving our own meanings, the (true) meanings of scriptures (SAstra) will not be revealed (pragaT); in order to read the scriptures, you require a special art (kalA); in order to read scriptures, you require a mind without notions (dhAraNA) – bereft (SUnya) of notions; while reading scriptures, one should not hurry to interpret them – one requires the capacity (kshamatA) to listen to it, to taste it, to relish it – happily (santOsh) and with fortitude (dhairya).

Listen to these Sutras –

prakASO mE nijaM rUpaM nAtiriktO(a)smyahaM tataH |

 

‘Light (prakASa) is my nature (svarUp); I am not different (alag) from it; when the World is manifested (prakASit), it is manifested by my light only’.

 

yadA prakASatE viSvaM tadAhambhAsa Eva hi || 2 : 8 || 28 ||

 

This whole universe (jagat) is lighted (manifested) because of my light – says Janaka. Surely, this ‘light’ (prakASa), which Janaka is talking about, cannot be the light of ego (me); this light might be the egolessness (void) (main-SUnyatA); therefore, do not go by the words; do not become rhyme-seeker, do not interfere intellectually; ‘Light is my nature’ - the meaning is straight-forward (sIdhA-sAdA); do not derive any twisted meaning.

For the purpose of saying, it is to be said like that, because language (bhAshA) is that of ignorant people (ajnAni); there is no language for the wise (jnAni); therefore, if two wise men come together, they remain silent – what is there to talk? Neither there is a (suitable) language, nor there is anything to be told; neither there is any matter (vishay) to be told, nor there is any language in which it could be conveyed.

It is said Farid and Kabir met; they remained silent for two days; they would hold each other’s hands, they would hug each other; tears would roll down their cheeks; they would sway (DOl) very rapturously (magan hOkar). The disciples were frightened (ghabDA); they expected (AkAnkshA) that both of them would talk, and that they (disciples) would enjoy shower of blessing; they (disciples) thought that if they speak, they would listen, so that, even if they are able to get one word, their life purpose would be accomplished.

But, they did not talk; two days passed, those two days were very long (for disciples); the disciples were waiting, but Farid and Kabir were keeping quiet (cup); finally they departed – Kabir came to see off Farid; the disciples asked Farid – ‘what happened? you did not speak; normally you speak; if we ask something, you used to speak; with that hope only, we arranged your meeting with Kabir, so that there would be conversation between you both, and that we would enjoy it, and we, the unfortunate, would be benefited; both of you have reached shore (kinArA pAr) (attained realisation); we hoped that the Ganga (of dialogue) would flow, and that we would bathe (snAn) in it; but Ganga did not flow; what happened?’

Farid said – ‘There was nothing to talk between myself and Kabir; neither was there a (suitable) language to converse; neither there was anything to ask, nor anything to say; there were a lot, the stream was flowing, Ganga also flowed, but that (flow) was not of words (Sabd), but silence (maun).

The same was asked with Kabir by his disciples – ‘what happened? Why both of you went silent? You became as if you were born dumb (gUngE). Kabir said – ‘If I talk in front of Farid, I would be proved ignorant (ajnAnI) – one who talks, is proved to be ignorant; where the things are got done without saying anything, why should there be any talk at all? Only mad people use a sword, where things could be accomplished with a needle; here, things went off well without talking; there was a heavy flow of stream; have you not seen the kind of tears that rolled down and the kind of inebriation (mastI)?’

Between two wise (jnAni), there is no need for words at all; between two ignorant people, there are words (Sabda) only – there is no meaning at all; (in the conversation) between two wise, there is meaning (arth) only, and no words; there are words between a wise and an ignorant, and there is meaning too; for conversation, you require one wise and the other ignorant; if two ignorant people converse, there is only dispute (vivAd) – there can be no conversation (saMbhAshaNa); (between two ignorant people), there can be no discussion (saMvAd), they will be banging their heads (sir phuTauval); if there are two wise, there can be no discussion (saMvAd) with words, they meet in a very deep ‘world’; when they become united (sammilan), why should there be any need for discussion (saMvAd)? Things are understood (pahunc) even without speaking, they behold (darSan) (the truth) without speaking; there is a possibility (saMbhAvanA) of discussion between a wise and an ignorant, if the wise is willing (rAzI) to speak, and the ignorant is willing to listen – then discussion is possible. 

The words of scriptures (SAstra) are often paradoxical (virOdhAbhAsi), because whatever is being told therein, cannot be told; and they make effort (cEshTA) to say what cannot be told; it is because of compassion (anukaMpA) that some wise person (buddha purusha) had made effort to say – that which cannot be told; he kindled a desire (AkAnkshA) in us to raise our sight (eyes) in that direction, where we have totally forgotten to raise (uThAnA) (our sight); they enabled us to behold (darSan) the sky (space) (AkASa) a little; we are dragging (sarak) ourselves on the Earth (zamIn), we are crawling (rEMgtE); we have stopped raising (uThAnA) our head. 

It is said that when Mansoor was hanged; while he was hanging in the gallows, he started laughing; there was a crowd of about one lakh people; one of them asked Mansoor as to why he was laughing. Mansoor said – ‘I am laughing because, one good thing about my being hanged is that, at least, (in this pretext) you raised your sight a little higher’. As he (Mansoor) was hanging in gallows (sUlI), people had to raise their heads to see him; therefore, Mansoor said – ‘at least, on this pretext, you raised your sight towards sky (AkASa), therefore, I am pleased (prasanna) that (my) hanging was good (ThIk); maybe, while watching me, you might be able to see That which is hidden (chipA) inside (bhItar) me; maybe, at the time of this death, at the shock (AghAt) of this death, the process (prakriyA) of your thoughts (vicAr) might come to halt, and, for a moment (kshaNa), the sky might be opened (khul), and you could behold (darSana) That which is me (main)’.

 

‘prakASO mE nijaM rUpaM’ – Light is my nature (svarUpa);

‘nAtiriktO(a)smyahaM tataH’ – I am not different from it - I am not different from light;

 

This inner source (antaH-SrOta) of light (prakASa) is available (upalabdha) only when the ego (main) is gone (calA jAtA); but if it is required to be told, then how to tell? When it is to be told, then one has to bring in the ego (main).

 

 ‘yadA prakASatE viSvaM tadAhambhAsa Eva hi’ – ‘when the World (saMsAr) is lighted (illuminated) (manifested) (prakASatE), then it is illuminated only by my (mErE) light’.

 

Surely, Janaka is not talking about the person called ‘Janaka’; the person (vyakti) has been lost (khO) – the wave (lahar) called ‘person’ is gone, and only the ocean (sAgar) remains; this ocean belongs to all of us; this declaration (ghOshaNA) of Janaka, is not concerning him (Janaka), neither it is about you (tumhArA), it is not about any person who is ever born, it is not about any person who is yet to be born; this declaration is about (saMbandh) the entire (samasta) Existence (astitva).

If you learn to get erased (miT) a little (jarA), then, you may begin to relish (svAd) this; when you get the relish, such declarations might emanate (uThnA) from you also; then, it is difficult to stop these (declarations).

Mansoor knew that, if he made statements like these – An-al-Haq (that I am the Truth), ahaM brahmAsmi (that I am the Brahman), that I am the Supreme Lord (paramAtmA) – then he will be hanged (sUlI), because the crowd (bhID) of Muslims would not be able tolerate (bardASt); (he knew) that blind crowd would not be able to put up (dEkh) with him; yet, he made the declaration (ghOshaNA); his (Mansoor) friends told him that such declarations could be dangerous, but the declaration could not stop; when flower blossoms, the  fragrance spreads; when lamp is lit, light will spread.

 

There is a statement of Rahim –

खैर, खून, खांसी, खुशी, वैर, प्रीत, मधुपान,

रहिमन दाबे न दबे, जानत सकल जहांन।

 

(Meaning – health (khair), murder (khUn), cough (khAnsi), happiness (khuSI), enmity (vair), love (prIt), inebriation (madhupAn) – the whole world (jahAn) knows that these cannot be suppressed (dabE) forcibly (dAbE)).

 There are somethings which cannot be suppressed forcibly; normally, if one consumes wine (madirA), how can it be suppressed? Often, it so happens that, a person who is drunk, the more he tries to suppress, the more it gets revealed (pragaT); have you noticed? A drunken person makes every effort so that his drunkenness is not known to anyone; he talks very carefully; in that (very act) itself, it becomes clear (that he is drunk); he walks steadily (samhal), in that (steadiness) he stumbles (DAvADOl); he wants to show his cleverness so that none can know (that he is drunk).

Mulla Nasruddin, came home after drinking; he had decided that he would not let his wife know (about his drinking); what to do? He thought that he would read Quran; have you ever heard, any drunkard reading Quran? (He thought) that when he would be reading Quran, his drunkenness would not be known, because no one reads Quran when drunk. He reached home, switched on the light and sat down to read Quran; finally, the wife came, and she shook (jhakjhOr) him and said – ‘stop this nonsense (bakvAs); what are you doing, sitting in front of an open suitcase?’ How can a drunkard search for Quran? He got a suitcase and he sat down with the open suitcase (thinking that to be Quran).

As it is, it is not possible (sambhav) to hide (drunkenness); if (consumption of) ordinary wine could not be hidden, how can the Lord’s wine be hidden? The eyes exude (jhalak) the inebriation (mastI); the eyes get intoxicated (madhOsh); the words (vacan) have the hue (rang) of some other (kisI aur) world; the words become multi-coloured (satrang); the words become like a rainbow (indra-dhanush); when he speaks, even ordinary (sAdhAraN) prose (gadya) becomes a verse (padya); when he talks, it looks like music (gIt); if he walks, it looks like dance (nRtya); it cannot be hidden.

 

खैर, खून, खांसी, खुशी, वैर, प्रीत, मधुपान,

रहिमन दाबे न दबे, जानत सकल जहांन।

 

Declaration is inevitable; the Truth, by nature (svabhAvataH), is worthy of declaration (udghOshak); as soon as the Truth dawns (ghaTnA) inside (bhItar), even without one’s knowledge, it is declared.

Janaka did not utter these words after deliberation (sOc); if one tells after deliberation, then he hesitates (saMkOc); he (Janaka) brought Ashtavakra (to the court) just now; Ashtavakra had just started talking, and it happened (with Janaka); if he hesitates, if he uses his intellect (buddhi), he might have pondered thus – ‘Ashtavakra might consider me ignorant (ajnAnI), and I am uttering such (unutterable) words, which are worthy of great wise (jnAni); is it ever possible that it could happen so fast? Just heard (Ashtavakra), and it happened! Has it ever happened before? It takes time – maybe a few lives; it is a very difficult (dUbhar) journey (yAtrA); it is as if treading on the sword’s (khaDga) edge’. All kinds of thoughts might have occurred to him (Janaka) and if he told after deliberation, he would not have possibly made such a declaration.

But, this declaration is happening by itself (involuntarily) (apnE sE); I want to remind you this - it is not correct to say that ‘Janaka is telling’, but he is being made to say – it would be more appropriate to say so.

 

 ahO vikalpitaM viSvamajnAnAnmayi bhAsatE |

rUpyaM Suktau phaNI rajjau vAri sUryakarE yathA || 2 : 9 || 29 ||

 

‘It is astonishing that this imagined (kalpita) universe (saMsAr) appears (bhAsatA) in me (mujhmE) through ignorance (ajnAnAt) – like silver (cAndI) (is seen) in mother of pearl (sIpI), like snake (sAMp) (is seen) in rope (rassI), like mirage (water) (jal) (is seen) in Sun-beam (sUryakara)’.

 

Like we get deluded, by looking at mother of pearl (sIpI), that it is silver (cAndI), like, in the darkness, we get deluded (bhrAnti), by looking at a rope (rassi), that it is a snake (sAMp), and like, in the desert (marusthal), sometimes, we get delusion of oasis (marUdyAn), due to rays of Sun creating mirage (mRg-marIcikA).

It is surprising (AScarya) that it happened so abruptly (Akasmik), that it happened with such intensity (tIvra) and so quickly (tvarit) that Janaka is not able control (samhal) himself; he was filled with wonderment (AScarya) – like a small child coming to a fairy land (pariyOnki lOk), and everything is so captivating (lubhAvanI), and everything is beyond (bAhar) belief (bharOsE).

 

Tertullian has said – ‘till you behold (darSan) paramAtmA, you have distrust (aviSvAs), and when you have beheld paramAtmA, even then you have distrust’. His disciples asked him – ‘we do not understand; we have heard that when paramAtmA is beheld, then one develops trust (viSvAs)’. Tertullian replied – ‘till the time you behold (paramAtmA), there is distrust as to how can there be a paramAtmA, it is impossible (asambhava); without experience (anubhava), how to trust? And, then when one experiences paramAtmA, then one cannot believe (bharOsA) that there can be this much of bliss (Anand), this much of illumination (prakASa), this much of nectar (amRt); even then it looks impossible (asambhava); till it happened, it looks impossible, and when it happens, then it looks more impossible’.

 Janaka was exactly in the same condition (daSA) – ‘It is astonishing – everything is imagined (kalpit); I am the only (kEval) Truth (satya) – Truth (satya) that is just (mAtra) witness (sAkshI), and everything is appearance (bhAsamAna) – all are illusional (mAyA).

 

mattO vinirgataM viSvaM mayyEva layamEshyati |

mRdi kumbhO jalE vIciH kanakE kaTakaM yathA || 2 : 10 || 30 ||

 

‘This World (saMsAr) which has sprung up (utpanna) from me, also dissolves (laya) into me – like a pot (ghaDA) (dissolves) into clay (miTTI), like wave (lahar) (dissolves) into water (jal), like ornaments (AbhUshaNa) (dissolve) into gold (sOnA)’.

Are you able to see the difference (Fark)? The human (manushya) form (rUpa) of Janaka is getting erased (khO) – the form of paramAtmA is becoming pronounced (pragaT).

Swami Rama Tirtha went to America. He was a very jovial (mast) person. Someone asked him – ‘who created this World?’ Jovially (or) in his moment of samAdhi, he said – ‘I did’. In America, no one would believe such words – may be it is normal (caltI hai) in Bharat – even such statements (vaktavya) are normal! There was a hue and cry (sansanI); people asked – ‘are you in your senses (hOsh)? Did you (also) create Moon and stars?’ He replied – ‘yes, I created, I have given momentum (calAyE) to them, they are moving since then’.

It is very difficult to understand this statement; and if the listeners (SrOtA) in America could not understand, it is not surprising, it is but natural (svabhAvik). This is not the statement of Rama (Tirtha), or if it is so, then it is that of original (asalI) Rama – it is not that of Rama Tirtha. At this moment Rama Tirtha is not saying like a wave (lahar), but like the ocean (sAgar); he is saying like that which is ‘eternal’ (sanAtan), like that which is ‘ever existent’ (SASvat) – it was not topical (sAmayik) statement – he was not saying as a man, defined (paribhAshit) by his body (SarIr) and mind (man). He was saying like that, which is beyond the body and mind, which is not definable (aparibhAshit), which is not knowable (ajnEya). It was by Ram through Ram (Tirtha) who was saying – not Rama Tirtha. This declaration is that of paramAtmA. But it is very hard (kaThin), very difficult (muSkil) to conclude (tay karnA).

Then Rama retuned to Bharat. Then he went for pilgrimage (yAtra) of Gangotri. He was bathing in Ganga. He jumped (chalAng) from the mountain (pahAD). He wrote a piece of note (patra) and kept it – ‘now Ram is going to meet with his true (asalI) form (svarUp); the call (pukAr) has come; now I cannot stay in this body; the Great Expanse (virAT) has called me’.

The news was published in News Papers that he committed suicide (Atma hatyA); the papers also are telling it right – he jumped into the river – it is suicide. If someone asks Rama, then Rama would say - ‘you are committing suicide, and you say that I committed suicide? I just crossed the boundary (sImA) and associated myself with the Great Expanse (virAT); I have removed the obstacle (bAdhA) in between; do you think that I have died? I was as if dead then, now I have become alive (jIvant); I have associated myself with the Great Expanse. That small stream (dhAr) of life has now become the ocean (sAgar); I have crossed the boundary – I have not lost AtmA; only now, I got my AtmA – I got it after crossing the boundary’.

 

At this moment, the individuality (vyaktitva) of Janaka is taking leave (jA).

‘This World (saMsAr) which has sprung up (utpanna) from me, will also attain dissolution (laya) into myself (mujhmE) – just like a pot (ghaDA) (dissolves) into clay (miTTI), like wave (lahar) (dissolves) into water (jal), like ornaments (AbhUshaNa) (dissolve) into gold (sOnA)’.

 

(Poem of Mirza Ghalib)

न था कुछ तो खुदा था

कुछ न होता तो खुदा होता।

डुबोया मुझको होने ने न

होता मैं तो क्या होता?

(Translator’s note – for meaning in English, visit –

https://rahulnegi.blogspot.com/2012/03/na-tha-kuch-toh.html )

‘My existence (hOnE) has ruined (DubOyA) me (mujhkO); we would say that Rama Tirtha has committed suicide; but Rama Tirtha would say - ‘my existence had ruined me; after drowning in Ganga, I have become (my true self) for the first time (pahlI dafE); till the time ‘I’ remained, I was indeed drowned (DubA).

 

 न होता मैं तो क्या होता? – if I had not been (born), what would I have been?

खुदा होते! परमात्मा होते!  - I would have been (hOtE) khudA – paramAtmA.

 

This limitation (boundary) of ‘being’ (I-ness) – one who removes (crosses) (utArkar) this limitation (of ego) like a dress (vastra), beholds (darSan) the Truth (satya); like the snake smoothly sneaks out after ridding itself of the outer skin (kEMculI), similarly, it happened with Janaka also; Ashtavakra must have acted as catalytic (agent).

Scientists speak of catalytic agent; they say that there are some elements (tattva) which do not play active (sakriya) role in some reactions (ghaTnA), but, without their (catalytic agent) presence (maujUdgI), such reactions would not take place.

You have seen, during rains, lightning strikes. Scientists say that water is formed by combination of oxygen and hydrogen molecules; but, such combining of oxygen and hydrogen (molecules) happens only when lightning (bijl) is present; if lightning is not present, they do not combine; though the lightning does not take part in the combination of oxygen and hydrogen (molecules) – it is only present there; Scientists call such presence as ‘catalytic agent’.

The preceptor (guru) is a catalytic agent. He does not do anything, but without his presence, nothing happens; things happen in his (guru) presence; however, he does not do anything, it is his presence only; please understand this; his energy (UrjA) is enveloping (encircling) (ghErE) you, and in that encirclement (ghirAv), you derive (utpanna) strength (bal) – strength is yours; music (gIt) is born – music is yours; declarations (ghOshaNA) happen – declarations are yours; but without the presence of guru, things may not (SAyad) happen at all.

The presence of Ashtavakra performed the job of a catalytic agent; having seen his (Ashtavakra) charm (saumya), peace (calmness) (SAnt), and the supreme (parama) state (avasthA), Janaka might have remembered his forgotten (bhUlA) home (ghar); having peeped (jhAnk) into those eyes, having seen the infinite (aparampAr) expanse (vistAr), Janaka might have recollected his long forgotten potential; having heard Ashtavakra’s words, soaked (pagE) in truth (satya), soaked in experience (anubhava), that taste would have been kindled (jag) (in him).

 

It is said that some person had reared (pAl) a lion; he brought it home, when it was a very small cub, when it had not even opened its eyes; it (the lion) had never had non-vegetarian (mAmsAhAr) food, it had no taste of blood (khUn); it was a vegetarian lion – it ate only vegetarian food; it did not know (about any other kind of food); there was no excuse for knowing about such food; but, one day, the person was sitting in his chair; he had an injury in his leg, and there was a smear of blood in the wound; the lion was also seated nearby; while sitting, it just licked his leg wound, and the blood smear; that is all; in that single moment, transformation (rUpAntaraN) happened; the lion roared; in that roar, violence (himsA) was there; till then, it was Jaini (pure vegetarian), and, all of a sudden (acAnak), it became lion; it was vegetarian till now; having eaten pure leafy vegetables, its voice was also of the same nature; though it had not consumed any non-vegetarian food, it was just a smear of blood, and the (lost) memory (yAd) of it came back; the potential (competence) (kshamatA) of a lion awakened in its every pore (rOEn); someone had awakened; someone had stretched limbs (angDAyI); the one who was asleep, had opened eyes; it stood up roaring; then it started attacking (hamlA) people; then it became very difficult to keep it in the house; it was left in the forest; so far, it was in a state of sleep, and today, for the first time, it remembered who it (really) is.

In the shadow (chAyA) of Ashtavakra, Janaka remembered who he was. And, if he (Janaka) had made this statement after deliberation (sOc), he would not have been able to do so; hesitation (sankOc) would have got hold of him. Is it so easy to make such a statement?

 

‘This World (saMsAr) which has sprung up (utpanna) from me, will also attain dissolution (laya) into myself (mujhmE) – just like a pot (ghaDA) (dissolves) into clay (miTTI), like wave (lahar) (dissolves) into water (jal), like ornaments (AbhUshaNa) (dissolve) into gold (sOnA)’.

 

The shadow of Ashtavakra, the presence of Ashtavakra had awakened him; the lion which was asleep for many lives (janma-janmO) has started roaring; he had recollection of his true nature (svarUp), he had self-recognition (Atma smRti); this is the meaning of ‘association with holy’ (satsang); in the East (pUrab), satsang has been given a high value; in the languages of West, there is no appropriate word for ‘satsang’, because, in the West, the value of satsang has not been understood.

The meaning of satsang is only this – sitting by the side of one who is awakened (jAn liyA), the taste (svAd) (of awakening) is transmitted (sankrAmak) (to you); diving into the waves of the one who is awakened, the dormant (sOyI), long forgotten (vismRt) waves inside you, will start becoming active (sakriya); one starts getting the vibration (kampan) (of the guru); the meaning satsang is only this – having seen the one who has gone ahead of you, a challenge (cunauti) arises inside you also, that you also have to go; then it becomes difficult to stop you; the meaning of satsang is not in just listening to the words of guru, but more of drinking (pInA) his presence (maujUdgi), more of letting him (guru) enter inside you, more of becoming in tune (laya baddha) with him (guru).

Guru is living (jInA) in (as) a special (viSishTa) wave (tarang) (motion); when you are near the guru, then his wave (motion), creates similar waves inside you also; you also enter into some other world (lOk) – even if it is only for a brief moment; the gestalt changes; your method (DAncA) of perception (dEkhnA) changes; for some time, you perceive through the eyes of the guru, you hear through his ears.

I want to tell you this – when Janaka uttered these words, these were verily the words of Ashtavakra himself; though it is said – ‘Janaka uvAca’ (Janaka said), I want to remind you that it is indeed ‘Ashtavakra uvAca’ (Ashtavakra said); whatever Ashtavakra said, and the very presence of Ashtavakra had become so intense (saghan), that Janaka had vanished (gayE), Janaka has been washed off in floods (bADh), there was no trace (patA ThikAnA) of Janaka, that house (called Janaka) had fallen; it was someone else speaking.

 

‘This World (saMsAr) which has sprung up (utpanna) from me, will also attain dissolution (laya) into myself (mujhmE) – just like a pot (ghaDA) (dissolves) into clay (miTTI), like wave (lahar) (dissolves) into water (jal), like ornaments (AbhUshaNa) (dissolve) into gold (sOnA)’.

 

(Poem of Osho?)

मैं वो गुम—गुस्ता मुसाफिर हूं कि आप अपनी मंजिल हूं

मुझे हस्ती से क्या हासिल, मैं खुद हस्ती का हासिल हूं।

 

मैं वो गुम—गुस्ता मुसाफिर हूं –

I am a traveller (yAtrI) who has lost his way, such that I do not even know that I am my own destination (manzil), yet, I am surely my own destination.

 

Destination is not anywhere outside; I have lost my way, because I did not look into (inside) myself; otherwise, there is no reason to lose the way; I have lost my way because I have not looked by closing my eyes; I have lost my way because I have not made any effort to recognise (pahacAn) myself; and I am searching the destination there, where it (destination) cannot be.

 

 मैं वो गुम—गुस्ता मुसाफिर हूं –

The reason for losing the way is that, the destination is inside, and we are searching outside; the lamp (rOSnI) is burning inside, and the light falls outside; seeing the light (falling) outside, we are running after it, thinking that the source of the light must also be outside; the light that falls outside is our own light; the fragrance that comes from outside, is that (fragrance) which has issued forth from us; it is the reflection (pratiphalan), it is the echo (prati-dvani); we are running after that echo.

 

There is a Greek (yUnAnI) story about Narcissus; a very handsome youth; he got into a serious trouble; he was sitting on the bank of a lake (jhIl) – a beautiful lake in which there were no waves at all. He saw his own reflection (chAyA) in the lake, and he became fascinated (mOhit) with his own reflection; he started loving his reflection; he became so mad (about it) that he would not move away from there; he has forgotten about thirst and hunger; he became a Majnu, and considered his own reflection as his lover (Laila); the reflection was beautiful; he would get into the lake again and again to catch it (reflection); but, as he gets into the water, the lake became disturbed and ripples (waves) would arise, and the reflection would be lost; then he would sit down again on the bank; when the lake becomes quiet, his reflection is seen again; it is said that he became mad, and died like that.

You might have seen a plant called Narcissus – it is a Western plant; it is found on the bank of rivers; it has been given the name, in memory of Narcissus; it is always found on the bank of rivers and (it is believed) that it peeps into the water to see its own reflection – the flowers.

But, every person is a Narcissus; what we are searching, is inside; where we are searching, there is only the reflection – there is only echo; surely, there is no way of searching the echo, unless we come to the original (mUl) source (srOt).

 

मैं वो गुम—गुस्ता मुसाफिर हूं – मुझे हस्ती से क्या हासिल –

What have I to do (lEnA-dEnA) with the life (jIvan)?

 मैं खुद हस्ती का हासिल हूं

I am myself (khud) the conclusion (epitome) (nishkarsh).

 

I have nothing to do with life; I am not to search for any meaning (arth) through the medium (mAdhyam) of life – I am myself the meaning of life; I am the end (nishpatti) of life, I am the conclusion (epitome), I am its (life) final flower, I am the last stage (caraN), I am the pinnacle (uttam Sikhar).

But, that person, who searches for meaning in life, always experiences purposelessness (arth-hInatA); this is what happened with modern age – the meaning has been lost; people say – ‘what is the meaning of life?’ Such a mishap, had never happened before; it is not that there were no wise (buddhimAn) earlier – there were many a wise – it is very difficult to compare with them; Buddha was there, Zarathustra was there, LaoTsu was there, Ashtavakra was there – can there be a higher pinnacle of wisdom? What kind of greater intellect can there be? But, no one has ever said that the life the meaningless.

There are intellectuals of modern age – whether it Sartre, Camus or Kafka – they all say that there is no meaning (purpose) in life – it is a story (kathA) told by people who are meaningless (arth-hIn), self-opinionated (vitaNDA) idiots – ‘A tale told by an idiot’ – It (life) is a meaningless statement (vaktavya) made by an idiot – unrestrained (anargal) (intemperate) babble (pralAp); ‘A tale told by an idiot full of fury and noise, signifying nothing’; neither there is any meaning, nor any value (mUlya), it is a useless nonsense (bakvAs) – that is how life is!

 

What happened? Why, all of a sudden, the life started looking meaningless? Is it possible that we are searching in the wrong direction for meaning (of life)? Because, Krishna says – ‘Life is most significant (mahA-sArthak)’; because Krishna says – ‘Life has supreme (parama) meaning (arth) and it is full of beauty (sparkle) (vibhA); and Buddha says – ‘Supreme Peace, Supreme Bliss is hidden in life’; Ashtavakra says – ‘Life is paramAtmA himself (svayam)’; something is wrong somewhere, there is some lapse (cUk); are we searching in the wrong direction?

 

 मुझे हस्ती से क्या हासिल, मैं खुद हस्ती का हासिल हूं।

When we search outside, the life looks meaningless; when we search inside, the life looks full of meaning, because, we are the meaning of life.

 

ahO ahaM namO mahyaM vinASO yasya nAsti mE |

brahmAdistambaparyantaM jagannASE(a)pi tishThataH || 2 : 11 || 31 ||

 

‘I am full of surprise (Ascarya-maya); I salute (namaskAr) myself; even if everything in the World (jagat) - right from (lEkar) Brahma, down to (paryant) a blade of grass (tRNa) – is destroyed (nASa), there is no destruction for me; I am eternal (nitya)’.

Such a wonderful (adbhut) statement has neither been made before, nor ever after; look at the wonderfulness of this statement – ‘I salute myself’ – surely, this is not the statement of Janaka; this Supreme event (ghaThanA) has happened, and it is the statement of that event; this is the tune arising from samAdhi (samAdhisth), this is the music of samAdhi.

 

ahO ahaM namO mahyaM vinASO yasya nAsti mE |

 

Everything will disappear (miTEgA), but I will not; everything is born (janma) and dies, but I am neither born nor I die; I am indeed wonderful! I am myself surprised (AScarya); I salute (namaskAr) myself! Right from the smallest blade of grass (tRNa), upto (and including) Brahma, are all made (created) (bantE) and destroyed (miTtE); their time comes and goes; they all are events that happen in the (realm of) time, they are waves (tarangE); but I am the witness (sAkshI); I watch them being made (created) and then destroyed; these all are enactments (abhinaya) going on in my presence (sAmnE), a game (khEl), a drama (nATak); they are all illuminated (prakASit) in the light (prakASa) of my very eyes, and they get dissolved (lIn). Even Brahma – whose idol (mUrti) you worship (pUjA) in temples (mandir) – Brahma, Vishnu, Mahesh – they come and go; there is only one substance (tattva) that neither comes nor goes – that You are; you are free from yourself; and till the time you are free from yourself, you bow at your own feet; then you will come to know that the Supreme Lord (parama prabhu) is seated (virAjamAn) inside; then you will come to know that the One whom you were searching, is indeed present (maujUd) in your inside – and waiting (pratIkshA); I am astonished; salutations to me!

 

ahO ahaM namO mahyamEkO(a)haM dEhavAnapi |

kvacinna gantA nAgantA vyApya viSvamavasthitaH || 2 :12 || 32 ||

 

I am astonished! Even though I have (possess) a body, I am indeed non-dual (advaita).

Two are seen, yet, I am non-dual; whatever is seen, is but apparent (Upar Upar) – like we see many branches of a tree; if you count the branches, there are many; but, if you get down to the trunk (pID), there is but one only; similarly, the multitude that is seen in the World (saMsAr), all of them become one at the root (mUl); it (the multitude) is the proliferation (phailAv) of that One.

 

‘I am full of surprise; salutations unto me; even though I am embodied (dEha-dhArI), I am non-dual; neither I go anywhere, nor I come; I exist (sthit) encompassing (ghEr) the World (saMsAr)’.

 

Listen, Janaka says that he exists encompassing the World – ‘I have encompassed the World; I am the definition (paribhAshA) of the World; I am infinite (asIm); the World is inside me’.

 

Normally (sAdhAraNataH), we see that we are inside the World; but this (statement) is an unprecedented (apUrva) revolution (krAnti); the gestalt has completely changed; Janaka says – ‘the World is inside me!’ As the clouds arise in the sky (AkASa), and then they vanish (khO), similarly, eons (yug) come out of me and then dissolve (vilIn) in me; I am formless (nirAkAr), I am of the form (rUp) of witness (sAkshI) – an observer (drashTA) – I stand (khaDA) encompassing (ghEr) everything.

Please understand this – you were a child some time ago, then a form (AkAr) encompassed your space (AkASa) – the form of childhood; then you became a youth; then the earlier form (of child) vanished, and another cloud formed – you got a new form – you became a youth; as a child, you were not aware of any sexual desires (kAma vAsanA) – even if someone tried to explain it, you would not understand; then, when you became youth, new impressions (desires) (vAsanA) arose; these new desires put on a new dress, a new tinge flowered, you had a new structure (DAncA); then you started becoming old (bUDhA); youth passed away, and the hue and cry (SOrgul) (of youth) also vanished, the desires (vAsanA) were also washed away (bah); now you are aghast (hairAnI) as to how you could climb down (utar) from those desires; now you think in astonishment (cakit) – ‘was I such an idiot (mUDh), such an ignorant (ajnAnI) person!

Every elderly person, some day or other, if he had been even a little successful in truly looking at the (his) life, it will fill him with wonder – ‘as to what kind of things I have been running after – wealth, passion, woman-man etc; what kind of things I have been running after, how much I wandered in search of all sorts of things! I cannot believe that it could have been possible (for me) even in dreams!

In Arab, there is a saying – ‘a young man is not young, if he cannot weep; and an old man is not old, if he cannot laugh’. A young man is not young, if he cannot weep, because, one who cannot weep, one who cannot shed tears, his emotions (bhAva) are stymied (kunThit), there are no waves (tarang) in his life, there is no enjoyment (mauj) (in his life); he who cannot undergo suffering, is not a young man – he is stony (pathrIlA), his heart has not blossomed (khilA), it remained unblossomed. And, an old man who cannot laugh – at the whole life, upon himself, as to how idiotic it was, as to what a joke (mazAk) it was – he is not an old man. Old man is the one who can laugh at his own idiocy and that of all others, and concede that it was all a great joke. People have become mad, running after those things, which are of no value at all; and it becomes clear only in the old age, that they are of no value.  

Sometime, you were young, and then old; sometimes, the cloud takes a form, and then another, and then, yet another; but, have you noticed that, inside, you are one (and same)? One who saw the childhood, he also saw the youth; one who saw the youth, he also saw the old age; you are the observer (drashTA); the one observer who is standing behind, is (stationed) there itself. During the night, you go to sleep, then your observer sees dreams; when the dreams are over, when there is a deep sleep (tandrA) – when there is sushupti (deep sleep) – then your observer sees the deep sleep (sushupti) – as to how deep the sleep is. That is why, after getting up from sleep, when you say –‘I had a deep sleep’ – who is the one that saw (that the sleep was indeed deep)? If you are totally asleep, if there is no observer (left out) inside you, then who noticed the deep sleep? Who knew it? Who got the news of deep sleep? Who is the one saying it now? In the morning, after getting up from sleep, who is the one making the statement about the deep sleep? If you had indeed slept off, who was the knower? Surely, someone inside you, has been keeping awake – in some corner, a lamp was burning – and he kept watching as to how deep the sleep was – the great relaxation (viSrAnti), the great bliss (AhlAd), the great peace (SAnt) – not even a wave of dream – no tension (tanAv), no thoughts (vicAr) – someone was watching; in the morning, the same person who was watching (the observer), says that he had a deep sleep; if the night was full of dreams, you say that your sleep was full of dreams – as to what kind of dreams one had – good dreams, bad dreams; surely, the one who was watching, was not lost in the dreams; surely the one who was watching, did not participate in the dream; the one who was watching (observer) was standing aloof (alag).

Afterwards, during the day time, you see the World with your open eyes; you are the shopkeeper in the shop; you are friend with your friend, you are enemy with your enemy; then you come home – you are husband with your wife, you are father with your child, you are son with your father; then again, thousands of different forms (you darn) – you watch these also, but, beyond all these, you are the observer; sometimes you see success - sometimes failures, sometimes illness - sometimes good health, sometimes days of prosperity (saubhAgya) – sometimes days of misery; but one thing is sure – that everything comes and goes; you neither come nor go.

   

‘I am full of surprise (AScarya); salutations (namaskAr) unto me; even though I am embodied (dEha-dhArI), I am non-dual (advaita); neither I go anywhere, nor I come’.

Neither I go anywhere nor I come. I do not go or come; just I ‘am’; this, the form of ‘being’ only, is my nature (svarUp).

‘And I exist (sthit) encompassing (ghEr) the World (saMsAr)’.

And I have encompassed the World. This is your World; this World is inside you, and you are not inside the World; you are its (World’s) master, and not the servant; any moment, you decide so, you can spread your wings and fly away; if you (consider that) you are inside (the World), it is only because of your choice (marzI) – not because of anyone’s compulsion (jabardastI).

If you remember this much, then there is no hindrance (aDcan); after that, if you remain (paDE) in bondage (bandhan), it is because of your choice (marzI), therefore, bondage also is not a bondage; then, it is your free will (marzI), then, you do whatever you want; but, just do not forget (bhUl) this, that you are not the doer (kartA); ‘doer’ is another form; that you are not the enjoyer (bhOktA) – enjoyer is another form; you are only a witness (sAkshI) – that is your eternal state (SASvatatA).

 In the East, our greatest aim (lakshya) for search (khOj) had been – to search for that which is beyond time (samayAtIt), beyond eons (kAlAtIt); whatever is made (bantA) and unmade (bigaDtA) in the flow (passage) (dhArA) of time (samay), are but reflections (pratibimb); whatever is standing (khaDA) beyond (pAr) time (samay) – as a witness (sAkshIvat) – that is the Truth (satya).

 

ahO ahaM namO mahyaM dakshO nAstIha matsamaH |

asaMspRSya SarIrENa yEna viSvaM ciraM dhRtam || 2 : 13 || 33 ||

 

‘I am full of surprise (AScarya); salutations to myself; no one is competent (capable) (nipuN) as myself’.

Did you listen? Janaka says – ‘there is no one who is competent (skilled) as myself’.

‘Because, without touching (sparS) (any) body (SarIr), I have borne (dhAraNa) the Universe (viSva), all along (sadA-sadA)’.

This is the art (kalA), the skill (kuSalatA).

 

ahO ahaM namO mahyaM dakshO nAstIha matsamaH |

‘Who is competent (daksha), skilled (kuSal) like me – not even touching (chuA) (any) body!

 

Body has never been touched; there is no means of touching (body), because your nature (svabAva) and the nature of the body are so different, that it is not possible to touch; there can be no event of touching the body; you are only a witness; you can only watch (observe); the body is the ‘seen’ (dRSya) – it (body) can only be seen (dikhAyI); there is no possibility of meeting between you and the body, whether you are (khaDA) in the body or the body is in you; you are untouched (asparSit), (you are) at an infinite (ananta) distance (dUrI); the nature of both are so different that you cannot join (milA) them.

You can mix water with milk, but not (water) with oil, because their natures are different; water mixes with milk, because, there is already water in the milk – ninety percent or even more (water); therefore, water mixes with milk; but you cannot mix water with oil – they will not mix, they cannot mix – their natures are different.

Even then, be careful, maybe scientists can work out some formula (vidhi) for mixing water with oil, because, no matter how much their natures are different, both are liquids (matter) (padArtha); but there is no means of joining awareness (cEtanA) with inert (jaDa) things; inert is matter (or matter is inert?), but awareness is not matter; there is no means of joining the seen and seer; seer will always remain seer, and seen will remain seen only.

 

  Therefore, Janaka says – ‘I am filled with wonder (AScarya) – I have become wonder itself! What a skill! So much of actions (karma) performed, yet, I am untouched (uncontaminated) (alipta); so much enjoyed (bhOgA), yet not a trace (rEkhA) of enjoyment is found on (in) me!

Like writing on the water – no matter how much you write (on water), nothing gets written, similar is the case with witness (sAkshI) also; no matter how much actions you do, how much you enjoy, nothing gets written – everything vanishes like the lines (drawn) in water; even while writing, it has already vanished.

 ‘There is no one who is competent (skilled) (nipuNa) as myself, because, without touching (sparS) (any) body (SarIr), I have borne (dhAraNa) the Universe (viSva), all along (sadA-sarvadA)’.

 

(Poem of Osho – Meaning not available)

दिल में वो तेरे है मकीं

दिल से तेरे अलग नहीं,

तुझसे जुदा वो लाख हो

तू न उसे जुदा समझ।

 

No matter how much (lAkh) we consider (samajh) ourselves to be associated (juDE) with body, we cannot be associated; no matter how much we consider ourselves to be separate (alag) from paramAtmA, we cannot become separate. Whenever we get the (true) understanding, we become aware of both these facts simultaneously (Ek sAth). Till you think that you could be associated with the body, the other side (dUsrA pahlU) (of the thought) – that you have become separated from paramAtma – is also there. When you realise (jAnOgE) that you are associated with paramAtmA, you will, at once, exclaim – ‘it is a surprise that I was never associated with the body’.  

 

 दिल में वो तेरे है मकीं

दिल से तेरे अलग नहीं |

That Supreme Truth (parama satya) is resident (basA) in your heart (dil).

 

दिल में वो तेरे है मकीं

He has made his home (makAn) there.

 

दिल से तेरे अलग नहीं |

तुझसे जुदा वो लाख हो

तू न उसे जुदा समझ।

 

No matter how much it seems apparent (pratIt) to you that you are separate (judA) (from paramAtmA), do not consider that you are indeed separate, because there is no means (upAya) for becoming separate. There is no method (vyavasthA) of becoming separate from paramAtmA, and there is no means (upAya) of being associated with the World (saMsAr) – even if (yadyapi) we strive (lagE rAhE) through many lives, to make it happen. The day of your awakening (jAg) is sure (niScit) to come someday, because, how long can one remain asleep (sOyA)? It is but natural that one who is asleep will awaken (sometime), that is why he has gone to sleep; the very fact, that one is asleep, means that he is bound (saMbhAvanA) to awaken; one who cannot awaken (from sleep), how can he go to sleep? Only he, who can awaken, goes to sleep. 

Some or other day, you will awaken, and when you awaken, it will also occur to you that -  ‘There is no one who is competent (skilled) (nipuNa) as myself, because, without touching (sparS) (any) body (SarIr), I have borne (dhAraNa) the Universe (viSva), all along (sadA-sarvadA)’.   ‘And I alone has borne (dhAraNa) this Universe – none else; I am taking care (samhAl) of it without even touching it (the Universe)’.

Zen Fakir(s) say – ‘You have to cross (go through) (guzar) the river, but bear in mind (dhyAn) that water should not touch you’. Their message is that, if you understand the (concept of) witness (sAkshI), then you can go through the river; water will touch your body, but will not be able to touch you; you will remain only as witness.

In this World (saMsAr), learn to become witness – practise (kOSiS) little by little (thODA thODA); when walking on the road (rAha), for some time, walk thus – that you are not walking, only the body is walking. You are the same – (who) neither (kvacit) goes (gantA) (anywhere), nor comes (AgantA) – neither goes anywhere, nor comes (from) anywhere. While walking on the road, watch yourself walking, and you become the observer (witness) (drashTA); on the dining table, watch yourself eating food – that your body is eating food – the hand makes a morsel (kaur), takes it to the mouth – you stand quietly and watch; watch yourself when you are in love (prEm), when you are in anger (krOdh); watch yourself in comfort (sukh), in sorrow (dukh); slowly (dhIrE dhIrE), keep up (samhAl)  witnessing (sAkshI); one day, from inside you, there will be the proclamation (udghOsh), there will be supreme (param) shower (varshA), nectar (amRt) will stream forth (jharEgA); it is your (birth)right (hak), it is your natural entitlement (svarUp-siddh-adhikAr); you can proclaim it (ghOshaNA) any day you feel like.

  

ahO ahaM namO mahyaM yasya mE nAsti kincana |

athavA yasya mE sarvaM yadvAGmanasagOcaram || 2 : 14 || 34 ||

 

‘I am full of surprise (AScarya); salutations (namaskAr) to myself; nothing (kuch bhI) belongs to me or everything (sab kuch) is mine – (everything) which is within the scope (gOcar) of speech (vANI) and mind (manas)’.

It is said that Janaka’s words, in one way, mean (arth) that nothing is mine, because even ‘I’ is (am) not there - if even ego (‘I’) is not there, how can anything be mine? In one way, the meaning is that nothing is mine; and in another way, they mean that everything is mine, because, when ‘I’ is not there, then only paramAtmA is left (bactA) – and everything belongs to Him. This is a paradoxical (virOdhAbhAsI) event (ghaTnA) that is taking place (ghATtI), wherein you realise (lagtA) that nothing belongs to me, and (also) everything belongs to me.

Whatever is seen (dikhAyI) through eyes, whatever comes within the scope of experience (anubhava) through senses (indriya) – all these are not mine, because I am the witness (drashTA); but, the moment I become the witness (drashTA), immediately, it also becomes known that everything is mine, because I am the centre (core) (kEndra) of the whole Existence (astitva).

Witness (drashTA) is not your individual (vyaktigat) form; witness is your aggregate (samashTigat) form; we are separate (alag alag) as enjoyers (bhOktA), as doers (kartA), but as witness, we are all one; ‘my’ witness and ‘your’ witness are not separate; my witness and your witness are one and the same; your witness and the witness of Ashtavakra are not separate; your and Ashtavakra’s witnesses are one and the same; your witness and that of Buddha are not separate.

Therefore, the day you become (banE) witness, the same day you became Buddha, you became Ashtavakra, you became Krishna; the day you become witness, the same day, you became the centre (core) (kEndra) of the Universe; here (in the body) you become null (get erased) (miTE), and there (in the Universe), you became the Whole (Absolute) (pUrE); you lose (khOyA) this, tiny (chOTA), me (‘I’), and this tiny drop (bUnd) attains (pAyA) the infinite (ananta) Ocean (sAgar).

 

This Sutra is the formula for Self-worship (Atma pUjA); this Sutra tells that you are the devotee (bhakt), and you are the God (bhagavAn) too; this Sutra tells that you are the worshipped (ArAdhya), and you are the worshipper (ArAdhak) too; this Sutra tells that, inside you, both are present, let there be union (milan) of both; this Sutra tells something very unique (anUThI) – bow down at your own feet, get erased (miT) inside (within) yourself, get drowned (dUb) within yourself; the devotee and God are inside you; let there be union (milan) there, let both coalesce (sammilan); there takes place a revolution (krAnti) when the devotee and the God become one by uniting (milkar); neither God is left, nor the devotee; something that is formless (arUp), that is beyond the (three) qualities (nirguN), that is limitless (infinite) (sImAtIt), that is beyond eons (kAlAtIt), that is beyond time (samayAtIt), that is nonlocal (kshEtrAtIt) is left over (bacEgA); duality (dvaita) will not remain, only non-dual (advaita) will remain (bacEgA).

The initial (pahlE) glimpse (jhalak) of these moments (kshaNa) of advaita – we call it meditation (dhyAn); when this glimpse of advaita is (in the process of) settling down (sthir), we call it differentiated (savikalpa) samAdhi; and when the glimpse of advaita becomes constant (SASvat) – so settled (sthir) that there is no means (upAy) of it slipping away (chUT) – then we call it undifferentiated (nirvikalpa) samAdhi.

This can happen in two ways – either through (pUrvak) wisdom (knowledge) (bOdh) – like what happened with Janaka, that is, only by understanding (samajh); but, for this, one has to have, in him, such a (state of) consciousness (caitanya) which has great discrimination (understanding) (prajnA) and great subtlety (prakharatA), which is very quick (in grasping) (tvarA) and very sharp (dhAr); if so, this can happen in a moment (tatkshaNa); if you can attain (pAO) thus – that is, if it can happen (in a moment), then it is alright (ThIk); if it does not happen so, then do not keep on repeating (dohrAnA) these Sutras – it will not happen by repeating the Sutras; this Sutra is such that, if it can happen, just by hearing (once), then it has happened; if you fail (to grasp), then even if you repeat it a million (lAkh) times, it will not happen, because it does not happen by iterating (punarukti); by iteration, your mind does not become sharp (dhAr) – indeed, it becomes blunt (dhAr martI).

 

Therefore, one method (upAy) is that, the moment you hear the Sutras, if it strikes (happens with) (ghaT jAyE) you, then it is alright – you cannot do anything in that (process); if it does not happen, then, steadily (dhIrE), you have to travel the path of meditation (dhyAn), from meditation to differentiated (savikalpa) samAdhi, and then undifferentiated (nirvikalpa) samAdhi; if you are able to take a leap (chalAng), then it is alright; if not, then you have to go through step by step (sIDiyOn); if you can take a leap, then it is alright; for some, it can happen (taking leap) – these are wonderful (AScarya) events, because you are wonder of wonders! 

Therefore, there is nothing impossible (asambhava) about this; while you are hearing me, some might be able take a leap – provided ‘you’ do not come in between, if you can keep yourself aloof, if you can unload (dismount) (utArkar) your intellect – like you remove your shoes and clothes, if you can ‘be’ before me with (as) pure (Suddha) and naked (nagna) consciousness (caitanya), then the leap can happen – as it happened with Janaka, it can happen with you also; if the leap happens, then it is alright – there is no method (upAy) in this; here, you cannot ask – ‘what (kind of) arrangement (intazAm) should we make for taking leap?’ If you ask about ‘arrangements’, then leap does not happen; then, there are other methods (upAy) – then your path is that of Patanjali, that of Mahavir, that of Buddha – then your path is not that of Ashtavakra.

That is why the Gita of Ashtavakra has been lying in darkness (andhErE); this much of quickness (alacrity) (tvarA), this much of intensity (tIvratA), this much of mental vigour (mEdhA) is hard to find; such a happening is possible only when one has cleansed (nikhAr) himself through many lives (janma janmO); but it does happen – rarely - with one in a hundred, and it does happen; there are many such events mentioned in the history of mankind, when a small incident brings about revolution (krAnti).

I have heard – there was a holy man (sAdhu) in Bengal; he was a clerk in the court – head clerk, and retired; his name was Raja Babu, he was Bengali, that is why ‘Babu’; he was above sixty years of age; one day, in the morning, he went out for walk; it was early morning (brahma-muhUrta) (4 – 5.30 am); the Sun had not risen (ugA); in some house, whose door was closed, a woman was waking up someone – may be her son or her brother-in-law; she was calling ‘Raja Babu! Get up, it is very late’; Raja Babu happened to be passing by that house; he was going for walk with a walking stick; suddenly, at that of early morning, when the Sun was about to rise, when the sky was red with rays of rising Sun, when the birds were chirping, when the whole nature (prakRti) was waking up, the ‘event’ (ghaTnA) happened; the woman was waking up somebody (else) and it had nothing to do with this Raja Babu; she did not even know that some Raja Babu is passing by her house; he was going for walk, and she was calling someone inside her house – ‘Raja Babu, Get up, it is very late, how long would you be sleeping?’ These words reached Raja Babu, and the event happened; he did not return home; he kept on walking and reached the forest; people from his household came to know and they went out in search of him; he was found in the forest; they asked as to what happened; he started laughing; he said – ‘it just happened, Raja Babu has woken up, now you go’; relatives asked – ‘what do you mean? what are you saying? He said – ‘there is nothing to converse (kahnE sunnE), it is already very late (in life), I have understood (samajh) it; it was morning time; the whole nature was waking up; in that awakening, I also woke up, some woman was calling – ‘get up, it is very late’ – and it had struck (cOT) me’.

Now, that woman was not even Ashtavakra, she herself was not awakened; therefore, sometimes, it happens thus – if your mental vigour (mEdhA) is so profound (pragADh), if your fruit is ripened, then just a gust (jhOnkA) of wind – if no wind is blowing, then, if the fruit is ripe enough, even without the gust of wind – the fruits falls down; if it happens, so be it; if not, there is no need to be disheartened (nirAS), no need to be depressed (udAs); if it does not happen suddenly (Akasmik), then it can happen systematically (kramik); very rarely, it happens suddenly, which is of exceptional nature (apavAd-svarUp); therefore, Gita of Ashtavakra is of exceptional nature; there are no rules (vidhi) in it; there is no path in it.

 

In Japan, there are two schools of Zen tradition (paramparA) – there are two traditions; one tradition is – sudden (tatkshaN) enlightenment (sambOdhi); what they say is, what Ashtavakra says; their preceptor (guru) does not teach them anything; he comes and sits down; if he feels a surge (mauj), he tells (something); if it happens (to the disciple), that is all.

An Emperor (samrAT) had invited (Amantrit) one such guru to his palace; that guru came, he got on to the dais (manc); the Emperor was waiting very eagerly – he (Emperor) was sitting in the mood (bhAva) of a disciple (Sishya); that guru looked here and there, sitting on the dais; he punched (mukkA mAr) hard (jOr) on the table, got up and left. That Emperor remained astounded (caunk) as to what happened; he asked his Minister (vazIr); the Minister said – ‘I know him (guru); he has never given a more valuable (mahatvapUrNa) lecture (vyAkhyAn); but, if you understood, then it is alright, if not (understood), that is all’. The Emperor said – ‘is this lecture – to thump (ghUnsA) the table thrice and then leave – is that all?’ The Minister said – ‘after trying (kOSiS) to wake (jagAnA) you up, he left; if you can, wake up – Raja Babu, get up, it is morning – he sounded alarm and left’.

The Minister said – ‘I have heard more lectures of this guru, but he has never given a more profound, more cautionary (sacEtan karnA) lecture before; but, you need not be worried (cintit), because, I have heard (him) a lot, but I am not yet awakened; you have heard the first lecture; if you keep listening (more lectures) it may, probably (SAyad), happen’.

 

This is a sudden happening, there is no relation to causality (cause and effect) (kArya-kAraNa) – it is unprecedented (abhUtpUrva), wherein, it has nothing to do with your past (atIt); if it happens, that is all; this is no scientific (vaijnAnik) event (ghaTnA) – that if you warm up water to hundred degrees (celsius), then vapour will form; this matter is such that, even without warming up (water), vapour forms; there is no scientific explanation (vyAkhyA) for this.

Ashtavakra is beyond science (vijnAn); if your intellect is scientific (science oriented), you will say – ‘how can this happen? Only when we do something (kuch karEngE), then it will happen’. Then you go by your scientific intellect (mind) (buddhi), (for which) there are processes (prakriyA); this is not Yoga, but a pure statement of Sankhya. Therefore, it is not that Ashtavakra would have awakened many; Ashtavakra would have awakened only a few (EkAdh); it is great that, at least, Janaka was awakened – it was not essential; there is no information (khabar) that anyone else was awakened by Ashtavakra.

Buddha awakened many, Patanjali is still awakening many; but, Ashtavakra awakened only one individual (vyakti); it is difficult to say whether even he (Janaka) was awakened by Ashtavakra; Janaka had the potential (competence) (kshamatA), and Ashtavakra became only an instrument (nimitta); he was not the cause (kAraNa), but only an instrument.

In sudden enlightenment (tatkshaN bOdhi), among the causes for enlightenment (saMbOdhi), guru is only an instrument (instrumental cause) (nimitta); he (guru) will make effort (kOSiS), and if it happens, that is all; there is no science there; if it did not happen, there is no need to be disheartened (nirAS); guru does not go by any conviction (mAn kar) that it will happen to you; it might happen to somebody; in case of those for whom it did not happen, at least the thirst (pyAs) (for enlightenment) is bound to arise (jagEgI); they will search for the method (vidhi), and (enlightenment) will happen according to (that) method (vidhi).

The rule (niyam) is that it (enlightenment) happens methodically (vidhi); such happening which is not methodical, is indeed of exceptional nature (apavAd-svarUp), it is beyond (bAhar) the rule; therefore, listen here, attentively (dhyAn-pUrvak); if it happens, it is good (Subh); otherwise, do not be disheartened (nirAS).

Hari OM Tatsat